A Commentary: OR, AN EXPOSITION WITH NOTES On the Five First CHAPTERS OF THE REVELATION OF JESUS CHRIST.  
By CHARLES PHELPES.  Blessed is he that readeth, and they that hear the Words of this Prophecy, and keep those things which are written therein, for the time is at hand, Rev. 1. 3. 
LONDON: Printed for Tho. Parkhurst, at the Bible and Three Crowns, in Cheapside, near Mercer's Chapel. 1678.   


Academiae Cantabrigiensis Liber   bookplate of University of Cambridge   

To them that have heard Jesus in his Gospel, and know and believe that he is indeed the Christ, the Saviour of the World.  
Christian Reader, and beloved Friend,  
HAving in my Family, according to my weak ability, read over the Scriptures of the Apostles which precede this Book of the Revelation; and coming at last unto this Book of prophecy: I had many thoughts arising in mine heart, whether I should adventure to meddle with it, or undertake to read it, as I had done the former Scriptures written since the manifestation of Christ, or not. Manifold discouragements were ready at hand, and presented themselves to hinder me therefrom: As to say, 1. The appearing difficulty of the things therein contained. 2. Mine own childishness (not in age so much, as) in understanding the first and more fundamental things of the testimony of Jesus, which is the Spirit of prophecy, Rev. 19 10. and too too great carnality and fleshly-mindedness; of both which I was a little made sensible, though too much defective therein. 3. The strange and contrary apprehensions of those very few learned Men, whose Writings I have, each to other, concerning the meaning of the Holy Ghost in this Book. 4. My great aloneness, and want of such helps, and helpers in the Lord, as with whom I might with profit, comfort, and confidence have conferred; and by whom I might have been assisted. These, and such like considerations, were before me, and had much impression upon me; so as while I mused on, and consulted them simply, I was almost determined to make no entrance into the reading of this Book.  
But again, on the other hand, many arguments also contained even in the beginning of the Book itself, did, some of them, encourage me to make some entrance into it; and however to consider and read the three first Chapters, which appear more easy to be understood: and others in reading them, emboldened me to make further progress thereinto; as to instance some of them a little.  
1. The Title of the Book: It is called, [The Revelation, etc.] to import and signify, that it is not a sealed Book now, but an opened, and revealed Book: Indeed, had it been like the words spoken unto Daniel, Dan. 12. 4, 9 Or like to that Book before it was opened, spoken of, Rev. 5. 1, 2, 3, 4. Or like to what the seven Thunders uttered, Rev. 10. 4. It had been great sauciness, and high presumption in me, to have intruded, or curiously pried into it: But it's Title is, The Revelation, etc. Rev. 1. v. 1. and ch. 22. 10.  
2. The consideration whose this Book is, carries motive in it; to move us to look into it, viz. It is Jesus Christ's, ch. 1. 1. one's who is an admirable lover of us. And it is his:  
1. Given to him who is the Saviour, and upon whom the Spirit is put immeasurably, for the good of all Men, and especially of them that believe: Given to him by God the Father, when he was exalted in our nature to the right hand of God: who then gloriously received gifts in the Man, and for Men, etc. Ps. 68 18. Acts 2. 33.  
2. And it was given unto him, to show, viz. to bring forth into light, that it might be understood. Now this encouraged me to pray unto the Lord: And to call in some of my friends to join with me in praying unto him, and in his name, to reveal mine eyes to behold these wondrous things of his Law; Remembering what gracious promises he had confirmed by his precious blood, and propounded in his Gospel, to that end, Joh. 14. 13, 14. and ch. 16. 23, 24.  
3. The minding to whom he was to show it, viz. unto his Servants, even to the Churches▪ with some of which there were faults, and great ones also found, ch. 1. 1, 4, two. and ch. 22. 6, 16. and the persons called upon to hear and understand it, to wit, he that hath an ear; as at the close of every of the seven Epistles to the seven Churches in ch. 2. and ch. 3. etc. contributed something towards mine undertaking to look into, and consider this Book.  
4. The person unto whom he sent and signified it by his. Angel, viz. to his Servant, John, who bare witness, etc. Rev. 1. 1, 2. one who was a Man subject to like passions with others, and an unlearned and ignorant Man, etc. [see the notes on Rev. 1. v. 9] This also was not unuseful to me.  
5. The blessedness pronounced indefinitely on him that readeth, and on them that hear, etc. ch. 1. 3. without the exclusion of any who desire to fear his name; put strength and resolution into me, to make some entrance into, and progress in reading this Book. And indeed, the whole Preface contains forcible and plentiful encouragements to search diligently into this Book of prophecy; and such as are not ordinarily, if ever, found in any other Book, or Epistle, in the Bible, in the beginning thereof.  
These, and suchlike considerations, moved me to wave my discouraging thoughts, and not to be impeded thereby; But to put my foot into those waters, and wade therein, as God gave me opportunity, and ability.  
This I desire of thee, that thou take no one thing I have said on trust from me, because I have said it: I have been harmed myself by so doing from others; and oft seen cause to let go what I so received, and may still further see cause so to do: Be warned by my harm; and read over and over again, and weigh diligently with the Text, and Testimony of Christ, what thou readest: And what consents to wholesome words therein embrace, and hold fast: and what dissents therefrom reject: And what is doubtful let alone, till further light, or help be afforded. And the Lord give his blessing to what is consonant to his word therein, and discover to me and deliver me from all my mistakes and evils in heart and way: And make these Notes as profitable to thee, as they have been painful to me, I mean to my flesh, Eccles. 12. 12. I desire to be,  
Thy Servant in and for Christ, Charles Phelpes.   

AN EXPOSITION On the first CHAPTER OF THE REVELATION.  

Chap. 1.  

Verse 1. The Revelation of Jesus Christ, which God gave unto him, to show unto his Servants things which must shortly come to pass: And he sent and signified it by his Angel unto his Servant John.  
THE Revelation of Jesus Christ.] This is the Title of this Book, which is called by us The Revelation of St. John the Divine; But not so well and properly, or fully: The Title prefixed to it by the Holy Ghost is the best.  
Now a Revelation is either an opening and making of that known which was hid absolutely, Dan. 2. 19 22. or of that which was hid comparatively: In this latter sense especially it may be here taken; it is such a Revelation as had not been vouchsafed in former times, to the Sons of Men, (as Ephes. 3. 3, 5.)  
Of Jesus Christ.] This Phrase may either mean and signify to us,  
1. Of him as the subject Matter; but this is not here so fully meant and intended: Though indeed in many passages of this Book, he is so revealed as in former Ages he had not been, as Chap. 1. 5, 7, 17, 18. and Chap. 5. and Chap. 22. etc. But  
2. Of Jesus Christ; namely, which God gave unto him, as presently followeth; to wit, which God gave unto him to reveal. So he received it of the Father; and it was his by the Gift and Donation of the Father; for as Man he knew not, but as it was made known; so he increased in Wisdom, Luke 2. 25. And of the Day and Hour of his coming again he knew not. However he so knew not as to reveal it, before he had finished the work in his own Personal Body, which the Father gave him to do, Mark 13. 32. The Father loveth the Son, and showeth him all things, Joh. 5. 19, 20. and Chap. 15. 15.  
3. Of Jesus Christ; namely, showed and revealed by him to his Servants: so also was the Mystery of the Gospel. The Apostle saith, he received it by the Revelation of Jesus Christ, Gal. 1. 12. Matth. 11. 25, 27. So that spoken and revealed to all the Churches, was by him; as may be seen in the beginning of every of the message, to each particular Church, Ch. 2. and Ch. 3. And he was the opener of the Seals, etc. Ch. 5. and Ch. 6. etc.  
Which God gave to him.] To wit, the Father, who is the Author of this Book, and so to be accounted by us. And he gave this Revelation to Jesus Christ most fully and completely in our nature, when he ascended up on high, and led Captivity Captive, than he received Gifts in the Man, and for Men, etc. Psal. 68 18. Being by the right Hand of God exalted, (after he was raised up from the Dead) he received the Promise of the Holy Spirit, Act. 2. 32, 33, 36. with Rev. 5. 6.  
To show unto his Servants.] Here we have the end of God's giving this Revelation to his Son; namely, not to hid, or conceal, or keep to himself; but to show, and make known. And to whom he should show it is also declared to us, viz.  
Unto his Servants: more generally, to all that obey him; for to whom Men yield themselves Servants to obey, his Servants they are to whom they obey, Rom. 6. 16. And by these Servants are meant, not the Angels only, but the Churches also generally. Compare Rev. 22. 6. with Verse 16. And as it appears by the Apostle's Inscription and Direction of this Book in Ch. 1. 4. And so God gave this Book to his Son, to show to all hearty and unfeigned believers and obeyers of him. According to these, and suchlike Scriptures, the secret of the LORD is with them that fear him; and he will show them his Covenant, Psal. 25. 14. His secret is with the righteous, Prov. 3. 31. He giveth Wisdom to the wise, and knowledge to them that know understanding. He revealeth the deep and secret things, Dan. 2. 21, 22. And this may therefore encourage his Servants to look into this Book of the Revelation of Jesus Christ, and to expect his faithfulness in revealing their Eyes to behold the wondrous things therein contained, as may be good for them.  
Things that must shortly come to pass.] So Verse 3. Ch. 22. 6. 7. This is the subject-matter of this Book generally. That is to say,  
1. Future things, things not then come to pass. This Book is not given to acquaint Christ's Servants with what was done in and by Christ, though these things may be occasionally mentioned, as Ch. 1. 18. and Ch. 2. 8. etc. But to show things to be done in his Providence in the World, and Providential Government in, and about his Churches; and of their sufferings, and the Judgements to be executed upon their Enemies; and Christ's coming again; and making all things new, etc. This is the subject-matter of this Book in general. It is a Revelation of future events and actions, especially from Ch. 4. 1. where we have this Phrase again used.  
2. Things that [must] come to pass, not, may come to pass only: So our Saviour when he is foretelling the Destruction of Jerusalem, and the end of the World; and showing the signs of both, He saith, All these things must come to pass, etc. Mat. 24. 3, 6. So the things here revealed must be done and fulfilled; those Judgements must be executed; the Man of Sin revealed, come to his height, consume and be destroyed: His people must through much tribulation, enter into the Kingdom of God, etc.  
1. Be not troubled then, for so it must be as is here revealed; as our Saviour saith, Be not troubled, for such things must needs be, Mark 13. 7. Be not terrified, for these things must come to pass, Luk. 21. 9 Act. 14. 22.  
2. Yea, when those things, that more immediately precede the coming of Christ, begin to come to pass, then look up, O ye Servants of Christ, and lift up your Heads, for your Redemption draweth nigh, Luk. 21. 25. 28. Considering that in these things that must come to pass, there is that which administers wonderful comfort and rejoicing to you, for all Enemies must be destroyed, Christ must reign, his Saints be raised in the first Resurrection, new Heavens and new Earth made; and his Servants that here have followed him must reign with him on the Earth, and sit on his Throne, Rev, 11. 5. and Ch. 21. 1. 5, 7. and Ch. 22. 3, 6. 2 Pet. 3. 11. 13.  
3. Things that must [shortly] come to pass. That is to say,  
1. [Shortly] As with respect to God and to Eternity; so these things must be done shortly and quickly. Thus when the Apostle Peter acquaints the Believers with, and exhorts them to know and take notice of this, That there shall come in the last days Scoffers, walking after their own lusts, and saying, where is the Promise of his coming? 2 Pet. 3. 1, 3, 4. After the Apostle had declared their willing ignorance about God's Destruction of the Old World, etc. ver. 5. 7. He than gives this caution and warning to the Believers, to the end they might not be led away with the error of the Wicked, ver. 8. But Beloved, be not ignorant of this one thing, that one Day with the Lord is as a thousand Years, and a thousand Year as one Day. One Day with him, is as long as a thousand Years with us; and a thousand Years as short as one Day, for he inhabits Eternity. As if he should say, The consideration of this one thing doth hugely conduce to the Believers being preserved from the error of these Scoffers. For, say they, where is the promise of his coming? He hath promised to dissolve all these things and to make all things new, new Heavens, and a new Earth, wherein dwelleth Righteousness: And this he hath promised long since to do in a little time. Compare Hagg. 2. 6. with Hebr. 12. 26, 28. But notwithstanding his promise, all things continue as they were; and therefore it is ridiculous to expect the accomplishment and performance of his promise. But now, the knowing and considering what [a little time] is with him that promised, viz. that a thousand Years with him, are as one Day with us; and two thousand as two, will greatly conduce to the preserving us from their mistakes, and help us to know, that though he be long-suffering, yet the Day of the Lord will come; and according to his promise, he will make new Heavens and a new Earth, 2 Pet. ●. 8, 10, 13. So again, the Prophet David, some thousands of Years since, thus prophesieth; For yet [a little while] and the Wicked shall not be: Yea thou shalt diligently consider his place, and it shall not be; But the meek shall inherit the Earth, etc. This promise of [yet a little while,] is not yet fully performed, though made so long time since as to us. But alas, it is but as three or four Days with the Lord, Psal. 37. 10, 11. with Mat. 5. 5. See also Heb. 10. 37. How greatly have some learned Men lately mistaken about this Word [shortly,] And how dangerous have been their mistake! for from hence have proceeded such absurd mistakes as these; That the Devil's being bound that he should deceive the Nations no more, spoken of in Revel. 20. began in Constantine's time; and then also was the first Resurrection: And the thousand Years Reign of Christ and his Saints then also began, which is nothing else (as they dream) but a time of Tranquillity and Haltionian Days for serving God in this World which now is. Whereas, had they considered what [shortly] is with the Lord, they would not h●ve begun so early with these things, but have waited with Patience till the time come, for the performance of these Prophecies. See also Isay 54. 7. 8.— 17.  
2. [Shortly] as to the first of the things prophesied of, and so of the following things successively, like to that Gen. 41. 32. [See further the Note on Verse 3.]  
And he sent.]— 1. This Revelation was given to Christ to show unto his Servants, but not immediately to be showed by him to them; but he doth it by his Angel. So God in these last Days hath spoken to us by his Son, but not all immediately by him, but by the Holy Apostles also, whom Christ sent into the World as the Father sent him into the World, Joh. 17. 18, 19 And yet by whomsoever he sends and speaks, we do in receiving them receive him, as he saith: Verily, Verily, I say unto you, He that receiveth whomsoever I send, receiveth me; And he that receiveth me, receiveth him that sent me, Joh. 13. 20. 2 Cor. 5. 20. 1 Thes. 4. 8.  
[He sent.] His faithfulness is herein assured to us; he did not hid God's Righteousness within his Heart, but declared God's Faithfulness and his Salvation, etc. Psal. 40. 9, 10. He was faithful in that hard and difficult work to him that appointed him: He was not rebellious, neither turned away back, Isay 50. 5. 9 And he is so, and remains so for ever, Heb. 3. 1, 2, 6. He is the faithful and true Witness, Rev. 1. 5. and Chap. 3. 14. A merciful and faithful Highpriest in things pertaining to God, Heb. 2. 17, 18.  
And signified it.] Viz. 1. Declared it, and made it known; as Agabus signified by the Spirit, that there should be great Dearth, etc. Acts 11. 28. And as Christ signified what manner of Death he should die, Joh. 10. 33. He made this known which was formerly hid.  
2. Notified it and set a Mark or Sign upon it, as it were, to denote the great weightiness of the things herein contained; that we might seriously consider, and give more earnest heed unto them.  
By his Angel.] Which doth not mean the Holy Ghost. For,  
1. He is never so called elsewhere; and why should any conceive he is here so called, unless some evident reason could be given for it.  
2. Because this Angel of Christ would not be worshipped by the Apostle John, Rev. 19 10. with Chap. 22. 8, 9 Whereas the Holy Spirit is one God with the Father and Son, and so to be worshipped by us: For there are three that bear Record in Heaven, the Father, the Word, and the Holy Spirit, and these three are one, 1 Joh. 5. 7. And we are baptised in the Name of the Father, Son, and Holy Ghost, whose name is but one, Mat. 28. 19 compare Isay 6. 1, 3. 10. with Acts 28. 25.  
But [this Angel] here spoken of, was one of those glorious invisible Spirits, who are usually called by this name; either Gabriel, who was sent to Zacharia, to tell him that his Wife should bear a Son, even the Baptist, who was Christ's Messenger to prepare his way, Luk. 1. 11. 19 And who also was sent from God to the Virgin Mary, to acquaint her, that she should conceive in her Womb and bring forth a Son, even Jesus, ver. 26, 29, 36. And who was also sent to Daniel, a Man greatly beloved of the Lord; as also was John to whom this Book was sent and signified, that Disciple whom Jesus loved, Dan. 8. 16, 17. and Chap. 9 21. or some other, or more of those Holy and Elect Angels: for sometimes the Word is used collectively; to wit, Angel signifieth Angels. Compare Psal. 34. 7. with Heb. 1. 14 As Servant and Servants are used indifferently. Compare Mat. 22. 3, 8, 9 with Luk. 14. 17, 21, 23. and Mat. 21. 34, 36. with Mark 12. 2. 5. and so we may learn, that Christ hath by Inheritance obtained a more excellent name than the Angels, Heb. 1. 4, 14. they are the Angels and Messengers of the Son of Man, whom he hath power to send and employ as he pleases, Mat. 24. 30, 31. 2 Thes. 1. 7. All the Angels of God are commanded to worship him as their Lord, who is Lord of all, Heb. 1. 6. And that may comfort his Servants, and encourage them to follow him and not fear, Psal. 34. 7, 8, 10. with 1 Pet. 2, 3, 4.  
Unto his Servant John.] Not unto all his Servants, but unto his Servant, that by him it might be made known to the residue; and particularly unto his Servant John that beloved Disciple, here called his Servant. A Title that hath been given unto, and taken and gloried in by Holy-men formerly, 2 Sam. 7. 19, 20, 27. 2 Chron. 6. 19, 21. Psal. 116. 16. Mal. 4. 4. Phil. 1. 1. Tit. 1. 1. 2 Pet. 1. 1. Jam. 1. 1. Judas 1.   

Verse 2. Who bare Witness of the Word of God, and of the Testimony of Jesus Christ, and of all things that he saw.  
Herein the Apostle declares unto us, how he was the Servant of Jesus Christ, and wherein he served him, before this Book was sent and signified to him; to wit, that he served him with his Spirit in his Gospel, as Rom. 1. 9 an excellent service. This was his Exercise before this Revelation was made known to him. To him that hath (the first and fundamental things of God's Law, that hath them by way of usefulness and improvement) shall be given (the knowledge of the Mystery of the Kingdom,) and he shall have more abundantly Mat. 13. 11. 13. 16. and Ch. 25. 28. The liberal Soul shall be made fat, and he that watereth shall be watered also himself, Prov. 11. 25. Here consider we, 

1. What was the sum of his Testimony?  
2. How did he bear witness thereof?    
1. What was the sum of his Testimony? Or, what was that of which he bore Witness? And that is here said to be, of the Word of God and Testimony of Jesus Christ, etc. not of light circumstantial indifferent things. But  
Of the Word of God:] whereby may be meant, either.  
1. Jesus Christ himself, who in the Writings of this Apostle is called the Word, Joh. 1. 1, 2, 14. and 1 Joh. 5. 7. And his name is called the word of God, Rev. 19 13. And so as John the Baptist was a Man sent from God to bear witness of Jesus Christ, Joh. 1. 6. 8. and Chap. 3. 26. 28. and 5. 32. 33. So also the Apostles in general, and this in particular were Christ's witnesses; and did more fully and plainly bear witness of him than any of the Prophets in former times, or than the Baptist, Joh. 15. 26, 27. Act. 5. 30, 32. Or else also,  
2. By the Word of God is meant the same thing with the Testimony of Jesus Christ. So Ver. 9 Ch. 9 and Ch. 20. 4. even the Gospel of Christ, as it is which is now preached to us according to the Revelation of the Mystery, Act. 8. 12. 14. So that which Peter preached to Cornelius and his Friends concerning the Death and Resurrection of Christ, etc. is called the Word of God. Compare Act. 10. 38, 43. with Chap. 11. 1. and 15. 7. and Chap. 13. 29, 44, 46. Rom. 10. 15. 17. And the same thing is also meant by the Testimony of Jesus Christ; as the Apostle Paul signifieth when he saith to Timothy, Be not thou ashamed of the Testimony of our Lord;— But be thou a partaker of the Afflictions of the Gospel, etc. 2 Tim. 1. 8. where he gives us to understand, that the Testimony of Jesus, and the Gospel as now preached, are one and the same thing; compare also 1 Cor. 1. 6. with Ver. 17, 18, 23. Now the Gospel of Christ is called the Word of God.  
1. Because Christ received it immediately from his Father; and so it was not Christ's Word or Doctrine simply, but his firstly and originally who sent him, Joh. 7. 16, 17. and Chap. 3. 34. As our Saviour saith, I have not spoken of myself, but the Father which sent me, he gave me a Commandment what I should say, and what I should speak. And I know that his Commandment is Life everlasting: Whatsoever I speak therefore even as the Father said unto me, so I speak, Joh. 12. 49, 50. And the Apostles received immediately from Jesus Christ, the great God and our Saviour, 1 Thes. 2. 13. with Gal. 1. 12.  
2. And the Gospel is called the Word of God, because the contents of it are, as it were, the sum of all he hath spoken to us in the Scriptures of truth. All the Scriptures, even those also which were written aforetime, do testify of Christ, the Word of God, Luk. 1. 70. joh. 5. 39 To him all the Prophets gave witness: The Spirit of Christ which was in them did testify beforehand of the sufferings of Christ, and glory that should follow, Act. 10. 43. 1 Pet. 1. 10, 11. The Gospel of God was promised afore by his Prophets in the Holy Scriptures, Rom. 1. 1, 2. And Christ expounded to his Disciples in all the Scripture the things concerning himself, Luk. 24. 25, 27, 44, 46. And in these last Days, the things of Christ, which are the contents of the Gospel, have been more plainly and revealedly spoken to us by God in the administration of his Son, and Servants the Holy Apostles of the Lamb, 1 Cor. 1. 17, 18, 23. and 2. 2. and 2 Cor. 4. 5.  
3. And the Gospel may be called the Word of God, because in it, in testifying of his Son, he hath spoken of all things. This is that unction from the Holy One whereby we may know all things; and we need not that any Man teach us, but as this anointing teacheth of all things and is truth, and is no lie, 1 joh. 2. 20, 21, 24, 27. And the Apostle did determine to know nothing else among the Corinthians (in and unto all things) save Jesus Christ and him crucified, which is the Gospel, or the sum of it, 1 Cor. 2. 2. with Chap. 1. 17. with Verse 18, 23, 24. And in this Gospel God speaketh of all things needful to be known by us. As Christ is the light, so is the Gospel, especially as now preached, 2 Cor. 4. 3, 4, 6. whereby God doth manifest all things. It is the wisdom of God, and the power of God, 1 Cor. 1. 18, 23, 24. And this Gospel is also called,  
The Testimony of Jesus Christ, Revel. 19 10.  
1. Because he is testified of therein, Act. 23. 11. This is the Witness of God which he hath testified of his Son: and this is the Record, that God hath given to us Eternal Life, and this Life is in his Son, 1 Joh. 5. 7, 9, 12. The Gospel of God is, concerning his Son Jesus Christ our Lord, who was made of the Seed of David according to the flesh; and declared to be the Son of God with Power according to the spirit of Holiness, by the Resurrection from the Dead, Rom. 1. 1, 3, 4. 1 Cor. 15. 1, 3, 4. Of him God testified by his Prophets in former times more darkly; and now he hath born witness of him more clearly by the first trusters in Christ, 1 Pet. 1. 10, 11. Act. 2. 22. 24. 2 Cor 3. 12. 18. And the Gospel is now especially called, The Testimony of Jesus Christ.  
2. Because it hath been testified and preached by Jesus Christ in his Personal, and Spiritual Ministration: It began to be spoken by the Lord, and was confirmed by them that heard him, Heb. 1. 1, 2. and Ch. 2. 1, 4. and 12. 1, 2. Luk. 4. 18. Joh. 5. 24, 25. Now of this, John, to whom this Revelation was sent and signified by Christ's Angel, bare witness, before this Book was showed to him; to wit, of the Gospel of Christ, of his Abasement and Sufferings; and of his Resurrection from the Dead; and of his Ascension, etc. And he bare witness  
Of all things which he saw.] Not only with Bodily Eyes, though of that also he bare witness; as of the things that were done to Christ by the Soldiers, Joh. 19 22, 25. and of his being raised, of which he was an Eye-witness also, 1 Joh. 1. 1. and of divers of his Miracles, Joh. 20. 30, 31. But which he saw likewise with the Eyes of his Understanding, Eph. 1. 18. and indeed summarily this expression, [All things which he saw] contains all he bare witness of, Ps. 131. 1, 2. He did not intrude into things he had not seen, as those do who are vainly puffed up with their fleshly mind, and who hold not the Head, Col. 2. 18, 19 He did not boast of things without his measure, of other men's labours, or sight, 2 Cor. 10. 13, 15. But, saith he, That which we have heard, which we have seen with our Eyes, which we have looked upon, and our hands have handled of the Word of Life;— That which we have seen and heard declare we unto you, 1 Joh. 1. 1, 3. And we have seen, and do testify, that the Father sent the Son the Saviour of the World. Of the World, the whole World, distinct from Believers, Of the World that lieth in Wickedness, 1 Joh. 4. 13, 14. with Ch. 2. 2. and Ch. 5. 19 So Ananias saith to Saul, Thou shalt be Christ's Witness unto all men, of what thou hast seen and heard, Acts 22. 14, 15. Yea to the same purpose Christ speaketh to him, and saith, I have appeared to thee to make thee a Minister, and a Witness both of these things which thou hast seen, and of those things in the which I will appear unto thee, Act. 26. 16. Oh tha● we may be imitaters of the Apostle John herein, and think and act soberly, according to the measure of the knowledge and proportion of Faith given to us.  
Now this account may be given to us, of what he bare witness before this Book was showed to him, to wit, Of the Word of God, etc. Not only to show the excellency of his exercise and service, and wherein he was Christ's Servant, v. 1. and to declare unto us his faithfulness; but also to direct us, that before we may have the usefulness of, and acquaintance with, the things contained in this Revelation of Jesus Christ, we should first always give diligent heed unto, and hearty believe, and keep in believing remembrance, those things he bore witness unto before these Visions and Revelations of the Lord were vouchsafed to him. Namely, the first, great, and fundamental things of God's Law and Doctrine, the word of the beginning of Christ, which is the Foundation of all gracious and Spiritual Operations, and of all Doctrines, Heb. 6. 1, 2. they who are unacquainted with, or let slip those first things, cannot understand these things which are mysterious, deep, and hard to be understood, Heb. 5. 11, 14. Luk. 8. 1. 10. Joh. 3. 12.  
2. How did he bear witness of the Word of God, and Testimony of Jesus Christ, and of all things which he saw? He did bear witness thereof,  
1. By his verbal preaching of these great things of God's Law; he did believe them with his Heart, and so set to his Seal that God is true in his Testimony of his Son, Joh. 3. 33. and did make Confession of them with his mouth to the Salvation of himself and others that heard him, Rom. 10. 8, 10. with 1 Tim. 4. 16. He that saw these things bare record, and his record is true; and he knoweth that he saith true, that we might believe, Joh. 19 35. Thus our Saviour, when raised from the Dead, after he had opened the Scriptures to his Disciples, and opened their understanding that they might understand the Scriptures; he than informs them that they must be his witnesses, to bear witness of the great Contents of the Gospel: to wit, of Christ's Death and Resurrection, etc. And how they must bear witness and record of these things, namely, by going into all the World, and preaching the Gospel to every Creature of all the Nations. He said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the Dead the third day; and that Repentance and Remission of Sins should be preached in his name unto all Nations, beginning at Jerusalem : And ye are witnesses of these things, Luk. 24. 32, 44, 47, 48. with Mark. 16. 15. And this preaching of the Cross, though it be to them that perish foolishness, yet it is an excellent way of witnessing unto Christ, when it is without excellency of Speech or of Wisdom. It is the Power of God, 1 Cor. 1. 17, 18, 23, 24. Rom. 1. 15, 16. And by using and delivering the Ordinances of Christ.  
2. And he bare witness of the Word of God, etc. by writing also, after the Holy Ghost was poured down from on high upon the Apostles; which is a blessed and sanctified means for dispersing the knowledge of these excellent things to such as he was not personally withal; and for perpetuating them, and conveying them to such as were then unborn, or uncapable of knowing them, as we may further see on Verse 11. This way also, even by writing, He bare record: These are written, saith he, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name, Joh. 19 35. with Chap. 20, 30, 31. This is the Disciple which testifieth of these things, and wrote these things, and we know that his Testimony (both ways) is true, Joh. 21. 24. That which we have seen and heard, declare we unto you.— And these things writ we unto you that your joy may be full, 1 Joh. 1. 1, 3, 4. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, etc. 1 Joh. 5. 13. with Chap. 4. 13. 14.  
3. And he bare witness of them by a patiented enduring Afflictions and Persecutions for the Word of Christ, as he saith in Verse 9 I John who am— your Companion in Tribulation,— was in the Isle which is called Patmos, for the word of God, and for the Testimony of Jesus Christ. He was a faithful Martyr, or witness, by partaking of, and taking patiently the Afflictions of the Gospel. So Paul also bare witness of Christ and his Testimony, by a patiented enduring the Persecutions and Tribulations he met withal, both from the people and Gentiles; as is signified to us by what Christ said to him: The Lord stood by him, and said, Be of good cheer, Paul, for as thou hast testified of me at Jerusalem, so must thou bear witness also at Rome, Acts 13. 11. And herein John was an imitater of our Lord Jesus, who witnessed a good confession before Pontius Pilate; and therein hath he left us an Example that we should follow his steps, 1 Tim. 6. 16. with 1 Pet. 2. 20, 21, 23. Christ Jesus was a faithful and true Martyr, in suffering for the Gospel even unto Death. And this way also should his Servants, after his Example, bear witness of the Word of God, in not loving their lives unto the Death; as our Saviour saith to his Disciples, He that hateth his life, in this World shall keep it unto life eternal. If any man serve me let him follow me; let him deny himself, and take up his Cross daily, and follow me: Or else he cannot be his Disciple, nor faithfully and fully bear witness of his Testimony, Joh. 12. 24, 26. with Luk. 9 23, 24. and Ch. 14. 26, 27, 33.   

Verse 3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things which are written therein; for the time is at hand.]  
In this Verse we have to consider and mind, 

1. A Blessedness pronounced upon, and assured unto some persons.  
2. The Reason of their blessedness especially.    
1. A blessedness pronounced upon, and assured unto some persons. Where consider, 

1. The Subjects of this blessedness.  
2. The blessedness of such person and persons.    
1. The Subjects of this blessedness, [He that readeth, and they that hear the words of this Prophecy, etc. Where again let us mind, 

1. The Object here intimately commended to us.  
2. The act or acts about this Object, which render the persons so exercised, blessed.    
1. The Object here intimately commended to us, [the words of this Prophecy.]  
Where we may note that this Book in general is a Book of Prophecy: So ofttimes it is signified to be, as Ch. 22. 7. Blessed is he that keepeth the say of the Prophecy of this Book; and seal not the say of the Prophecy of this Book, v. 10. And again, I testify unto every man that heareth the words of the Prophecy of this Book, if any man shall add, etc. And if any man shall take away from the words of the Book of this Prophecy, God shall take away, etc. Ver. 18. 19 And the Angel saith to John, Thou must prophesy again, To signify, he had done so before, Ch. 10. 11. And though [Prophecy] doth sometimes in Scripture signify in general, a preaching the Gospel and interpreting the word of God plainly; and so speaking to men to edification and exhortation and comfort: and so is distinguished from speaking with Tongues, as 1 Cor. 14. 1, 3. etc. and so doth mean in some other places: yet here it is to be taken in a more strict, and proper acceptation, to wit, for prediction, or foretelling, as plainly appears, in that this is signified to be a Book which doth fore-declare things which are future, and to come to pass. See Ver. 1. To show things which must come to pass. So Ch. 4. 1. I will show thee things which must be hereafter. See also Ch. 1. 19 and Ch. 22. 6. And therefore it is a great and hurtful mistake, to apply a great part of the Prophecy of this Book to that which was over and passed before this Revelation was sent and signified to John, to wit, the Destruction of Jerusalem: [See the notes after on Ch. 2. Ver. 13.] By which mistake all the Prophecies contained herein are misplaced and disordered.  
And it is somewhat strange, that he that could so much insist upon, and lay such stress on the Word [Shortly,] because it seemed to serve his design; should take so little notice of this, that this Book is a Book of Prophecy, or Labour to invalidate, and render forceless this so weighty and material a consideration.  
And seeing it is a Book of Prophecy, it appears to be the more hard to be understood: And therefore as we should pray to God open our understandings, to behold these mysterious things of his Law; so should we also apply our hearts to the Testimony of Jesus, namely, to the Testimony of Jesus of which John bare witness before he received this Book; For the Testimony of Jesus is the Spirit of Prophecy, Rev. 19 10. with Ch. 1. 2. this is the Object here intimately commended to us, [The words of this Prophecy.]  
2. We have next to consider, the act, or acts, about this Object, which render the Person and Persons so exercised Blessed, viz. [He that readeth, and they that hear,— and keep those things which are written therein.]  
He that readeth] may be either taken in a more general acceptation, so as to be extended to any man that knows letters and can read it: So the Scriptures might be read by any such in former times, Mat. 12. 3, 5. and Ch. 21. 16, 42. and 22. 31. Act. 8. 28. So [Reading] is distinguished from Exhortation and Doctrine. And this is a good and profitable exercise to be found and continued in; and the way in which blessedness is to be met with, in giving attendance thereto: and therefore the Apostle Paul exhorts Timothy, though a Bishop hereto, that his profiting might appear to all, 1 Tim. 4. 13, 14, 15. Or by,  
He that readeth] He may mean and intent such an one as readeth to others, and opens the sense thereof to others; and so as the Ministers did read the Law and Prophets in former times to the people, Act. 13. 15, 27. And as is said of their reading Moses; Moses of old time hath in every City them that preach him, being read in the Synagogues every Sabbath-day, Act. 15. 21. Thus also it is said of Ezra the Priest, and the Levites with him; they caused the People to understand the Law,— so they read in the Book, in the law of God distinctly, and gave the sense, and caused them to understand the reading, Neh. 8. Ver. 2. 3. with Ver. 7, 8. So King Belshazzar cried, Whosoever shall read this writing, and show me the Interpretation thereof. And when his wisemen could not thus read the writing, Daniel was called for; and the King said unto him, I have even heard of thee,— that Light and Understanding and Excellent Wisdom is found in thee; And— that thou canst interpret, and dissolve doubts, etc.— Then Daniel answered, — I will read the writing unto the King, and make known to him the Interpretation, Dan. 5. 7, 8, 11, 14, 16, 17. See also, Isay 29. 11. Luk. 4. 16, 21. In this sense especially we are to understand this Phrase here, He that readeth, to wit, with Understanding, so as to open the sense, make Interpretation, and dissolve doubts, as will appear, if we diligently consider,— both that it goeth before hearing in this place: and, as the Apostle saith, How shall they believe on him of whom they have not heard? And how shall they hear without a Preacher? And how shall they preach except they be sent? Rom. 10. 14, 15, 17.— As also, he here speaketh of the Reader as of one, but of the hearers as of more, [He that readeth, and they that hear.]  
And they that hear.] Namely, hear attentively, or hear in hearing, with that Ear that is given to them preventingly by God, as is said to every one of the Churches; [see notes on Ch. 2. Ver. 7.] and Ch. 13. 9 and Ch. 22. 16, 18.  
And they that hear] Namely with Understanding; as is said, He read before those that could hear with understanding; Or, that understood in hearing; and their Ears were attentive, Neh. 8. 2. 3, 8. So many times in Scripture, [hearing] doth signify [understanding;] as is said of the bvilders of Babel, that they may not hear, to wit, understand one another's speech, Gen. 11. 7. So, A Nation whose tongue thou shalt not hear, that is, understand, Deut. 18. 49. Isay 36. 11. So the Apostle saith, no man heareth, namely, understandeth him, 1 Cor. 14. 2. Mat. 13. 18. This is also included and contained in this Exercise of hearing.  
And they that hear] to wit, receive and entertain: This also appears to be included, in [hearing] in this place, because he presently adds [and keep,] implying, that they have received; which act must be contained in hearing: And so in other places, hearing doth take in and signify, receiving, or believing; as where it is said, Hear and your Souls shall live, Isay 55. 3. And, they that hear shall live, Joh. 5. 25. which is the same with what Christ saith; He that believeth in me, though he were dead yet shall he live, Joh. 11. 25.  
And keep those things which are written therein.— Namely,  
Lay them up as a choice and excellent thing; as the Holy Ghost saith, My Son keep my Words, and lay up my Commandments with thee; keep my Commandments and live, etc. Prov. 7. 1, 2. Ye shall lay up these my words in your heart, Deut. 11. 18. And [keep,] namely, keep them safely and hid them in the midst of their hearts, that none may take them away from them: As the Holy Ghost saith, take fast hold of Instruction, let her not go, keep her, for she is thy life, Prov. 4. 13. It is the work of Satan and his Instruments, to steal away God's Words from us, if possibly they can. It greatly behoves and concerns us then, to keep them in our hearts, as Luk. 2. 51. And so to keep those things written in this Book, as not to add to, or take from them ourselves, nor suffer any others so to do; as is said Ch. 22. 7. Blessed is he that keepeth the say of the Prophecy of this Book. For (as is also in the close of that Chapter,) I testify unto every man that heareth the words of the Prophecy of this Book. If any man shall add unto these things, God shall add unto him the Plagues that are written in this Book. And if any man shall take away,— God shall take away his part out of the Book of Life, and out of the Holy City, etc. Ver. 18, 19  
And keep etc.] Namely, observe them, and keep them to do them; so whereas in one place it is said by Christ, My Mother and my Brethren are these that hear the word of God and do it; In another he saith, Blessed are they that hear the word of God and keep it. Compare Luk. 8. 21, with Ch. 11. 28. So Moses in one place saith, keep therefore and do, for this is your wisdom, etc. In another, keep to do, etc. Deut. 4. 6. and ch. 5. 1. So [keep] often signifies [observe and do;] see Deut. 6. 17, 18. and ch. 7. 9, 11. they are not blessed that hear, understand, and believe simply, but also together therewith, that keep, lay up, hold fast, observe and do those things written in this Book, so as to abstain from and deny the evils reproved; perform the things required; wait for the things promised; and dread the evils threatened, so as daily and continually to departed from iniquity, etc. These are the Subjects of the Blessedness here pronounced and assured, who are found in this exercise; or in these acts about this Object. Only mind, that he that readeth must also hear and keep; or else he is not blessed; Otherwise it would be said to him, thou that teachest another, teachest thou not thyself? etc. And, what hast thou to do to declare my statutes, or that thou shouldst take my Covenant in thy mouth? Seeing thou hatest Instruction, and castest my words behind thee, Rom. 2. 17, 26. Mat. 7. 22, 23. And in thus doing, if he that readeth be of them also that hear, and keep; as such an one is first named here, so he shall be preferred in the blessing: They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the Stars for ever and ever, Dan. 12. 3.  
2. We have nextly to consider, the blessedness of such person and persons so exercised, [Blessed is he, and they, etc.]  
Blessed.] They shall increase in knowledge and have their understandings still and further opened. To him that hath shall be given, and he shall have more abundantly. For, Blessed are their Eyes which see, and their Ears which hear, Mat. 13. 11, 16, 18. and ch. 25. 28, 29. The Eyes of them that see shall not be dim; and the Ears of them that hear shall hearken, Isa. 32. 3. Then shall we know, if we follow on to know the LORD, Hos. 6. 3  
Blessed.] He will keep them, who keep his Word, from the evil of all Temptations and Trials that shall come upon the World, Rev. 3. 8, 10. and from the evil of all Judgements that shall be in the Earth; and which shall be executed upon the Inhabiters of the Earth, Rev. 7. 2, 3. and ch. 22. 18. For,  
Blessed are such] He will keep them from every path of the destroyer, Ps. 17. 4. Blessed are the undefiled in the way, who walk in the Law of the LORD: Blessed are they that keep his Testimonies,— they also do no iniquity, they walk in his ways, Ps. 119. 1, 3. They shall not partake with others in their sins, and so shall not partake with them in their Plagues, Rev. 18. 4, 5.  
Blessed.] They shall have their part in, and continued in the Book of life, and in the Holy City, and in all the good and desirable things written in this Book, Rev. 22. 7. with ver. 19 And so when they die in the Lord, they shall be blessed from thenceforth: For, they shall rest from their Labours, and their works shall follow them, Rev. 14. 13. And in the first Resurrection, they shall be Blessed and Holy, They shall be raised out of the first death, and on them the second shall have no power, Rev. 20. 4, 6. They shall be blessed, for they shall be called to the Marriage-supper of the Lamb, Rev. 19 7, 9 And shall be Priests of God and of Christ, and shall reign with him a thousand years; yea they shall reign for ever and ever. Hence when the Holy Ghost had been describing the Glory of the New Jerusalem, and showing the pure River of the Water of Life, and Tree of Life; and assuring there should be no more Curse there, but the Throne of God, and of the Lamb, and his Servants shall serve him: And they shall see his face, and his name shall be in their foreheads, etc. He subjoins thereto, Blessed is he that keepeth the say of the Prophecy of this Book, Rev. 21. and ch. 22. 1, 6, 7, 14. To signify to us, that such an one shall be completely delivered hereafter from all evil, and made a partaker of all blessedness and happiness.  
2. We have nextly propounded to us, the reason of their blessedness especially: [For the time is at hand.] Now especially they are blessed, because of the nigh approaching of the things contained in this Book, to wit, comparatively to former times; because the time is at hand, Rev. 22. 7, 10. That they may keep themselves pure, and not be spotted with the spots that are not of his people: as he saith, Behold I come as a Thief, to wit, suddenly and unexpectedly; Blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and they see his shame, Rev. 16. 15. And because there shall be a speedy performance of the happiness therein promised; that they might be engaged not to cast away, but hold fast their confidence and in patience possess their souls; For yet a little while, and he that shall come will come, and will not tarry, Heb. 10. 35, 37. And now especially blessed, Because it is the time of the end, and that which was formerly sealed up is not so now, but opened: Therefore encouragement is now given to us, to look into this Book; and in so doing we may expect his presence with us, and blessing upon us; compare Dan. 12. 8, 9 with Rev. 22. 7, 10.  
For the time is at hand.] Namely, It is so in God's account. [See notes on v. 1.] That time in which Christ came into the world, and finished the work the Father gave him to do in his own personal body, is called, The end of the world, or worlds, Heb. 9 26. And those days, the last days, Heb. 1. 1, 2. And the pouring forth of his spirit, which was said to be fulfilled in the day of Pentecost, was said to be, in the last days, Act. 2. 17. and that time was the last time, or hour, 1 Joh. 2. 18. and so the time was at hand as compared with former times. And this Phrase [At hand] doth not necessarily denote such a speedy accomplishment of the things spoken of, as some would persuade us, as may be seen in some instances; as when the Lord commands Moses to write a Song for the Children of Israel, and therein to declare the Evils and Miseries that would come upon them in the latter days for their iniquity: Certainly, he hath therein ultimately respect to the Kingdom of God's being taken from them, and their being desolated by the Romans in these last days for their rejection of Christ: (Though evils in the beginnings, and so successively came upon them all along, when they forsook God;) and under these sad evils they still remain in these latter of the last times in which we live, which are about three thousand years since that Song: yet thus it is said in that Song; To me belongeth Vengeance, and to recompense; their Foot shall slide in due time, for the Day of their Calamity is [at hand,] and the things that shall come upon them make haste, Deut. 31. 19, 29. and ch. 32. 21, 35, 43. Thus again, when the Lord by the Prophet Isay declares the Destruction that should come upon Babylon; It is said, Howle ye, for the day of the Lord is [at hand;] It shall come as Destruction from the Almighty. And yet, though that day, or time, was then said to be [at hand,] it was near about two hundred years before the Kingdom was translated to the Medes and Persians; which is the first thing here prophesied of; as is said, Behold I will stir up the Medes against them,— and they shall have no pity on the fruit of the Womb, etc. Isay ●3. 1, 6, 17, 18. And ultimately, that Chapter may be a Prophecy of the Destruction of Mystery Babylon, which is not yet fulfilled; as appears by what is said in v. 19, 20. compared with Jer. 50. and ch. 51. 1, 26, 64. and Rev. 18. 1, 21. for many Prophecies have divers fulfilings at divers times.  
And that which is said in this Verse is a great encouragement to look into, read, hear, and keep, the things written in this Book; to which we may speak further afterwards. Thus far is the Preface.   

Verse 4. John to the seven Churches in Asia; Grace be unto you and Peace from him which is, and which was, and which is to come, and from the seven Spirits, which are before his Throne.]  
Here followeth the Inscription and Salutation of them to whom this Book was to be sent.  
This Revelation was to show unto Christ's Servants things that must shortly come to pass; but it was not given immediately to them, as to John. It was sent and signified to him, v. 1. in trust, 1 Cor. 4. 1, 2. And here gins his faithfulness according to the trust reposed in him.  
In Verse 1. It is said, To show unto his Servants; and here is shown unto us, who are meant thereby, to wit, the Churches: And therefore John directs it to them, even to the seven Churches; and not only to the Angels, though including them also. So whereas in ch. 22. 6. it is said, The Lord God of the Holy Prophets sent his Angel to show unto his Servants the things that must shortly be done: In v. 16. it is thus, I Jesus have sent mine Angel to testify unto you these thing, in the Churches; To signify to us, that they are they whom he means and intends by his Servants: And yet also, every one that hath an Ear is called upon to hear what the Spirit saith to the Churches; as may be seen in Rev. 2. 7, 11, 17, 29. and ch. 3. 6, 13, 22.  
In Asia] to wit, the less; which Churches are particularly, and by name mentioned to us in verse 11. Now in this Verse we have, 

1. The Apostle's Vote and Desire for the Churches.  
2. From whom he desires such Blessings to be vouchsafed to them.    
The Apostles Vote and Desire for the Churches whom he salutes; [Grace unto you and Peace,] like to that voted by the Apostles in their Epistles generally for the Churches unto whom they writ.  
Grace unto you.] To wit, the free Love and Charity of God towards us in abasing and exalting his Son in our nature for us: In this was manifested the love of God towards us, because that God sent his only begotten Son into the World that we might live thorough him, 1 Joh. 4. 9, 10, 14. And Christ by the grace of God tasted Death for every man, Heb. 2. 9 And by the Grace of God we are justified freely, thorough that Redemption in Christ Jesus; even all that have sinned, and are come short of the Glory of God, Rom. 3. 23, 24. And his Grace in preparing forgiveness of men's Personal Sins; the gift of Righteousness; and Eternal Life in Christ for them, Rom. 5. 14, 16. 1 Joh. 5. 11. And the Grace of God to all men, especially to them that believe. In giving Christ to be a Testimony to men in their proper seasons, the light of the World, and the Mediator between God and Men; and the Apostle and Highpriest of the Believers Profession, 2 Cor. 6. 1, 2. Eph. 3. 4, 5. 1 Tim. 2. 4, 6. Heb. 3. 1. and ch. 4. 14, 16. And his Grace to be brought at the Revelation of Jesus Christ, 1 Per. 1. 13. and ch. 3. 7. And the Grace of our Lord Jesus Christ, who being rich, for our sakes became poor, that we thorough his poverty might be enriched, 2 Cor. 8. 9 who in his grace gave himself for our sins, that he might deliver us from this present evil World, Gal. 3. 4. Whose hands have laid the Foundation, and whose hands shall finish : And he shall bring forth the Headstone with shoutings, grace, grace to it, Zech. 4 7, 9 Act. 15. 11.  
And Peace.] Even, The Peace of God which passeth all Understanding, Phil. 4. 7. which Christ hath made for us by the Blood of his Cross, Col. 1. 20. And which he is become, who is our Peace, Eph. 2. 13, 14, 15. and which is in him, Joh. 16. 33. and he hath to proclaim and preach to men, even to such also as are far off; and to make them partakers of by Faith who believe: He being the Prince of Peace, the King of Salem; that is, King of Peace. And that everlasting Peace he will extend like a River, Eph. 2. 13, 17. Mica. 4. 5. Heb. 7. 1, 2. Isay. 9 6, 7. and ch. 54. 10. and ch. 66. 12. Psal. 37. 11.  
This Grace and Peace he votes for, and desires to be unto them,  
In the further knowledge and firmer and stronger belief of it, that they might grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. 18. 2 Thess. 3. 10.  
In the further participation hereof, and in further tastes of the sweetness, Satisfaction, and delightfulness thereof; having access thereinto, Rom. 5. 2. and being filled therewith, Rom. 15. 13. tasting the graciousness of the Lord; that as new born Babes they might more desire the sincere milk of the Word, Ps. 34. 8. Prov. 24. 13, 14. 1 Pet. 2. 2, 4. Phil. 4. 4, 7.  
In the further efficacy thereof; so as to receive this grace to purpose, so as to be made partakers thereby of the end of the Faith, even the Salvation of the Soul, 2 Cor. 6. 1, 2. For the grace of God which bringeth Salvation to all Men hath appeared: Teaching us, that denying Ungodliness and Worldly Lusts, we should live soberly, righteously, and godly in this present evil World, etc. Tit. 2. 11, 14. And that the Peace of God may rule in our hearts, and we may follow Peace with all Men and Holiness: And especially, that his Churches might be at Peace among themselves, Act. 11. 23. Rom. 12. 18. Heb. 12. 14. 1 Thess. 5. 13.  
Now in that he votes and-desires this for all the Churches, so he signifies to us:  
1. That this Grace and Peace was sufficient for them all; for them that were taught in the Word, and for them that did teach them; for the Angels of the Churches, and for the Churches; and for them in their various States and Conditions, 2 Cor. 12. 9 To recover Ephesus which had left and abated in its first love, Gal. 1. 3, 4. To enable Smyrna to be faithful unto the Death, that they might receive the Crown of Life, 2 Tim. 2. 1. Phil. 4. 7. To help Pergamus and Thyatira against those evil and corrupt teachers that were amongst them, that they might not be carried about with divers and strange teachers; but might turn away from them, and reject them, Gal. 1. 3. 6, 9 Heb. 13. 9 To revive the work in Sardis, who had a name that they lived, and were dead, Rev. 3. 1, 3. 1 Cor. 15. 1, 3. To encourage and strengthen Philadelphia to hold that fast which they had, that none might take their Crown, 2 Tim. 2. 1, 8. To make fervent and zealous Laodicea, who were become lukewarm, 1 Pet. 1. 22, 23. 1 Joh. 3. 16, 18. and ch. 4. 14, 17, 19 And it is good for every one that hath an Ear to hear what is voted, and desired for all the Churches.  
2. He votes one thing for them all, that they might rejoice and have fellowship together, and none have some secret thing with themselves to rejoice in, or be comforted withal, Job. 15. 11. But that the joy of one might be the joy of them all, 2 Cor. 2, 3. In this Grace and Peace the Brother of low degree might rejoice, in that he is exalted, and the rich that he is made low, Jam. 1. 9, 10. Phil. 3. 1, 2. and ch. 4. 4.  
3. He desires the same thing for them all, though some of them were greatly faulty, reproved, and threatened; yet while Christ hath not cast them off, but owns them as his Churches, good is to be desired for them, and love testified unto them, and their good is to be endeavoured and pursued, Gal. 1. 3, 4. [See the notes on v. 9 and on v. 12.] So for the Churches generally this is voted and desired by the residue of the Apostles, for such also as were much faulty.  
4. This Grace and Peace might be to them, whose favour soever they wanted; or what troubles, trials, tribulations, or restraints soever they met withal; or in what condition or place soever they were in: None could let, or hinder them of the knowledge and enjoyment hereof, unless they themselves provoked God to with hold these good things from them by their iniquities; no Banishments, Imprisonments, thick-walls, or strong-barres could shut this out. Consider this, 2 Cor. 12. 9, 11. Joh. 14. 27. and ch. 16. 33.  
5. This Grace and Peace is the principal, and most excellent thing; and therefore worthy to be desired, sought after, embraced and entertained by us: He prayeth not for men's favour, or peace in this World for them, or for Riches, Honours, Pleasures here; but for Grace and Peace to be to them all. This is his vote and desire for the Churches; and it is instructive and imitableforus.  
2. From whom doth he desire these things for them? It followeth.  
From him which is, and which was, and which is to come] which is the Interpretation of Jehovah. And hereby is signified to us, the Father, as it there appeareth; in that this person is distinguished from the Holy Spirit, and from the Word: see also ch. 4. 8 and ch. 16. 5.  
From him which is.] Namely, hath his being of himself, and gives a being to all other things, Act. 17. 25, 28. 1 Cor. 8. 6. His Name is, I AM, As he saith unto Moses, when he said unto God; when the Children of Israel shall say to me, what is his name? what shall I say unto them? And God said unto Moses, I AM that I AM: And he said, Thus shalt thou say unto the Children of Israel, I AM hath sent me to you, Exod. 3. 13, 14. It denotes to us his Almightiness, and All-sufficiency, that he is God All-sufficient, that we might walk before him, and be perfect, Gen. 17. 1. He is Almighty, Rev. 4. 8. Infinite in Goodness, Power, Wisdom, Faithfulness, Holiness, etc. And also it signifies his unchangeableness; with the Father of Lights there is no variableness, nor shadow of turning, Jam. 1. 17. He is Jehovah, he changeth not, therefore the Sons of Jacob are not consumed, Mat. 3. 6. He is the same, so it cannot be said of any thing here below; they are not, Prov. 23. 4, 5. the fashion of this world passeth away, 1 Cor. 7. 29, 31. 1 Joh. 2. 15, 17. Of old he hath laid the Foundation of the Earth, and the Heavens are the works of his Hands; they shall perish, but he shall endure; yea all of them shall wax old like a Garment: As a Vesture he will change them, and they shall be changed. But he is the same, Psal. 102. 25, 27. Men are not unchangeable; he changeth their countenance and sendeth them away, Job. 14. 19, 20. of evil men it may be said, they are not, Isay 17. 12, 14. Jer. 49. 10. Neh. 3. 17. Of good men, where are they? Isay. 63. 15, 16. Zech. 1. 5. But he is the same always; and this is needful to be believed by us, For he that cometh to God acceptably must believe that he is, etc. Heb. 11. 5, 6.  
And which was.] He doth not now begin to be, or exist, but he inhabits Eternity, Isay 57 15. Before him was no God form, Isay 43. 10, 12. from Everlasting to Everlasting he is God; and our Redeemer from everlasting is his name, Psal. 90. 1, 2. and 93. 2. Isay 63. 16. Deut. 33. 27. Other Gods are Gods newly come up, Deut. 32. 17, 18. all Creatures have a beginning; In the beginning God created the Heavens and the Earth, Gen. 1. 1. Joh. 1. 1, 3. The Angels had a beginning, Col. 1. 16. Joh. 48. 7. Man had a beginning; and time was when he was not. Of him it may be said as Jehovah doth to Job, Where wast thou when I laid the Foundations of the Earth? Job. 38. 1, 4. 1 Cor. 8. 4, 6. But he was without beginning of Days, the King Eternal, 1 Tim. 1. 17.  
And is to come] That is, he remains for ever; he is the same and his years fail not, Ps. 102. 27. The Lord God of Israel is, and is to be blessed, from everlasting to everlasting, Ps. 41. 13. and 106. 48. And he is to come, to destroy them which destroy the Earth, Rev. 11. 17. 18. Our God shall come and shall not keep silence; A Fire shall devour before him, and it shall be very tempestuous round about him, Psal. 50. 1, 3. That is to come to dissolve all these things, and according to his promise to make New Heavens, and a New Earth, wherein dwelleth Righteousness; and to fulfil all his good Word, Isay 51. 6, 10. 2 Pet. 3. 10, 15. With this the afflicted Believer comforts himself when he is overwhelmed. My days, saith he, are like a shadow that declineth, and I am withered like Grass: But thou, O LORD, shalt endure for ever, and thy Remembrance unto all Generations: Thou shalt arise, and have mercy upon Zion:— When the Lord shall build up Zion, he shall appear in his Glory:— The Heavens and the Earth shall perish, but thou shalt endure; thou art the same, and thy years fail not. The Children of thy Servants shall continue, etc. Ps. 102.  
From this eternally and infinitely glorious person, the Apostle votes Grace and Peace to the Churches; For he is the God of Grace, the God of all Grace, 1 Pet. 5. 10. The God of Peace, the very God of Peace, Heb. 13. 20. 1 Thes. 5. 23. He is, and was, and is to come, the God of Grace and Peace.  
Again, the Apostle votes Grace and Peace to be to them from another person, viz. [And from the seven Spirits which are before his Throne.] To wit, before the Throne of him, which is, and which was, and which is to come, the Almighty; who sits upon the Throne, and whose Kingdom ruleth overall. This Grace and Peace is also desired from these seven Spirits, ch. 4. 5. and ch. 5. 6.  
There are different Opinions about these seven Spirits what they are; they are by some supposed to be seven Glorious Angels, because called seven, and because of that said in ch. 8. 2. I saw the seven Angels which stood before God.  
But others judge that hereby is meant, the Holy and Eternal Spirit; with whom I herein agree and believe that to be the meaning of the Phrase.  
1. Because Grace and Peace is voted from the seven Spirits, as from the Father and Jesus Christ; but this is never voted from the Angels in any of the Epistles of the residue of the Apostles; but either from the Father and the Son, Rom. 1. 7. 1 Cor. 1. 3. etc. Or also from the Holy Ghost, 2 Cor. 13. 14. Nor in any other place of the Scripture, that I have ever seen produced.  
Object. Some do conceive, that Jacob votes Grace and Blessing from a created Angel in saying, The Angel which redeemed me from all evil, bless, etc. Gen. 48. 16.  
Answ. 1. More generally, Christ is so called in many places; as, Behold I send an Angel before thee,— beware of him,— for my name is in him, Ex. 23. 20, 23. so also he is called, the Angel of his presence, Isay 63. 9 and the Angel of the Covenant; as is evident, Mal. 3. 1. And so certainly that speaks of him in Gen. 48. 16. For,  
2. That Angel there spoken of is said to have [redeemed] Jacob, etc. Now that act and work is never in Scripture applied to any merely created Angels; but he that redeemed Jacob, whether personally or nationally considered, was, and is Jehovah, Isay 44. 6, 21, 24. and ch. 48. 20.  
3. That Angel is said to have redeemed him [from all evil;] but it is evident, that Angel which redeemed him from the Hand of his Brother Esau, and from that evil of fear concerning him, was Jehovah, even the Messiah; For he wept, and made Supplication, even prayed to that Angel; and who was that Angel? even Jehovah the God of Hosts, Jehovah is his name, his Memorial: and therefore this was the Angel which redeemed him from all Evil. Compare Gen. 32. 24, 30. with Hos▪ 12. 3. 5.  
4. Yea it doth also appear, that Jacob worshipped this Angel, which was Christ, and worshipped him by Faith; for so it is said : By Faith, Jacob when he was a dying, blessed both the Sons of Joseph, and worshipped upon the top of his Staff. Compare Gen. 48. 16. with Heb. 11. 21. By all which it appears. that was not merely created Angel.  
2. It further appears, that the seven Spirits do mean the Holy and Eternal Spirit; because they are signified to be upon Christ, that elect precious Stone. Compare Rev. 5. 6. with Zech. 3. 8, 9 and ch. 4. 10. Now the Angels are never said so to be upon Christ, but the Holy Spirit is often said to be: The Spirit of the Lord shall rest upon him, Isay 11. 1, 2. I have put my trust upon him, Isay 42. 1. And Christ saith, The Spirit of the Lord God is upon me, Isay 61. 1. Luke 4. 18.  
3. Because they are named with the Father and the Son, as also Mat. 28. 19 1 Joh. 5. 7. And here named before Jesus Christ.  
4. It also appears that hereby the Holy Spirit is intended, because of that Description Christ gives of himself, in ch. 3. 1. when he sends a message to the Angel of the Church in Sardis, of whom he saith, Thou hast a name that thou livest and art dead. These things saith he that hath the seven Spirits of God: Surely the understanding the seven Spirits to mean that one Spirit, best suited their condition: For hereby he was fitted to see and know what they were, to wit, dead; whatever name they had: And hereby ●e is become a quickening Spirit to quicken such dead Souls, Luke 4. 18. [See Notes on ch. 4. v. 5.]  
Nor is that said of the seven Angels the same with this said of the seven Spirits; for they are said to stand before God, as ministering serving Spirits, Rev. 8. 2. with Dan. 7. 10. But these seven Spirits are only said to be before the Throne, where Christ also is, and they are upon him, ch. 4. 5. and ch. 5. 6.  
Hereby than the Holy Spirit, the Spirit of the Father and Son, is meant and intended: And he may be called [The seven Spirits,] not with respect to his Essence: But,  
1. In some such sense as Christ's Sacrifice is called [Sacrifices;] as where it is said, The Heavenly things must be purified with better [Sacrifices] than these, Heb. 9 23. Whereas indeed, that which Christ offered for Purgation was but one Oblation once offered; as is said, After he had offered one Sacrifice for Sins, for ever sat down, etc. Heb. 10. 10. 12. for, by one offering he hath perfected for ever them that are sanctified, v. 14. 18. and ch. 7. 27. and ch. 9 25, 26. Now that one Sacrifice might be called Sacrifices, to signify; that it is the truth, and hath the worth of all other Sacrifices, which are many: yea it is infinitely more acceptable and valuable: So this one Spirit may be called seven, to signify, it is the most perfect Spirit, (seven being a number of perfection;) and infinitely more excellent and glorious than all other, which are ministering Spirits, Heb. 1. 14.  
2. Seven Spirits.] With respect to his manifold Gifts, Graces, Operations, Influences, etc. 1 Cor. 12. 4, 11. and so possibly with allusion to Isay 11. 2, 3. where he is seven times named: — The Spirit of the LORD,— the Spirit of wisdom,— and understanding,— the Spirit of Counsel,— and might,— the Spirit of Knowledge,— and of the fear of the LORD.  
3. Called [seven] because of the seven Churches here saluted, and seven Stars, v. 16. ch. 3. 1. To signify, this Spirit was able to supply all their wants, and to furnish them with all Gifts and Graces, and perfect whatever did concern them: yea and he is sent forth into all the Earth, for the good of men more generally, Rev. 5. 6. Zech. 4. 10. Isay 42. 1, 5.  
And these are said to be before his Throne, to be sent forth by him, and to be sent forth in Righteousness; for he sits in the Throne judging right, Ps. 9 4.  
Now from this Spirit also, Grace and Peace is voted and desired; for he is the Spirit of Grace, Zech. 12. 10. Heb. 10. 29. the good Spirit, Ps. 143. 10. The Spirit of Love, 2 Tim. 1. 7. And it is his work and office to bear witness of the Blood of Christ, and Grace therein commended, and Peace thereby made: And to preach Peace to us, and fill us with it, and effect it— as a virtue in us, Eph. 2. 13, 17. with 1 Pet. 3. 18, 19 Rom. 14. 17. Gal. 5. 22.   

Verse 5. And from Jesus Christ, who is the faithful witness, and the first begotten of the Dead, and the Prince of the Kings of the Earth; unto him that loved us, and washed us from our Sins in his own Blood.]  
In the former part of this Verse, we have a further account given to us from whom the Apostle votes Grace and Peace to be unto the Churches; and he is mentioned after the Spirit, which is not usual, because he is largely described and spoken of in what followeth: as may be seen by any.  
And from Jesus Christ the faithful witness.] Of the love and faithfulness of the Father to us: as the Lord saith, Behold, I have given him for a witness to the People, Isay 55. 1, 4. 1 Joh. 4. 8, 10, 14. 1 Joh. 3. 16.  
He is the faithful witness as a Peacemaker, having made Peace by the Blood of his Cross, Col. 1. 20. So he is the great and undoubted evidence and manifestation of God's Grace to us poor sinful creatures of Mankind: The gift of his grace, Rom. 5. 15, 18. He by the Grace of God tasted death for every man; and gave himself a ransom for all, Heb. 2. 9 1 Tim. 2. 4, 6. and also in his abasement and sufferings, he is the faithful witness and evidence of the faithfulness of God, in keeping Covenant and Mercy. God raised him up, that Horn of Salvation, in the House of his Servant David, as he spoke by the Mouth of his Holy Prophets,— To perform the Mercy promised to our Forefathers, and to remember his Holy Covenant: The Oath. which he swore, etc. Luk. 1. 54, 55, 68, 73. Act. 13. 23, 32, 33. Psal. 89. 1, 19, 20.  
And in his Cross he is the faithful witness of his own pity and compassion to us, and that he is — the Son of the Father in love, 2 Joh. 3▪ Such was the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, 2 Cor. 8. 9 1 Joh. 3. 16. And as Job's wrinkles were a witness, Job. 16. 8. so his great condescension and death were a witness of his wonderful love to the World, which appeared herein to be such as passeth knowledge, Eph. 3. 16. 19 from him is Grace and Peacestill voted, who gave himself for our Sins, that he might deliver us from this present evil World, Gal. 1. 3, 4. And who hath made Peace for us by his Blood, and is our Peace, the Prince of Peace, Eph. 2. 13, 15. Col. 1. 20. Isay 9 6. Hebr. 7. 1, 2.  
And the faithful witness.] As a Peace-preacher; and that both,  
1. In his Word and Testimony, 1 Tim. 2. 6. Rev. 20. 4. In which he gives a true witness of all things; of God, Man, Sin, Righteousness, Life, Death, etc. 1 Joh. 2. 20, 27. Joh. 16. 7, 14. A faithful witness, who doth not lie, Prov. 14. 5. A true witness, that delivereth Souls, v. 25. who is the saviour of all men, especially of them that believe: and whose Grace brings Salvation to all men, 1 Tim. 4. 10. Tit. 2. 11. Act. 26. 18.  
And the faithful Martyr, who laid down his life in defence and confirmation of the truth; to this end was he born, and for this cause he came into the World, that he should bear witness to the truth; and he witnessed a good confession before Pontius Pilate, Joh. 18. 37. 1 Tim. 6. 12, 13.  
And the first begotten of the dead,] or, firstborn from the dead; as Col. 1. 18. One who died, and was in the heart, or belly of the earth; and was born from the dead; this is a birth, Act. 13. 32, 33. yea, the firstborn from the dead in his Resurrection, that in all things he might have the pre-eminence: Herein he was mightily declared, and determined the Son of God, Col. 1. 18. Rom. 1. 3, 4. and ch. 8. 29. He was raised before any others, Mat. 27. 53. He is the first-fruits of them that sleep, 1 Cor. 15. 20, 23. who left the rest of the dead behind him, and in due time they shall be born, and raised also; as is implied in that he is said to be the firstborn, Isay 26. 19 and he is the first fruits of them that sleep in him, whose Image they shall bear, as they have born the Image of the earthly, 1 Cor. 15. 45, 48. Whose vile bodies shall be changed and fashioned into the likeness of his glorious Body, Phil. 3. 21. and who shall be raised before the rest of the dead: Therefore also are they called the firstborn, Heb. 12. 23. and as the first-fruit is holy, so also shall the lump be; A glorious Church without spot, or wrinkle, or any such thing, but holy and without blemish, Rom. 11. 16. Eph. 5. 25, 27. Blessed and holy is he that hath part in the first Resurrection, Rev. 20. 4, 5, 6.  
And the Prince of the Kings of the Earth.] His name is King of Kings, Rev. 17. 14. and ch. 19 16. And he is the Ordainer, Ruler and Disposer of them, as the Earth now stands. By him Kings reign, and Princes decree Justice: By him Princes rule, and Nobles, even all the Judges of the Earth, Prov. 8. 15, 16. He is gone up into Heaven, and is on the right hand of God, Angels, Authorities, and Powers being made subject to him. God hath exalted him, and given him a name above every name, 1 Pet. 3. 22. Phil. 2. 6, 9, 10. And this shows unto us the preciousness of his Blood: for it is upon the account thereof he is so highly exalted in our nature, Phil. 2. 6, 9 and it may instruct the great-ones of the Earth to worship him, as the Psalmist saith; Be wise now therefore, O ye Kings; be instructed ye Judges of the Earth:— kiss the Son, etc. Ps. 2. 6, 7. 10, 12. Col. 4. 1. Yea therefore God hath committed all Judgement to him, that all men should honour him as they honour the Father, Joh. 5. 22, 23. and this consideration may instruct us, whom we should obey first of all, even him who is higher than the highest of all Creatures, Act. 4. 17, 20. and ch. 5. 28, 29. And it may strengthen us to wait upon him, and keep his way; for he can and will preserve us in so doing, and punish our Enemies whoever they are, Mat. 28. 18, 20. Col. 2. 6, 10. Ps. 105. 14, 15. and it may preserve us from judging one another, Jam. 4. 12.  
And he is the Prince of the Kings of the Earth hereafter, God hath made him his firstborn, higher than the Kings of the Earth, Ps. 89. 27. Isay 41. 1, 2. Unto the Angel's God hath not put into subjection the World to come; but he hath done so unto Jesus, who by the Grace of God tasted death for every one: him he hath raised from the dead, and set him at his own right hand in the Heavenly Places; far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this World, but also in that which is to come, Heb. 2. 5, 9 with Eph. 1. 18, 22. He is the Maker of those Holy Kings who shall reign on the Earth, Rev. 1. 6. and ch. 5. 10. From him they shall receive Laws, and rule under him, Isay 33. 17, 22. and ch. 32. 1. And all Kings shall serve and obey him, Ps. 22. 27, 28. and 67. 4. and 47. 6, 7. and 72. 8, 12. and 82. 8. and 86. 9 and 138. 4. Rev. 17. 14. and ch. 21. 24. From this excellent one also he desires Grace and Peace unto the Churches; even from him who died, yea rather is risen again; unto whom all Power is given, not only in this World, but also in that to come. And thus far is the Salutation. Now followeth the Doxology, or rendering of Praise and Glory to him.  
Unto him that loved us] when we were in our Sins, and before he washed us, Ezek. 16. 4, 5. He had great love to us when we were dead in Sins, Eph. 2. 4, 5. He then loved us, and gave himself for us, Gal. 2. 20. Gave himself for our Sins, Gal. 1. 3, 4. He loved us, and gave himself for us, an offering and a Sacrifice to God, for a sweet-smelling savour, 1 Joh. 3. 16. Eph. 5. 2. And made known this love to us, and caused his goodness to pass before us, when we were Ungodly-ones, and Enemies in our minds by wicked works, Eph. 2. 4, 5. Col. 1. 21, 22. And by these Bands of a Man, and Cords of Love over-came us, and prevailed with us to love him, because he first loved us, Hos. 11. 4. 1 Joh. 4. 16, 17, 19 and in the knowledge and belief of his first-love, being prevailed withal to love him, he loved us with peculiar manner of love: Behold, what manner of love hath he bestowed upon us, that we should be called the Sons of God As the Father hath loved him, so hath he loved us. 1 Joh. 3, 1. Joh. 14. 21, 23. and ch. 15. 9 10. To him be Glory and Dominion for ever and ever, even to all Eternity, Amen. Rev, 5, 8, 10. and for, and thorough his love to us unworthy, undeserving, and ill deserving-ones.  
He washed us from our Sins in his own Blood.] Oh wonderful love!  
1. Sin is a filthy thing, a nasty, noisome, loathsome thing in itself; and in the account of them who judge righteous Judgement. This is signified in such say as these : Let us cleanse ourselves from all filthiness of the Flesh and Spirit, 2 Cor. 7. 1. When the LORD shall have washed away the filth of the Daughter of Zion, etc. Isay 4. 4. Ezek. 36. 25. They are therefore rightly called Fools, who make a mock at Sin, Prov. 10. 23. and ch. 14. 9  
2. When he loved us, and before he washed us, we were in our Sins and Filth; we had our Conversation amongst the Children of Disobedience, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by Nature Children of Wrath, even as others, as the rest of Mankind, Eph. 2. 2, 5. We ourselves were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in Malice and Envy, hateful and hating one another, Col. 2. 12, 13. 1 Pet. 4. 3. Tit. 3. 3, 4, 5. Oh! let us show all meekness to all men and pity and pray for them considering ourselves, Tit. 3. 2, 3. Mat 18. 23, 35. Are there not Sins with us, even with us also against the LORD our God, 2 Chron. 28. 10. and such we have been guilty of as others have been, even such as are properly called, our Sins, our own Personal Sins against Light and Grace vouchsafed.  
3. Needful it is that we be washed from our Sins, otherways we cannot be accepted of him, who is of purer eyes then to behold Iniquity; nor have admission into his presence here, or Kingdom hereafter: Unless we be washed we can have no part with Christ, Joh. 13. 8. Without Holiness no man shall see the Lord, Heb. 12. 14. The Unrighteous cannot inherit the Kingdom of God, unless they be washed, sanctified, and justified in the name of the LORD JESUS CHRIST, and by the Spirit of our God, 1 Cor. 6. 9, 11 Eph. 5. 3, 7. Col. 3. 5, 8.  
4. He washed us from our Sins] We could not wash ourselves in any wisdom, or strength of our own: if we had washed ourselves with Snow-water and made our Hands never so clean; yet he would have plunged us into the Ditch: our own  would make us to be abhorred, Job 9 30, 31. Though we had taken to us Nitre and much Soap, yet our Iniquities would still have been marked before the LORD, Jer. 2. 22. Isay 66. 17. Indeed, he calls upon us to wash us, and make us clean, etc. Isay 1. 16. But not in any Fountain, or with any Water of our own, but in the light and strength of his Grace: But still he is the first and principal doer hereof, and worker herein; and unless he wash us we can have no part with him, Joh. 13. 8. Hence the Psalmist begs of the Lord, that according to the multitude of his mercies, he would wash him thoroughly from all his Iniquities, and cleanse him from all his Sins: That he would purge him with Hyssop, and he should be clean, that he would wash him, and he should be whiter than Snow, Ps. 51. 2, 7. Oh the wonderful humility of Jesus Christ! It was great condescension in him to wash his Disciples Feet, Joh. 13. But how greatly doth his Humility appear, that he would wash us from our Sins, which are more filthy than the filthiest thing in this World: ye know that he was manifested to take away our Sins, and in him is no Sin, 1 Joh. 3. 5, 6.  
5. He washed us from our Sins in his own Blood.] He is the Author of our washing, and this is the way and means. That he might do it, it was needful he should partake of the Flesh and Blood; and that he should die for our Sins, Gal. 1. 4. And rise again without which we should have been still in our Sins, 1 Cor. 15. 16, 17. No washing away of our Sins without Blood: Without Bloodshedding there is no remission, nor purgation of Sins, Heb. 9 22, 23. Nor could there be any washing without his own Blood: It was not possible that the Blood of Bulls and Goats could take away Sin. Wherefore he came into the World in a Body prepared for him, and laid down his Life, and took it up again, that he might become a Fountain in and thorough his own Blood, for the washing us from our filth and uncleanness, Heb. 10. 1, 4. etc. He hath made Peace for us by the Blood of his Cross, Col. 1. 20. And obtained forgiveness of our following Sins, Eph. 1. 7. And is become a Fountain for Sin and for Uncleanness, Zech. 13. 1. He discovered the preciousness thereof to us in his Gospel, 1 Joh. 5. 6. And washed us from the Dominion of Sin in our minds, from our Ignorance and enmity, Tit. 3. 3, 5. Acts 26. 18. Joh. 9 7, 11, 15. from the guilt of Sin in our Consciences, Ps. 51. 1, 7. Acts 10. 43. and ch. 13. 39 and from the service of our divers Lusts and Vanities, Heb. 10. 22. 1 Pet. 1. 18, 19  
6. This was the fruit of his love. He loved us and washed us from our Sins in his own Blood: Oh infinite love it was in him, that he should partake with us of the Flesh and Blood, and shed his precious Blood, and pour out his Soul to death for us, that he might redeem us from our Iniquities; and make known and evidence his Blood to us, with the ends and virtues thereof, and apply it to, and sprinkle it upon us, that our hearts thereby might be sprinkled from an evil Conscience, and our Bodies washed with pure Water, Heb. 10. 22. and ch. 9 14.  
This was the fruit of his love, of his first-love fundamentally; and of his following also, Ezek. 16. 8, 9 He gave himself for his Church, that he might sanctify and cleanse it with the washing of Water in the word: And to this his love led him, Eph. 5. 25, 27. Oh! learn we of him thus to testify love one to another. If he our Lord and Master have washed us, because he loved us; we ought also to wash one another's Feet: for he hath given us an example, that we should do as he hath done to us, Joh. 13. 1, 4, 13, 15. Oh let us not then hate one another in our hearts, but let us rebuke one another in Love, and not suffer Sin one upon another, Leu. 19 17. To this end consider him. He hath loved us, and washed us from our Sins in his own Blood; To him be Glory and Dominion for ever and ever. Bless the LORD, O our Souls,— who forgiveth all your Iniquities, who healeth all the Diseases of your Soul; who redeemeth the life of your Soul from Destruction, etc. Ps. 103. 1, 3, 4.   

Verse 6. And hath made us Kings and Priests unto God and his Father; to him be Glory and Dominion for ever and ever, Amen.]  
In this Verse is laid down and declared to us, what further Cause and Reason there is, for such as are redeemed unto God, to ascribe Glory and Honour unto the great God and our Saviour Jesus Christ; with the Doxology, or giving praise itself unto him upon all these accounts mentioned, v. 5, 6.  
And hath made us Kings and Priests.] This is the consequent of his loving, and washing us from our Sins, etc. v. 5. Unto him who loved us, and washed us,— and hath made us Kings, etc. Ezek 16. 9, 12. 1 Cor. 6. 9, 11.  
And herein it appears, that he is the Prince of the Kings of the Earth, as it shall be, when he makes all things New: For he hath made us Kings, etc. And is, and shall be, the Lord of Kings, Dan. 2. 47.  
Some understand by this Phrase; he hath made us a Kingdom of Priests; to wit, A Kingdom, or Holy Nation, now to offer up spiritual Sacrifices; And that no more is meant here, and in ch. 5. 8, 10. To which I say,  
1. It is true; he hath so made them that come unto him in the drawings of the Father: He hath washed them, and made them a Kingdom of Priests, as Exod. 19 4, 5. A Royal, or Kingly Priesthood, 1 Pet. 2. 4, 5, 7, 9 But  
2. Sure this is not all that is meant by this expression: It is very dangerous to add to, or take away from the words of the Book of this Prophecy, ch. 22. 18, 19 And therefore we shall look upon the words as they are expressed. To wit,  
He hath made us Kings] not now to reign as we shall do hereafter; for now they are sufferers with Christ: To them that may now be applied; I have seen Servants upon Horses, and Princes walking as Servants upon the Earth, Eccl. 10. 7. Indeed, some there are who conceit and dream that now they are full, now they are rich, they have reigned as Kings without the residue of their Brethren; but this is but in their own Imagination. Unto some such it may be said, I would to God ye did reign, that we also might reign with you; for herein one shall not prevent another, but they shall be glorified together: This Honour all his Saints and Holy Ones shall have together, 1 Cor. 4. 8. Rom. 8. 16, 18. Ps. 149. 9 they may be Kings who yet have actually received no Kingdom, Rev. 17. 12. So it is with these, they are Kings, though they now reign not as they shall do.  
For these he hath prepared a Kingdom, Mat. 25. 34. In my Father's House, saith Christ, are many Mansions,— I go to prepare a place for you, Joh. 14. 2, 3. Mat. 20. 23. Mark 10. 40. 1 Cor. 2. 9 Heb. 11. 16.  
2. He is preparing and working them for this selfsame thing; they are the Vessels of Mercy, whom he hath before prepared unto Glory, Rom. 9 23. And so he hath made us Kings: that is to say,  
1. He hath begotten us of Royal Seed in a Spiritual Consideration, of the Seed of the Kingdom, (as 2 Kings 11. 1. and ch. 25. 25.) He hath begotten us with the Word of truth, the Word of the Kingdom, as the Gospel is called; because hereby the Kingdom is discovered and brought nigh to us, Luk. 10. 9, 11. And they are begotten to the Kingdom that hearty receive it; and are the Children of the Kingdom, Mat. 13. 19, 38. and so heirs of it, Rom. 8. 17. Jam. 2. 5. They are ●●rn of Water, and of the Spirit; of the free and immense love of God to the World of Mankind, as manifested by the Spirit in lifting up the Son of Man in the Gospel: and so are delivered from the Power of Darkness, and translated into the Kingdom of the Son of God's Love, Joh. 3. 3, 5, 7. Col. 1. 13. They are born of the kindness and love of God to Man-ward, which is manifested in Christ's tasting Death for every Man, and being raised again for their justification: And so are begotten to a lively hope by the Resurrection of Christ, from the dead; to an Inheritance incorruptible, and undefiled, etc. Tit. 3. 4, 5. 1 Pet. 1. 3, 5.  
2. He hath washed us from our Sins in his own Blood, as before, Gal. 5. 19, 20. He gave himself for his Church, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious Church, etc. Eph. 5. 5, 25, 27. and so he is making them partakers of his Holiness, without which no Man shall see the Lord, Heb. 12. 14. Rev. 21. 27. he is baptising them still and further with the Holy Ghost, and with Fire, Tit. 3. 4, 7. Mat. 19 29. Rev. 5. 9, 10.  
3. He is anointing them with Holy Oil, even with his Spirit, with the Spirit of Wisdom and Revelation; with the Spirit of Grace and Supplication: and by this Spirit he is sealing them to the Day of Redemption, and giving this to them as an earnest of the Inheritance, 2 Cor. 1. 21, 22. Eph. 1. 13, 14. and ch. 4. 30. as David was anointed King, before he reigned; so they have an unction from the Holy one, 1 Joh. 2. 20, 21, 27.  
4. He is clothing them with the Robe of Righteousness, Isay 61. 10. and with the fruits of Righteousness, which are by Jesus Christ to the Praise and Glory of God, Phil. 1. 11. with the fruit of the Spirit, Gal. 5. 22, 23. Eph. 5. 9 that so an entrance may be ministered to them abundantly into the everlasting Kingdom of our Lord and Saviour, Mat. 5. 5, 9 2 Pet. 1. 5, 11.  
4. He hath appointed to them a Kingdom, Luk. 22. 29. and is giving it to them in the gracious and spiritual administration of it; and by Faith possessing them of the Riches and Privileges thereof, which are not Meat and Drink, but Righteousness, and Peace, and Joy in the Holy Ghost, Rom. 14. 17. they have received the first-fruits of the Spirit, Rom. 8. 23. they are receiving the Kingdom that cannot be shaken, Heb. 12. 28. though they are as having nothing, yet (by faith) they are as possessing all things, 2 Cor. 6. 10. and they shall reign on the Earth, Rev. 5. 8, 10.  
And Priests.] He hath also made them Spiritual Priests,  
1. By a birth from himself: they are the Children whom God hath given to him, who is the everlasting Father, Heb. 2. 13. Isay 9 6. And as in former times, those who were born of Aaron were Priests, Exod. 28. 1, 40, 41. so now those, and those only, who are born of Jesus Christ, the only Highpriest, are made a Spiritual House, an Holy Priesthood, 1 Pet. 2. 4, 5, 9 And that they may minister unto the Lord,  
2. He washeth them,  them, anoints them, as answering unto our Types, Exod. 29. 4, 5. and ch. 28. 40, 41. and ch. 40. 12. 16.  
3. And thus fitted and prepared, they are Priests to minister unto God, and to offer Sacrifices, not bodily Sacrifices as formerly, but Spiritual Sacrifices acceptable to God by Jesus Christ, 1 Pet. 2. 5. To offer unto him broken and contrite hearts, Ps. 51. 17. Isay 66. 1, 3. To present their bodies unto him a living Sacrifice, holy, acceptable, a reasonable service, Rom. 12. 1. To pray unto him, and pour out their hearts before him, Ps. 62. 8. and 141. 2. Rev. 5. 8. To offer up the sacrifices of praise and thanksgiving unto God continually, the Calves, or Fruit of their Lips, Ps. 50. 14. and 107. 22. Heb. 13. 15. To show forth his praises, who hath called them out of darkness into his marvellous light, 1 Pet. 2. 5, 9 and not forget to do good, and to communicate, for with such Sacrifices, being offered by Christ, God is well-pleased, Hos. 6. 6. Heb. 13. 16. Phil. 4. 18. To him be Glory and Dominion for ever and ever.  
Unto God and his Father.] God is Christ's Father, his proper, and only immediate Father; and Jesus Christ is the proper and only begotten Son of the Father, Joh. 5. 18. Rom. 8. 32. Joh. 1. 18. and ch. 3. 16. and it is only proper to Christ, and to no other individual Person to call God, my Father, Joh. 10. 29, 37. and God is Christ's Father immediately, by Divine and Eternal Generation, Prov. 8. 22, 30. and in his Incarnation, and taking our nature upon him: that holy thing that was born of the Virgin was the Son of God, Luk. 1. 32, 35. and in his Resurrection from the dead, as he saith, thou art my Son, this day have I begotten thee, Acts 13, 32, 33.  
Unto God and his Father, he hath made us Kings, namely.  
1. To rule in due reason unto, and for him in Judgement, Isay 32. 1. as it is said of Solomon, The Lord made him King for, or (as in former Translations) unto the LORD his God, 2 Chron. 9 8. so are these, not to reign for themselves, or for their own Lusts; not to serve them, but to serve him, and be for, and unto him, Hos. 3, 3. Acts 13. 22.  
And Priests.] To minister unto him, now by Faith, and hereafter gloriously: not to be like those Priests, those Idolatrous Priests, whom the Kings of Judah ordained to burn Incense in the high Places; nor like them who burned Incense to Baal, to the Sun, and Moon, and Planets, and all the Host of Heaven, 2 Kings 23. 4, 5. nor like them that kissed and sacrificed to the Calves, 2 Chron. 13. 8, 9 nor to offer Sacrifice, or burn Incense to the Queen of Heaven, Jer. 44. 8, 15, 24. nor to the Virgin Mary, or any of the said Saints departed, or Angels, Acts 14. 15. Col. 2. 18. Rev. 19 10. and ch. 22. 8, 9 but unto God in Christ, as the only Object of Divine and Religious Worship and Adoration, Mat. 4. 10. 1 Joh. 5. 20, 21.  
2. Or also, Kings and Priests unto God and his Father, to wit, before him, and in his account; like to that saying, Luk. 20. 38. All live unto him though not unto us; they are dead to us, and in the account of Men, but yet they live unto, and before him, and in his account, Rom. 4. 17. so here; though Men own them not as, nor call them Kings and Priests, but look upon them as the vilest of Men, as the filth and offscouring of all things, as persons not fit to live: yet they are Kings and Priests unto him who judgeth righteously. Whosoever serves Christ, him will his Father honour now, and for ever, 1 Sam. 2. 29, 30. Joh. 12. 26.  
To him be Glory and Dominion, for ever and ever, Amen.] Namely, To him who hath loved us, and washed us,— and made us Kings and Priests, etc. And upon these accounts also, because he hath done so graciously for us, and to us, 2 Tim. 4. 18. 2 Pet. 3. 18. A clear proof that he is God over all, God blessed for ever, Amen, Rom. 9 5. and as appears in, Rev. 1. 8. Now in this Doxology we may learn,  
1. Those that know his name, and have tasted his graciousness ascribe and render to the Lamb that was slain, Glory and Dominion; and desire it might be to him for ever and ever; to which is added, Amen, as setting their Seal hereto, Rev. 5. 12, 14. and ch. 7. 10, 12. they seek not Glory to be rendered to themselves, Prov. 25. 27. but ascribe it to him who hath worthily received it, and who is in our nature become the Lord of Glory, 1 Cor. 2. 8. Joh. 17. 5. and to the Father and Holy Spirit with him, one God.  
To Christ they here ascribe Glory, Lustre, Splendour and Honour; this Glory to be our Redeemer, that is his name for ever, Isay 63. 16. Heb. 29. this Glory, to have all fullness in him, Col. 1. 18, 19 to open the blind eyes, Isay 42. 1, 6, 8. and to be the only head of the Church, Col. 1. 18. Heb. 3. 1, 6. and the only Highpriest, Heb. 5. 5. and ch. 7. 24, 28. and to be the opener of the Book of God's Counsels, Rev. 5. 1, 12, 13. and he shall appear in Glory, Tit. 2. 13. Ps. 102. 16. Mat. 25. 31.  
And Dominion,] Lordship, all Power in Heaven, and on Earth, Mat. 28. 18. He is now Lord of all Invisibly and Spiritually; and Lord of his Church, Acts 10. 36. Eph. 5. 30, 31. and hereafter he shall have Dominion from Sea to Sea, visibly and gloriously, Dan. 7. 14, 16, 27. Ps. 72. 8, 12. Zech. 9 9, 10. This they give, namely, ascribe and render what is, and shall be his, not add any thing really to him, Neh. 9 6. who hath first given to him and it shall be recompensed? Rom. 11. 35, 36.  
2. And they desire it may be given by all others also in the Church, Eph. 3. 21. and by all Men; the Sons of the mighty, Ps. 29. 1, 2. the kindreds of the People and all Men, Ps. 96. 1, 10. Isay 42. 1, 8, 12. 1 Chron. 16. 24, 30. and he hath died for all, and all Judgement is committed to him, that all should honour him as they should honour the Father, Joh. 5. 22, 23, 24. yea, they call upon all his works in all places of his Dominion to bless him: and upon every thing that hath breath to praise him, Ps. 103. 20, 21, 22. and Ps. 150. 6. [see the notes on ch. 4. v. 9 and on ch. 5. v. 8. and v. 10.]   

Verse 7. Behold he cometh with Clouds, and every eye shall see him, and they also which pierced him; and all kindreds of the Earth shall wail because of him; even so, Amen.  
In this Verse we have proposed to, and set before us, 

1. Somewhat of great concernment we are called upon to attend and consider. [Behold he cometh with Clouds]  
2. We have a Prophetical Account of the visibleness of his coming: [And every Eye shall see him, and they also which pierced him.]  
3. The sadness which shall thereby be occasioned to some : [And all kindreds of the Earth shall wail because of him.]  
4. The breathing vote and desire of the Apostle : [Even so Amen.]    
1. Somewhat of great concernment we are called upon to attend and consider : [Behold he cometh with Clouds.]  
This surely takes in, and includes first of all, his coming in those Judgements which he will execute before he comes personally; in which he is hastening his coming personally, and thereby coming: So, Clouds in Scripture ofttimes signify, that which is terrible and affrighting: A Day of Wrath or Judgement, Ps. 18. 11. and 97. 2. Joel 2. 2. Zeph. 1. 15. Nah. 1. 3. But surely, hereby ultimately is meant his personal coming; like the same Phrase used in that visional discovery given to Daniel, ch. 7. 13. Here consider we, 

1. The matter we are called upon to behold: [He cometh with Clouds.]  
2. The Note of Attention prefixed hereto, [Behold.]    
1. The Matter we are called upon to behold, and attend, [He cometh with Clouds,] Where let us mind and consider these things.  

1. The person here spoken of, and that cometh, [He]  
2. Of what coming is here spoken and intended.  
3. How, or in what manner, he shall come.  
4. From whence, or from what place he cometh.  
5. To what end, or ends he cometh.   
1. The person that cometh, [He] of whom we have a description before in v. 5, 6. as we have seen; even he that loved us, and died for our Sins, and who is raised from the dead, to wit, the Son of Man, Dan. 7. 13. The Son of Man shall come in the Clouds of Heaven, with Power and great Glory, Mat. 24. 27; 30. and ch. 25, 13. and ch. 26. 64. with Mark 13. 26. and ch. 14. 62. Luk. 21. 27. It is the Man Christ Jesus, who hath made Peace for us, and is our Peace, that shall come, and whom we are called upon to behold. He doth not cease to be a man, though he be not a mere man; but this Man continueth for ever: and very frequently when he speaks of his coming, he calls himself the Son of Man, Mat. 16. 27. Luk. 17. 24, 26, 30.  
2. Of what coming doth he here speak? We have intimated before, that though he may, and doth include his coming providentially, and in his Judgements; yet hereby is ultimately meant, his glorious coming to take to him his great Power and reign, and to judge the World in Righteousness; as appears by what follows, in that it is said, Every Eye shall see him, etc. and by the Apostles vote in the latter end of the Verse, like that; He which testifieth these things, saith, Surely I come quickly, Amen. Even so come Lord Jesus, ch. 22. 17, 20. But here we may consider, there are two personal come of our Lord Jesus Christ's.  
1. To take our nature, and be abased, that he might redeem us from the Curse of the Law, and obtain Eternal Redemption in the nature of Man for us. Of this he here speaks not; for so he was come and gone before this: as he saith, I come forth from the Father, and am come into the World: Again, I leave the World and go to the Father, Joh. 16. 28. And before the time that this Book was sent and signified unto John, he had come and finished the work which the Father gave him to do on Earth in the body of his Flesh, and was gone up into Heaven, and sat on the right hand of God, Acts 1. 11. Joh. 17. 4, 5. Act. 3. 20, 21. 1 Pet. 3. 21, 22.  
2. He shall appear and come the second time, Heb. 9 28. He shall come again in his personal body, Joh. 14. 3. God shall send us Jesus who hath been preached to us, Acts 3. 20. and of this he here speaketh, as hath been said. [See more concerning his coming on ch. 2. v. 5. and ch. 3. 20.  
3. How, or in what manner, shall he come? Answer,  
1. He shall come without Sin, Heb. 9 28. when he was here before though he knew no Sin, yet God made him to be Sin for us, 2 Cor. 5. 21. He himself in his own body bare our Sins to the Tree, and suffered for them, 1 Pet. 2. 24. and ch. 3. 18. But when he shall appear the second time, no Sin shall be imputed to him, nor suffered for by him: Nor shall there be any mortality or weakness upon him; God hath raised him again from the Dead, now no more to return to corruption, Heb. 1. 3. Acts 13. 33, 34. 1 Cor. 15. 1 Joh. 3. 5. Phil. 3. 21.  
2. He shall then come in Glory, as appears in the Doxology, v. 6. To him be Glory,— Behold he cometh with Clouds; he shall come in his glorious body, Phil. 3. 21. This second appearing is called, his glorious appearing, Tit. 2. 13. He shall come in his own Glory and in his Fathers, Mat. 24. 30. and ch. 25. 31. Mark. 8. 38. and ch. 13. 26. Luke 9 26. and in the Glory of his Angels; all the Holy Angels shall come with him, Mat. 16. 27. and ch. 25. 31. Mark. 8. 38. and he shall come with all his Saints, The Lord cometh with ten thousands of his Saints. The Lord shall come, and all the Saints with him, Judas 14, 15. Zech. 14. 5. 1 Thes. 3. 13. and with the Trump of God, 1 Thes. 4. 16, 17. 1 Cor. 15. 52.  
3. And he shall come visibly; as afterwards followeth in this Verse.  
4. He shall come suddenly and unexpectedly. The day of the Lord will come as a thief in the night, 2 Pet. 3. 10. 1 Thes. 5. 2, 4. Mat. 24. 43. Be ye therefore ready also, for the Son of Man cometh at an hour when ye think not, Luke 12. 39, 40. Mark 13. 35, 37.  
4. From whence shall he come? And that will be from Heaven, from that glorious place, where the Throne of God is, 1 Thes. 1. 10. and ch. 4. 16. We look for the Saviour from Heaven, Phil. 3. 20. 1 Cor. 15. 47. He shall not come from his glorious state, but shall fit on the right hand of Power, till all Enemies be destroyed, Mat. 2●. 64. Ps. 110. 1, 2. Heb. 10. 12, 13. But the Lord himself shall descend from Heaven with a shout, etc. 1 Thes. 4. 16.  
5. To what end cometh he? And that is,  
1. To raise the dead that sleep in Jesus, and change the surviving believers, and they shall be all gathered together, and caught up to meet the Lord in the Air, and so shall be ever with him: And they shall then bear the Image of the Heavenly, 1 Thes. 4. 16, 17. 1 Cor. 15. 21, 23, 49. Phil. 3. 21. Mat. 24. 30, 31. Mark 13. 25, 27. Then shall the righteous be gathered together unto him, and one unto another, 2 Thes. 2. 1. Ps. 1. 5, 6.  
2. He shall come with them to destroy all the Horns of the Wicked, and all them that oppose him, Ps. 75. 10. and 149. Dan. 7. 11, 12. 2 Thes. 1. 5, 8. Rev. 11. 18. and ch. 19 That will be the day of Perdition of Ungodly Ones, 2 Pet. 3. 7. And all these things shall be dissolved, 2 Pet. 3. 10, 14. And the Devil bound up in the Bottomless-pit, Rev. 20. 1, 3. with Luke 8. 31.  
3. He shall make all things new; New Heavens, and a New Earth, wherein dwelleth Righteousness, Isay 65. 17, 19 and ch. 66. 22. 2 Pet. 3. 13. Rev. 21. 5. Then shall be the restitution of all things, which God hath spoken by the mouth of all his Holy Prophets since the World began, Acts 3. 20, 21. Rom. 8. 21, 22. Then the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days, Isay 30. 26. Then the face of the Earth shall be renewed, Ps. 104, 30, 31. and Ps. 8. 3, 4.  
4. He will then inherit all Nations and give to his people to reign with him; they shall reign on the Earth, Rev. 5. 10. they lived and reigned with Christ a thousand years, Rev. 20. 4, 6. Then the meek shall inherit the Earth, and delight themselves in the abundance of Peace, Ps. 37. 8, 11. etc. Mat. 5. 5. Isay 32. 1. Then he will give glorious rest to those who now suffer Persecution for the Kingdom of God's sake, 2 Thes. 1. 4, 6.  
5. He will then give rewards unto his Servants the Prophets, and to his Saints, etc. Rev. 11. 18. and ch. 22. 11. Mat. 16. 27. and ch. 5, 12. For their shame now, they shall then have double Glory, Isay 61. 7. 2 Cor. 9 5, 6. 1 Pet. 4. 13.  
2. We have next to consider, the Note of Attention, [Behold,] This Note of Attention is often used as with respect to Jesus Christ, as to his taking our nature upon him : Behold, a Virgin shall conceive, and bear a Son, etc. Isay 7. 14. Mat. 1. 23. A wonderful thing and worthy our consideration. As to his bearing our Sin, Behold the Lamb of God which beareth the Sin of the World, Joh. 1, 29, 36. as to his sufferings and death, Mat. 20. 18, 19 Luk. 18. 31, 32. as to his Resurrection from the dead, Mat. 20. 18, 19 Mark 10. 33. Luke 18. 31, 32. and his living for evermore; and having all power given unto him, Rev. 1. 18. as to his calling Men to look unto him, Isay 42. 1, 2, 6, 7. and feeding his Flock like to a Shepherd, Isay 40. 10. as to his meditation, 2 Cor. 6. 1, 2. and as to his coming again, Isay 32. 1. and ch. 35. 4. Judas 14. Rev. 21. 3, 5. and ch. 22. 7, 12.  
2. We have a Prophetical Account of the visibleness of his coming [And every eye shall see him, and they also which pierced him;] he saith not, every eye shall see him at once, or in the same time, but every one in his own order.  
First, those that see sleep in Jesus shall be raised, and the living changed, and they shall see him; When he shall appear we shall be like him, for we shall see him as he is, saith 1 Joh. 3. 2. 1 Thes. 4. 16, 17. they shall see him, not as now thorough a Glass, but as they are seen, 1 Cor. 13. 10, 12. they shall see Eye to Eye, to their complete and everlasting Joy, Isay 33. 17. and ch. 52. 7, 8. they shall see his Face, and his Name shall be in their foreheads; and they shall be ever with him, Joh. 17. 17, 24. Mat. 5. 8. Rev. 22. 3, 5. Then shall Job in his Flesh see his Redeemer, the hope of which comforted him here in all his Afflictions, and Trials, Job. 19 6, 26, 27. and all the Holy Ones shall see him with comfort; they shall see the Glory of the LORD, and the excellency of our God, Heb. 12. 14. Isay 35. 2. And the hope hereof now strengthens them with patience to wait for it, and rejoice even in Tribulations also, Rom. 5. 2. and ch. 8. 24, 25.  
And then all that live upon the Earth shall see him; they shall see the Son of Man coming in a Cloud; with Power and great Glory, Mark 14. 24, 26. Luke 21. 26, 27. For as the Lightning cometh out of the East, and shineth even unto the West, so shall also the coming of the Son of Man be, Mat. 24. 27, 30.  
And they also which pierced him.] The surviving of Israel and Judah shall see him, when he cometh in Glory: they shall see him, with lamentation for their former standing out against him; and he will have compassion on them, Jer. 31. 8, 13. They shall look upon him whom they have pierced, and they shall mourn as one that mourneth for his only Son, Zech. 12. 10. with Joh. 19 37. then shall they bewail their standing out against him, and rejection of him; and he will have mercy upon them, and bring them into, and settle them in their own Land, Ezek. 36. 24, 30. and 37. 19 etc. Zech. 14. 2, 4. And then all Israel shall be saved, as it is written, there shall come out of Zion the deliverer, and shall turn away Ungodliness from Jacob, Isay 59 20, 21. with Rom. 11. 26, 27.  
And the consideration of this, that every Eye shall see him, when he thus shall come and appear, may preserve us from listening to them that say, lo here, or lo there, Mat. 24. 26, 27.  
And in his day, and before he delivers up the Kingdom to his Father, all Nations shall be gathered together, and appear before his Judgment-seat: All that are in the Graves shall hear the voice of the Son of Man, and shall come forth; and shall be judged in Righteousness by this Man, whom God hath ordained and appointed to be the Judge of the living and dead, Mat. 25. 30, 32, 33. Joh. 5. 28, 29. Acts 17. 30, 31. Rom. 2. 16. Acts 10. 42.  
Indeed his coming in his Judgements will be also very visible and evident; his Judgements in this day will be made manifest: but this most fully belongs unto his glorious coming, Kingdom and Government, as is beforesaid.  
3. We have next to consider, the sadness which shall thereby be occasioned to some; [and all the Kindred's of the Earth shall wail because of him,] Mat. 24. 30. Who are the kindreds, or tribes, of the Earth? They are such as out of whom the Saints and Holy Ones are redeemed unto God; so the four living Creatures, and four and twenty Elders in their Song declare, thou wast slain, and hast redeemed us to God by thy blood out of every kindred and tongue, etc. ch. 5. 8, 9 with ch. 7. 9 and so they are always in this Book distinguished from, and opposed unto God's witnesses, ch. 11. 7, 9, 10. to the Saints, ch. 13. 7 to those redeemed from the Earth, and from among men, ch. 14. 4, 6. The Saints are such as are born from above, and are chosen out of the World and Kindred's of the Earth, and have a new kindred; God is their Father, Christ is not ashamed to call them Brethren, and they are Brethren one to another, yea members one of another. They have for Christ's sake forgotten their own People, and their Father's House, Gen. 12. 1. Ps. 45. 10, 11. and in coming unto Christ, and for his sake have (comparatively) hated Father and Mother, etc. Luke 14. 26, 33. and receive other kindred and relations, or kindred and relations upon another and better account, Mark 10. 28, 30. But those who are called, the kindreds of the Earth, are such as have abidden in their natural condition; and been dwelling in their hearts and affections here below, Rev. 13. 6, 8. and rejoicing in, and lifting up themselves by, and boasting of their King here below, of their Families, Relations, Ancestors, Inheritances, etc.  
And all these shall wail because of him.] He saith not, all of them shall wail for ever; but his coming will occasion wailing and mourning to them, for he cometh to destroy all their Glory, Pomp and Pride: he will then slain the Pride of all their glorying, and bring into contempt all the honourable of the Earth, Isay 2. 10. etc. and ch. 23. 8, 9 and ch. 13. 10, 12. and ch. 24. yet some of these may, and will submit themselves to, and worship Christ truly, and so escape the Wrath to come, Psal. 22. 27. but such as abide in their opposition to him, and minding earthly things, shall wail for ever, Isay 60. 12. Luke 21. 34, 36. Isay 24. 17, 18.  
4. We have the breathing vote and desire of the Apostle, and of all that are taught and led of God, [even so amen,] Rev. 22. 20. So the Holy Men of God formerly have desired, O that the Salvation of Israel were come out of Zion! Psal. 14. 7. and 53. 6. Make haste my beloved, etc. Cant. 8. 14. Oh that thou wouldst rend the Heavens, that thou wouldst come down, etc. Isay 64. 1. And in latter times, they who had received the first-fruits of the Spirit did groan within themselves waiting for the adoption, the redemption of their bodies; and to that end, they did look for the Saviour from Heaven, the Lord Jesus, Rom. 8. 23. with Phil. 3. 20, 21. The Spirit and the Bride say, come; And let him that heareth say, come; even so, come Lord Jesus, Rev. 22. 17, 20. The Gospel of Christ doth teach them who believe it, to wait for God's Son from Heaven, whom he raised from the dead, 1 Thes. 1. 10. to look for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ, Tit. 2. 11, 13. To be looking for, and hasting unto the coming of the Day of God, 2 Pet. 3. 11, 14. and for this the Apostle here longs and breaths, even so Amen. These Words are true and faithful, Rev. 21. 1, 5. and ch. 22. 6, 7.   

Verse 8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.]  
Here we have an account given us of the infinite excellency of the person speaking, and his ability for accomplishing what is spoken of him, v. 7. Why should it be thought a thing incredible that he should effect it?  
We may first here inquire and consider who the person here speaking is.  
Some understand it of the Father, because this person is so described as he is v. 4. where doubtless he is intended; because he is distinguished from the Spirit, and from Jesus Christ, as before is said. But I conceive and judge, that the person here speaking in this 8th Verse is Jesus Christ.  
1. Because he is the person generally speaking in this Book by his Angel, or Angels, to whom it was given to that end to show, etc. v. 1. Rev. 22. 16.  
2. Because the first part of the description here, to wit, that he is Alpha and Omega, is elsewhere given of him without Controversy in this Book. So expressly, v. 11, 13. and ch. 22. 12, 13. Nor doth that hinder us to understand it of Christ, because he is described as the Father is, for he and the Father are one, Joh. 10. 13. 1 Joh. 5. 7.  
3. It appears also, that this is spoken of, and by Christ, because, it seems, these 8 and 9 Verses refer to Verse 1. The eighth Verse declares to us to whom this Revelation was given, to show to his Servants, to wit, to Jesus Christ, who here saith of himself, I am Alpha and Omega, etc. And, v. 9 shows unto us, to whom he sent and signified it, to wit, unto his Servant John.  
And so we shall look upon this Verse as containing the words of our Lord Jesus Christ, in which he gives a description of himself unto us, I am Alpha and Omega.] These two are the first and last Letters of the Greek Alphabet; and signify as here it followeth, the beginning and the ending: Or as in v. 11. the first and the last; and both are used in ch. 22. 13. I am Alpha and Omega, the beginning and the end, the first and the last.  
Now from hence we may note in general,  
1. That God hath sanctified all Tongues for declaring to us the things of Christ, and of God in him, to the end that all Nations and Tongues might come unto the knowledge of the truth. So after the Lord had given Authority and Commission to his Apostles, to go into all the World, and preach the Gospel to every Creature of all the Nations; he did fit them thereto by pouring forth his Spirit upon them, and thereby enabling them to speak with other Tongues, as the Spirit gave them utterance, Mark 16. 15, 17. Acts 1. 8. and ch. 2. 1, 8, 12. And the Angel had the everlasting Gospel to preach unto every Nation, and Kindred, and Tongue, etc. Rev. 14. 6.  
2. In that he doth explicate and interpret these words, saying, I am Alpha and Omega, the beginning and the end, the first and the last: So he shows, that it is good for the Preachers of the Gospel to use great plainness of Speech, that they may be understood, 2 Cor. 3. 12. 1 Cor. 14. 1, 13. so oftentimes Hebrew Words, etc. are interpreted: So Emmanuel, God with us, Mat. 1. 23. Eli, Eli, Lamasabacthani, that is to say, My God, My God, why hast thou forsaken me? Mat. 27. 46. Jesus, for he shall save, etc. Mat. 1. 23. Messiah, which being interpreted is, the Christ, Joh. 1. 41. etc. It is good to speak plainly to edification, and exhortation, and comfort; and not to affect hard words, or say; or when there is need for the use of them, to interpret them, 1 Cor. 14. 27, 28.  
I am Alpha and Omega, the beginning and the ending.] End sometimes signifies dissolution, or ceasing to be, Luke 22. 37. and sometimes, perfection or fulfilling, 1 Tim. 1. 5. and in both senses it may be in various respects, (as to divers things,) applied unto our Lord Jesus. He is the beginning and end of the first Creation; He is the beginning of it, He was in the beginning with God; all things were made by him, and without him was not any thing made that was made, Joh. 1. 1, 3. By him God made the Worlds, Heb: 1. 2. and ch. 11. 3. By this Word of the LORD were the Heavens made; yea God created all things by Jesus Christ Ps. 33. 6. Eph. 3. 11. and by him all these things shall be dissolved, 2 Pet. 3. 4, 5, 10, 13. We have both put together as his work in Heb. 1. 10, 12. And thou Lord in the beginning, hast laid the Foundation of the Earth, and the Heavens are the works of thine Hands: They shall perish, but thou remainest; and they all shall wax old as doth a Garment; and as a Vesture shalt thou fold them up, and they shall be changed, etc. He is the Alpha and Omega, the beginning and the ending, or perfecter of the New Creation: He is the beginning, the firstborn from the dead, that in all things he might have the Preeminency; for in him it hath pleased all the fullness of the Godhead to dwell, Col. 1. 18, 19 and ch. 2. 9 He is that new thing God hath created in the Earth, Jer. 31. 22. and the beginning of the Creation of God, Rev. 3. 14. who hath paid our first debt, abolished the first death, and destroyed him that had the power of death; that is, the Devil, 2 Tim. 1. 9, 10. Heb. 2. 14. and who restored that which he took not away: who is the second Man, and last Adam; in whom God hath blessed us, with all spiritual blessings in Heavenly things; in whom there is blessing for all the Nations and Families of the Earth, Ps. 69. 4. Eph. 1. 3. Gen. 22. 18. and ch. 26. 4. and who will in due time give us the adoption, the redemption of the body, and make all things new, Rom. 8. 23. Rev. 21. 5. He will bring up the top stone with shoutings, and crying Grace, Grace unto it, Zech. 4. 7, 9 He is the Author and finisher of the Faith, of the Testimony to be believed, and of our believing also; he who hath begun the good work, will also finish it, and fulfil in them that obey, all the good pleasure of his goodness, and the work of Faith with Power, Heb. 12. 2. Phil. 1. 6. 1 Cor. 1. 7, 8. The beginning of the Kingdom of God's ruling over us poor Sinners graciously, and who brings it nigh to us in his Gospel, Mat. 12. 28, 29. Luke 10. 9, 11. and who gives it to them that believe, Rom. 5. 21. Luke 12. 31, 32. And the ending, who shall destroy all other Kingdoms, and his shall remain for ever, Dan. 2. 35, 44, 45. Ps. 145. 10, 13. 2 Pet. 1. 11. who shall destroy all his, and his People's Enemies, and save them to the uttermost who come unto God by him: Israel shall be saved in the LORD with an everlasting Salvation, they shall not be ashamed nor confounded World without end, Isay 45. 16, 25. [See the notes also on v. 11.]  
Saith the Lord.] This is a Title very frequently and familiarly given to Christ, and most usually so, since he took our nature upon him, died, and rose again; and he is Lord by right of redemption; and so he is Lord of Mankind: He is the Lord of all Men, their Kinsman, who hath redeemed them; he hath redeemed them from the curse of the Law, being made a curse for them, Gal. 3. 13. and ch. 4. 4, 5. with Rom. 3. 19 He hath bought such as deny him, and bring upon themselves swift destruction, 2 Pet. 2. 1. In his love, and in his pity he redeemed them, Isay. 63. 9 He gave himself a ransom for all, to ransom them from that slavery and bondage they brought themselves into, by their Sinning against, and departure from God in the first public man, 1 Tim. 2. 6. Rom. 14. 9 And after a peculiar Consideration he is Lord of them that believe: he who is the LORD is their Lord in an especial manner, Isay. 49. 14. and ch. 51. 22. he hath not only redeemed and bought them of God in common with all men; But also he hath redeemed them unto God by his Blood, Rev. 5. 9 Act. 20. 28. 1 Pet. 1. 18, 19 he is their head and Husband, and so their Lord, Col. 1. 18. Eph. 5. 29. Ps. 45. 11. And he is so the Lord of all that he will judge them; and give rewards unto his Servants, and destroy those that would not have this man to reign over them, Rom. 14. 9, 13. Phil. 2. 8, 10. Joh. 5. 22, 27, 29. Luk. 19 14, 27. And he is the Lord of all persons and things, he only excepted who did put all things under him, Act. 10. 36. he is the Head of all Principality and power, Col. 2. 9, 10. he is gone up into Heaven and is on the right hand of God, Angels, authorities and powers being made Subject unto him, 1 Pet. 3. 22. Eph. 1. 20, 21. The Angels are commanded to Worship him, Heb. 1. 6. he is Lord of all good and bad Angels: The good ones are his Angels, Mat. 24. 31. And he hath conquered the evil ones, Luk. 10. 17, 20. Mat. 12. 28, 30. And he is LORD of Lords and King of Kings, Rev. 17. 14. who now sets up and puts down at his pleasure, and will destroy them that oppose him, Rev. 19 16. Ps. 2. 6, 10. And so he is one that is every way fit to accomplish that spoken of, vers. 7. And now to save and protect his Servants, and punish their enemies. And thus may He now describe himself, to encourage his Servant John, that he might go in in the strength of the Lord God, and not fear what men or Devils could do to him, Ps. 71. 15, 16. Exod. 4. 10, 12. Jer. 1. 6, 8.  
Which is and which was and which is to come] Here we have a further description of this Lord: He is Jesus Christ, the same Yesterday, to day, and for ever, Heb. 13. 8. [See the notes before on vers. 4.] And by saying which is and which was and which is to come, He signifies to us, that Jesus Christ is Jehovah, Jehovah our Righteousness, Jer. 25. 6. Isa. 8. 13, 14. with Rom. 9 33. So whereas it is said, that the Seraphims cried one to another, Holy, Holy, Holy is Jehovah of hosts, the whole earth is full of his glory: The Evangelist Saith; these things said Esaias when He saw Christ's glory, and spoke of Him, Isa. 6. with Joh. 12. 39, 41. And in many other places this Incomunicable title of Jehovah is given unto our Lord Jesus Christ, as Psal. 34. 8. with 1 Pet. 2. 3, 4. Psal. 102. with Heb. 1. 10, 11. etc. To show unto us, that He is the true God and eternal life, 1 Joh. 5. 20, 21. [See the note on ch. 4. ver. 8. and on chap. 5. 8.].  
The Almighty.] This word is most frequently joined in this Book with the former description when it is used, as here, and chap. 4. 8. and chap. 11. 17. And may others show unto us what He means by, [which is and which was and which is to come,] viz. that He is the Almighty; Or, it may show unto us that He is always so, from everlasting to everlasting: which is the Almighty, which was the Almighty, and which is to come the Almighty. And this is true of Christ, who is the mighty God, the everlasting father, the Prince of Peace, Isa. 9 6. Over all God blessed for ever, Rom. 9 5. And the same power and glory is ascribed to the lamb as to the father, Rev. 5. 13, 14. Oh then! Blessed are all they that trust in Him, Psal. 2. 12. [See the note on chap. 4. ver. 8. and on chap. 5. ver. 8.]   

Verse. 9 I John who also am your Brother, and Companion in tribulation, and in the kingdom and Patience of Jesus Christ, was in the Isle that is called Patmos, for the word of God and for the Testimony of Jesus Christ.]  
As we have before in ver. 8. an Account given us of Christ's Ability to perform that spoken of ver. 7: And of Him who sent and signified this Book by his Angels, ver. 1. So here we have an Account of the Person unto whom it was sent.  

1. By his name, [I John.]  
2. By his Relation to the Churches, [who also am your Brother and companion.  
3. By some particular Account of the things wherein He was related to them : [In the tribulation and in the kingdom and Patience of Jesus Christ.]  
4. By the Place where He was, when this was sent and signified unto Him. [I was in the Isle that is called Patmos.]  
5. By the cause or Reason of his Being there : [for the word of God, and for the Testimony of Jesus Christ:]   
1. He is described to us by his name, [I John] so chap. 21. 2, and chap. 22. 8. thus He nameth Himself, like Paul, Gal. 5. 2. 1 Thes. 2. 18. nay, like to our Lord in this Book: I Jesus, ch. 22. 16. He doth not add great and Honourable titles to himself, and much less names of blasphemy, such as the Man of sin takes to himself; As Christ's Vicar, and the High Priest and Head of the Church on earth, etc. But without any Honourable, and much less Blasphemous Title doth He describe Himself; As also do Paul, Peter, James, Judas. He was not desirous of Vain glory, nor sought after praise of men: Learn we of Him, yea of Jesus, whom He imitated, who is meek and lowly in heart, Mat. 11. 29. Oh what Humility was in Him! Humble we ourselves also,— and in due time He will exalt us, 1 Pet. 5. 5, 6.  
1. He to whom this Revelation was sent and signified was John, a mean man in this world, and a tradesman; none of the rich and Honourable of the world, but a poor Fisherman, Mat. 4. 21. And one that went afishing after Christ was risen from the dead; And so some Considerable time after he was an Apostle, Joh. 21. 2. In the last times especially, God and Christ have been staining the Pride of man's glory, and will do it fully and completely at the last, that no flesh may glory in his presence. Christ did choose the poor of this world to reveal his Mysteries to: many or most of his disciples were fishers, who were chosen by Him in his personal ministration to be Apostles, Joh. 21. 2, 3. And the Apostle of the Gentiles, to whom this Grace was given to preach among the Gentiles the unsearchable riches of Christ, was, as men speak by way of Reproach, a Mechanic, a Tentmaker; And did work in his trade after he was an Apostle, Act. 18. 2, 3. and ch. 20. 35. 1 Thes. 2. 9 2 Thes. 3. 7, 8. And yet, what Visions and Revelations of the Lord were vouchsased to him! 2 Cor. 12. 1, 7. yea how greatly did our Lord himself humble himself! He to whom this Revelation was immediately given was not only the Son of one espoused to a carpenter, and the Reputed son of a carpenter, Mat. 13. 55. But they said of him also, is not this the Carpenter? Mark. 6. 3. The poor and mean ones of this world have the Gospel preached to them, Luke 4. 18. and ch. 7. 22. And they being faithful, have the mysteries of the Kingdom opened to them, Mat. 13. 11, 16. Of a truth, God is no respecter of persons: Oh let us not have the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons: Harken, my beloved Brethren, hath not God chosen the poor of this world, rich in faith and Heirs of the Kingdom which he hath promised, etc. Jam. 2. 1, 2, 5.  
2. I John.] none of the wisemen of this world, not instructed into, or acquainted with Philosophy, or with the Heathens art, science of this world which the Apostle calls vain deceit, Col. 2. 8. And Science falsely so called. 1 Tim. 6. 20. But he was a poor ignorant man: As it is said; The High Priest and wise ones of this world perceived, that he was an unlearned and ignorant man, an idiot, Act. 4. 14. And so was Peter also, the first-named Apostle usually; and the Apostles generally to whom the Gospel was committed, and the mysteries of the Kingdom made known. I thank thee, O Father, saith Jesus Christ, Lord of Heaven and earth; because thou hast hid these things from the wise and prudent, and hast revealed them to Babes: Even so, father for so it seemed good in thy sight, Mat. 11. 25, 26. Luke. 10. 21. with Mat. 13. 11, 16. Though he be Lord of Heaven and Earth, and therefore might reveal his secret to whom he pleases, and employ whom he pleaseth, for bearing his name; yet it hath pleased him to prefer Babes in this matter before the wife and learned ones. You see your calling, Brethren, How that not many wise men after the flesh— are chosen: But God hath chosen the foolish things of this world to confound the wise, etc. That no Flesh might glory in his presence, 1 Cor. 1. 20, 26, 29, 30. And though some Wisemen after the Flesh may be chosen, yet they must become Fools, that they may be wise, 1 Cor. 3. 18, 20. Yea this they said of our Lord, to whom this Revelation was given; How knoweth this Man Letters, having never learned? Joh. 7. 15, 16. Alas, the Wisdom of this World is Foolishness with God; and he that seemeth to be wise herewith, must cease from his own Wisdom, that he may be wise, 1 Cor. 3. 18, 20. Therefore let us not lean to our own Understanding, nor glory in Wisemen, Prov. 3. 5. and ch. 23. 4. 1 Cor. 3. 21. and ch. 1. 18, 23, Col. 2. 8, 9 etc.  
3. I John] one that was subject to, and polluted with like Infirmities and Evils as others; one that had Sin in him, and had sinned, 1 Joh. 18. 10. that had in many things offended: One that forbade such an one as cast out Devils in Christ's Name, when he should not have so done, Mark 9 38, 40. One that sought pre-eminence to the offence of many of the residue of the Disciples, Mark 10. 35, 41. One that would have called for Fire from Heaven, to consume them that received not Christ; for which Christ rebuked, and sharply reproved him, Luke 9 51, 56. One that with the rest had Indignation against that good Work of that good Woman, who testified Love to our Lord Jesus, Mat. 26. 7, 8. One of them that watched not with Christ one Hour, and thereby lost such an opportunity as he never had again, Mat. 26. 40. One that with the rest was offended, and left and forsook Christ in his great Afflictions and Sufferings, Mat. 26. 31. 56. Joh. 16. 32. One with the rest whom our Saviour upbraided for his Unbelief and hardness of Heart, after Christ's Resurrection, Mark 16. 14. yet to this John, who was formerly guilty of many Evils, was this Book sent and signified: So great is the Love of our Lord Jesus, that it covers all their Sins who confess and forsake them, so it did John's Evils: And not only did he in Love cover them, but also he revealed the deep and mysterious things to him. What an encouragement is this for us poor sinful ones, to turn to him from whom we have revolted; and to take with us words, and say, take away all iniquity and receive us graciously, or, give good, Hos. 14. 1, 4. So presently after Christ had upbraided all his Apostles for their Unbelief and hardness of heart, because they believed not them that had seen him after he was risen, he immediately adds; Go ye into all the World, and preach the Gospel to every Creature, etc. Mark 16. 14, 15, 20. So he was pleased to honour Peter greatly, and make him an eminent Instrument for preaching the Gospel and converting many thousand Jews after he had called him Satan, Mat. 16. 22. And after Peter had so often and foully denied his Master, even with cursing and swearing, etc. Mat. 26. 69, 74. Gal. 2. And this Consideration, 1. may teach us not to be many Masters, for in many things we offend all, Jam. 3. 1, 2. 2. It may also instruct us, not to glory in Men, nor idolise them; for the most eminent Men of them are of like passions with others, Jam. 5. 17 Acts 14. 13, 15. 3. It shows unto us that they also needed Mercy as well as we, Ps. 5. 5, 7. 4. It may encourage us to confess our Sins, and hope in his Mercy, 1 Joh. 1. 8, 10. and not be discouraged because of our great unworthiness, and many evils; but to pray unto him, and to expect his Mercy and Grace, in waiting upon him, and keeping his way: Elias was a Man subject to like passions as we are, and be prayed earnestly, and God heard him, Jam. 5. 17, 18. and he was an eminent Man, and one highly favoured of the Lord, and who had many Visions vouchsafed unto him of the Lord: Compare also Acts 14. 15. with 2 Cor. 12. 1, 7.  
4. I John] not the first named Apostle, but Peter was the first in order; nay John was the last of the three named with Peter and James: so Mark 5. 37. and ch. 9 2. and 14. 33. Gal. 2. 9 Nor one of the first called to follow Christ; Peter and Andrew were before him, Joh. 1. 40, 43. Mat. 4. 18, 21. nor the forwardest speaker, but Peter was more forward and frequent in speaking when they were together, it seems than he, Acts 3. and ch. 4. 8. etc. And yet herein he was preferred before them all, in having this Book, or the Contents of it, sent and signified to him: And we may from hence learn, that there are first that shall be last, and last first; as our Saviour said to Peter, when he so forwardly told his Master, they had forsaken all and followed him, and demanded, what shall we have therefore? Mat. 19 27, 30. and ch. 20. 16. So it was also true of Paul, in some respects, who was called after others, yea last of all, as one born out of due time: He was in nothing behind, or inferior to the very chiefest Apostles, 2 Cor. 12, 1, 7, 11, 12. yea he laboured more abundantly than they all, yet not he, but the Grace of God which was with him, 1 Cor. 15. 8, 10. Let no Man boast that he was in the ministry before others; for God may as much, or more, favour such as were later therein, than those before them, Mat. 20. 14, 16. Nor lift up himself, because he is more forward to speak; but let every one be clothed with humility; and as our Saviour saith to his Disciples, he that is greatest among you shall be your Servant, Mat. 23. 10, 11.  
5. I John.] That Disciple whom Jesus loved, as he is often described to us, Joh. 13. 23, 25. and ch. 19 26. and ch. 21. 7, 20, 24. It is not said, that Disciple that loved Jesus, though doubtless he loved him very much; but, whom Jesus loved, with an high degree of Love, and with a greater degree, it seems, than therewith he loved the residue of his Disciples, though he loved them all with the same manner of Love; to him are these Visions, and this Revelation given. He now testifies Love to those whom he peculiarly loves, not as the World doth unto its Favourites, Joh. 14. 27. Not in preserving them from afflictions and troubles, Joh. 11. 3. but in manifesting himself, and his secret to them, Ps. 25. 14. Joh. 14. 21, 23. And many times the more any are beloved of him above others, the more he prefers them before others, in acquainting them with those things which are more hidden and mysterious: So he appeared twice to Solomon, who was beloved of his God, 2 Sam. 12. 25. 1 Kings 11. 9 with Neh. 13. 26. So he vouchsafed many Visions unto Daniel, who was a Man greatly beloved, Dan. 9 23. and ch. 10. 11. And such a Vision of the Son of Man was showed to him, as was to his Apostle John: In the close of which he is called, O Man greatly beloved, Dan. 10. 5, 11. with Rev. 1. 12, 17. Oh that we may so have and keep his Commandments, that his Father may love us, and he may love us, and manifest himself to us, and teach us all things! Joh. 15. 9 and ch. 14. 15, 21, 23. And unto John, that Disciple whom Jesus loved, is this Revelation sent, even to him unto whom our Saviour committed his Mother, and he took her unto his own home, Joh. 19 26, 27. He in love laid that Burden upon him before, and now reveals these Secrets to him. And if thou draw out thy Soul to the hungry, and satisfy the afflicted Soul, (especially, such as hear and do the Word of God, who are Christ's Mother and Brethren, Luke 8. 20, 21.) Then shall thy light rise in obscurity, and thy darkness shall be as the Noonday. Then shall thy light break forth as the Morning, and the LORD shall guide thee continually, etc. Isay 58. 7, 8, 10, 11.  
We have an account of his Relation to the seven Churches, and so to all believers; [Who also am your Brother and Companion.] Not so to the Angels only, but also unto all the Believers: He is not ashamed to own them as Brethren, and to call himself their Brother and Companion; no nor Christ himself, and therefore much less should John, Heb. 2. 12, 13. This was also the practice of the rest of the Apostles generally in their writings to the Churches (all except the Apostle Judas.) But here we may take notice,  
1. When he thus calls himself, even now when he is giving us an account of the Visions he received of the Lord, in which he was preferred before them; yet now he saith, your Brother and Companion: one that had the same Father and Mother; the same Foundation of Faith, matter of feeding, hope of the Inheritance, Eph. 4. 3, 7, 11. There is an aptness in such as are so favoured, to be lifted up thorough the abundance of Revelations, 2 Cor. 12 1, 7. but it was not so with him. When he writes to the Believers of the Word of God and Testimony of Jesus Christ, and the Requirings, Instructions and Consolations thereof, than he calls them, little Children, and, my little Children, 1 Joh. 2. 1. and ch. 3. 18. and now when he is acquainting them with those high things that were revealed to him, he intimately calls them Brethren. It was much in Joseph, when he was advanced to that height, that he was next Pharaoh, to say, I am Joseph your Brother, Gen. 45. 4. But this was more remarkable in John, when he was so lifted up of the Lord; and like unto our Lord Jesus, when he was risen from the dead, Go to my Brethren, and say unto them, I ascend unto my Father, and your Father, etc. Joh. 20 17. Thus John saith, not your Father and Head like the Man of Sin, but your Brother. Oh! if any of us be lifted up in the things of this World, or in those more excellent, appertaining to the Kingdom of Heaven, let us not be exalted above measure thereby, but own ourselves as Brethren of such Believers, before whom we are preferred in these things; like him, who though he were a King and a Prophet, yet was a Companion of all them that feared the Lord, and of them that kept his Precepts: How poor and mean soever they were, yet they were his Brethren and Companions, Ps. 122. 5. 8. with Ps. 119. 63.  
2. Observe, whom he thus intimately calleth, his Brethren and Companions; and they are the Churches in Asia, the Gentile-Churches; and so we may learn,  
1. The great Mercy of God to us Gentiles. John was one of the Natural Branches; but by the Blood of Christ, we Gentiles are made nigh, and contrary to nature are graffed in amongst the Natural Branches; and with them partake of the root and fatness of the Olive-tree, and so are made Fellow-Citizens with the Saints and of the Household of God, Rom. 11. 17, 22. Eph. 2. 11, 20. A great Mystery, and wonderful Grace and Favour! That the Gentiles should be Fellow-Heirs, and of the same Body, and partakers of his Promise in Christ by the Gospel: They are all the Children of God by Faith : in Christ Jesus, there is neither Jew nor Greek, etc. Gal. 3. 26, 29. and ch. 4. 26, 31. Oh that we may not be highminded, but fear! Rom. 11. 20. and that we may walk worthy of God, who hath called us unto his Kingdom and glory, Eph. 3. and ch. 4. 1. 1 Thes. 2. 12. and may stand fast in the liberty wherewith Christ hath made us free; and not be again entangled with the yoke of bondage, Gal 4. 26, 31. and ch. 5. 1.  
2. Them he calls Brethren intimately of whom, or of many, or most of whom, he was not the first Instrument of begetting them thorough the Gospel, and to them he is Commanded to write, and writeth what followeth. It seems Paul was the first who planted the Gospel in Asia, Act. 19 10, 12. and ch. 20. 18, 24. But on this account he mattered not who was the Instrument, whether himself or others, as 1 Cor. 15. 11. yet still, I am your Brother and Companion. So Paul would that the Colossians knew what great Conflict he had for them, and for them at Laodicea, and as many as had not seen his face in the flesh; that their hearts might be comforted, being knit together in love, etc. Col. 2. 1, 4. Men may love them whom they suppose, they have been Instruments of begetting thorough the Gospel, because herein they have been honoured; while they have too little love for others, to whom others have been first Instruments of Good. But it was not so with the Apostle.  
3. Your Brother.] Yet there were many faults amongst some of them which are reproved by our Saviour: As, Ephesus had left her first love, Rev. 2. 4. Pergamus had them that held the Doctrine of Balaam, and the Doctrine of the Nicolaitans, v. 14, 15. Thyatira suffered that Woman Jezabel, which called herself a Prophetess, to teach and seduce Christ's Servants, etc. v. 20. Sardis had a name to live, and was dead, ch. 3. 1. Laodicea was lukewarm, v. 15, 16, 17. and yet to them he saith, your Brother and Companion; not in their evils but in the faith of Christ; and a lover of them, and a seeker of their good. He did not presently cast them off, or unbrother them because such evils were found with many of them; But owns himself as their Brother still. And doth not Paul the same when he writes unto the Corinthians, among whom were divisions and factions; and who were more Carnal than Spiritual? yet he still calls them Brethren. See 1 Cor. 1. 10. 12. and ch. 3. 1, 5. and ch. 5. 1, 2. and ch. 6. and ch. 11. 17, 33. 2 Cor. 12. 20, 21. with ch. 13. 11. so he calls the Galatians Brethren, who were removed (in some measure) from him that called them into the grace of Christ unto another Gospel, and turned aside to weak and beggarly elements after they had known God, or rather were known of him, Gal. 1. 6, 8, 11. and ch. 3. 1, 5. and ch. 4. 8, 11. and ch. 5. 1, 4. and gives this Instruction; that if any Man did not obey their word by that Epistle, they should note that Man, and have no Company with him, that he might be ashamed: yet, saith he, Count him not as an enemy, but admonish him as a brother, 2 Thes. 3. 14, 15. so James calls them Brethren, when he often and severely reproves, Jam. 2 1, 5, 6. and ch. 3. 10. and ch. 4. 1, 4. and well might John own them as his brethren, when Christ still owned them as his Churches, and calls these seven Churches Seven golden Candlesticks. See Rev. 1. 12. 20. how might it shame us all, that are so forward to cast off one another for miscarriages! and how doth it reprove them that cast out as Heathen all that are not as they would have them to be! Christ, when all had forsaken him, and fled from him, and Peter had denied him with cursing and swearing; yet sends this message to them: go tell my Brethren, Joh. 20. 17. Mat. 28. 10. Learn we of this Apostle, who was herein a follower of the Apostle of our profession Jesus Christ.  
4. Your Brother and Companion.] Not the Brother and Companion of those false Teachers who did infest the Churches, and endeavoured to infect them, and to corrupt them from that simplicity in Christ Jesus: to wit, such as taught the Doctrines of Balaam, or of the Nicolaitans: nor the Brother of that Woman Jezabel; nor of the Children of such false teachers and Doctrines; for these are distinguished from the Churches by our Saviour, and so are not of the Brotherhood, Rev. 2. 14, 15, 20, 23. Such are to be received by us, or loved with peculiar manner of love. When the Apostle John warns of false Prophets he exhorts, Beloved, let us love one another, and not them, with Brotherly love, 1 Joh. 4. 1, 6, 7. and when he exhorts the believers to love one another, he saith to them, If there come any unto you, and bring not this Doctrine, to wit, the Doctrine of Christ, receive him not into your house, neither bid him, God speed: for he that bids him, God speed, is partaker of his evil deeds, 2 Joh. 5. 6, 7, 9, 12.  
3. We have an account of some Particulars in which he was their Brother and Companion: not in any evils found amongst them as we have said; but in tribulation, and in the kingdom and patience of Jesus Christ.  
1. In tribulation] or rather, in the tribulation, to wit, of Jesus Christ; as followeth; for that refers to all the three: And so it shows unto us, In what tribulation he was their Brother and Companion, to wit, in that of Jesus Christ, and not in any wherein they might suffer as fools or evil-doers justly, from the hands of those amongst whom they lived. And so we may learn,  
1. That the Apostle John, and all the Churches, were in tribulation: for he was their Brother and Companion therein; and also sympathized with them in theirs: They were all in tribulation, though not all alike in it. And this is the outward Portion of them in this World, as our Saviour said Prophetically: In the World ye shall have tribulation, Joh. 16. 33. And the Apostle told the Disciples, they must thorough much tribulation enter into the Kingdom of God, Act. 14. 22. and Rom. 8. 35, 36. manifold afflictions and Persecutions did attend the Apostles: yea, as the Apostle saith, All that will live Godly in Christ Jesus shall suffer persecution, Mat. 10. 23, 25. 2 Tim. 3. 11, 13. Ps. 34. 19 1 Pet. 5. 9 Though Christ loveth his disciples, yet he doth not now this way testify love to them in preserving them from tribulation, Joh. 14. 27. But in love to them he now tries them, 1 Pet. 4. 13. Heb. 12. 3, 7. this is not to be looked for in this World by them that follow Christ, Luke. 12. 49, 51. rest is not assured to them, till the Lord Jesus be revealed from Heaven, 2 Thes. 1. 5, 7. when there are new Heavens and a new Earth, than God will wipe away all tears from their eyes, and not before completely, Rev. 21. 1, 4. how are they mistaken who talk of Halcionian days here, and reigning now on earth? 1 Cor. 4. 8, 12. And consider we this before, that being forewarned, we may be forearmed. Thus God dealt with all, and with the Prophet also, Jam. 5. 10, 1 Pet. 4. 12, 13.— and he was their Companion, namely, in bearing, and sympathising with them; As the expression is used, Heb. 10. 33 34. He had Compassion on them weeping with them, etc. Rom. 12. 15, 16. 2 Cor. 11. 28, 29. he had member-like love to, and feeling with them in their tribulation. Learn we of him, 1 Cor. 12. 12, 26. Heb. 13. 1, 3, 4.  
2. The tribulation in which he was their Brother and Companion was, [the tribulation of Jesus Christ.] To wit,  
1. Such affliction and tribulation as he endured from the hands of men, the afflictions of Christ, Col. 1. 24. for while Christ was here he was a Man of Sorrows, and acquainted with grief: And no marvel then tha● his followers be partakers of tribulation also, Mat. 10. 24, 25. Joh. 15. 20. he suffered for the Gospel's sake, and as a Peace-preacher: And they are made partakers of such tribulation, even for Christ and and the Gospel's sake, Joh. 15. 21. and ch. 16. 1, 4. 2 Tim. 1. 7, 8. and ch. 2. 3, 8. Rom. 8. 28, 29. Mat. 16. 24. Luk. 14. 26, 27. This is the Believers proper tribulation, the bonds of the Gospel, Isay. 66. 5. Mat. 5. 10, 12.  
2. The tribulation of Christ, to wit, that which Jesus Christ owned as his, and therefore sympathized with them therein, and took notice of their afflictions: In all their afflictions he was afflicted, Isay 63. 9 hence he saith, Saul, Saul, why persecutest thou me? Act. 9 5. Heb. 2. 17, 18. and ch. 4. 15, 16. he reckoneth that which was done unto his Brethren as done unto him, Mat. 25. 45. Now here we may observe by way of Inference from what hath been said.  
1. In that he was their Companion in the tribulation of Jesus Christ, and that they did endure tribulation for Christ's sake amongst many of whom were many miscarriages and faults, for which afterward they are reproved; So we may see, that such believers as have faults may yet suffer for Christ and the Gospel's sake: so here, see ch. 2. 13, 15, 19, 20, he may count such worthy of this grace and favour, Phil. 1. 29. 30.  
2. In that the Apostle was their Companion in tribulation, and in compassion and fellow-feeling; so it signifieth. that the grace of God moves us to pity others of our Brethren when they are in affliction, though we may be ourselves in tribulation also, and not so to poor and look upon our own things as to be forgetful of them. Thus the Apostle, when he tells the Philippians: 'tis given to you in the behalf of Christ, not only to believe but also to suffer for his sake; yet he presently exhorts them, look not every man on his own things, but every one also on the things of others: Let this mind be in you which was also in Christ Jesus, etc. Phil. 1. 29, 30. with ch. 2. 1, 4, 5. Heb. 13. 2, 3. 1 Cor. 12. 25, 26. nay, many times God is ordering affliction to us, that we might learn thereby, and be fitted to pity others, Jona. 4. 7, 11. It was a great commendation of the Churches of Macedonia, and the efficacy of the grace of God upon them, that in a great trial of affliction the abundance of their joy, and their deep poverty abounded to the Riches of their liberality, 2 Cor. 8. 1, 2. And thus it would also be with us, were the Grace of God yielded up to by us; we should not only mind our own troubles, but consider the trials and afflictions of others also. Thus it was with this Apostle.  
3. When he was their Companion in the tribulation of Jesus Christ, than this Book was sent and signified to him: so elsewhere many times when his people have been in affliction, God hath wonderfully appeared to them, Act. 5. 19, 20. At such a time he is nigh to them, and graciously manifesting himself to them: And this ●s for Comfort to all when they are in such a condition, Isay. 43. 1, 2. 2 Cor. 1. 3, 5. But to this we may speak further in due time.  
2. And in the Kingdom of Jesus Christ.] to wit, he was their Brother and Companion therein, and so they and he were in it, 1 Thes. 2. 12. Mat. 13. 38, 43. Now here we may inquire and consider, 

1. What is this Kingdom of Jesus Christ? And why so called.  
2. How are all hearty and unfeigned believers in this Kingdom?    
1. What is this Kingdom? It is said to be that of Jesus Christ, as opposed to the Kingdom of Sin, Satan, etc. yea and as preferred above and opposed to the Kingdom of men: my Kingdom is not of this world, saith he, Joh. 18. 36. But this Kingdom is that special Government in and by which he confers his peculiar love and favour to those that are in it, namely, to those who are translated from under the power of darkness into it, Col. 1. 13. The beginning of this Kingdom, and means by which it is brought unto us, and rules over us, is the Marriage of our Nature to the Divine Nature in the person of the Word, the Son of God, and his abasement therein: as it is said, The Kingdom of Heaven is like unto a certain King which made a Marriage for his Son, etc. Mat. 22. 1, 4. It consists in the destruction of all our Spiritual Enemies, which is, and shall be accomplished by him who was delivered for our Offences, and raised again for our Justification, Mat. 12. 28, 29. Luke 1. 69, 75. and in all Spiritual and Eternal Riches and Blessings, which Christ hath by means of his Blood obtained for us, Mat. 22. 2, 4. and ch. 13. 44. This Kingdom is not Meat and Drink, but Righteousness, and Peace, and Joy in the Holy Ghost, Rom. 14. 17. Mat. 6. 33. Life, Eternal Life; and to reign in Life is the sum of the Riches and Privileges of this Kingdom. Compare Mark 9 43, 45. with v. 47. Rom. 5 17. which he is now giving unto them by Faith, and will hereafter gloriously possess them of, that come unto, and follow after him in the Regeneration. And of this Kingdom there is an increase, and in it there are degrees, Isay 9 6, 7. As to say,  
1. There is the gracious and spiritual administration of ' it, which is now brought unto us in the Gospel, which is called, The Gospel and Word of the Kingdom, Luke 9 2. with v. 6. In which the glad tidings of this Kingdom are declared to all where the Scriptures are vouchsafed, and Gospel is preached, Luke 10. 9 Mat. 22. 2, 8. And by which Gospel the Kingdom is brought nigh unto them, Luke 10. 9, 11. And whereby he is turning them from the Power of Satan unto God, Acts 26. 18, 23▪ And in and by which Word and Spirit therein, he rules in the Hearts and Societies of them that submit to this Sceptre, and kiss the Son, Rom. 1. 5. and ch. 6. 17, 18. Col. 3. 16. whereby he more moulds them into his likeness, Mat. 13. 33. acquaints them with its Mysteries, Mat. 13. 11. fills them with its glad-Tidings, Riches and Privileges, Luke 8. 1. and ch. 6. 20.  
Therein is also the Davidical and Glorious Administration of it, when Christ will destroy all the wicked opposers of him, and their Horns, Ps. 75. 2, 8, 10. and make all things new, and reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously, Isay 24. 23. He shall be great, and shall be called the Son of the highest; and the Lord God shall give unto him the Throne of his Father David, Luke 1. 32, 33. Isay 9 6, 7. And to him that overcometh he will grant to sit with him in his Throne, Rev. 3. 21. and ch. 5. 9, 10. Isay 32. 1. 1 Cor. 4. 8.  
3. There will be also in this Kingdom, that administration which will be wholly Divine, when God shall be all in all, 1 Cor. 15. 28. which is not yet manifested, 1 Joh. 3. 1, 2.  
Now this is called, [The Kingdom of Jesus Christ,]  
1. Because it is obtained for us, and brought unto us by him, who hath been abased for us, and is risen again, and ascended up on high, and hath led Captivity Captive; who hath delivered us from our Enemies, and will in due time destroy them; and hath obtained, and is possessed of all things for us, Luke 11. 20. Mat. 22. 2, 4. Heb. 9 12. 2 Pet. 1. 11.  
2. And this Kingdom is administered by him, now graciously and spiritually; and shall be hereafter Davidically and Gloriously, Ps. 2. 6, 7, 8, 12.  
2. How are all hearty and unfeigned Believers in this Kingdom?  
1. They are brought into it by a Birth from above: Verily, Verily, I say unto thee, (saith our Saviour,) except a Man be born of Water and the Spirit, he cannot enter into the Kingdom of God, Joh. 3. 3, 5, 7. In this Birth they are delivered from the Power of Darkness, and translated into the Kingdom of God's dear Son, Col. 1. 13. thorough the discovery of the Grace of God to Man-ward by the Spirit, in lifting up the Son of Man in the Gospel, they are made willing to suffer the loss of all things, and to count them but Dung, that they may win Christ, and be found in him, Mat. 18. 1, 4. and ch. 19 24. and 21. 31. And in so doing and abiding, they are in Obedience and Subjection to this Kingdom.  
2. They are in the participation of it by Faith, and in Hope, and so partake of the Riches and Privileges thereof, Rom. 14. 17. they are justified by Faith, and have Peace with God thorough our Lord Jesus Christ; by whom also they have access by Faith into the Grace and Favour of God, and rejoice in hope of his Glory, Rom. 4. 5, 7. and ch. 5. 1, 2. Christ is made of God to them, Wisdom, and Righteousness, and Sanctification, and Redemption; and by Faith they are made partakers of the Glory that shall be revealed, 1 Cor. 1. 30. 1 Pet. 5. 1. Believing in Christ, they now rejoice with Joy unspeakable and full of Glory, receiving the end of the Faith, even the Salvation of the Soul; and by Faith they are raised up together, and sit with Christ in Heavenly Places, 1 Pet. 1. 8, 9 Eph. 2. 5, 6.  
3. They are in the protection of his Kingdom: though now they walk in the midst of trouble he will revive them, and stretch forth his Hand against the Wrath of their Enemies, and his right Hand shall save them, Ps. 138. 7. So Kingdom answers to Power; and in this Kingdom Christ exerciseth his special Power for preserving the Subjects of it, Col. 1. 13. Herein they are delivered from all Evil who are and abide in it; for this King hath all Power, Mat. 6. 13. The King hereof is the mighty God, Isay 9 6. Ps. 84. 3, 4, 10, 12. Truly, He that abideth in Christ (who is called, the Kingdom, Mark 11. 9 10. with Mat. 21. 9) sinneth not: but he is so preserved, that the wicked one toucheth him not, 1 Joh. 3. 6, 9 with ch. 5. 18. and so shall not be removed, but be as Mount Zion, Ps. 125. 1, 2. Their King will command deliverances for them, Ps. 44 4. Rev. 12. 10, 12. Such as are and abide in this Kingdom shall never fall; as the Apostle Peter gives us to understand, when he saith, If ye do these things ye shall never fall. Why so? For so an entrance shall be ministered unto you abundantly, into the everlasting Kingdom of our Lord Jesus, 2 Pet. 1. 10, 11.  
Now here we may observe for our Instruction,  
1. That Believers may be in tribulation, and in the Kingdom of Jesus Christ together: their being now in his Kingdom doth not exempt them from tribulation, though such shall be kept from evil; nor doth their suffering Tribulation, the Tribulation of Christ, exclude them his Kingdom. But of such Sufferers we may say, Behold, we count them happy that endure. Jam. 5. 11. when our Saviour saith, Blessed are ye Poor, for yours is the Kingdom of God; he presently adds, Blessed are ye when men shall hate you, and when they shall separate you, and shall reproach you, and cast out your names as evil for the Son of man's sake. Rejoice ye in that day, and leap for Joy; for behold your reward is great in Heaven, Luke 6. 20, 23. Men may receive the Word in much Affliction, and yet with Joy of the Holy Ghost, which is one of those things in which the Kingdom consists, 1 Thes. 1. 6. with Rom. 14. 17. Ps. 91. 1, 4.  
2. Those that believe are Brethren in the Kingdom of Jesus Christ, and here they may rejoice together; they are called in one hope of their calling, and Heirs of the Kingdom which God hath promised to them that love him, though they are the Poor of this World, Eph. 4. 4. Jam. 2. 1, 5. Though they are poor here, and destitute of the things appertaining to the Kingdom of this World, yea and in Tribulation also; yet they are joint-heirs with Christ: Here the Rich and the Poor meet together.  
3. Those that are within this Kingdom may have, and are in a capacity to have Mysteries opened to them, to some more, to some less, according to his good pleasure; but to them that are without, without the Kingdom, these things are in Parables, Mark 4. 11.  
4. The Kingdom they are Brethren and Companions in, is, the Kingdom of Jesus Christ; that which Christ hath obtained for them, and is the King of: They are beholden to Christ for it, that no Flesh might glory in his presence, or be puffed up one above another, 2 Pet. 1. 11.  
3. And patience of Jesus Christ.] This is the third particular in which he was their Brother and Companion. Where consider we also, 

1. What is this patience of Jesus Christ here spoken of?  
2. Why is it called the patience of Jesus Christ?    
1. What is this patience of Jesus Christ, here spoken of?  
1. It is a patiented continuance in well doing, enduring therein even to the end, and not being weary, or fainting in our minds, Rom. 2. 7. Gal. 6. 9 receiving the Word of the Kingdom, and bringing forth fruits with Patience, with Perseverance, Luke 8. 15. Those that are thus patiented, are distinguished from, and preferred before such as begin well, but are afterwards weary, letted, or driven back by any means, Gal. 3. 3. and ch. 5. 7. Luke 8. 13, 14. with v. 15. And so also it is, a patiented continuance in holding forth the profession of the Faith without wavering, Heb. 10. 23, 25. Holding forth the Word of life; and therein seeking the good of, and being patiented towards all Men in so doing, Phil. 2. 16. Rev. 2. 3. 2 Tim. 2. 23, 24. The Servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented in meekness, instructing them that oppose themselves, 1 Thes. 5. 14. And especially seeking the good of them that are of the Household of Faith, Rom. 15. 1, 5. Gal. 6. 9, 10. And continuing in prayer, watching thereunto, and therein with all perseverance: praying always and not fainting, or being out-evilled, Luk 18. 1. Eph. 6. 18. Col. 4. 2. And in opposing such as are gainsayers to the truth striving for the saith of the Gospel, and in nothing terrified by its Adversaries, Phil. 1. 27, 28. Rev. 2. 2.  
2. This patience is also to be exercised in a meek and quiet enduring tribulations and afflictions: thus when our Saviour acquaints his disciples what hard usage they should meet with in the World, he thus exhorts them; In your patience possess ye your souls, Luke 21. 16. 18. and the Apostle Paul exhorts : Be patiented in tribulation, Rom. 12. 12. and gloried in the Thessalonians in the Churches of God, for their patience— in all their persecutions and tribulations which they endured, 2 Thes. 1. 4. Jam. 5. 10. which patience is not an insensibleness of the affliction, or being like a stock or a stone: for this is blockishness, or stupidity, rather than patience, and no virtue but a vice: like that reproved, they cry out when he bindeth them, Joh. 36. 13. thou hast stricken them, but they have not grieved, Jer. 5. 3. who was so patiented as our Lord Jesus? Ps. 40. 1. and yet he was sensible of his afflictions, Ps. 22. 1, 2. he offered up prayers, and supplications with strong crying and tears, Heb. 5. 7. but this patience is opposed to pride, Eccl. 7. 8. and to fretting and striving, Ps. 27. 7, 8. 2 Tim. 2. 23, 24, and so it is to be exercised towards God, in an humble and meek bearing his Hand, and not hastening deliverance from under it out of his way, 1 Pet. 5. 5, 6. and towards men, in not fretting against them in our hearts, Ps. 37. 1, 7. nor reviling them or rendering railing for railing, 1 Pet. 2. 20, 22. and much less resisting their evil with force and violence, for all that thus take the Sword shall perish by the sword, Rev. 13. 9, 10. and ch. 14. 12. thus Patience is to be exercised in enduring tribulation, Jam. 1. 2, 3, 4. Heb. 10. 36.  
3. And this patience of Jesus doth also consist in a waiting for the Lord, for his teaching, direction, consolation, and salvation: as the Psalmist instructs, rest in the LORD, and wait patiently for him, Ps. 37. 7. and which the Prophet commends to us in saying: It is good that a Man should both hope, and quietly wait for the Salvation of the LORD, Lam. 3. 26. and so to wait for the Lord from Heaven, 1 Thes. 1. 10. Even as the Husbandman waiteth for the precious fruit of the earth and hath long patience for it, Jam. 5. 7, 8. Rom. 8. 25. not taking up short in any thing here, but expecting and looking for him till he cometh: that when he appeareth we may say, Lo this is our God, we have waited for him, and he will save us. This is the LORD, we have waited for him we will be glad and rejoice in his Salvation, Isay. 25. 9 Phil. 3. 20, 21. and Blessed are all they that wait for him, Isay 30. 18.  
2. Why is this called the patience of Jesus Christ?  
1. Because it is suchlike patience as he exercised while he was here: he continued in well-doing, he went up and down doing good, Acts 10. 38. It was his meat and drink to do the will of him that sent him, and to finish his work, John 4. 34. I must work the works of him that sent me, while it is day, saith Christ, John 9 4. he continually sought the good of Men, and especial good of believers: he did not fail, no● was discouraged, Joh. 8. 12. and ch. 9 5. Isay. 42. 1, 3, 4. and he was patiented under affliction and persecution; when they condemned and killed him, he did not resist, Jam. 5. 6. Though he knew no sin, yet when he was reviled he reviled not again, when he suffered he threatened not, 1 Pet. 2. 21, 23. Though he could have destroyed them all, yet he endured the contradiction of sinners against himself, Heb. 12. 3. and he waited patiently for the Lord, till he inclined his ear, and heard him: and brought him out of the horrible pit, and out of the miry clay, etc. Ps. 4. 1, 2, 3.  
2. It is that patience which he is effecting in us by his Gospel, which is called the Word of his patience. [See the notes on Rev. 3. v. 10.] 2 Pet. 1. 4, 6. In which he is discovering to us what Christ hath done, and is become: And this is called in this respect, the patience of Christ, 2 Thes. 3. 5, and there are many Arguments contained in the Gospel, which are proper and powerful to effect and maintain this patience in us, thorough the Influence of the holy Spirit, which doth accompany it: as to say, Herein is declared to us, that Christ hath endured the Cross, and overcome it, and is now on the right Hand of the Throne of God: and so hath abolished Death and all afflictions, Heb. 12. 1, 2, 3. 2 Tim. 1. 8, 10. and that he is become our rightful Lord; and the author and orderer of all Afflictions to us, Ps. 39 9 1 Sam. 3. 18 and also herein is discovered to us, his gracious end in all the tribulations he is permitting and ordering to us: that all is for our good and profit, that we might be partakers of his holiness here, and of his glory hereafter, Heb. 12. 1, 10. 2 Cor. 4. 16, 18, Isay 27. 8, 9 Mark. 10. 38. and herein also is set before us, a Blessed hope to effect this patience: hence it is called, The patience of hope, 1 Thes. 1. 3. Rom. 2. 7. and the Apostle instricts the believers, to rejoice in hope and be patiented in tribulation, Rom. 12. 12. and ch. 8. 24, 25. Heb. 10. 34, 36. Col. 1. 11. Now here no●e,  
1. He was in tribulation and patience; Men may be so: he was so, and they were so: and having access by faith into the grace of God in Christ, tribulation worketh patience, Rom. 5. 2, 3, 5. Jam. 1. 2, 4, 5.  
2. He was in the Kingdom and patience of Jesus Christ: this is the way for us to possess our souls in patience, by being in the believing mindfulness and consideration of his Kingdom, and having a lively hope to be made partakers of it in due season : If we hope for that we see not, then do we with patience wait for it Rom. 8. 24, 25. 2 Cor. 4. 16. 17, 18.  
4. We have the place where John was when this Revelation was sent and signified to him : [In the Isle that is called Patmos.] It may▪ seem he was banished thither, as appears by the next words: for the word of God. etc. this he speaks of himself; and so he signifies to us,  
1. That those that are dearly beloved of the Lord may be persecuted and expelled out of their own Countries for the Gospel's sake; and driven from the places of their abode, Act. 13. 50, 51. so was David, 1 Sam. 26. 19 Ezekiel ch 1. 1, Daniel ch. 1. 1, 6. so it is is said of those worthies: They wandered about in Sheep skins and goatskins, being destitute, afflicted, tormented, of whom the World was not worthy: they wandered in deserts, and in Mountains, and in dens; and caves of the earth, Heb. 11. 37, 38. so our Lord Jesus was driven from one place to another, Joh. 10. 39, 40. and ch. 11. 53, 55. and he doth signify, that his Brethren may be strangers, and expelled out of their native Country, or from their own habitations, Mat. 25. 35, 38, 43, 44. 1 Thes. 2. 16, 17. Heb. 13. 2, 1 Pet. 1. 1. Nay, that which added to John's affliction was, that he was alone in a great Measure, and separated from his Brethren; and herein worse than Ezekiel, or Daniel, and like that Ps. 102. 5, 6. 1. Beloved think it not strange concerning such a fiery trial as this is: for the name of afflictions have been accomplished in eminently holy ones in former times, 1 Pet. 4. 12. and ch. 5. 10. 2. Judge not according to outward appearance; they may be most beloved that meet with sharpest afflictions in this World for Christ's sake; and many times God singles out the strongest and most beloved, for the greatest sufferings, 1 Cor. 4. 11, 13. It was a great infirmity found with the Prophet to conclude, that he had washed his hands in vain,— Because all the day long he had been plagued, and chastened every morning, Ps. 73. 1, 3, 13, 14, 22. 3. Set not your affections on your Countries, or habitations; nor seek for a continuing city here, Col. 3. 2. Heb. 13. 13. In a moment you may be driven from your homes and places of abode: Oh suffer the grace of God to crucify you to the World, that you may hate and forsake all in comparison, and for the sake of Jesus Christ, Luk. 84. 26, 27, 33.  
2. That often times, those who are adversaries to the Gospel have the greatest spite at such as are teachers of others, and go before them in the Word of the Lord: and especially at the most eminent of them: so it seems, the Apostles generally were in affliction, and under persecution, when other believers endured no such thing; yea when some of them talked of reigning, the Apostle Paul saith; I think that God hath set forth us the Apostles last, as it were Men appointed to Death; for we are made a spectacte to the World, and to Angels and Men: see 1 Cor. 4. 8, 9, 13. Acts 14. 5, 7, 19 and ch. 17. 5. Eph. 3. 13.  
3. When the Apostle John was in this Isle, and thus banished, he had these visions and Revelations of the Lord vouchsafed to him: so it was with Ezekiel, when he was in Captivity, Ezek. 1. 1, 3. and ch. 40. 1. etc. and with Daniel, ch. 1. 3, 6. and ch. 2. 14, 25. and ch. 4. 8. etc. and ch. 5. 10, 13. and ch. 7. and ch. 8. etc. wherever we are, he can reveal to us secret and hidden things: none, no person or place, can shut out his Light and instruction from us, or hinder us from his gracious presence; and many times, when his people are under eminent sufferings for his name's sake, he than draws near unto them, and manifesteth himself and his things to them: his Blessings are on the heads of them that separate, and separated from their Brethren, Gen. 49. 26. and though their enemies think evil against them, in persecuting and banishing them, yet God order it for great good, to them and others, as Gen. 50. 20.  
4 We may also see, that all power is Christ's both in Heaven and on earth; so as none can go any further than he permits in afflicting his people. Doubtless, they that Banished John had malice enough to have killed him: but he to whom all judgement and government is committed hindered them; and as it were said; Hitherto shall thou go and no further: surely the wrath of man shall praise him, and the remainder he will restrain, Ps. 76. 10.  
5. We have to consider the cause and reason of his being in the Isle of Patmos: and that was [For the Word of God, and for the Testimony of Jesus Christ:] for the explication whereof [see notes on v. 2.] But here note,  
1. He was not banished thither for being a Jew simply, or such an account as those spoken of Act. 18. 2, 3. Christian's may be banished and yet not as Christians, but suffer in a common calamity: but it was not so here.  
2. Nor was he banished for evil doing; for resisting or rebelling against the Authorities that were over him. There is no cause to rejoice in such sufferings, but to be ashamed of them; nor for evil-doing in a more general acceptation. Let noneof you suffer as a Murderer, or as a Thief, or as an Evil doer, or as a Busy-body in other men's matters, saith the Apostle Peter, Rom. 13. 1, 3. Tit. 3. 1. 1 Pet. 2. 16, 17. and ch. 4. 15, 16. Rev. 13. 10.  
3. But his sufferings were for the Word of God, and for the Testimony of Jesus Christ, to wit, for the Gospel; because he had faithfully preached and declared that. That which rendered him a meet Subject in Christ's Account, to have this Revelation sent and signified to him, v. 1, 2. rendered him an Object of the Anger and Displeasure of the Emperor, and was the cause of his banishment. The LORD seethe not as Man seethe; and herein his Sufferings and Tribulations were upon the same account as his brethren's were; not for trivial things, and much less for doing evil, or not doing what was good, and he might lawfully do; but for the Kingdom of Heaven's sake, and so for the Gospel's sake, like herein to Paul; he endured bonds for Christ, Phil. 1. 12, 13. 2 Tim. 1. 11, 12. He was in bonds for the Gospel, Phil. 13. 2 Thes. 1. 5. And so his sufferings were upon such account as in enduring which Men are pronounced Blessed: and great encouragement is set before them to rejoice herein, Mat. 5. 11, 12. Mark 8. 35. and ch. 10. 29. Rejoice, saith Peter, inasmuch as ye are made partakers of Christ's Sufferings; that when his Glory shall be revealed, ye also may be glad with exceeding Joy, 1 Pet. 4. 13. And Instruction is given, not to be ashamed of the testimony of our Lord,— But to partake of the Afflictions of the Gospel, 2 Tim. 1. 7, 8, and ch. 2. 1, 3, 8. And it is a gracious gift, when Men are counted worthy to suffer for the Gospel; and therefore it is matter of rejoicing, Phil. 1. 27, 29. Acts 5. 41. The sufferings false teachers avoided, though they might suffer upon other accounts, Gal. 6. 12, 13, 14.   

Verse 10. I was in the Spirit on the Lord's Day, and heard behind me a great Voice as of a Trumpet.] In this Verse we have,  

1. The Condition or Posture he was in, [I was in the Spirit.]  
2. The time when he was so, [On the Lord's Day.]  
3. An account in general of what he heard; [And heard behind me a great Voice as of a Trumpet.]   
1. The Condition or Posture he was in, [I was in the Spirit.] So ch. 4. 2. and ch. 17. 3. and ch. 21. 10. Not only the Spirit was in him, for so he is in all unfeigned believers. And yet the Spirits being in a Man is diversely accepted in Scripture; Sometimes and ordinarily, as a Spirit of Wisdom and Revelation in the knowledge, and for the acknowledgement of Christ; and as a Spirit of Grace, Supplication, Adoption and Childlike boldness: And so he is in them, as a Ruler in an House, to direct, teach, comfort, admonish them, etc. Rom. 8. 11. 1 Cor. 3. 16. and ch. 6. 19 Otherwise extraordinarily to fit them for Prophecy, Government, etc. 1 Pet. 1. 11. Numb. 27. 18. But that which he here saith is, [I was in the Spirit.] And there may be, and is ordinarily as much difference between these two, to wit, the Spirits being in a Man, and his being in the Spirit; as between a Man's having Wine in him, and being in Wine. Though yet at some times also this Phrase of being in the Spirit, is so taken, as may be affirmed of all unfeigned Believers; and little differing from the Spirits being in a Man, Rom. 8. 9 And indeed, Believers are in the Spirit, both as to the life of their Spirits; they live therein, (to wit, the Spirit is the Spring, Principle, Quickener, Maintainer and Presever of their Spiritual Life,) as in the Testimony. He glorifieth Christ, etc. Joh. 6. 63. begetting them to a lively hope, Rom. 15. 13. and comforting them, and filling them with Joy, Rom. 14. 17. with Joh. 16. 14, 15. and ch. 15. 26. and they in whom he dwelleth richly, are in the Spirit as the way, walking in him, Gal. 5. 16, 25. Rom. 8. 13, 14. But here the Phrase signifieth some further thing, to wit, a being in the Spirit after an extraordinary manner; so as that a Man is carried out of, and above himself, divinely transported, and carried up of, and filled with the Spirit: so the voice said, Come up hither, ascend up thither; and immediately I was in the Spirit. [See Notes on ch. 4. v. 1, 2.] It is the same thing as is spoken by Paul, of a Man in Christ, whether in the Body or no he could not tell; caught up in the Spirit into the sight of, and fitted for the understanding high and mysterious things; (as the Spirits being in a Man, and Christ's being in him, are used indifferently, Rom. 8. 9, 10:) 2 Cor. 12. 1, 5, 7. It is a being, as it were, out of the Body, or out of a Man's self, in the Spirit of the Lord; and in his Spirit, in the Spirit of his mind, Acts 12. 9 and ch. 10. 10. Hence oftentimes, this being in the Spirit is expressed by lifting up, or carrying as out of, and above themselves, as Ezek. 12. 14. and ch. 2. 1, 3. and ch. 11. 1, 24. and ch. 37. 1. Persons are not meet for such Visions, till they are out of, and above themselves, as it were.  
2. The time when he was in the Spirit; [on the Lord's Day,] that is so say,  
1. Either on such a Day as the Lord pleased thus to visit him; in his day and time which he, who is a God of Judgement, was pleased to choose out, and pitch upon, to reveal these things to him in: So his time and day may not be ours. As Christ saith to his Mother, Woman, what have I to do with thee? mine hour is not yet come, Job. 2. 4. And to his Brethren, My time is not yet come, but your time is always ready, Joh. 7. 6. He knows the fittest day for every purpose and thing; but this is a great part of Man's misery, he knows not the opportune season, Eccl. 9 12. Or,  
2. On the Lord's Day.] The Sabbath-day, or day of rest, that seventh part of time set apart, and sanctified for more solemnly waiting upon him; and thereto ceasing from our own works. And this may be called [the Lord's Day.]  
1. Because at first God took up his rest in Jesus Christ our Lord, and was refreshed, and therefore set apart the seventh day as a token thereof: had he not found out this ransom, and had not Christ interposed himself, and undertook to work redemption for us, there had been no Sabbath for us to have observed: his undertaking to do what the Father appointed to him at first, and actually performing and accomplishing it in due time, is the ground and reason of this days being set apart and sanctified, Gen. 2. 2, 3. with Heb. 4. 3, 4. Exod. 31. 16, 17. with Joh. 5. 19, 22. Hence the Preface to all the Commandments, and particularly to their remembering to keep holy the Sabbath-day, was, that he brought them out of the Land of Egypt; which was a Type of the redemption wrought in and by Jesus Christ, Exod. 20. 2, 8.  
2. It is the Lord's Day also, that of which Jesus Christ the Son of Man, is the Lord, and actually so become as he hath died for us, and is risen again, and hath restored our loss; whereby he is become the rightful Lord of all that was made for Man, even for the good of Man, Ps. 8. 4, 9 with Heb. 2. 6, 9 and particularly of this Day; as our Saviour saith, The Sabbath was made for Man, and not Man for the Sabbath; therefore the Son of Man is Lord of the Sabbath, Mat. 12. 8. Mark 2. 27, 28.  
3. It is the Lords Day, because we should herein be exercised to the Consideration and Remembrance of what Christ hath suffered and done for us, and is become; that he by the Grace of God tasted Death for every Man, and is risen from the Dead for their justification; and is become the one and only Foundation of Faith and Hope for us poor Sinners. The Stone which the Builders refused is become the head of the Corner: This is the LORDS doing, it is marvellous in our Eyes; This is the day which the LORD hath made, we will rejoice and be glad in it. To such an end should this Day be set apart, that we may be glad in his work, in redeeming us from the curse of the Law; and triumph in the works of his hands, Ps. 118. 2, 4. Ps. 92. Title and Verse 1, 4. Isay 28. 12. And it is a Sign that he doth sanctify us, and shows how we may be sanctified, and now be entering into rest; not by works of righteousness that we have done, or can do, but by believing in, and coming unto Jesus Christ, Exod. 31. 13, 14. Rom. 4. 5. Tit. 3. 4. Mat. 11. 27, 28. Heb. 4. 3. Isay 58. 13. And on this Day we should be exercised unto the consideration of that rest which remaineth for the people of God; which in due season Christ will give unto them, Acts 3. 19, 20. Heb. 4. 3, 8. 2 Thes. 1. 5, 6.  
And indeed to such an end should this day be set apart, and that we should do no servile work thereon; for works of Piety, Mercy and Necessity, they are Sabbath-day works; but it should not be profaned with common and ordinary words or works, Isay 58. 13. Neh. 10. 31. and ch. 13. 15, 22. Jer. 17. 21, 27. Men may pretend to a great deal of zeal and strictness in observing it, and yet not be exercised to the consideration of Christ, as the ground and end of it: yea they may be so far from that, that they may be Enemies to him and his Gospel, Joh. 5. 16, 18. and ch. 7. 22, 23. and ch. 9 14, 16.  
On this Day he heard this Voice, which might be an encouragement and provocation to us to keep it holy, and therein to remember the Lord's Death; and what he hath thereby done for us, and obtained, and is become; and the love of both Father and Son therein commended to us.  
3. We have an account in general given to us, of what he heard on that day. [And heard behind me a great Voice as of a Trumpet.] And heard behind me, like what Ezekiel saith, I heard behind me a Voice of a great rushing, Ezek. 3. 12. like that saying also, Isay 30. 21. At such a time, and in such a manner as he least expected; not before him but behind him: or ever he was ware he was thus unexpectedly favoured, Gen. 28. 10.  
A great Voice as of a Trumpet.] So he heard also ch. 4. 1, 2. And before the little Book was given unto him, ch. 10. 3, 4. Doubtless this loud Voice was to awaken him, and prepare him to give earnest heed to what was spoken; and to signify the weightiness of what he was about to speak: that it was no vain thing; but somewhat of great importance and concernment, and that which was worthy to be heard, minded, and considered by him and us. To such end and purpose he sent out his Voice, and that a mighty Voice. And it behoves us all, seeing the matter of what was then spoken is recorded, and preserved on record, that we should diligently bow down our Ears hereto, and hear these words of the wise; and not lightly or heedlessly pass it over, as if it were not worthy our most serious meditation, and consideration.   

Verse 11. Saying, I am Alpha and Omega, the first and the last; And, what thou seest write in a Book and send it to the Seven Churches which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and Philadelphia, and unto Laodicea.]  
In this Verse the Apostle gives unto us a more particular account of what he heard. In which we have to consider, 

1. A description of him that speaketh. [I am Alpha and Omega, the first and the last:]  
2. A charge and commandment given to the Apostle: In which also we have, 

1. The Subject matter of what he should write and send, [what thou seest]  
2. What he commands him to do with this : [writ in a Book and send it]  
3. To whom [unto the seven Churches which are in Asia, etc.]      
1. A Description of him that speaketh, [I am Alpha and Omega, the first and the last:]  
The latter opens the Former as we have seen. [See the notes on v. 8.] I am the first and the last.] so v. 17. ch. 2. 8. and ch. 22. 13. The King of Israel, as is said: Thus saith the LORD, the King of Israel, and his Redeemer the LORD of Hosts, I am the first and I am the last, etc. Isay 44. 6. with Joh. 1. 49. and Rev. 1. 17. that is he is, the Mighty, the Almighty God, One with the father and and holy Spirit: The creator and former of all things, and so before all, Joh. 1. 1, 3. Eph. 3. 10. Col. 1. 16, 17. Heb. 11. 3. [See the notes on ch. 4. v. 8.] and the last no God after him, Isay 43. 10. none besides him, Isay 44. 6. and ch. 45. 22. and one who is therefore Almighty in all ages: By whom all things were made, and consist: and who will put an end to all the things here below, Heb. 1. 10, 11. The first and the last Saviour; who is the anointed Saviour yesterday and to day and for ever, Heb. 13. 8. yea there is no Saviour besides him, Isay. 45. 21, 22, 23. Hos. 13. 4. Act. 4. 12. one who from the beginning was appointed to be our Saviour, and to that end, to destroy the works of the Devil, Gen. 3. 15. 2 Tim. 1. 9 10. 1 Pet. 1▪ 20. 1 Joh. 3. 8, and who is the Author of eternal Salvation to all that obey him: and is able to save them to the uttermost, seeing he ever liveth, etc. Heb. 5. 9 and ch. 7. 24, 25. Tit. 2. 13. Zech. 4. 7, 9 the first and the last Highpriest, Heb. 7. 1, 24. The author and finisher of the faith, Heb. 12. 2. [See the notes before on v. 8.]  
And this consideration, that he is the first and the last, may encourage us against the fear of all our enemies in following him: he is the first and the last God and Saviour, Isay 41. 4, 10. and the King of Israel the LORD of Hosts, Isay. 46. 6, 8. and therefore able to save and protect us, and it may engage us to hearken unto his voice, and obey him, as here in this place it is propounded to engage John to listen: and so Isay 48. 12. Harken unto me, O Jacob, and Israel my Servant, I am He, I am the first, I also am the last; and assures us, that he will reward every one according as his work shall be, Rev. 22. 12, 13. Rom. 2. 7, 10, 11. John 6. 38, 40.  
2. We have the charge and commandment of this most excellent one unto his Servant John. In which also we have,  
1. The subject-matter of what he should write and send : [what thou seest] In general observe: The First and the Last would have his Servants writ nothing but what they see. Now this [Seeing] may be,  
Either with the outward and bodily eyes: so the Apostles were eye-witnesses and Ministers of the Word: they saw Jesus Christ, and his abasement, works and miracles; sufferings; his body after it was raised again from the Dead, Luke 12. and ch. 24. 37. John 19 34, 35. Act. 1, 1, 3. 1 John 1. 1, 2, 3, 4. or [Seeing] may be with the eyes of the understanding; as things are represented to us, and set in the evidence and demonstration of the spirit: so though we have not seen Christ with our bodily eyes, yet by faith in the glass of the Gospel we may see his sufferings and glory, Gal. 3. 1. 2 Cor. 3. 18. and ch. 4. 18. Heb. 2. 8. as Moses by faith saw him that is invisible; so by faith, which is the evidence of things not seen, we may look upon the things that are not seen otherwise, Heb. 11. 1, 27. 2 Cor. 4. 18. or [Seeing] may be in vision, and after an extraordinary manner: so here it means in this place, and frequently elsewhere, as, Jer. 11. 11, 13. and ch. 24. 3. Ezek. 8. 6, 16. and ch. 40. 1, 4. Amos 7. 8. and ch. 8. 1, 2. Zech. 4. 2. and ch. 5. 2. in this respect, such as were afterwards called Prophets were before called Seers, 1 Sam. 9 9  
But in General Christ commands him, Writ what thou seest: It is an evil thing to intrude into things Men have not seen, vainly puffed up with their fleshly mind, Col. 2. 18, 19 and it is good for every believer and that whereto the grace of God instructs, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every Man the measure of faith. Thus it was with David, Ps. 131. Verily, Verily, saith our Saviour, we speak that we do know, and testify that we have seen, Joh. 3. 11, 32. and ch. 8. 38. so of this Apostle it it is said, he that saw it bare record, and his record is true, and he knoweth that he saith true, that ye might believe, Joh. 19 35. and so much is spoken of the Apostles more generally : That which we have seen with our eyes, which we have looked upon,— that which we have seen and heard declare we unto you, etc. 1 John 1. 1, 4. He hath given us of his spirit, and we have seen and do testify, that the Father sent the Son the Saviour of the World, 1 John 4. 13, 14.  
And what [thou] seest, not what another Man, or believer seethe, unless it be seen by us also, John 21. 24. something may be revealed to another that is not unto us, 1 Cor. 14. 30. or something to us that they see not.  
And what thou seest] namely, now and hereafter: see v. 19, And in that order he saw them, and they were discovered to him to write: and so the first thing insisted on, which was discovered to him, and he saw in vision, and was to write, was, of Christ himself as that which might be useful for the Churches, to instruct, comfort, encourage, admonish, and recover them; and to perfect whatever concerned them. It is the great design of God to glorify his Son: Oh that it may be ours also to come unto, and glorify him!  
2. The charge and Commandment itself, or what he commands him to do with what he did see: [writ in a Book, and send it]  
1. Writ in a book,] Writ, so v. 9 and ch. 2. 1, 8, 12, 18. and ch. 3. 1, 7, 14. and ch. 14. 13. and ch. ●9. 9 and ch. 21. 5. like that charge given to the Prophet : Writ the Vision and make it plain, that he may run that readeth it, Hab. 2. 2. This is a blessed means for conveying the Gospel and doctrine of Christ to others, and to us, and all forewritten, Rom. 15. 4. he hath written to us excellent things in counsels and knowledge; the great things of his law, Prov. 22. 17, 18. Hos. 8. 12. Rom. 1. 2. 2 Tim. 3. 15. nor are they life-less things when written: for what is written, in this consideration, the Spirit saith still, to such manner of persons as they were spoken to, and on like accounts, though not delivered so immediately, or extraordinarily as unto the first Penmen thereof: and what John wrote, the Spirit saith, ch. 2. 1. with v. 7. and v. 8. with v. 11. etc. And they are blessed that read, hear, and keep the things written in this Book ch. 1. v. 3. and they cursed that take away from, or add to the things herein written, ch. 22. 18, 19  
Writ.] This commandment was given to him, when he could not be personally useful to the Churches, as formerly he had been: he was now in the Isle of Patmos. And now when he could not be useful to them with his Tongue, he might be useful with his Pen, and is commanded and instructed so to be. So the Epistles written by Paul, etc. were so, when they were absent from them in body: and some of them when the writer was in bonds, and a prisoner: as that to the Ephesians, the first Church here named, Eph. 3. 1. and ch. 4. 1. he was an Ambassador of Christ by his Pen, when he was in bonds, Eph. 6. 20. so that to the Philippians was written also when he was under restraint, Phil. 1. 12, 14, 30. and that to the Colossians, ch. 4. 18. and the second Epistle to Timothy, 2 Tim. 1. 8. and ch. 4. 16, 18. and that to Philemon, v. 1, 9 Thus we may converse on with another, when we are absent one from another: and it might encourage and provoke us to bring up ours to writing, that they may the better receive or do good.  
Writ in a Book] So there is mention made of the Book of Moses, Mark 12. 26. the Book of the Psalms, Luk. 20. 42. the Book of the Prophets, Acts 7. 42. and so this Revelation was to be written in a Book; not in lose papers which might be more easily lost, but in a Book; for a memorial to preserve it to posterity, Exod. 17. 14. In a Book of Remembrance, Mal. 3. 16. So Job, when he is about to declare the root of the Matter, wisheth: Oh that my words were now written! Oh that they were printed in a Book! Joh. 19 23, 28. This writing in a Book is a blessed means for conveying the word of God to posterity, and for the perpetuating it in the Records thereof: Hence the Lord saith unto the prophet: Now go write it before them in a Table, and note it in a Book that it may be for the time to come (for the latter day) for ever and ever, Isay. 30. 8. And God hath severely threatened to Judge that man, that shall add to, or take away from the words of the Book of this prophecy, ch. 22. 18, 19  
Writ in a Book] When Christ's Servants are banished, or in Prison, God may order such liberty to them, and so far restrain the wrath of their enemies as to give them the liberty of their Pens: he can give them what favour he pleaseth in the sight of them, whose prisoners, or exiles they are, he can give them compassion before them whose captives, or Prisoners they are, that they may have compassion on them, 1 King 8. 50. so God brought Daniel into favour and render love with the Prince of the Eunuches, Dan. 1. 9 and Julius courteously entreated Paul, when he was a prisoner, and gave him liberty to go unto his Friends to refresh himself, Acts 27. 1, 3. And when he came to Rome, he dwelled two whole years in his own hired house, and received all that came unto him; preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ with all confidence, no man forbidding him, Acts 28. 30, 31. So here, when John was in banishment under an Heathen Governor, yet he had liberty to write. So Paul had also this freedom when he was in Prison, to write Epistles to the Churches, as we have seen, Gen. 39 21. Christ gave them more favour under heathen Kings and Governors, than some such as are called, and call themselves by the name of Christians.  
2. And send it.] He was not to keep it by him, or to keep it to himself alone, but to impart it to others: From whence in general we may observe, God doth not give Gifts for their use only to whom they are given, but for the good of others also; No Man lighteth a Candle to put it under a Bushel, or under a Bed, but in a Candlestick; and it giveth light to all that are in the House, Mat. 5. 13, 16. with Mark 4. 21. Mat. 25. 24, 29. They are Stewards of the manifold Grace of God, to whom such Gifts are given; and it is required in Stewards that a Man be found faithful, 1 Cor. 4. 1, 2. with 1 Pet. 4. 10, 11. and 1 Cor. 9 16, 17. And indeed, this is the way to have more committed, in being faithful in that Men have: There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, and it tendeth to poverty. The liberal Soul shall be made fat, and he that watereth shall be watered also himself, Prov. 11. 24, 25. and ch. 15. 7. Mat. 13. 12. And were such as have the word of reconciliation put into their hearts and fitted to their lips, more diligent and faithful in imparting their Gifts, Labours and Writings, they should more increase in the knowledge of God; but too oft that may be applied to them, The slothful Man roasteth not that which he took in hunting, Prov. 12. 27. What they have met with, and attained unto by search and meditation, they prepare not for their own and others good and profit; but let it lie as useless and unprofitable by them: though this Revelation was sent and signified unto the Apostle John first, yet it was not for him only. Verse 1.  
And send it] not carry it; he was in exile, and he was not commanded to break Prison, as it were; but he was to submit himself, and take it patiently, though he suffered for well-doing; and herein Christ hath set us an example that we should follow his steps, 1 Pet. 2. 20, 21, 23.  
And send it] Though he could not carry it himself, yet such favour Christ gave him, that he might send it, and a Messenger he should have. Some of Christ's Brethren are at liberty, when others are in bonds, Mat. 25. 36. Col. 4. 7, 8, 18. Phil. 1. 12, 13. with ch. 2. 28. Behold, saith our Saviour, the Devil shall cast some of you into Prison, that ye may be tried. [See the notes on ch. 2. v. 10] All are not restrained at once, Eph. 6. 20, 22. Mercy is herein shown.  
3. To whom he should send it, [Unto the seven Churches which are in Asia, etc.] So at the end of every Epistle it is said, what the Spirit saith unto the Churches,] ch. 2. and ch. 3. and ch. 22. 16. To these Churches he was commanded to send what he wrote: All things are theirs, whether Paul, or Apollo, or Cephas, etc. 1 Cor. 3. 21, 23. The Apostles acknowledged themselves their Servants for Jesus' sake, and say, All things are for your sakes, 2 Cor. 4. 5, 15. and ch. 1. 6. And to them, because these things appertain to, and may be understood by them, v. 4. Mat. 13. 11. Ps. 25. 14. And therefore it is an evil and foolish thing to forbid such to look into this Book, for it was sent to them; and not only so, but every one that hath an Ear is called upon to hear, etc. [See the Notes before on v. 3. and on ch. 2. v. 7.]  
And it was to be sent directly and expressly to the seven Churches in Asia the less; many of whom, it may seem, were turned from Paul, 2 Tim. 1. 15. yet Christ leaves them not, but seeks their good, Mat. 21. 35, 36. Now he order another to them, Paul was an Instrument of preaching the Gospel to them at the first, Acts 19 10. And now he sends another to instruct, admonish, reprove, comfort, recover them: He who is not willing that any should perish, is more unwilling that any of those little ones that believe in him should perish, Mat. 18. 14. One may plant and another water, 1 Cor. 3. 5, 8. One begin, and another finish, and all to help forward the Church, Gal. 2. 9  
To Ephesus, which might be the chief City of Asia the less: Smyrna, not elsewhere mentioned in Scripture, but in this Book; nor Pergamus, nor Thyatira, but Acts 16. 14. nor Philadelphia, Laodicea, Col. 2. 1. and ch. 4. 13, 16. all of them chief Cities, as some say.   

Verse 12. And I turned to see the Voice that spoke with me; and being turned, I saw seven Golden Candlesticks.]  
1. In this Verse we have an account given unto us of the carriage and demeanour of the Apostle referring unto v. 10. and 11. [He turned to see the Voice that spoke with him.]  
He turned] He was not regardless and careless thereof, Zech. 5. 1. and ch. 6. 1. And it is good for us to mind, and set our hearts unto his words and say. And though it were a mighty Voice, as of a Trumpet, and such an one as might have terrified and affrighted him, and caused him to have run away, and to have hid himself as they did, Dan. 10. 6, 7. yet he turned, the Lord strengthened and emboldened him.  
2. We have here some beginning of what he in Vision saw, which he was commanded to write in a Book, v. 11. [And being turned I saw seven Golden Candlesticks.] Where we may inquire and consider, 

1. What are the seven Candlesticks here spoken of?  
2. Why are they called and compared to Candlesticks?  
3. In what respects are they said to be Golden Candlesticks?    
1. What are the seven Golden Candlesticks here spoken of?  
To this we need not, nor shall enlarge; our Lord doth plainly open to us what is signified to us thereby, when he openeth this mystery, and saith, [The seven Candlesticks which thou sawest are the seven Churches, Rev. 1. 20.] To wit, the seven Churches in Asia, whom the Apostle doth salute, v. 4. and which are particularly named, v. 11.  
2. Why are these Churches called and compared to Candlesticks?  
1. Because they are to bear forth the light unto, and before others; to wit, the word of life, or Christ in the Gospel: the light of the glorious Gospel of Christ: and thus they were to shine forth, and to be as lights in the World, Phil. 2. 13, 16. Luke 12. 35. 2 Cor. 4. 4. as in our Types, the Candlestick was for the light, Exod. 35. 14. Numb. 4. 9 So Christ's Churches are Candlesticks to bear the light, Prov. 6. 23. And this they are to do,  
In Word and Confession, Phil. 2. 16. 1 Pet. 2. 9 and ch. 4. 10. Rom. 10. 9, 10. This liberty Christ hath given them, to be teachers of others, and one of another, according to their measure of knowledge, and proportion of Faith; to edify one another on their most Holy Faith, 1 Thes. 5. 11. Heb. 3. 13. and ch. 10. 23, 25. and ch. 4. 14. nay, not only they may, but they ought to hold forth the truth, and be teachers, 1 Tim. 3. 15. Heb. 3. 1. and ch. 5. 12. And they are also to bear, and shine forth this excellent light.  
In Conversation: to have their Conversation as becometh the Gospel of Christ, Phil. 1. 27. to let their light so shine before men, that they seeing their good works, may glorify their Father which is in Heaven. And indeed, in walking uprightly according to the truth of the Gospel, they shall also shine as lights, Phil. 2. 14, 15. walk as Children of light, Eph. 5. 8. The way of the just is as the shining light, which shineth more and more unto the perfect day, Prov. 4. 18. 1 Pet. 2. 11, 12. and ch. 3. 1. 16. This is the proper use of Candlesticks.  
2. They are called Candlesticks, to denote that they are not light in themselves, nor can enlighten others, or be instruments of good one to another, unless the Word of Christ be received and entertained by them; they must continually hold forth that, or else they can be of no usefulness as Candlesticks: what use is the Candlestick of unless a light be in it? A Candlestick without that cannot light others. Truly, they can do nothing without Christ; though they are light, yet it is not in themselves, but in the Lord, Joh. 15. 4, 5. Eph. 5. 1. Col. 3. 16.  
If any say, but the Angels are called and compared to Stars, and they are light bodies, and have the light abiding in them, and so the Angels are always herein useful, to give light, but not the Churches, which are Candlesticks. To that I say,  
These Metaphorical Expressions are not to be extended too far: The most eminent Instruments and Ministers of Christ have nothing, but what they have received, and do receive from Christ, the Sun of Righteousness. The most eminent Instruments may say and confess as that famous Apostle of the Gentiles doth, that they are not sufficient of themselves to think any thing as of themselves, but their sufficiency is of God, 1 Cor. 4. 2, 7. 2 Cor. 3. 3, 5. And though the Ministers are here called Stars, yet the Prophets are called elsewhere Candlesticks, Rev. 11. 4. And though here the Churches are called Candlesticks, yet elsewhere the Saints in general are said to be, the Light of the World, Mat. 5. 14. and to be light in the Lord, Eph. 5. 8. and are exhorted to shine as lights in the World, Phil. 2. 15. but neither the one, nor the other have light in themselves as of themselves; but of the fullness of Christ they all receive, and Grace for Grace, Joh. 1. 14, 16.  
3. Candlesticks they are compared to, to instruct us, that their usefulness as such, and as distinct Bodies and Societies one from another, is but in this dark World, as it were, and while themselves also see but thorough a Glass darkly; as in our Types of old, 2 Chron. 13. 11. When the new Jerusalem shall come down from God out of Heaven, the Glory of God shall lighten it, and the Lamb shall be the light thereof, Rev. 21. 23. and they shall not need such Mediums as now they do : There shall be no night there, and they shall need no Candle, nor light of the Sun, nor Moon, Rev. 21. 24. and ch. 22. 5, 6. Isay 60. 1, 3, 19, 20. The Sun of Righteousness shall then arise gloriously, Mal. 4. 2. and then Prophecies shall fail, and Tongues shall cease, and knowledge shall vanish away, 1 Cor. 13. 8. In former times the Candlestick was in the Sanctuary, or holy place, and not in the holiest, there was none at all, Heb. 9 2, 3. 1 Kings 8. 12. they shall then be lights in themselves, and shall shine forth as the Sun in the Kingdom of their Father. Who hath Ears to hear let him hear? saith Mat. 13. 44.  
4. They are compared to Candlesticks, to teach us, that it is possible they may be removed, and put out of the place they are in for their evils; even as it fared of old with our Types, Jer. 52. 16, 19 So Christ threatneth unto one of these Candlesticks. Remember from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy Candlestick out of its place, except thou repent, Rev. 2. 5. Hereafter they shall be fixed as the Sun, Mat. 13. 41, 44. they shall be as Pillars in the House of God, and shall go no more out, Rev. 3. 12. But now it is possible the Candlesticks may be removed; and it is very probable that some of these seven, if not all, are in a great measure so long since. Behold Israel after the Flesh. In such like respects they are called and compared to Candlesticks.  
3. In what respects are they said to be Golden Candlesticks?  
1. With allusion and respect to our Types in former times, to whom there is frequent reference in this Book. Their Candlesticks were formerly of Gold, as may be seen, Exod. 25. 31. 2 Chron. 4. 7. and ch. 13. 11.  
3. They are said to be golden, as called after Christ, who is that Gold tried in the Fire, Rev. 3. 18. Job. 22. 25. And they are enriched by him with the unsearchable Riches of Christ, Eph. 3. 8. Riches of Mercy, Rom. 10. 13. Riches of Understanding, Col. 2. 2, 3. Riches of Glory, Rom. 9 25. yea Christ is theirs, and all things are theirs, 1 Cor. 3. 21, 23. Jam. 2. 5. 2 Cor. 6. 8, 10.  
3. As the consequent of the former they are called Golden, because they are the most excellent Societies, and are fitted to bear forth the most excellent light, Exod. 31. 4. Numb. 31. 22. Dan. 2. 38, 39 Cant. 1. 8. and ch. 5. 9 and ch. 6. 1.  
4. Golden, to signify they are fitted for, and must abide, the Fire of Tribulation, Numb. 31. 22. as the Lord saith, I will bring the third part thorough the Fire, and will refine them as Silver is refined, and will try them as Gold is tried; they shall call on my name, and I will hear them, I will say it is my People, etc. Zech. 13. 9 1 Pet. 1. 7. So all these Churches were, and should be in tribulation, that they might be tried. [See notes on v. 9 and on ch. 2. v. 10. etc.]  
5. Golden.] Pleasant as Churches to the Eye of the Master of the House, Cant. 1. 15. and ch. 2. 13, 14. and though there were faults in many of them, yet still he is pleased to own them as, and call them Golden Candlesticks.   

Vers. 13. And in the midst of the seven Candlesticks, one like unto the Son of Man clothed with a garment down to the foot, and girt about the Paps with a Golden girdle.]  
In these words we have some Account given unto us of what this Apostle farther saw in vision,— namely.  

1. The person whom he visionally saw [one like unto the Son of Man]  
2. The place where he saw him [In the midst of the seven Candlesticks.]  
3. The clothing and habit in which he saw him; [clothed in a garment down to the foot, and girt about the paps with a Golden girdle.]   
1. The person whom he in vision saw, [one like unto the Son of Man] He did not now see his person, but only the likeness and similitude of him, or one like him, Dan. 7. 13. and ch. 10. 16. Appearing possibly by his Angel, Rev. 22. 8, 9, 13, 16. And yet to signify to us that the Son of man, who is in his Personal body in Heaven, Heb. 9 24. in Paradise, Rev. 2. 7. he is in the midst of the Candlesticks invisibly and Spiritually. Now here consider we, 

1, Who is the Son of Man?  
2. Why is he called the Son of Man?    
1. Who is the Son of Man? Joh. 12. 34. The Scripture helpeth us to understand who he is, to wit, Jesus Christ the anointed Saviour, the only begotten Son of God: So he speaking of himself calleth himself: whom do Men say that I the Son of Man am? Mat. 16. 13. so Luke 22. 48. Joh. 6. 53, 56, 57 And he is only so called when one Individual person is spoken of: indeed Ezekiel is often so called when spoken to, and Daniel once. But Christ is never so called when spoken to, but always when spoken of: and most frequently when he speaketh of himself.  
2. Why is he called, the Son of Man?  
Not because he is a mere Man, for he calleth himself and saith of himself that he is Alpha and Omega, The beginning and the ending; The Lord, which is, and which was, and which is to come, the Almighty, v. 8. And Alpha and Omega, the first and the last, v. 11. The Almighty is the Son of Man; and his excellent one who is the Son of Man is Almighty: The first and the last is the Son of Man, who liveth and was dead, etc. and he who was dead and is alive, is the first and the last: Before him there was no God (or nothing of God) form, neither shall there be after him, Rev. 1. 17, 18. and ch. 2. 8. with Isay 43. 10. and ch. 44. 6. For this child is wonderful counsellor, the mighty God, the everlasting father, etc. Isay 9 6. and the consideration hereof is very instructive and comfortable: But he is called the son of Man,  
1. Because he, who was and is over all God blessed for ever, Amen, Rom. 9 5. partook of our nature, and was also and is very Man. The Word that was in the beginning with God, and was and is God, was made flesh, Joh. 1. 1, 3, 14▪ 1 Tim. 3. 16. he partook with us of flesh and blood, Heb. 2. 14. he was truly a man, Joh. 1. 29, 30. Act. 2. 22. and is so now in Heaven, Acts 7. 55, 56. 1 Tim. 2 5. he is not a mere spirit, but was raised in the body of his flesh, which hath flesh and bones, Luke 24. 37. and shall come again as the Son of Man, in his own glory, and in the Glory of his father, with all his holy Angels, Mat. 16. 27. Luke 9 26. and ch. 21. 27.  
2. He is so called to signify to us that he partook of the nature of Man of this kind or species of creatures: and it was for the good and behoof of all Men, that he partook of their nature. He was not only the Son of Abraham and David to perform the promises made unto the fathers, Mat. 1. 1. Luke 1. 72, 74. Acts 2. 30. But he was also the Son of Adam, Luke 3. 24, 38. and he is the firstborn of every creature, Col. 1. 15. the second Man, who came into the room of the first Man, and undertook for him, when all Mandkind was in his loins; and so became the last Adam, of whom the first was the figure, 1 Pet. 1. 20. 1 Cor. 15. 45, 47. Rom. 5. 14. and hence many times this title of the son of Man is given to him, when the scripture speaketh of God's love to Mankind: As, the Son of Man is come to save that which was lost, Mat. 18. 11. To seek and to save that which was lost Indefinitely, Luke. 19 10. The Son of Man came not to destroy men's Souls but to save them, Luke 9 56. and ch. 2. 10, 11. as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up:— For God so loved the World, etc. Joh. 3. 14, 16. 17. The Son of Man was made▪ lower than the Angels, for a little while. — that he by the grace of God should taste death for every Man, Heb. 2. 6, 9  
3. This title is given unto him to instruct us, that he was the heir of all that misery that appertained to Mankind, for, and because of their first sin and sinfulness; the inheritor of all that sad heritage of affliction Man brought upon himself: and hence oftentimes he is called, the Son of Man, when his abasement and sufferings are spoken of; The Son of Man was made a little while lower than the Angels, Heb. 2. 6, 9 The Son of Man had not whereon to lay his head, Luke 9 58. the Son of Man shall be betrayed unto the chief Priests and Scribes, and they shall condemn him to death, etc. Mat. 20. 18, 19 see also, Mat 26. 2, 24, 45. Mark 8. 31. Joh. 8. 28. and ch. 12. 23, 27, 31. 34. Isay 53. 1, 10. Rom. 4. 25. 1 Peter 3. 18.  
4. And he is called the Son of Man because he is the Heir and inheritor of all the glory that was given unto us, and conferred upon us in the first Public man, and which by our Sinning we came short of: he hath restored that which he took not away, Rom. 3. 23. Psal. 69. 4. he restored our nature in his person into the Image of God, Jam. 3. 9 into perfect Innocency, Integrity, Immortality, and eternal life, 1 Joh. 3. 5. 2 Tim. 1. 9, 10. 1 Joh. 5. 10, 11. 1 Cor. 1. 30. And he hath obtained eternal redemption, the inheritance of new Heavens, and a new earth, Heb. 9 12. He in our nature and for us is Crowned with that Glory and Honour wherewith the first Man Adam was: and God hath set this Son of Man over the works of his hands, and hath put all things under his feet, though yet we see not all things put under: But this shall be gloriously manifested in due time. Compare Ps. 8. 4, 8. with Heb. 2. 5, 6. Hence also when our Saviour saith, The Sabbath was made for Man, and not Man for the Sabbath: he presently addeth and inferreth, Therefore the Son of Man is Lord of the Sabbath. As intimating he is Lord of all that was made for Man, Mark 2. 27, 28. This is the person whom he in vision saw.  
2. We have next to inquire and consider, The place where he saw him, or one like to him, and that is, [In the midst of the seven Candlesticks,] Rev. 2. 1. that is to say, there he saw him as the Son of Man, as one who hath died, and is risen again: and who is a merciful and faithful Highpriest, as afterwards, Heb. 2. 17, 18. and ch. 4. 14. 16. Rev. 1. 18.  
What these candlestikcs are, and why they are called and compared unto candlesticks, we have considered before. [See the notes on v. 12.] But here we have to inquire and consider,  
How the son of Man is said to be in the midst of the seven candlesticks?  
1. He is in the midst of his Churches as a King and governor: he is God's King whom he hath set upon his Holy Hill of Zion: And so he is the King of Saints, Ps. 149. 2. ● Rev. 15. 3. Thus this phrase [in the midst] is applied to Kings as with respect to their subjects; so Solomon, the figure of Christ, saith in his prayer to God: O LORD, my God, thou hast made thy Servant King— And thy Servant is [in the midst] of thy people which thou hast chosen, 1 King. 3. 6, 8. so let us set a King [in the midst] of it, Isay 7. 6. and, The Prince [in the midst] of them, Ezek. 46. 10. so is Christ [in the midst] of his Churches as a King.  
To give laws unto them, and rule and order them: his gracious Kingdom ruleth over them, and amongst them. The LORD is their lawgiver, statute-maker, and King, Isay. 33. 22. he is their only Rabbi, Mat. 23. 8, 10. the father of their spirits, Heb. 12. 9 The Lord of their faith and consciences, 1 Cor. 8. 6. Eph. 4. 4, 5. The chief Shepherd and Bishop of their Souls, 1 Pet. 2. 25. and ch. 5. 5. Heb. 13. 20. He is the only Head of his Body the Church, by whose Sceptre, the Word of his Kingdom, they are to be ruled and governed; and this Honour they are not to give unto any Man on Earth, Col. 1. 18. and ch. 2. 19 Mat. 23. 8, 10. And they are his Kingdom, and voluntary Subjects, that have received and are to receive the Law from his mouth, and to lay up his words in the midst of their hearts, Job. 22. 21, 22. Eph. 3. 17. Deut. 33. 3. Psal. 110. 1, 4.  
And as a King he is [in the midst] of them, to save and defend them from the evil of all he is ordering, they demeaning themselves as his Candlesticks, in bearing forth the light; he is their King, and he will save them, Isay 33. 22. he is their refuge and strength, a very present help in trouble; and as such an one he is [in the midst] of them, they shall not be moved, Ps. 46. 1, 5. Hence that, Sing, O Daughter of Zion, shout, O Israel, — the King of Israel, the LORD is [in the midst] of thee, thou shalt not see evil any more.— The LORD thy God [in the midst] of thee is mighty, he will save thee, he will rejoice ●ver thee with Joy, etc. Eph. 3. 14, 17. Cry out and shout, thou Inhabitant of Zion, trust in the Lord, and be not afraid; for great is the Holy One of Israel [in the midst] of thee, Isay 12. 2, 6. So Joel 2. 21, 27. 2 Chron. 16. 9  
2. He is, and his work [in the midst] of them is, to sing the new Song, the Song of Victory, even praise unto our God; to wit, that he hath been slain and sacrificed for us, 1 Cor. 5. 7. and that he is raised again, and hath triumphed gloriously over all our Enemies: His own right Hand, and his Holy Arm hath gotten him the Victory; he who descended is ascended up on high, and hath led Captivity Captive, and received Gifts in the Man, and for Men, etc. that the LORD God might dwell among them, Ps. 98. 1. and 68 18. with Rev. 5. 9 Ps. 40. 1, 4. Thus the Prophet speaking in the person of Christ, and concerning him, signifieth this to be his work amongst his People; I will declare thy name unto my Brethren, [in the midst] of the Congregation will I sing praise unto thee. Namely I will praise thee, because thou hast heard me, and art become my Salvation; and though I was the Stone which the Builders refused, yet I am become the Head of the Corner, Ps. 22. 1, 22. and Heb. 2. 12. with Ps. 118. 17, 21, 22. Oh! this is his work in the midst of his Churches, to mind them by his Spirit of the greatness and preciousness of his Sufferings, and his and his Father's love therein everlastingly commended; and the Glory which there-thorow he hath received, that they might always remember with thankfulness, that Jesus Christ of the Seed of David, who by the Grace of God tasted death for every Man, is raised again according to the Gospel, Rev. 1. 18. and ch. 2. 8. Joh. 15. 15, 26. and ch. 16. 7, 14, 1 Cor. 15. 1, 4. 2 Tim. 2. 8. Joh. 17. 26. And so he is and appeareth as a Lamb that hath been slain, in the midst of the four living Creatures, and in the midst of the Elders, that they being thereby minded of, and continually beholding his Sufferings, in the virtue whereof he is raised, exalted and extolled, and made very high, might always sing that new Song, saying, thou art worthy,— for thou wast slain, and hast redeemed us to God, etc. Rev. 5. 6, 8, 9 with Ps. 22. 1. 22, 23, 24.  
3. He is [in the midst] of them, to observe and take notice of his Churches, and see and behold their order and demeanour; and whether they hold forth the light of the glorious Gospel in Word, and have such a Conversation also as becometh it; and so to see whether they shine brightly and clearly, or whether darkly and dimly: whether they adorn in all things the Doctrine of God their Saviour; or whether they give occasion unto the Adversary to blaspheme: So he is amongst them, and in the midst of them with Eyes as of a Flame of Fire, v. 14. Thus in writing to the Angel of the Church in Thyatira he thus describeth himself; These things saith the Son of God, who hath his Eyes like a Flame of Fire, etc. And after addeth; All the Churches shall know that I am he which searcheth the Reins and the Hearts, and I will give to every one of you according to your works, Rev. 2. 18, 23. He is in the midst of them to take notice whether they hold fast his works in his word, and whether the Gospel worketh effectually in them or no, that he may be with the good and encourage them; and that he may reprove the evil and evils found with them. And hence to all the Churches he saith, I know (I take notice of) thy works: and particularly to the first Church he thus describeth himself : These things saith he— that walketh in the midst of the Seven Golden Candlesticks: and then he addeth, I know thy works, Rev. 2. 1, 2. And therefore it might engage all the Churches to walk before him, and to be perfect; to hold fast the form of sound words they have received, and to let it dwell richly in them, that he espy no unclean thing amongst them: according to that, Deut. 23. 12, 4. The LORD thy God walketh [in the midst] of thy Camp to deliver thee,— Therefore shall thy Camp be holy, that he see no unclean thing in thee, and turn away from thee. They are the Temple of the living God, as God hath said, I will dwell in them, and walk in them:— wherefore come out from amongst Men, and be ye separate, and touch not the unclean thing, and I will receive you, etc. 2 Cor. 6. 16, 18. Numb. 5. 3. Ezek. 43. 7, 9  
4. He is in the midst of them to order them, and to pour out the Oil of his Spirit in his Testimony unto them, and to make known his words: and so he is in the midst of them as the Highpriest, and Minister of the Sanctuary, and true Tabernacle, which the Lord hath pitched, and not Man, that they receiving the unction from the Holy One, and the pure Oil, they may shine as lights, or bear forth the light continually, Leu. 24. 2, 4. with Heb. 8. 2. And to give them the Spirit of Grace and Supplication; and by that Spirit of his help their Infirmities: for they know not what to pray for as they ought, but the Spirit itself maketh intercession for them with groan which cannot be uttered, Rom. 8. 15, 26, 27. And he presenteth their Spiritual Sacrifices to God, and maketh them acceptable, and procureth gracious returns, and ever liveth to make intercession for them that come unto God by him; and is therefore able to save them to the uttermost, 1 Pet. 2. 5. Ps. 20. 3, 5. Heb. 7. 24, 25. and ch. 10. 19, 22. and ch. 13. 15. And so according to his promise he is amongst them in their assemblings of themselves together in his name; as he saith, where two or three are gathered together, in my name, there am I in the midst of them, Mat. 18. 19, 20. He is in the midst of them as the Highpriest of their Profession. And this leads us unto the next thing to be considered by us, viz.  
3. The clothing and habit in which he saw him in this Vision, [clothed with a Garment down to the Foot, and girded about the Paps with a Golden Girdle. In this Vision Christ appeareth in Priestly Raiment, to give us to understand that he is the Highpriest of the Believers Profession: A merciful and faithful Highpriest, the Son of Man, who also is Alpha and Omega, the first and the last, the Almighty, is in the midst of them mighty to save: He is their Highpriest; God hath exalted this one chosen out from among the People; for every Highpriest is taken from among Men, and is ordained for Men, for the good of Men, Ps. 89. 19 with Heb. 5. 1. And such an one he is, who was in all points tempted like unto us, yet without Sin. He hath himself suffered being tempted; and therefore he is able to secure them that are tempted. Let us then consider him, and come with boldness to the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need, Heb. 2. 17, 18. and ch. 3. 1. and ch. 4. 14, 16.  
In that Vision vouchsafed to Daniel, he then appeared in Linen: Behold, saith he, one Man clothed in Linne, Dan. 10. 5. and ch. 12. 6. But here it is only said, with a Garment down to the Foot. There were it may seem two sorts of Garments used by the High-priests in former times; to wit, the  of Service to do service in the Holy place; and the Holy Garments for Aaron— to minister in the Priest's Office, Exod. 39 41. When the Highpriest went into the Holy Place to make atonement by Bloodshedding, he put on the Linnen-Garments; and afterward he put them off, and put on his Garments in which continually he ministered in the Priest's Office, Garments for beauty and glory, Leu. 16. 4, 23, 24. Exod. 28. 1, 3. Now to answer hereto: In former times our Highpriest might appear in Linen, because he had not actually made Peace and Atonement by his Blood; but now he hath done it, and is become glorious in his Apparel: he hath now Garments for beauty and glory.  
If it be said; the Girdle in Daniel's Vision, and this in John's, is the same; he was then girded with fine Gold of Vphaz, Dan. 10. 5. And here he is girt— with a golden Girdle; and therefore also the Raiment is the same.  
To this I only say here; the Girdle doth signify, his Righteousness and Faithfulness: and so it might denote to us, that though he had not yet made the Atonement by his Blood, yet he was righteous and faithful, God's righteous Servant, who would do it in due time. But though he had the Girdle, yet he might not be, or appear glorious in his Apparel, because the work was not finished, though he was always faithful. But now he hath finished the work the Father gave him to do in his own Personal Body, he is glorified, Joh. 17. 4, 5. Isay 11. 5. 1 Pet. 1. 21. And so,  
Aaron and his Sons had Garments, holy Garments, to Minister in for beauty and Glory; that were beautiful, fair, and pleasant; and glorious, splendid, rich, and full of lustre, Exod. 28. 1, 3. So our high priest, Jesus the Son of Man, he is clothed with the Garments of beauty, the beauty of holiness, Ps. 110. 3. Heb. 7. 26. and Glory; the God of our fathers hath glorified his Son Jesus, Acts 3. 13. I will, saith he, greatly rejoice in the LORD, my soul shall be joyful in my God: for he hath clothed me with the Garments of Salvation: he hath covered me with the Robe of righteousness, as a Bridegroom decketh himself as a priest with ornaments; And as a Bride adorneth herself with her Jewels. Isay 61. 1, 2, 10, 11. he is now become beautiful and glorious in his apparel, as the Prophet signifieth when he Prophetically saith: In that day seven Women shall take hold of one Man (even of this one Man) saying, we will wear our own apparel, only let us be called by thy name to take away our reproach. (We would be called Christians notwithstanding, and not Heathens Pagans, Infidels.) In that day shall the Branch of the Lord be beauty and Glory. Compare Isay. 4. 1, 2. with Exod. 28. 2.  
Now then; as the Highpriest in former times did bear the names of the Children of Israel in two stones upon the shoulders of his Ephod (which Ephod was a part of his Raiment,) for a Memorial to (or as some translations read it for a remembrance of) the Children of Israel, Exod. 28. 6, 12. and ch. 39 6, 7. so our Highpriest who hath born our sins on his body on the tree, now bears the names of them that so hear and learn of the Father as to come unto him, upon his shoulders before the Lord, that they might always be had in remembrance before him: he presents them in his raiment, and Righteousness; and so the memory and name of the just is Blessed, but the name of the wicked shall Rot, Prov. 10. 7. The righteous shall be in everlasting Remembrance, Ps. 112. 6. and he beareth their names upon his shoulders for a memorial to his Israel, that they may Remember and rejoice in this, that their Highpriest carrieth their names upon his shoulders, and presents them in the body of his flesh thorough death holy, unreprovable, and unrebukeable in his sight, they continuing in the Faith grounded and settled, etc. Col. 1. 22, 23, he presents their names and persons (for so names do signify even Persons, Acts 1. 15. Rev. 3. 4.) and renders them accepted in himself who is the beloved one, Eph. 1. 6. Judas 24. that they may rejoice with joy unspeakable and full of Glory in this, that they who cannot present themselves in themselves, nor appear immediately before God, are presented notwithstanding by their great Highpriest, and upon his shoulders: they are made the righteousness of God in him, 2 Cor. 5. 21. they are in Christ Jesus, and he of God is made unto them Righteousness, 1 Cor. 1. 30. and he is entered, not into the holy place made with hands which are the figures of the true, but into Heaven itself, now to appear in the presence of God for them; for them especially who come unto God by him, on their behalf and in their stead, and representing their persons, Heb 9 24. and ch. 8. 1, 2. he is one who is Beautiful and glorious in his apparel in the eyes of the Lord: And his Garments are of his own making as Mediator, as the Garments of Aaron were made by Moses, the Mediator of that Testament, Exod 28. 1, 2, 3, 39, 40. and on the shoulders thereof he beareth them up, and carrieth them, and presents them before the Lord, Deut. 32. 11, 12. Isay. 46 3, 4. yea their names are graven in stones, in precious stones, Exod. 28. 9, 11. to signify, they shall be had in remembrance for ever before the Lord: for so much the graving, or engraving of them may signify, A perpetual presentation, and memorial of them: as when Job is declaring the root of the matter, he not only desireth that what he spoke were written; nor only that they were printed in a book, but also that they were graven with an iron-Pen and laid in the rock forever, Job 19 23, 24. So much is also intimated in what the Lord speaks to Zion, when she said, My LORD hath forgotten me, Can, saith he, a Woman forget her sucking child that she should not have compassion on the son of her Womb? yea, they may forget, yet will I not forget thee: But what assurance doth he give her of this? It followeth, Behold I have graven thee upon the palms of my hands, thy walls are continually before me, Isay 49. 14, 16. To this, it may seem, the spouse referreth, when she prayeth of, and to her beloved: Set me as a seal upon thine arm, Cant. 8. 6. Engrave me upon thy shoulders.  
Again; in former times the typical Highpriest did in the breastplate of judgement bear the names of the Children of Israel upon his heart for a memorial before the Lord continually, whose names were engraven in twelve stones and all upon his heart, Exod. 28. 13. 29. and ch. 39 8. 14. To signify his tender and cordial love and compassion to them. So our merciful and gracious Highpriest beareth the names of his Israel on his heart: not upon some outward Garment only, which might be put off, and then the names are laid aside also, which are only so engraven; but even upon his heart: As the Apostle saith; I have you in my heart: for God is my record how greatly I long after you all in the bowels of Jesus Christ: In and with such bowels as were begot by, and like unto Christ's bowels towards them, Phil. 1. 7, 8. as if he would thereby signify to us, that Christ's bowels and bowelly affection was so towards them, that he indeed had them in his heart: he carries them in his bosom, Isay 30. 11. he loveth them with peculiar manner of love, who from his first love known and believed, do love him. Indeed he loveth all Men while it is called to day, and is not willing that any Man should perish, but that all should come to repentance; as he hath brightly manifested in tasting Death for every Man: and as may be seen in his being a light to them in due time, that he might be for Salvation to them, that thorough him they might be saved: and in being the mediator between God and them, making intercession for them, and procuring long suffering which is and is to be accounted Salvation, 1 Joh. 3. 16. 1 Tim. 2. 4, 6. 2 Pet. 3. 9 15. But he loveth them that love him, because he first loved them, with another manner of love, with a delightful well-pleased love: all his delight is in the Saints that are in the earth, and in the excellent ones, Prov. 8. 17, Ps. 16. 2, 3. as the Father hath loved him, so he loveth them, Joh. 15. 9, 13. and ch. 14. 21, 23. he loveth them, and beareth them on his heart and breast, when (and that is always) he appeareth before God; and on his breastplate which is righteousness, Isay 59 17. Eph. 6. 14, he forgiveth them and clotheth and adorneth them; and hath bowelly affection and hearty love to them. They are engraven upon his heart which is the seat of love: as is also intimated in that earnest desire of the spouse, Set me as a seal upon thine heart, engrave me thereon; for love is strong as death. Cant. 8. 6. 7. and all these who are loved with this distinguishing and delightful love of Christ are also accepted unto the father in him; and the Father loveth, and will love them, Eph. 1. 6. Joh. 16. 27.  
And they being thus in and on the heart of Christ, they are and shall be in his mouth also: for out of the abundance of the heart the mouth speaketh, Mat. 12. 34. they are in his mouth, Rev. 3. 16. their sorrows indeed shall be multiplied that hasten after another, or give gifts unto another Highpriest and mediator. Their drink-offerings of blood will he not offer, nor take up their names into his lips: but because his delight is in the saints that are in the earth, he will offer and render acceptable their sacrifices, and take up their names into his lips, Ps. 16. 2, 4. 1 Pet. 2. 4, 5. Heb. 7. 25. and ch. 9 15. Joh. 17. 9, 20. etc.  
And because they are in his heart he will impart his mind to them, 1 Cor. 2. 16. Judg. 16. 15. The secret of the Lord is with them, and he will show them his covenant, Ps. 25. 10, 14. he will manifest himself, and the mysteries of his Kingdom to them, which he will not do unto the World, Joh. 41. 21, 22. Rev. 1. 11. and ch. 2. 7, 11, 17, 29, etc. and ch. 22. 16.  
And they being engraven on his heart, his arm is engaged for them to bear them and to deliver them from evil, and from the fear of evil in their harkening unto him: and they are in, and engraven in his hand; so as he will not forget them, but whatever he openeth his hand to do, so he will, behold them, and have such respect to them, that shall work together for good to them that love him, and none shall pluck them out of his hand, Cant. 8. 6. Isay 49. 15, 16. John 10. 27, 28. Rom 8. 28, 39 Yea he is a son and shield, and will give grace and glory, and no good thing will he with hold from them that walk uprightly, Ps. 84. 10, 12. Joh. 14. 12, 14.  
And in the breastplate of judgement, and on the heart of the Highpriest in our types of old, he did bear the judgement of the Children of Israel before the Lord continually: either to figure out, that our Jesus, our great Highpriest, doth sympathise with his people in all their judgements, and occasions of sorrow and sadness: In all their afflictions he was afflicted: he knoweth how to have compassion on them, and to pity and secure them in all their temptations and trials, Isay. 63. 9 Heb. 2. 17, 18.  
Or rather: as Moses the Mediator of the first Testament was by the appointment of God, to put in the Breastplate of judgement which was upon Aaron's heart the Vrim, and the Thummim, which signify, lights, and perfections: And therein he was to bear the judgement of the Children of Israel upon his heart before the Lord continually; which Vrim, and Thummim, gave a most perfect light in any difficult matter to him that enquired thereat; and without which they would not determine in those things which were doubtful and difficult, Ezra 2. 63. Neh. 7. 65. Hereby it seems, God revealed his mind, and counsel in former times; and when they enquired thereat, the Person enquiring was to stand before the Highpriest with his face towards the Breastplate of judgement, and (as is observed by some) a most perfect light shone upon the letters, that were all upon the Breastplate, in order one after another, whereby the mind of God was made known and revealed, and the enquirer had thereby judgement and discerning given to him, Numb. 27. 21. Exod. 28. 30. Levit. 8. 8. 1 Sam. 28. 6. and hereby in general was signified that the High priest then by the Vrim and Thummim was to teach Jacob God's Laws, and Israel his judgements, Deut. 33. 8, 9, 10.  
So now, our Highpriest is he that hath the Vrim, and the Thummim upon his Breast plate of Righteousness, that in looking thereupon, on the Righteousness he hath brought in and completed, and the means whereby he hath so done, to wit, his abasement, sufferings, and death, and his resurrection from the dead, as these things are declared to us in the Gospel, or word of the Beginning of Christ, we might be guided into all truth, and have an understanding in all things, and so be fitted to go on to perfection. They who are dull of hearing, and unacquainted with these first things, and unskilful in the word of his righteousness, are babes, and cannot discern both good and evil: but they who are skilful herein are fitted for the receiving the knowledge of all things needful to be now known by them, 1 Cor. 1. 18, 23. 2 Tim. 2. 7, 8. Heb. 5. 11, 14. and ch. 6. 1. He is the light of the World▪ a most perfect and clear light; he that believeth on, and followeth him, shall not abide in darkness, but shall have the light of life, Joh. 8. 12. and ch. 12. 46. God hath put his Spirit upon him, that he might bring forth Judgement to the Gentiles, Isay 1. 4. A Law hath now proceeded from him, and he maketh his Judgement to rest for a light to the people, Isay 51. 4. And they that look unto him, and upon him, as he is in the Gospel evidently set before our Eyes, as one who hath been crucified for us, and who is raised again, and hath brought in Everlasting Righteousness, shall be enlightened, and their Faces shall not be ashamed, Ps. 34. 5, 8. with 1 Pet. 2 3, 4. They that seek him as the Wisdom of God, and as the light, the Fountain of it, understand all things, Prov. 28. 5. Ps. 27. 1, 4. Joh. 16. 13, 14. He leadeth in the way of Righteousness, in the midst of the paths of Judgement, those that look unto, and love him, Prov. 8. 20. This is indeed the Teacher come from God, to teach us God's Law and Judgements; he hath the Vrim and Thummim, and sendeth forth his light and truth in the Gospel to lead us, and guide us, Ps. 43. 3. Joh. 3. 2. He giveth an unction from himself whereby we may know all things: and we need not that any Man teach us, save as that anointing teacheth us of all things, and is truth, and is no lie, 1 Joh. 2. 20, 24, 27. Oh House of Jacob come ye, and let us walk in the light of the Lord, Isay 2. 5. Eph. 5. 8.  
We shall only add one thing more as to this matter; the Highpriest in former times had a Plate of pure Gold, or an Holy Crown, on which was engraven [Holiness to the LORD, or, of the LORD,] and a blue Lace to be put upon the Mitre: And it should be on his Forehead, that he might bear the Iniquity of the holy things which the Children of Israel should hollow, in all their Holy Gifts, that they might be accepted before the LORD, Exod. 28. 36, 38. and ch. 39 30. Leu. 8. 9 and ch. 10. 17. Numb. 18. 1, 22, 23. To figure out, that Jesus Christ is made of God to the Believers, as Wisdom and Righteousness, so also Holiness, etc. 1 Cor. 1. 30. And he not only beareth and taketh away the Sin of the World, in his daily mediation, Joh. 1. 29. Heb. 9 28. But he also taketh away the iniquity of their holy things that come unto God by him; of their Prayers, Praises, Confessions, works of Love and Mercy, etc. And he perfumeth them with the Incense and Odours of his Sacrifice once offered, that their Spiritual Sacrifices may be acceptable to God by him, 1 Pet. 2. 5. Heb. 7. 24, 25. Rev. 8. 3, 4. there is not a just Man upon the Earth that doth good and sinneth not, even while he is doing good, Eccle. 7. 20. even when and while they would be, and are doing good, evil is present with them, Rom. 7. 18, 21. What unbelief, distractions, wander of the thoughts and desires, Pride, desires of Vainglory, etc. are found with them in their spiritual Exercises; they may in some measure know, and be sensible of, and groan under the burden of, that examine themselves, and search and try their hearts and ways in the light of the Lord. So that if their holy things were not cleansed by him, and he did not continually take away the iniquities of their Spiritual Sacrifices, and good deeds, God might justly blot them out, and throw the dung of them into their Faces, Neh. 13. 14, 22. Mal. 2. 3. All their Righteousnesses, as they come from them, are as filthy rags, Isay 64. 4, 6. When they are walking in the light as he is in the light, and so have fellowship with him, and one with another, yet than they need cleansing: and the Blood of Jesus Christ our Lord cleanseth them from all Sin, 1 Joh. 1. 6. When they are going unto, and making use of their Advocate for any Man that sinneth, yet unless Jesus Christ the righteous were also the propitiation for their Sins, even in their thus approaching to him, their Prayers and Requests would not be heard and granted, but turned away and rejected, 1 Joh. 2. 1, 2. Ps. 66. 20, and 5. 7.  
But now, Jesus Christ is a merciful and faithful Highpriest in things pertaining to God, to make reconciliation for the Sins of the People, even for the Sins of his People also, who have him as their Advocate: He is their Peace, who hath made peace for them, ever living to make intercession for them; and they are instructed in that respect to consider him, as the Highpriest of their Profession, Heb. 2. 17, 18. and ch. 3. 1. And therefore do they triumph, and this is that which lifteth up their Heads and Hearts, that he who died, yea rather is risen again, is now on the right hand of God, making intercession for them. Hence that challenge; Who shall lay any thing to the charge of God's Elect? It is God that justifieth, who shall condemn, etc. Rom. 8. 33, 34. Otherwise Satan would condemn them, and his Condemnation would be of force against them, Zech. 3. 1, 5. And indeed, the Sense and Conscience of their manifold Mixtures, Defilements and Pollutions in all their holy things, would even discourage them, and hinder them from approaching into the presence of him who is an Holy Lord God, and make them afraid of him, had they not one one to appear as their Holiness, who covereth and taketh away all their Iniquities, and rendereth them and their holy things acceptable. Hence saith the Apostle; Seeing we have a great Highpriest that is passed into the Heavens, Jesus the Son of God, let us hold fast our profession; (otherwise we might even let it go:) Let us therefore come boldly to the Throne of Grace, that we may obtain Mercy, and find Grace for seasonable help, Heb. 4. 14, 16. and ch. 10. 19, 22, 23. Rom. 5. 8, 19 Thus he is in the midst of his Candlesticks and Churches, bearing and taking away the Pollutions and Iniquities found with them in all their Holy and Spiritual Sacrifices and Services, that they may come with acceptance on God's Altar, Ps. 16. 4. Isay 56. 6, 7. By him therefore, as the Highpriest of our Profession, and as our Altar, let us offer the Sacrifice of praise to God continually, that is, the fruit of our Lips, confessing to his name; and to do good, and to communicate, let us not forget; for with such Sacrifices (being offered by him) God is well-pleased, Heb. 13. 15, 16. Hos. 14. 1, 2. And all this tendeth powerfully to abase us, and humble us, and hid Pride from us, and is instructive to us: and also is very comfortable to consider, and proper to help us to lift up the hands that hang down, and the feeble knees: for though no Flesh should glory in his presence, yet being of God in Christ, and he being made to us Wisdom, and Righteousness, and Holiness, and Redemption, we may, according as it is written, glory always, and all of us, in the Lord, and triumph in Christ Jesus against all charges and condemnations; and against all our fears, discouragements, and unworthinesses, 1 Cor. 1. 29, 30, 31. 2 Cor. 2. 14.  
And girt about the Paps with a Golden Girdle.] The Highpriest in former times, when he put on and wore his Garments for Beauty and Glory, had also, and was girded with the curious Girdle of Ephod, which was made of Gold, etc. And herein it did differ from the other Priests Girdles, and from the High-priests other Girdle, Leu. 16. 4. Exod. 28. 4, 8. And the use of this Girdle was to bind all together, and make them sure, that the names of the Children of Israel might be presented upon the Shoulders of the Ephod before the LORD; and to gird the Breastplate upon his Breast, that the names of the Children of Israel might lie near to his heart, and to bear their Judgement, etc. The use of it is expressed, Moses put upon Aaron the Coat, and girded him with the Girdle, and clothed him with the Robe, and put the Ephod upon him, and he girded him with the curious Girdle of the Ephod, and bound it unto him therewith, Leu. 8. 7. Exod. 29. 5. So our Highpriest is girded also with a curious Girdle, with fine Gold of Vphaz, Dan. 10. 5. And this signifieth to us, his Righteousness and Faithfulness; according to that, Righteousness shall be the Girdle of his Loins, and Faithfulness the Girdle of his Reins, Isay 11. 1, 5.  
And as a Girdle was for Ornament in former times, when it was made of rich and curious matter; thus when God declares the comeliness he put upon Jerusalem, this was part of it, that he girded her about, Ezek 16. 10. Thus when he speaketh of the lovers of Jerusalem, and that which rendered them desirable of her, and comely in her Eye, amongst other things he saith, they were girded with Girdles upon their Loins, Ezek. 23. 12, 15. Isay 3. 24. And thus also, the High-priest's Girdle in our Types was for Beauty and Glory, Exod. 28. 2, 4. So the Righteousness and Faithfulness of the Son of Man, is the curious Girdle where with he is girded, adorned, and beautified, Isay 61. 10. He is thereby beautiful and glorious in the Eyes of the LORD. He was faithful, and loved Righteousness, and hated Iniquity: therefore God his God, hath anointed him with the Oil of gladness above his Fellows; because he loved Righteousness and hated Iniquity more than his Fellows, Heb. 1. 8, 9 with Exod. 29. 5, 7. Isay 49. 3, 4, 5. Of him God saith, my righteous Servant; when he speaketh of his great sorrows and sufferings, which he endured, and abasement whereto he was abased for us, according to the will and commandment of his Father, Isay 53. 1, 5, 10, 11. And on this account he is glorious and beautiful in himself; and to them that believe the Testimony of Jesus he is precious, 1 Pet. 2, 6, 7. And they are instructed to consider the Highpriest of their Profession, who was faithful to him that appointed him, even unto the Death; who was not rebellious, neither turned away back: but for the Joy set before him, endured the Cross, despising the shame, etc. And who will therefore be undoubtedly faithful for the future, Heb. 3. 1, 2. Isay 40. 5, 10. Heb. 12. 2. Moses verily was faithful as a Servant,— but Christ, who was faithful to him that appointed him, will still be so, as a Son over his own house, Heb. 3. 1, 6. Their Advocate with the Father is, Jesus Christ the righteous, 1 Joh. 2. 1, 2. One who will appear on their behalf, plead and maintain their cause, their righteous cause, Ps. 140. 12. with Righteousness shall he judge the Poor, and reprove with Equity, for the meek of the Earth, Isay 11. 4, 5. He is one who hath completed, and brought in everlasting Righteousness, in being delivered for our offences, and in his Resurrection, etc. And is, and will be true and faithful to the interest of his Churches, in whatsoever appertaineth to him, or concerneth him to do. In what he hath suffered and undergone, he is the faithful and true Witness of his everlasting faithfulness to his Candlesticks and People, Rev. 1. 5. And ch. 3. 14. and sendeth this to all the Churches, and would that every one that hath an ear should hear this; That he who hath the Key of the house of David is he that is holy, he that is true, Rev. 3. 7, 10, 13. with this girdle of Righteousness and faithfulness his raiment is girded and made sure and steadfast, so as he will not fail; so as he will not fail to bear them up, and present his Israel's Names and Persons upon his shoulders to his Father, and present them in his righteousness righteous as he righteous, 1 Joh. 3. 7. and he will gird them close to his heart, and bear their names upon it in delightful and Cordial love: he will set and preserve them as a seal upon his heart; and will bear their judgement, and be a perfect light unto them in their darkness that look unto him, Micha 7. 8, 9 and will bear and take away their iniquities in all their holy things; he ever liveth to this purpose, and for their sakes he sanctifieth himself, that they may be sanctified, Heb. 7. 25. Joh. 17. 18. yea he will perform all things for them, and perfect whatever concerneth them, Ps. 138. 8. he is faithful who will confirm them unto the end, that they may be blameless in his day, 1 Cor. 8. 2. he is true to them; yea he is the truth itself, and is girded with truth as with a girdle, Eph. 6. 14.  
And he is girt about [the Paps] with this Golden Girdle, To signify to us, that he is and will be faithful to them, in giving to them, and nourishing them with the sincere Milk of the Word, that they may grow thereby, that they may grow in grace and in the knowledge of himself, and in all Heavenly and Divine virtues: he will faithfully nourish and cherish them. And though a Woman may forget her sucking Child, so as she hath not such compassion on the Son of her Womb as to draw out the Breast to it; yet he will not forget them that come unto, and follow him; his girdle of faithfulness is placed about his paps, 1 Pet. 2. 2, 3. Isay 49. 14. here they may and shall undoubtedly have Milk that incline their ear and come unto him, without Money and without Price, Isay 55. 1, 2, 3. And in all their tribulations and trials he will faithfully comfort them, with the milk of his consolations: and they may suck and be satisfied with his breasts: as one whom his Mother comforteth, so will he comfort them, Isay 66. 10. 13. he will not leave them comfortless; but as their tribulations and sufferings abound, so also shall their consolations abound by Christ Jesus, Joh. 14. 18. 2 Cor. 1. 5, 6, 7.  
And as a girdle was used, and is still for strength, to strengthen one for any work or business: Hence these and suchlike say : she girdeth her loins with strength, Prov. 31. 17. they that stumble are girt with strength, 1 Sam. 2. 4. the mountains are girded with power, Ps. 65. 5, So our Jesus our Highpriest is girded with strength and power: As the Father and figure of Christ saith, It is God that girdeth me with strength, and Thou hast girded me with strength unto the battle, Ps. 18. 32, 39 He hath destroyed our enemies in their first work: his own right Hand and his holy arm hath gotten him the victory, Ps. 98. 1. and he is impowered to do it in the second. God hath clothed him with his Robe, and strengthened him with his girdle, and committed the Government into his Hand, Isay 22. 21, 22. all power is given unto him both in Heaven and on Earth, he is mighty to save his Israel to the uttermost and to destroy his and their enemies, Ps. 93. 1, 4. Mat. 28. 18, 20, and this also appeareth to be meant by his being girt about— with a Golden girdle; that he is strengthened to destroy all his and his Churches implacable enemies. Therefore it is said, the seven Angels which came out of the Temple, having the last plagues were thus girt as our Highpriest was in this vision: They had their Breasts girded with Golden girdles, Rev. 15. 1, 6.  
Oh how might this strengthen and help us, to rejoice in our Highpriest, who as thus clothed and girt is the Minister of the Sanctuary, and true Tabernacle, which the Lord hath pitched and not Man, Heb. 8. 1, 2. who will be faithful unto them in edifying them in faith and love in leading them into all truth; In ordering them, and taking away their iniquities; In fitting them for holding forth the light that they may be Instruments of his praise; In rendering acceptable their spiritual Sacrifices; In saving and defending them from evil and enemies; and destroying them that incensed against him and them in due time. Consider him:   

Verse 14. His Head and his Hair were white like Wool, as (white as) Snow: and his eyes were as a flame of fire.]  
Here the Apostle gives us a further account of the visional appearrance of the Son of Man which he saw; and which he was commanded to write.  

1. As to his Head and Hairs: [They were white as Wool, (or like a sleece) as (white as) Snow.]  
2 As to his eyes [which were as a flame of fire.] And both Instructive to us.   
1. As to his Head and Hairs: [they were white as Wool,] or like a white sleece; as [white as snow:] where let us inquire and consider, 

1. What may we understand by [his Head and his Hairs?]  
2. How are they said to be [white as Wool, as (white as) Snow?]    
1. What may we understand by [his head and his hairs?]  
Surely hereby is not meant that Head, etc. of his personal body; for this was a visional discovery: and sometimes his Head is said to be as the most fine Gold, which is not white; yellow, to signify, the preciousness and Rich and enrishing excellency of it: And his locks black as a Raven, to signify the comeliness and strength thereof, or his strength, etc. Cant. 5. 10, 11.— But here,  
1. By [his Head] may be signified his infinite Wisdom and Understanding whereby he knows all things, and how to order the Government of the World: and how to order and rule his Churches as the Head and governor thereof (Gen. 3. 15.) As the Head is the seat of Wisdom, of the eyes Metaphorically, as well as of the eyes of the Body; even of the eyes of the understanding : The eyes of a wise Man are in his head, and receive information, direction and guidance from that part where the understanding is seated, Eccles. 2. 14. The head was that part on which the Oil was poured (in former times) on the Highpriest, Exod. 29. 7. Ps. 133. 2. And God hath anointed his head with Oil, Ps. 23. 5. with the holy Spirit, Acts 10. 38. On him doth rest the Spirit of the LORD, the Spirit of Wisdom and Understanding, etc. Isay 11. 1, 3. and ch. 42. 1. and ch. 61. 1. yea he is anointed therewith above all his fellows, Heb. 1. 9 God hath not given him the Spirit by measure, Joh. 3. 34. so as he is perfect in Wisdom and knowledge, Isay. 42. 1, 19 with Job. 36. 4. Col. 2. 3, 9, 10.  
2. And then by [his Hairs] may be meant, that which proceeds out of his head, to wit, his thoughts and purposes concerning all things which are the result and issue of his Infinite and unsearchable Wisdom and Understanding: as hairs proceed out of the natural head, and are maintained and increased therefrom; so his thoughts proceed from his head, his perfect Wisdom and Knowledge: so visions of the head and thoughts are put together and as signifying the same thing, Dan. 4. 5. and ch. 2. 28, 29.  
Or by [Hairs] may be meant, his law and Doctrine: as Moses saith, my Doctrine (to wit, that which he received from the Lord) shall drop as the rain,— As the small rain, or hair (as the Word signifieth) upon the tender herb, Deut. 32. 2. so thoughts and law are opposed, and yet answer the one to the other where the Psalmist saith: I hate thoughts, but thy law do I love, Ps. 119. 113.  
2. Or by [Head] may be signified to us, his rule and government: as the head was that part on which the Crown was set, 2 Sam. 12. 30. Ezek. 16. 12. So God hath set a Crown of pure Gold on his head, Ps. 21. 3. for the sufferings of Death he is Crowned with glory and honour, Heb. 2. 9 The Highpriest was Crowned in former times, Exod. 29. 6. Leu. 8. 9 so also is our Highpriest, who is King of righteousness, and King of peace, Heb. 7. 1. God's King, whom he hath set upon his holy hill of Zion, Ps. 2. 6. who is King of nations; And therefore he hath on his Head many Crowns, Rev. 19 12. And King of Saints, Rev. 15. 3, 4 yea he is Lord of Lords and King of Kings: Lords are his Servants, and Kings his Subjects, Rev. 17. 14. and ch. 19 16. All power is given unto him both in Heaven, and in Earth: And all judgement and government is committed to him of the Father over all things, and over his Church, Isay 9 6. and ch. 22. 21, 22. Joh. 5. 22.  
And then by [his hairs] may be meant, his counsels and purposes thereabout.  
2. How are his head and his hairs said to be [white as wool, or like a white fleece, as (white as) Snow.] They are said to be,  
1. To signify his Antiquity or Ancientness; and that his Wisdom and government is of old, and all his thoughts and purposes and counsels, etc. He is Alpha, the first, from everlasting to everlasting he is God, Ps. 90. 1, 2. His counsels are of old, Isay. 25. 1. so such a like description is given of the Father as the Ancient of days: The Ancient of days did sit whose garment was white as snow, and the hair of his head like the pure Wool, Dan. 7. 9 he is the everlasting Father, Isay. 9 6. he is not like us, who are of yesterday, and know nothing, Job. 8. 9 but the Lord possessed him in the beginning of his way, before his works of old: he, this Wisdom of God, was set up from everlasting, from the beginning, or ever the the earth was, etc. Prov. 8. 23. 31. He was glorious with the Father before the World was, and is now glorified in our nature with the same glory, Joh. 17. 4, 5. his Kingdom, Rule, and Government is everlasting, Ps. 145. 13. his go forth have been from of old, from the days of eternity, Mich. 5. 2. 1 Tim. 1. 17. he is the Ancient of days, and with him is Wisdom and strength, Job 12. 12, 13. Heb. 1. 10, 11. Ps. 93. 1, 2. And this is for usefulness to us.  
1. To engage us to listen unto him, and submit to his government, seeing he is the Ancient of days: Thus himself instructs us from this reason, and upon this account; I was, saith he, set up from everlasting,— when there were no depths; I was brought forth when there were no fountains abounding with water: before the mountains were settled, etc. now therefore hearken unto me, O ye children, for blessed are they that keep my ways, Prov: 8. 22, 30, 32. Isay 48. 12.  
2. Seeing he is in the midst of the churches, who is the everlasting Father, and whose Wisdom and government is everlasting; It may encourage them to trust in him at all times and not fear, as Rev. 1. 17. To trust in him for ever, for in the LORD Jehovah is everlasting strength, Isay 26. 3, 4. His throne is established of old, he is from everlasting: And though the floods lift up their voice, and Waves, yet he is high, and mightier than they. He sits and rules upon the floods, he sits King for ever, Ps. 93. 2. 4 with Ps. 29. 10. and 147. 5, 6.  
3. It shows unto us the Blessedness of tohse that have the LORD for their God there is none like unto their God, and therefore none like to them; Deut. 33. 26, 29. Ps. 33. 6, 12.  
4. It may preserve us from worshipping any other than this most excellent one, and God in him, who is the first and the last, who is the eternal Wisdom, and whose counsels of old are faithfulness and truth, Isay 25. 1. and ch. 43. 9, 13. and ch. 46. 1, 10.  
2. His head and his hairs were white like Wool, as (white as) Snow, namely purely white, holy, without mixture of pollution, or defilement: so white oft signifieth in Scripture, Dan. 11. 35. and ch. 12. 10. so white garments are said to be holy garments, Leu. 16. 4. and particularly upon the Mitre, which was upon the head of the Highpriest, there was a plate on which was engraven, Holiness to the LORD, or of the LORD called the holy Crown, Exod. 28. 36, 39 and ch. 39 28, 31. Zech. 3. 3, 5, 8. so our Lord Jesus, who is without beginning of days, he is holiness in all. Though he be the Ancient of days, yet he is without sin, or mixture of pollution: he is the holy one in all his Wisdom and government, and his counsels of old are faithfulness and truth, Isay. 25. 1. Heb. 1. 8, 9 he is anointed with holy Oil, Ps. 89. 19, 20. with the holy Spirit, Acts 2. 33. and ch. 10. 38. and crowned with the holy pure crown, Leu. 8. 9 with Ps. 21. 3. and the Seraphims sing unto him, Holy, Holy, Holy, is the LORD of hosts, Isay 6. 1, 3, 10. with Joh 12. 40, 41. and in his Churches in the midst of his Candlesticks he is holy, as in himself; 1 Joh. 2. 20. so also in his work to sanctify them, preserve them, and perfect whatsoever doth concern them, Rev. 3. 7. Heb. 7. 24, 26. Joh. 17. 18, 19 As he then who hath called you, and who is in the midst of you is holy, so be ye holy in all manner of conversation, Leu. 19 2. and ch. 21. 8. 1 Pet. 1. 14, 16. and ch. 2. 4, 5.  
3. White like wool, or, like a fleece,] To give us to understand that he is in all his Wisdom, government, thoughts and counsels, and in all, one, 2 Cor. 5. 14. he is one Lord, Ps. 89. 19 with Deut. 6. 4. he is not divided but in all like a fleece, bushy, Cant. 5. 11. there is a perfect accord in all his government thoughts and purposes: and in all he is the saviour of all Men especially of them that believe, 1 Tim. 4. 10. he hath not a will and a will; a secret will contrary to his revealed: there is no clashing or separation in him; but in all his Wisdom, thoughts, law and Doctrine, etc. he is like a fleece, and so like Snow; for he giveth snow like Wool; Ps. 147. 16. and the hearing and hearty receiving this Doctrine that he is one LORD, would move and prevail with us, to love the Lord our God with all our heart, and soul, and mind, and strength; and our neighbour as ourselves, Mark 12. 29, 30. 1 Tim. 2. 1, 5.  
2. And his eyes were as a flame of fire:] The eyes we know, are the Organs or Instruments of seeing, wherewith we may behold any visible thing, as the scripture doth abundantly testify, and as our experience confirms: his eyes were as a flame of fire, or, as lamps of fire, Dan. 10. 6. And hereby these things are signified to us.  
1. That all things are manifest before him, and seen by him: as a flame of fire discovereth and manifesteth all things, even such things as are in the dark also, Isay 4. 5. Thus also he describeth himself in ch. 2. 18. These things, saith the Son of God, who hath his Eyes like unto a Flame of Fire: and to show ●hat he means thereby, he saith, v. 23. All the Churches shall know that I am he that searcheth the Reins and Hearts: He is of a most piercing sight and inspection; all things are naked and opened unto the Eyes of him with whom we have to do, Heb. 4. 13. Jer. 17. 9, 10. Rom. 8. 27. He hath the Spirit immeasurably upon him; and the Spirit searcheth all things, yea the deep things of God, 1 Cor. 2. 10. And hereby he knoweth what is in Man, Joh. 2. 24, 25. He knoweth the thoughts of Men, they are manifest unto him, Mat. 9 4. and ch. 12. 25. Luke 5. 22. and ch. 6. 8. and ch. 9 47. and ch. 11. 17. He knoweth the hearts of all Men, Acts 1. 24. Yea he knoweth all things, Joh. 21. 17. And this may be of usefulness, being duly considered.  
1. To admonish the rebellious, that they should not exalt themselves, Ps. 66. 7. Let them not say, no eye seethe us, as many secretly are saying in their hearts, who walk in crooked paths; and such particularly also, who deal proudly and contemptuously against the righteous, Job 34. 21, 28. Ps. 11. 1, 4. and 10. 8. 12, 14. and Ps. 94. 1, 9 Ezek. 9 9 for there is nothing hidden from him.  
2. To exhort his Churches, and every one of us, to walk before him, and to be perfect, Gen. 17. 1. For the Eyes of the LORD are in every place, beholding the evil and the good, Prov. 15. 3. 1 Chron. 28. 8, 9 He seethe not as Man seethe, but he looketh upon the Heart, 1 Sam. 16. 7. Oh therefore, let us so receive his Grace to purpose, that we may in Sincerity say, as he did : Lord, thou knowest all things, thou knowest that I love thee, Joh. 21. 17. Hell and Destruction are open before him, how much more than the hearts of the Children of Men? Prov. 15. 11. and ch. 17. 3. Be ye then clean, ye that bear the Vessels of the Lord, 2 Cor. 6. 16, 18. for he is amongst you who hath such Eyes; he knoweth your hearts and works, Prov. 5. 21.  
3. To encourage them to hold fast the profession of their Faith without wavering. This is the use the Apostle makes of this consideration; there is no Creature, saith he, that is not manifest in his sight, but all things are naked and opened unto the Eyes of him with whom we have to do: seeing than that we have a great Highpriest that is passed into the Heavens,— let us hold fast our profession, Heb. 4. 13, 14. The Eyes of the LORD run to and fro throughout the whole Earth, strongly to hold with them whose hearts are perfect towards him, 2 Chron. 16. 9 Ps. 34. 9, 15. And therefore the consideration hereof is proper and powerful to strengthen them, to hold forth the word of life in word and Conversation, and not to fear them that are their Adversaries, nor their fear, Prov. 22. 11, 12. For though they know not what devices they are devising against them, yet their Highpriest doth, Jer. 11. 18, 20. Ps. 33. 18. And he is watching for their good, and espying and beholding what is acted secretly against them, to disappoint the devices of the crafty, and to cover his Servants and Followers, Isay 4. 5.  
2. His Eyes are as a Flame of Fire] which noteth also the terribleness of him against such as are, and persist Enemies, and in Enmity unto him; and that so remaining, he will destroy them, and render to every one according to their works. So when he cometh to make War, and to smite the Nations, and destroy the Beast and false Prophet, he is thus described; In Righteousness he doth judge and make War; his Eyes were like a Flame of Fire, Rev. 19 11, 13. etc. And thus also he describes himself to the Angel of the Church in Thyatira, when he threatneth Destruction to the false Prophetess and her Children; yea and to any of his Churches, in case they turn aside to crooked paths: and afterward signifieth what Power is given to him to break the Nations in pieces; as ch. 19 These things saith the Son of God, who hath his Eyes like unto a Flame of Fire, ch. 2. 18, 23, 27. And indeed this is the effect of the former, as to such as reject, abuse, or turn from his Grace; he makes a diligent search into the hearts and reins, that he may punish such according to their works, and set his Eyes upon them for evil, if they so persist till the decree bring forth and the Day pass as the Chaff, Amos 9 1, 4. As they cannot escape his all-searching Eye, so neither can they escape Destruction, who will not have this Man to reign over them: and he is no respecter of persons, but so also he will deal with his Churches, or any in them, in case they sin against him; and all the Churches shall know, that he searcheth the Reins and Hearts, and will give to every one of them according to their work●, Rev. 2. 18, 23, 29. Behold Is●ael after the Flesh, Deut. 4. 23, 26. And, as the Apostle saith, if God spared not the natural Branches, take heed lest he spare not thee, Rom. 11. 21, 22. 1 Cor. 10. 9, 11. So he who hath his Eyes like unto a Flame o● Fire threatneth, that he will remove the Candlestick from Ephesus; come unto Pergamos with his sharp Sword; come as a Thief on Sardis and spew Laodicea out of his mouth, except they did repent, ch. 2. 5, 12, 16. an● ch. 3. 3, 16, 19 Ps. 99 3, 8. Isay 33. 14, 15.  
And the consideration hereof may be of usefulness to us, to admonish us to take heed that we sin not against him, lest he be angry with us, and sharpen his Eyes upon us; as the Lord saith, Beware of ●im, and obey his Voice, provoke him not, for he will not pardon your Transgressions; for my name is in him, Exod. 23. 20, 21. but to demean ourselves, ●s those in his House; and Holiness becomes his house for ever, Heb. 3. 6. Ps. 93. 5.  
And it may encourage us, in exercising ourselves unto Godliness, to expect his protection over us, and destruction of our Enemies: For if we do indeed obey his Voice, and do all that he speaks, than the Lord will be an Enemy to our Enemies, and an Adveriary unto our Adversaries; and he will go before us, and in due time bring us into, and give us possession of the Heavenly Canaan, Exod. 23. 22, 23. Deut. 9 3.   

Verse 15. And his Feet like unto fine Brass, as if they burned in a Furnace; and his Voice as the sound of many Waters.]  
Here we have still and further an account given us of what the Apostle saw in this Vision; and which he was commanded to write.  
1. His Feet like unto fine Brass, as if they burned in a Furnace.] Somewhat like unto what is said of the living Creatures; their Feet sparkled like the colour of burnished Brass, Ezek 1. 7. Daniel saith, his Hands and his Feet were like to polished Brass, Dan. 10. 6. And this first Branch of the Description of him in this Verse, is also conjoined unto, His Eyes being like unto a Flame of Fire, in Rev. 2. 18. And much what the same instructions signified by this as by that. And surely by his Feet, as here; or Hands and Feet, as in Daniel; are meant, his works, ways, and go; the Feet being the Instruments of going, or walking in any way whatsoever: and these are said to be,  
1. Like unto fine Brass or polished Brass, that is clear, purely bright, free from all pollution or defilement, as Brass, or some other metal purified in the fire. His ways of mercy are clean from all unrighteousness and impurity whatsoever. He is gracious and full of compassion; slow to anger, of great Mercy: he is good unto all, & his tender Mercies are over all his works. And yet still, The Lord is righteous in all his ways, Ps. 145. 8, 9, 17, 18. His ways are right, upright ways, Acts 13. 10. and so are all his walkings in his Churches, and as the King of Saints; as they confess, just and true are thy ways, thou King of Saints, Rev. 15. 3 He is just and faithful in forgiving them their Sins who confess them, 1 Joh. 1. 9 In justifying them, and dispensing good things to them, Rom. 3. 25, 26. gracious is the LORD and righteous, Ps. 116. 5. and in all his protectings of them: as for God, his way is perfect. — He is a Buckler to all those that trust in him, Ps. 18. 30. Deut. 32. 4. and so the ways of his judgements are clear and free from all pollution and unrighteousness; as the Psalmist acknowledged when he was judged; Against thee, thee only have I sinned, and done this evil in thy sight; that thou mightest be justified when thou speakest, and be clear when thou judgest, Ps. 51. 4. All his works are truth, and his ways judgement, Dan. 4. 37. and so in all the administration of his Government; in being merciful with the merciful, showing himself upright with the upright man, and froward with the froward, he is clear and without iniquity in all, Ps. 18. 25, 30. his ways are equal and equitable, in all his judgement both present and eternal; as he saith, Is not my way equal? Ezek. 18. 24, 25. and ch. 33. 12, 20. Hos. 14. 8. and without respect of persons he judgeth according to every Man's work, 1 Pet. 1. 17.  
2. Like unto fine Brass, or polished Brass] So clear, as that a Man may see himself, and his ways and go therein; as a man may see his Face in fine or polished Brass: and so in former times they made Looking-glasses of Brass, Exod. 38. 8. Job 37. 18. So by the light of his Testimony we may see ourselves, and behold other things in his feet, ways and walkings. So we may see when a Man's ways please the LORD, he maketh his Enemies to be at Peace with him, Prov. 16. 7. When that good Man was ready to be offended at God's ways and do, and thought to know them, it was too painful, until he went into the Sanctuary; and then he did see the go of the Lord and his end therein, etc. Ps. 73. 1, 17. and 77. 6, 13. His judgements and his way therein, are as the light that we may search and try our ways, and judge ourselves that we be not further or more severely judged, Lam. 3. 39, 42. Hos. 6. 5. 1 Cor. 11. 28, 31. When Men are bound in Fetters and holden in Cords of affliction, than he showeth them their Work and their Transgressions that they have exceeded; He openeth also their Ear to Discipline, and commandeth that they return from iniquity, Job. 33. 18, 28. and ch. 36. 8, 10. He is writing men's Sins on his Judgements and their Punishments, that they might say, we have sinned, and have perverted that which is right, and it hath not profited us, Jud. 1. 7. 1 Sam. 2. 29. 34. Job 33. 28. Hos. 2. 8, 9 Mica. 6. 9, 10.  
3. Like unto Brass burning.] So most directly it signifieth, the terribleness of his go and do, as Ezek. 1. 7. and so in Rev. 10. 1. His Feet are said to be as Pillars of Fire; he is terrible in his do to the Children of Men, Ps. 66. 5. In that his Feet are said to be as if they burned in a Furnace, so it denoteth the dreadfulness of his go; and so burning Coals (or Diseases) are said to go forth at his Feet, and his ways wherein his feet walk, are everlasting, Habb. 3. 5, 6. and hereby is signified to us his terribleness in his go in the way of his Judgements in the midst of his Churches: If they Sin against him, and receive his grace in vain he will visit their transgressions with a rod, and their Iniquity with stripes, Ps. 89. 30, 32. So when Christ is described Ezek. 1. 26, 28. he represents himself all over like to fire, and so his feet also: and then the Prophet is sent to prophecy, and commanded to eat a roll, in which was written, Lamentations, and Mourning, and Woe, Ezek. 2. signifying the Judgements he would execute upon his Church and people, Ezek. 4. 5. etc. and so again in ch. 9 2. we have mention made of a Man clothed in Linen (as Christ is in Daniel, ch. 10. 5.) marking them that did Sighs and Cry for all the abominations committed: and then there was a charge given unto the executioners of his wrath to slay all that were not marked: and ch. 10. this Man is spoken to, to fill his hand (which is joined with feet in Dan. 10. 6. and said to be as Polished brass, as before is said;) with coals of fire, Ezek. 10. 2, 7. and then Judgements are threatened, ch. 11. 12. he is clean and pure in his go, as hath been before said; and cannot endure that they amongst whom he walketh should be unclean, 2 Cor. 6. 13, 18. if they be, he will punish them how near soever they be unto him, Amos. 3. 2, 4. Ps. 99 3, 8. and particularly he is angry with, and will be terrible in the way of his Judgements unto those of his Churches that suffer false Prophets to come amongst them, and to seduce them: he will punish such false teachers and kill their Children with death, and testify displeasure against those that suffer them: The work of which seducers being to draw away from the Doctrine of Christ, and from his works, Rev. 2. 18, 26.  
And in that his feet are such in the midst of his Churches, as hath been said; so it shows unto us, that he is no respecter of Persons, Rom. 2. 7, 11. And all the Churches shall know— that he will give unto every one of them according to their works, Rev. 2. 23. he will not spare them that come nigh unto him, if they sin against him, Deut. 4. 23, 27. Rem. 11. 20. And it may cause us to be afraid of his judgements, Ps. 119. 120. Habak. 3. 2, 15, 16. Oh that we may stand in awe, and not sin against him: for if we sin he will mark us, and will not acquit us from our Iniquity, Job. 10. 14, 15. and it may instruct us, to hold fast what we have heard from the beginning; to abide in Christ's Doctrine, and to keep his works, and to rejoice and walk therein, Rev. 2. 18, 2●, 26. and to rejoice in him, and in his salvation, Habak. 3. 16, 18. To have and hold fast grace whereby we may serve him acceptably with reverence and Godly fear : For our God is a Consuming Fire. Heb. 12. 28, 29. And if judgement begin at and in his house, what will the end of them be that know not God, and obey not the Gospel of our Lord Jesus Christ? they shall not escape unpunished, Ps. 68 20. Jer. 25. 15, 29. 2 Thes. 1. 5, 9 1 Pet. 4. 17, 18.  
And his voice as the sound, or voice, of many waters] Thus it is read in Daniel: The voice of his words like the voice of a multitude, ch. 10. 6. As waters do sometimes signify peoples, and multitudes, etc. Rev. 17. 15. so his voice is said to be like unto the voice of a multitude, To signify to us.  
1. The Loudness of his words, so as they may be heard at a great distance; and by which he doth awaken and stir us up to mind what he saith to us in and by his voice. The noise of many waters may be heard afar off; and so may the voice: of his words, even when Men are asleep; As Daniel saith, my comeliness was turned into corruption, and I retained no strength; yet heard I the voice of his words: and when I heard the voice of his words, than was I in a deep sleep on my face, and my face toward the ground, Dan. 10. 6, 9 Isay 17. 12, 13. and sometimes a great Thunder is joined with the voice of many waters, Rev. 14. 2. and ch. 19 6. So his voice in his Gospel is very loud, in which he is declaring to us himself, and what an one he is, and his sufferings, and the Glory which there-thorow he hath received, so that which Christ first of all speaketh with his voice to the Apostle John is, I am the first and the last: I am he that liveth and was dead, and Behold I am alive for evermore, etc. Rev. 1. 17, 18. And this he speaks with a loud voice to awaken us to hear, mind, and consider it, and not lightly pass it over: for this is of wonderful concernment always to hear in hearing : how shall we escape if we neglect so great Salvation? which at the first began to be spoken by the Lord, etc. Heb. 2. 1, 4. so we have elsewhere an account given us of a voice from Heaven, as the voice of many waters, as here; and as the voice of a great Thunder, etc. and they sung a new song, to wit, of the sufferings of Christ, and his glory, Rev. 14. 2, 3. with ch. 5. 9 and Ps. 40. 1, 3. and 98. 1. etc. of these things he speaketh aloud in his Gospel, that all may hear. Hence the Apostle propounds this question, and gives answer to it: But I say have they not heard? yes verily: their sound went out into all the earth, and their words unto the ends of the World, Rom. 10. 14, 18, And his servants are commanded to sound this good news forth: O Zion that bringest good tidings, get thee up into the high mountains: O Jerusalem that bringest good tidings, lift up thy voice with strength, lift it up, be not afraid, etc. Isay. 40. 5, 9 with this voice in his Gospel he cries and calls unto all in due season that are come to years of understanding, Doth not Wisdom cry, and understanding put forth her voice? she standeth in the top of high places, etc. unto you, O Men, I call, and my voice is to the Sons of Men. Hear, for I will speak of excellent things, etc. Prov. 8. 1, 4, 6. and ch. 1. 20, 21. And together in, and with this loud sound in the Gospel, in which he is making known and declaring glad Tidings of great Joy to all people, there is Instruction and Admonition given to all, and especially to his Churches; To hear and worship him, and not to worship the Beast, nor his Image; no● to set up their posts by h●s, Rev. 14. 6, 9 Ezek. 43. 2, 8, 9  
And also his voice in his Judgements is like the no●se of many waters very loud, that it might be heard by us: In them the Lords voice crieth unto Men, Micha. 6. 9, 10. Jer. 6. 23. so the Angels said with a loud voice, woe, woe, woe, to the Inhabiters of earth, Rev. 8. 13.  
And hereafter when he comes to raise the dead, it shall be with a loud voice; so as that all that are in their graves shall hear it, and shall come forth, etc. 1 Thes. 4. 16. Joh. 5. 28, 29. Ps. 50. 1, 3. and when he comes to take to him his great power, and to reign, his voice shall be wonderfully loud, as it is said: A voice came out of the Throne, saying, praise our God: and I heard, as it were the voice of a great Multitude, and as the voice of many Waters, and as the voice of mighty Thundrings, saying, Allelujah, for the Lord God Omnipotent reigneth, Rev. 19 5, 6.  
2. His voice was as the sound or voice of many waters.] Namely it was a Mighty, an Almighty voice: and indeed, he whose voice it is, is the Almighty, v. 8. So the noise of great, or, many waters are said to be as the voice of the Almighty, Ezek. 1. 24. and ch. 10. 5. so his voice in his Gospel is a mighty and powerful voice: Lo therein he sendeth forth his voice, and that a mighty voice, Ps. 68 33. so as he enableth the dead Souls to hear it; as our Saviour saith, Verily, Verily, I say unto you, The hour is coming and now is, when the dead shall hear the voice of the Son of God, etc. Joh. 5. 25. and in and by his Gospel, all things that are reproved are made manifest— wherefore he saith (with a powerful and impowering voice) Awake thou that sleepest and arise from the dead, and Christ shall give thee light, Eph. 5. 13, 14, 15. his word is powerful, and with power, Luk. 4. 32. Ps. 29. 4. otherwise his Servants might even be ashamed of it, which now they have no reason to be, Rom. 1. 16. he doth not in his Gospel speak to the outward ears of Men only: But also the Spirit of the Lord is present therein and therewith to open the blind eyes of the Souls of Men, and to unstop their deaf ears: and to turn them from darkness to light, and from the power of Satan unto God, Acts 26. 18, 23. he not only calleth upon men, but also he stretcheth forth his hand, power and Spirit unto them, Prov. 1. 24. Isay. 65. 2. and they do know and prove the exceeding greatness of his power therein, who rebel not against it; it worketh effectually in them who are not disobedient and gainsaying to it, but who do with the heart believe it: so as it is the power of God to the utmost salvation of them, Rom. 1. 16. 1 Cor. 1. 18, 23, 24. Eph. 1. 19, 20. 1 Thes. 1. 4, 5. and ch. 2. 13.  
And so his voice is a mighty voice in all his providential government: as it gave a being to all things at the first; so he rules and orders all things thereby at his pleasure: he at the beginning spoke, and it was done, and so it is still, Ps. 33. 6, 9 The voice of the LORD is upon the Waters: The God of glory thundereth: The LORD is upon many Waters: The voice of the LORD is powerful: The voice of the Lord is full of Majesty: The voice of the Lord breaketh the cedars. The voice of the Lord divideth the flames of fire: The voice of the Lord shaketh the wilderness, The voice of the LORD maketh the Hinds to calve, and discovereth the forests, etc. Ps. 29. 3, 9 his voice is powerful, for he is strong that executeth his word, Joel. 2. 11. and therewith he doth cause the earth to melt, Ps. 46. 6. makes desolations, v. 8. makes wars to cease, v. 9 quiets troubles, Ps. 93. 3, 4. heals diseases, Ps. 107. 20, Mat. 8. 8. Punishes and breaks in pieces enemies, Isay. 30. 31. and ch. 66. 6. and will, in due time, destroy mystery Babylon, and hereafter it shall appear gloriously to be a mighty powerful, and almighty voice; for therewith he shall raise the dead and move, and remove all these seen things: his voice formerly shook the earth, but he hath promised saying, Yet once more I shake, not the Earth only but also Heaven, Hagg. 2. 6. Heb. 12. 20. Joh. 5. 28, 29. This might admonish us therefore to hear it; as the Holy Ghost saith, To day if ye will hear his voice, harden not your hearts, Heb. 3. 7, 8.  
3. His voice is as the sound of many waters.] To wit, dreadful and terrible in his Judgements, Joel. 2. 11. It is a voice of trembling, of fear and not of peace, Jer. 30. 5. Isay. 17. 12, 13. That which causeth fear in his people also: as the prophet saith: O LORD, I have heard thy speech and was afraid, and when I heard, my belly trembled, my lips quivered at the voice; rottenness entered into my bones, and I trembled in myself that I might rest in the day of trouble, Habb. 3. 2, 16. and with his voice he shall roar, and put his enemies in fear; whether such as are open ones, or such as are secret also; whether within or without the Church, Joel 3. 16. So as the Sinners in Zion shall be afraid, and fearfulness shall surprise the Hypocrites, Isay 33. 10, 14. Yea, his Voice in and with his Gospel is very terrible also, to all who remain in their Impenitence and Unbelief, or departed from the living God by an evil heart of Unbelief, Mark 16. 15, 16. 2 Cor 5 8, 11. It proclaims to us, that the Lord Jesus Christ shall in d●● time be revealed from Heaven with his mighty Angels, in flaming Fire, taking Vengeance on them that know not God, and obey not the Gospel of our Lord Jesus, who shall be punished with everlasting Destruction from the presence of the Lord, and from the glory of his power, 2 Thes. 1. 7, 8, 9   

Verse 16. And he had in his right hand seven Stars; and out of his Mouth went a sharp two-edged Sword; and his Countenance was as the Sun shineth in his strength.]  
The Apostle still continues to give us an account of what he saw in this visional discovery of the Son of Man: That is to say, 

1. Of what he had in his right hand. [And he had in his right hand seven Stars.]  
2. Of what proceeded out of his mouth. [And out of his mouth went a sharp two-edged Sword.]  
3. Of the appearance of his countenance. [And his countenance was as the Sun shineth in his strength.]    
1. Of what he had in his right hand. [And he had in his right hand seven Stars.]  
Where let us inquire and consider for our usefulness, 

1. What these Stars are? and why they are called and compared to Stars?  
2. What is imported to us in this, that [he hath them in his right hand?]    
1. What are these Stars? and why are they called and compared to Stars?  
What they are is explicated to us in v. 20. To which we shall speak ●urther, God willing, when we come there. But they are called and compared to Stars,  
1. To teach us, that they are Creatures of God, Gen. 1. 16. created in Christ Jesus, Eph 2. 10. and therefore not to be worshipped by us with religious worship: no mere Creature is to be worshipped by us with divine worship and adoration; and so not the Stars in any consideration, Deut. 4. 16. but he is to be sought unto, and worshipped by us, that made the seven Stars, Amos 5. 8. No Saints or Angels are to be worshipped by us with Religious or Divine Adoration, though they are excellent Creatures of God. The Apostle Peter rejected this Honour, as not belonging unto him, because he was a Man. See Acts 10. 25, 26. and ch. 14. 11, 15. Rev. 19 16. and ch. 22. 8, 9 nor are they to be owned by us as our Rabbi, or as having Dominion over our Faith, which Honour the Apostles disclaimed, as that which was too high for them, and only appertaining unto our Lord Jesus, and God in him, Mat. 23. 8, 10. 2 Cor. 1. 24. We should not have our fear towards God taught by their Precepts or Traditions, Isay 29. 13. with Mat. 15. 7. 9 This Command goes along with the Everlasting Gospel, as faithfully preached; Fear God and give Glory unto him;— and worship him that made the Heaven, and so the Stars, etc. but the Stars are not to be worshipped by us, Rev. 14. 7, 8, 9  
2. Stars they are called, to signify unto us, that their Work and Office is ministerially and instrumentally to give light to others, Gen. 1. 16, 17. So the Stars are called Stars of light, Ps. 148. 3. their work is to shine, Joel 2. 10. So the Angels and Messengers are also set as the light of the World, to shine forth the light of the glorious Gospel of Christ, who is the Image of God, Mat. 5. 14, 16. 2 Cor. 4. 3, 4. To preach and declare the Gospel in and amongst the Churches and unto the world also; and that both in word and conversation, Tit. 1. 7, 9 and ch. 2. 7. 1 Tim. 3. 1, 7.  
3. They are named Stars, to inform us, that they receive their light from the Sun, the Fountain of Light, the Sun of Righteousness; they are light in the Lord, Eph. 5. 8. they have no sufficiency of themselves to think any thing as of themselves, 2 Cor. 2. 5. what have they that they have not received? 1 Cor. 4. 6, 7. The LORD who is a Sun, is their light, to enlighten them, Ps. 27. 1. with Ps. 84. 11. Mat. 10. 8. Rom. 1. 5. 1 Pet. 4. 10. Eph. 4. 7, 11. and why then should any of them lift up themselves, or be lifted up by others, as if they had not received what they have? 1 Cor. 4. 1, 7.  
4. Stars they are compared to, to denote unto us, that their work of bearing forth the light is in this dark world; the Lord hath given the Stars for a light by night, Jer. 31. 35. so they are called, The Stars of the twilight, Job 3. 9 So now this is the work of the Angels, of those that oversee, and go before others in the word of the LORD, hereafter all these weak and imperfect lights shall cease: Whether there be Prophecies, they shall fail; whether there be Tongues, they shall cease; whether there be knowledge, it shall vanish away; for we know in part, and we Prophecy in part; but when that which is perfect is come, that which is in part shall be done away, 1 Cor. 13. 8, 9, 10. Then they shall not teach every Man his Neighbour, and every Man his Brother, saying, know the Lord; for all shall know him from the least to the greatest, Jer. 31. 34. Heb. 8. 11.  
5. Stars they are to acquaint us, that now their work is to rule in and amongst the Churches; so it is said, God made two great lights, the greater light to rule the Day, and the lesser light to rule the Night:— and to rule over the Day and over the Night, Gen. 1. 16, 18. The Moon and the Stars to rule by Night, Ps. 136. 9 So should these Angels do and be, such as should rule, not as the Princes of the Gentiles do, and lawfully may, over their Subjects, Mark 10. 42. not to have Dominion over the Faith of any, or as Lords over the Flock of Christ, 2 Cor. 1. 24. 1 Pet. 5. 1, 3. but in speaking to them the word of God, as his word, with all Authority; and therewith instructing, admonishing, reproving, counselling, etc. And being Examples and Patterns unto others in Word and Conversation; in Charity, in Spirit, in Faith, in Purity, Heb. 13. 7, 17, 24. 1 Tim. 3. 4, 5, 6. and ch. 4. 10. and ch. 5. 17. Mat. 24. 45. Tit. 2. 11, 15. And so for order in and about Assemblies and Assembling; appointing Times, Places, etc.  
6. Stars God hath made use of to fight against his, and his People's Enemies; as it is said, They fought from Heavens, the Stars in their courses fought against Sisera, Judg. 5. 20. So God makes use of these also, having fitted and furnished them with gifts and skill to fight against Satan and his Instruments; to which the Apostle exhorts Timothy, saying, fight the good fight of Faith, 1 Tim. 6. 12. And the Apostle speaking of himself saith, I have fought the good fight, I have finished my course, I have kept the Faith, ● Tim. 4. 6, 7. and the Weapons of their Warfare are not carnal, but mighty thorough God, to the pulling down strong-holds, casting down Imaginations, etc. 2 Cor. 10. 4, 5. Eph. 6. 10, 11, 12.  
7. The Stars are not clean in the sight of God, of the Holy Lord God, Job. 25. 5. So it may also be said of the Angels of the Churches, and of the most pure of them while here; In many things they offend all, Jam. 3. 2. they are subject to like passions as others are, as it is said of Elias; and too often polluted therewith, Jam. 5. 17. for there is not a just Man upon the Earth that doth good and sinneth not, Eccles. 7. 20. and therefore they are not to be worshipped, or sacrificed unto, as hath been said, Acts 14. 15. but they need an Highpriest aswel as any others, and to come continually by the Laver unto the Altar, Ps. 2●. 8.  
8. They are called and compared to Stars, to teach them that they should be Inhabiters of Heaven, and mind heavenly things; they are chosen of God to have, and should have their Conversation in Heaven; and so above others however in degree: So they especially should dwell above in their Faith, Hope, Desires, Delight, Exercise, Expectation; that they may be Patterns and Examples unto others, to be imitated by them: as the Apostle saith, Brethren, be followers together of me, and mark them which walk so as ye have us for an example;— for our Conversation is in Heaven, from whence also we look for the Saviour the Lord Jesus, Phil. 3. 17, 20. So the Stars are called the Stars of Heaven, Job. 22. 12. Isay 13. 10. Nahum 3. 16. To the Stars are the twelve Apostles of the Lamb compared, who had their dwelling on high, Rev. 12. 1. and so should the Angels of the Churches have: they should have their delight in, and hold forth the Heavenly Word, the Gospel with the Holy Ghost come down from Heaven, 1 Pet. 1. 12. Heb. 12. 25.  
9 Stars also they are called, to signify that God may be so provoked by their evils, or by the Iniquities of others, as to withhold or withdraw the light from them, and so render them unuseful and unprofitable to others: So he threatneth as with respect to those natural lights; The Stars of Heaven, and the Constellations thereof shall not give their light. And the Stars shall withdraw their shining, Isay 13. 10. Joel 2. 10. So also from these Spiritual Stars he may take away his Holy Spirit, and those gifts he hath been giving to them, or their utterance; in Testimony of displeasure to themselves or others, unto whom they have formerly ministered and held forth the light, Ps. 51. 11. Isay 5. 6. and ch. 29. 10. Ezek. 3. 26. yea and it is possible that these Stars may by their Sin fall from, and in God's Judgement be cast down, from Heaven. So we read in this Book, that the Stars of Heaven fell unto the Earth, Rev. 6. 13. and ch. 8. 10. and ch. 9 1. and that the Dragon's Tail drew the third part of the Stars of Heaven, and did cast them unto the Earth, Rev. 12. 4. and this consideration might admonish them, not to be highminded, but fear; and others of their Brethren also, to have their Conversation as becometh the Gospel of Christ, Mica. 2. 6.  
10. They may also be called Stars, to mind them of the Glory that shall be given unto, and conferred upon them, in their being faithful unto the death; though yet this glory may be differently given to them; for one Star differeth from another in glory; so also it shall be in the Resurrection of the dead, 1 Cor. 15. 41, But yet, when the chief shepherd shall appear, they shall all of them receive a Crown of life which fades not away, 1 Pet. 5. 5. Then they that be wise, or teachers, shall shine as the brightness of the firmament: And they that turn many to righteousness as the stars for ever and ever, Dan. 12. 3. and the mindfulness hereof is proper and powerful to provoke them, and prevail with them, to be steadfast, unmoveable, always abounding in the work of the Lord: forasmuch as they know their labour shall not be in vain in the Lord. In such like respects, the Angels are called and compared to stars in this vision.  
2. What is imported to us in this, [that he hath them in his right hand.]  
1. He who hath the seven Spirits of God hath these seven stars, to fill, enlighten, fit and furnish them, that they may be instruments of his praise, and shine as light in the World, Rev. 3. 1. To give wisdom and understanding unto them, and pour out his spirit unto them, that hereby they may be profitable unto others, 1 Cor. 12. 1, 7. Yea though they be dead and withered, yet he hath the holy spirit in the immeasurable fullness thereof, to dispense unto them, and to revive and re-enlighten them, as Rev. 3. 1, 2. Or also if they sin against him, he can take away or withhold his blessed Spirit from them, as hath been said.  
2. He hath them in his right hand.] To signify to us, that he hath preferred these for choice work, as vessels of Honour; and employs them in the most excellent service even to serve him with their spirit in his Gospel, Rom. 1. 9 They are vessels of Honour, sanctified and made meet for their Master's use, 2 Tim. 2. 21. Thus [having in the right hand] doth signify in scripture the giving preeminence unto such above others, Gen. 48. 13, 20. and the being placed at the right hand doth denote, that such are exalted to honour, 1 King. 2. 19 and so it is in this business.  
He hath (or holds, as ch. 2. 1. with Heb. 12. 28.) them in his right hand,] To give us to understand that his power is engaged for them, in their holding forth the word of life, to save them from all evil and enemies whatsoever: he hath them in that hand wherewith he hath destroyed the Devil as to his first work, for his own right hand hath gotten him the victory, Ps. 98. 1. Exod. 15. 6, 12. and with which hand he saveth them that put their trust in him, Ps. 17. 7. and will destroy all his and their enemies in due season: his hand shall find out all his enemies, his right hand shall find out those that hate him, Ps. 21. 8, 9 herewith he will save them that are faithful with him, Ps. 108. 6. and hold them up, and uphold them, even with the right hand of his righteousness, Ps. 139. 10. Isay. 41. 10. Joh. 10. 27, 28. and indeed those that go before others in the word of the Lord, need the exercise of his glorious power for them and on their side, for holding them up in their go, and strengthening them to their services, and saving them from their enemies, for they are Men wondered at, and especially hated; and Satan and his instruments seek by all means to discourage and destroy them, Mat. 10. 22. 1 Cor. 4. 9, 13. [See notes on v. 9]  
4 They are in his right hand in which is eternal life: length of days is in his right hand, even life for evermore, Prov. 3. 16. with Ps. 21. 4. and this he will give unto them who by a patiented continuance in well-doing seek for Glory, Honour, and Immortality, Rom. 2. 7. and this may encourage and strengthen them now to hold on their way, and show forth the praises of him who hath committed to them the Word of Reconciliation: for in due time they shall reap this life everlasting, if they saint not, Gal. 6. 6, 8. [see notes on ch. 5. v. 1.]  
2. We have next to consider what proceeded out of his mouth: [and out of his mouth went a sharp two-edged Sword,] namely,  
His Word, or the words of his mouth, very sharp like a Sword with two mouths, or edges, as is said, The word of God is sharper than a two-edged sword, Heb. 4. 12. and Christ saith concerning his Father, he hath made my mouth like a sharp Sword, etc. Isay. 49. 1, 2. Now his word is,  
As a sharp two-edged Sword,] to searching all the thoughts and intents of the heart; and to discern what all are, whether they are for him or against him: Yea to search (as the High-priests under the law did in the sacrifices which were brought them,) whether those that pretend to be for him be so or no, Rev. 2. 23. To this purpose the Apostle speaks, saying, The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of of Soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, Heb. 4. 12, 13. This word makes manifest the secrets of the heart of Men in their attending to it; as the Apostle signifieth: If all prophecy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest, etc. 1 Cor. 14. 24, 25. This word is even like him whose word it is, and who is also called the word of God; seeing and searching into the inward parts of the belly; discerning those things most hidden and which are furthest off from our sight and inspection, Act. 2. 23, 37. This word of our great Highpriest will cut us down the Backbone, as it were, and lay us open and find us out if we appear, to be his disciples, and are not so indeed, but only cleave to him and his people with flatteries: yea it doth discover and make manifest all, and that to a gracious end, while it is called to day; that Men might awake and stand up from the dead; and so consider themselves and their ways, as to turn their feet unto his Testimonies, Jam. 1. 22, 23, 24.  
2. As a sharp two-edged Sword,] To fight with against his enemies, or pretended friends, that grieve his good spirit, and rebel against him, so as even to slay them therewith: as I have hewed them by my prophets, I have slain them by the Words of my mouth, Hos. 6. 5. herewith he will fight against his Angels and Churches if they sin against him, and entertain such teachers and doctrines amongst them as tend to the turning them away from the faith, and especially he will fight against evil teachers therewith. Thus he describes himself to the Angel of the Church in Pergamus: These things saith he who hath the sharp Sword with two edges: I know thy works, etc. But I have a few things against thee, because thou hast here them that hold the Doctrine of Balaam,— So hast thou also them that hold the Doctrine of the Nicolaitans, which thing I hate, repent or else I will come unto thee quickly, and will fight against them with the Sword of my Mouth, Rev. 2. 12, 13, 14, 16. Or more generally, when his people are guilty of great abominations, and persist therein, and repent not thereof, he will use this sharp Sword against them; with this Word, which is as a Sword, the prophet Ezekiel came to destroy the City, Ezek. 43. 3, and the Lord saith to Jeremy: Behold I have put my words in thy mouth: See, I have this day set thee over the nations, and over the Kingdoms, to root out, and to pull down, and to destroy, and to throw down, etc. Jer. 1. 8, 10. and in due season he will slay all the wicked, whether in or out of the Church: As it is said: He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked, Isay. 11. 4. Rev. 19 15, 21. And herewith also he will defend from danger, build, and plant all those that follow him, and cleave unto him with full purpose, Jer. 1. 10. and seeing his word is as a sharp two-edged Sword, it may instruct us to take it, and make use of it, that we may overcome all our enemies: As it is said of some, They overcame Satan with the blood of the Lamb, and with the word of their Testimony, etc. Rev. 12. 11. So the Apostle when he tells the believers, that they wrestle not against flesh and blood, but against principalities, against powers, etc. he than exhorts them to take unto themselves the whole armour of God: and particularly, The Sword of the Spirit, which is the Word of God, Eph. 6. 10, 12, 17. This word of God abiding in us, we shall overcome the wicked one, and the World, 1 Joh. 2. 14. and ch. 5. 4, 5. 2 Cor. 10. 4, 5, 6. Jer. 23. 29. Tit. 1. 9, 13. And that it is as a sharp two-edged Sword might be also of admonition to us, to fear the word of the LORD, Exod. 9 20. and to tremble at it, Isay 66. 5. for it is very sharp: and if we provoke him to anger, he will fight against us herewith: For he is strong that executeth his word, Joel. 2. 11. and especially take we heed of entertaining ungodly and Antichristian teachers, whose work it is to corrupt us from the Simplicity that is in Christ Jesus, Ps. 119. 161. [see the notes on ch. 2. v. 12.]  
We have to consider the appearance of his face, or countenance: [And his countenance was as the sun shineth in his strength.] That is to say,  
1 His face, (as Dan. 10. 6) or his countenance was as the Sun, wonderfully clear, and full of Light: it did enlighten the earth, as it were. It was clear as the Sun, Cant. 6. 10. 2 Sam. 23. 4. as the Sun without clouds, and in its greatest height, and so indeed he is in the Gospel, the light of the World, Joh. 8. 12. and ch. 12. 46. in comparison of whom all Instruments are but stars, as in the beginning of this verse, even the most eminent ones of them also, Rev. 12. 1. In his face God hath shined forth the light of the knowledge of his Glory, 2 Cor. 4. 4, 6. and all things are discovered by his appearance in the glorious Gospel, Eph. 5. 13, 14. Joh. 3. 19 and together herewith he is very cheering and delectable to them that behold him, and put their trust in him: Truly the light is Sweet, and a pleasant thing it is for the eyes to behold the Sun, especially this Sun of righteousness: For the LORD is a Sun, etc. Eccl. 11. 7. Ps. 84. 10, 11. and 67. 1. and Ps. 4. 6. and hereafter he shall appear gloriously as such an one in the new Jerusalem: That City shall have no need of the Sun, neither of the Moon to shine in it: for the glory of God shall lighten it, and the Lamb shall be the light thereof, Rev. 21. 22. and ch. 22. 3, 5. Isay 60. 19 yea and his face is as the Sun, very fructifying to the beholding and believing Soul; it fills it with the fruits of righteousness, Deut. 33. 14. 2 Cor. 3. 18.  
2. His face was as the Sun shineth] to wit, wonderfully glorious and full of lustre and splendour, above the brightness of the Sun at Mid day, Act. 26. 12. he is that Angel that came down from Heaven,— whose face was as it were the Sun, Rev. 10. 1. So when he was transfigured, his face did shine as the Sun: and there he received Honour and Glory from the excellent Glory, Mat. 17. 2. 2 Pet. 1. 16, 17. and indeed, God hath wonderfully glorified his Son Jesus in our nature, even with the same Glory which he had with him before the World was, Act. 3. 13. with Joh. 17. 5. he hath raised him from the dead, and given him Glory, that our Faith and hope might be in God, 1 Pet. 1. 20, 21. God hath given him Glory above all others: with respect to him the most eminent Angels of the Churches are but stars: There is one glory of the Sun, another of the Moon, and another of the stars: but he as much, yea far more excels them in Glory, than the natural Sun doth the stars: 1 Cor. 15. 41. and he hath worthily received this Glory; as the four living creatures, four and twenty elders, and innumerable company of Angel's do● acknowledge, saying with a loud voice : worthy is the Lamb that was s●ain, to receive power, and riches, and Honour, and Glory, etc. Rev. 5. 8, 9, 14▪ and this Glory he hath obtained in the Man, and is entered into it thorough sufferings, Luke 24. 25, 27. That face of his that was spit upon and beaten, is now as the Sun in his strength; and in due season he shall appear in his Glory; In his own glory, and in the Glory of his Father, and in the Glory of his holy angels, Ps. 102. 16. Mal. 4. 2. Mat. 16. 26. Luke 9 26. and those also that come unto him, his Church who are now clothed with him, Rev. 12. 1. shall shine forth as the Sun in the Kingdom of their Father, Mat. 13. 43. They that love him shall be as the Sun when he goeth forth in his might, Judg. 5. 31.  
3. His countenance was as the Sun shineth in his strength] very dreadful, terrible, and formidable unto his enemies: so in Dan. 10. 6. it is thus read, His face was as the appearance of lightning: and so we read of the Suns smiting, and beating, Ps. 121. 6. Jona. 4. 8. and the Sun signifies tribulation and temptation: as, the Sun shall not light on them, nor any heat, Isay. 49. 10. Rev. 7. 16. and the Sun hath looked upon me, Cant. 1. 6. and whereas our Saviour saith in his parable; when the Sun was up they were scorched; he thus explicates it afterwards: when tribulation, or persecution ariseth because of the word, etc. compare Mat. 13. 6. with v. 21. and this understanding of the expression may also be taken in, as appeareth by what followeth.   

Vers. 17. And when I saw him I fell at his feet as dead: and he laid his right hand upon me, saying unto me, fear not: I am the first and the last.]  
Here he beginneth to acquaint the Apostle John, who the glorious person was which he saw in vision.  
And in this verse the Apostle doth declare unto us.  
1. What effect that had upon him which he visionally saw.  
2. What the Son of Man did, and said unto him to strengthen him:  
1. What effect that had upon him which he visionally saw; [and when I saw him I fell at his Feet as dead: When I saw him, namely, in Vision; [see notes on v. 12.] in Spirit [see notes on v. 10.] he saw not his personal body, only this extraordinary Revelation was given unto him. Now,  
1. Here we may observe, that he saw before he fell; Christ Jesus did strengthen him to see and behold in Vision that which he commanded him to write: and who goeth to a Wa●fare at any time at his own charges ● he will enable and strengthen us to what he calls us; and in waiting upon him and keeping his way, he will not leave us, nor forsake us, Acts 26. 16, 17.  
2. We may take notice what effect the Vision which he saw had upon him; [I fell at his Feet as dead;] such was the Glory, Majesty and terribleness of him in this appearance, as hath in some measure been showed. Truly so great and dreadful to Mortal-ones is the Glory and Majesty of Christ and of God, that when it appeareth, it usually causeth such manner of effect as here on John; either to faint, or to be sick, or swoon away as it were, etc. we are not capable to behold it, unless wonderfully strengthened; and yet then also usually it hath such, or somewhat like Impression as it had upon the Apostle, Heb. 12. 21. So the Prophet Ezekiel, when he saw the appearance of the likeness of the Glory of the Lord, he fell upon his Face, Ezek. 1. 28. and ch. 2. 1. So Daniel when he saw one Vision he was afraid, and fell on his Face; and was in a deep sleep on his Face toward the ground: and he fainted, and was sick certain days, Dan. 8. 13, 18, 27. And when he had another like unto this vouchsafed to John, though the Men that were with him saw not the Vision, yet a great quaking fell upon them, so that they fled to hid themselves; — and there remained no strength in Daniel; and by the Vision his Sorrows were turned upon him, and he retained no strength: For▪ saith he, how can the Servant of this my Lord talk with this my Lord? for as for me straightway there remaineth no strength in me, neither is there breath left in me, Dan. 10. 5, 7, 9, 15, 17. So in the transfiguration of Christ, they that were with him were ●ore afraid, Mark 9 2, 6. Mat. 17. 9 So Christ's appearing to Saul struck him blind for three days, he could not see for the glory of that light, which was above the brightness of the Sun at Midday; and was led by the hand of them that were with him, Acts. 9 9 with ch. 22. 7, 11. and ch. 26. 13, 14. and in other Revelations and Visions of the Lord vouchsafed to him, he knew not whether he was in the body or out of the body, 2 Cor. 12. 1, 3, 4.  
1. Then we may herein have some glimpse, or be helped to believe, that that is surely wonderful glory that our Lord Jesus hath received in our Nature, such as we cannot now behold without fainting or amazement. In this he shall appear in due season gloriously, which is called, the glorious appearing, or, the appearing of the Glory of the great God and our Saviour Jesus Christ, Tit. 2. 11, 13. And we may be helped to conceive and understand, that Christ's Glory doth infinitely exceed and surpass all the Glory, the Vainglory in this World; we may well enough look upon all the Glory, Splendour and Magnificence of this World: Even Solomon in all his Glory was not arrayed like one of the Lilies, Mat. 6. 29. And we may look upon the glory of a Lily well enough, without being strengthened thereto extraordinarily: but behold an infinitely greater in Glory is here, even the Rose of Sharon, and Lily of the Valleys, Cant. 2. 1. And we may say of all the Glory here below with reference to Christ's, what the Apostle saith in another case; Even that which was made glorious hath no Glory in this respect, by reason of this Glory that excelleth, 2 Cor. 3. 10. Therefore the consideration of the inconsiderableness of all other Glory as compared with Christ's, might help us to mortify our Members which are upon the Earth; and not be desirous of the Vainglory which is here below, 1 Jo●. 3. 1, 2, 3. Col. 3. 1, 3, 5. Gal. 5. 25, 26.  
2. Hereby also we may be helped to conceive and conclude, that the Believers hereafter, even the now weakest of them, shall be advanced unto a more excellent condition then now they, or the strongest of them are in: He that is now feeble amongst them shall at that day be as David; and the house of David as God, as the Angel of the LORD, etc. Zech. 12. 8. Now the strongest cannot behold his Glory and Majesty in a Vision without fainting or fear: but then they shall see him as he is, and be ever with him, Joh. 17. 24. 1 Joh. 3. 1, 2. they shall then see God, Mat. 5. 8. they shall see his Face, and his name shall be in their Foreheads, Rev. 22. 4. Now they are imperfect, even the strongest of them, and see thorough a Glass darkly, but then Face to Face: Now they know in part, but then they shall know even as they are known, 1 Cor. 13. 9, 12. Rom. 8. 23. 1 Thes. 4. 16, 17, 18.  
3. How might the consideration of the excellency of Christ's Glory engage us to seek after it, that we might be made partakers of it? we are called by the Gospel to his Eternal Glory, 1 Pet. 5. 10. to the obtaining of the glory of our Lord Jesus Christ, 2 Thes. 2. 14. Oh that we may in a patiented continuance in well-doing seek after this Glory, Honour and immortality, that we may in due season, have rendered to us, ●nd given us of grace eternal life, Rom. 2. 6, 7, 10.  
4. How might the consideration and view of the excellency of the Glory of Christ, hid Pride from us poor shameful Creatures! what have we to be compared to his Glory and Majesty! when Job had some imperfect sight of the Glory of the Lord, he cries out; Behold I am vile, what shall I answer thee? Job 40. 4, 14. Now mine Eye seethe thee; whererefore I abhor myself and repent in dust and ashes, ch. 42. 3, 6. When the prophet Esay saw his Glory, he cries out: Woe is me, for I am undone, because I am a Man of unclean Lips;— for mine Eyes have seen the King, the Lord of Hosts, Isay 6. 5. with Joh. 12. 41. And did we more behold him in the Glass of the Gospel, it would cause us to enter into the Rock and hid us in the Dust, for fear of the Lord, and for the Glory of his Majesty, Isay 2. 10. It is our Ignorance of him, and distance from him, and from the beholding of his Glory, that causeth us to think and conceit so goodly of ourselves, of our knowledge, cleanness and attainments, and makes us so well, or rather so ill conceited of ourselves.  
5. If the sight of him in Vision be so dreadful to his Servants, what will he be in the execution of his wrath towards those who have persisted in their Rebellion against him? Who knoweth the Power of his Anger? even according to his fear so will be his Wrath, Ps. 90. 11. and 76. 7. Then will Men cry to the Mountains and Rocks, fall on us and hid us from the Face of him who sits on the Throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand? Rev. 6. 16, 17. Oh then, now fear before him, kiss the Son, and trust in him, Ps. 2. 6, 9, 12.  
2. We have next to consider, what the Son of Man did and said to John to strengthen him: [And he laid his right hand upon me, saying unto me, fear not; I am the first and the last.]  
He laid his right hand upon me.] And strong is his hand, and high is his right hand, Ps. 89. 13. This he laid upon him to recover him, Mark 16. 18. Luke 13. 13. Acts 28. 8. or to strengthen him, and raise him up; as Daniel saith when he was in such a like condition : Behold an hand touched me, which set me upon my knees, and upon the palms of mine hands. And then there came again, and touched me one like the appearance of a Man, and he strengthened me, Dan. 10. 7, 10, 18. And so the hand of the Lord was strong upon him, as Ezek. 3. 14.  
Saying unto me, fear not] as also was said to Daniel. He said unto me, fear not Daniel; and again it was said unto him; O Man greatly beloved, fear not; Peace be unto thee, be strong, yea be strong, Dan. 10. 7, 11, 19  
Now here we may note for our usefulness,  
1. As compared with the former part of the Verse; I fell down as dead; and here, He said unto me fear not: That fear was the cause of his fainting and falling down; and so fear, however occasioned, will when it is great, cause Men to faint and become like dead men; and cause their hearts to fail within them, Mat. 14. 26. and ●h. 28. 4. Luke 21. 26. Ps. 119. 120. Heb. 2. 15. 1 Joh. 4. 18.  
2. The most eminent Believers, while here, are subject to infirmities and passions; and particularly to fear. Elias was a Man subject to like passions as we are, Jam. 5. 17. Paul and Barna●as were Men of like passions with others; and were not ashamed to confess so much, Acts 14. 14, 15. as here John was not; to declare what effect the Vision had upon him. Then it appears they are not, while in mortal bodies, perfect as to attainment; for than they shall have rest from their fear, and shall fear no more, Isay 14. 1, 3. Jer. 23. 4, 6. And it might engage the Believers to pity one another, and be meek and gentle one to another, considering themselves that they also are subject to like infirmities and passions as their Brethren, Gal. 6. 1, 2. And it shows the ●olly and the vain-gloryings of many, as if they were above the reach of fear, when as the holiest of Men have been liable thereto; as David confesseth of himself, saying, My Flesh trembleth for fear of thee, and I am afraid of thy Judgements, Ps. 110. 120. [See notes on Rev. 2. v. 10.  
3. Our Lord here strengtheneth him, saying, fear not; as signifying, he intended no hurt to him at all: as an Angel said to Paul, fear not Paul, Acts 27. 24. And as the Angel said to the Women; Fear not ye, Mat. 28. 4, 5. So he said unto John; and as before he said to Daniel, fear not, peace be unto thee, Dan. 10. 12, 19 So he spoke unto him as one that could, and did strengthen him with his word, Dan. 10. 19 And indeed, this was the fear he dehorted him from, and admonished him of; namely, such a fear as is opposite to, inconsistent with, or a  and hindrance unto faith in him, Luke 8. 50. Isay 12. 2. Mat. 8. 26. It is good to fear the Lord, and to serve him with fear, Ps. 2. 11. The Grace of God doth teach and strengthen us to serve him acceptably, with reverence and godly fear, Heb. 12. 28, 29. Jer. 5. 22. To stand in awe of him, and not sin against him, Ps. 4. 4. And, happy is the Man that thus feareth always; but he that hardeneth his heart from this fear shall fall into mischief, Prov. 14. 16. and ch. 28. 14. yea there may be an useful and profitable fear of God's Judgements, so as to turn from our iniquities, and to turn unto, and seek the Lord, Ps. 119. 120. and 76. 7. So Jehoshaphat feared and set himself to seek the Lord, 2 Cor. 20. 3. And it is good for us to be fearful concerning ourselves, and to be jealous of, and watchful over ourselves; as the Apostle saith, be not highminded but fear, Rom. 11. 20. 1 Pet. 1. 17. But that he here admonisheth of is, a distrustful fear, or of such a fear as might lead him to be afraid, that Christ in this glorious and dreadful appearance threatened hurt, or harm unto him: And to such a fear his faithful Servants are liable thorough their Infirmity, especially in suchlike cases as in which they behold the Holiness and Majesty of the Lord; and therewith consider their own wretchedness, vileness, and sinfulness, and in how many things they have offended, Isay. 6. 5. and ch. 24. 16. Yea they may be at some times annoyed with such fear, when the fool rageth and is confident: But our Lord, who takes pleasure in the prosperity of his Servants, saith unto him, fear not, Dan. 10. 19 Isay. 44. 2, 6. Zech. 8. 13, 15. and to strengthen him there-against he saith; [I am the first and the last.] The consideration whereof is proper and powerful to deliver his Servants from this fear here admonished of, Isay. 41. 4. and ch. 44. 6, 8. and ch. 48. 12. [see for the explication hereof the notes before on v. 8. and on v. 11.]   

Verse 18. I am he that liveth, and was dead, and behold I am alive for evermore: Amen, and have the Keys of Hell and death.]  
Here he continues to show unto John, who was that glorious one which he saw in this vision, and further opens and makes known that unto him, before he opens the mystery of the seven stars and candlesticks: and discovers himself to be the samestill as when he laid down his life, the same in gracious affection, and remains the same, Heb. 13. 8. Jam. 1. 17. and this he also declareth unto John, to encourage and strengthen him against his great fear occasioned by the glory and majesty of Christ, and ●he terribleness of his appearance. To this end he not only saith, I am the first and the last; but also, I am he that liveth and was dead, etc. he is not simply the great God, but together herewith also, our Saviour, Tit. 2. 13. Now from hence we may note in general for our instruction and usefulness.  
1. That when Christ appeareth glorious and terrible, and fear is thereby occasioned to us, the things reported to us in the Gospel, to wit, his sufferings, and the Glory which there-thorow he hath received are powerful to strengthen us to lift up the hands that Hang down, and confirm the ●eeble knees, and comfort the fearful hearts, Heb. 12. 1, 2, 12. Isay. 35. 4. Thus the Lord, to strengthen Jacob against his fears in former times, saith; Fear not for I have redeemed thee, Isay. 43. 1. thus the Angel of the Lord, the messenger from Heaven, who received his message from the Lord, saith to the shepherds: Fear not, for behold I bring you good tidings of great joy, which shall be to all people: for unto you (Men)— is born a Saviour, Luk. 2. 10, 11. so here; Christ setteth not before John to comfort and strengthen him, somewhat peculiar unto himself, or something in which he was preferred before others, but that which is proper to comfort any in any tribulation or trial whatsoever: for these glad-tidings of the Gospel are proper to comfort all that mourn, 2 Cor. 1. 3, 5. Isay 61. 1, 2, 3. Christ setteth his first love which he hath manifested, in laying down his life for us, and taking it up again, to embolden him, and strengthen him against his fear. There is no fear in love, saith this Apostle, but perfect love casteth out fear, because fear hath torment: he that feareth is not made perfect in love, 1 Joh. 4. 16, 18, 19 and so our Saviour takes the same course to strengthen the Church of Smyrna; These things saith the first and the last, which was dead and is alive: I know thy Works, and tribulation and Poverty, etc. — Fear none of those things that thou shalt suffer, Rev. 2. 8, 9, 10. Christ here sets not before John, his being an Apostle, or a preacher of the Word of God and Testimony of Jesus; or that he had cast out Devils in his name, and in his name had done many wonderful works: he doth not mind him of, or strengthen him with, any of his own good Signs, Frames, Marks, Qualifications, Changes, or alterations, or any thing within him, or done by him; nor with any secret thing: But sets before him his death, Resurrection, everliving, etc. to strengthen his heart and remove his fears, and and to revive and quicken him. That which is true for every Man, and to be declared and preached to every Man, he puts to the Remembrance and consideration of him; and doth, as it were, say to him, as Paul did to Timothy, to strengthen him in the grace in Christ against his fears and discouragements: Remember that Jesus Christ of the seed of David was raised from the dead, according to my Gospel, 2 Tim. 2. 1, 8. For indeed, that which is proper to comfort all that mourn, is that also fundamentally wherewith he comforts them that mourn in Zion; and gives them beauty for ashes, the Oil of joy for mourning, the garment of praise for the Spirit of heaviness, Isay 61. 1, 2, 3. Oh that this may be considered by us, that their consolations of God may not be small with us, that we may not have some secret thing with us, Job 15. 11. but that in all our fears and distresses, we may Remember the years of the right hand of the most high: that we may Remember the works of the LORD, even his wonders of old, Ps. 77. 7, 11. with Ps. 118. 15, 22, 23.  
2. Now when Christ was in Heaven, and when he vouchsafed this vision unto his servant John, he minds him of, and se●s before him his sufferings, resurrection, and reviving, that these might not be forgotten by him, when Christ was thus lifting him up, and exalting him: that the Lord's death might always be remembered by him, 1 Cor. 11. 23, 26. so in vision he appears in the midst of the throne, and of the four living creatures, and in the midst of the elders as a lamb that had been slain; and many times in this book he is called, a Lamb, and, the Lamb; that the whole family and househould of God in heaven and in earth might with thankfulness remember, and consider, and make mention of this, that he was slain, etc. Rev. 5. 6, 9, 11, 12. This also was discoursed of in the vision, when Christ was transfigured by Moses and Elias, who appeared in Glory, and speak of his decease which he should accomplish at Jerusalem, Luk. 9 30, 31. and lest the Apostle Paul should be exalted above measure thorough the abundance of the Revelations, so as to forget the sufficiency of this grace of Christ, there was given to him a thorn in the flesh, the messenger of Satan to buffet him, 2 Cor. 12. 7, 9 Oh that this Precious Blood may never be forgotten, or undervalved by us, however Christ be lifting us up! for by this we are saved, if we ke●p in memory what hath been preached to us, unless we have believed in vain, viz. how that Christ died for our sins according to the Scriptures, and that he was buried; and that he risen again the third day according to the Scriptures, etc. 1 Cor. 15. 1, 3, 4, 5. etc.  
More particularly he setteth before him these things.  
1. I am he that liveth.] Though thou art dead, yet I live; he is alive, he hath life in himself: and this the Father hath given to him in our nature, Joh. 1. 4. And as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. For as the Father hath life in himself, so hath he given to the Son to have life in himself, Joh. 5. 21, 26. This last Adam was made, and is a quickening Spirit, 1 Cor. 15. 45. The Spirit of life resteth upon him: And he is become the fountain of life, Ps. 36. 9 and he hath power to give life to those that are dead in any consideration whatsoever, Joh. 5. 21. and ch. 6. 33. so he saith to the Angel of the Church in Sardis: These things saith he that hath the seven Spirits of God.— I know thy works that thou hast a name that thou livest and art dead: But though that Angel and Church generally were dead; yet the spirit was upon Christ to enliven them, and quicken them again, Rev. 3, 1, 2. Though he was crucified thorough weakness, yet he liveth by the power of God, 2 Cor. 13. 4. This he now propounds to his Servant John, to revive and strengthen him. In this Job comforts himself when God stripped him of his Glory, and took the Crown from his head, and destroyed him on every side: when he put his Brethren far from him, and his acquaintance were estranged from him; when those that dwelled in his house, and his maidens counted him for a stranger: and ●he called his Servant, and he gave him no answer: when his breath was strange to his Wife: yea young Men despised him: all his inward friends abhorred him: and they whom he loved were turned against him, etc. yet saith he, I know that my redeemer liveth, and that he shall stand at the latter day upon the earth, etc. Job 19 6. & 19 25, 26. and on this account the Psalmist rejoiceth, and signifieth that hereby the great things he had been speaking of should be effected, and accomplished : The LORD liveth, and blessed be my rock, and exalted be the God of the rock of my Salvation, 2 Sam. 22. 44, 47, 50. Ps. 18. 46. so when he had been speaking and prophesying of the glorious Majesty of the Kingdom of Christ; and that all nations and Kings should fall down before and worship him: and that he should redeem the souls of the poor, even of his poor from deceit and violence, and that their blood should be precious in his sight; he adds; And he shall live, etc. Ps. 72. 8. 15, and this proper to comfort, to look unto Jesus, and not so to poor upon our deadness as to be discouraged, but to consider he liveth: there is life in him, however it be with us: he is the living-stone, 1 Pet. 2. 3, 5. the living quickening bread, Joh. 6. 35, 51. the water of life, and fountain of living waters, Jer. 2. 13. and ch. 17. 13. Rev. 21. 6. and ch. 22. 17. with Joh. 7. 37. the tree of life, Prov. 3. 18. the light of life, Joh. 8. 12. Oh! how may we rejoice in him always, and be encouraged when we are dead to come unto him; for he is the Life, Joh. 14. 6. the true God and eternal life, 1 Joh. 5. 20. He is the Resurrection and the life: He that believeth in him, though he were dead yet shall he live: And, whosoever liveth and believeth in him shall not die for ever, Joh. 11. 25, 26.  
2. And was dead.] This he also sets before him to revive and quicken him.  
1. He was dead,] he was put to death, and died for us, according to the Scriptures; and herein is included and contained the whole of his personal abasement and sufferings: and so it is usual with the Holy Ghost in one Act or Branch of his sufferings, to include and contain the whole: so his whole abasement, sufferings and death are supposed and contained in this, that he was made Flesh, as Rom. 1. 1, 3. The Gospel of God is concerning his Son Jesus Christ, who was made of the Seed of David according to the Flesh; for the next thing mentioned is, his resurrection from the dead, v. 4. So also 1 Tim. 3. 16. And his being made Sin, doth suppose his being made of a Woman, and so made under the Law; and also contains his dying for our Sins, 2 Cor. 5. 21. with Gal. 4. 4. and his dying doth evidently presuppose his partaking with us of Flesh and Blood, without which he could not have died, for he was put to death in the flesh, Heb. 2. 14. 2 Cor. 13. 4. 1 Pet. 3. 18. and his having our Sins imputed to him; for he died and was delivered for our offences, Rom. 4. 25. 1 Cor. 15. 3. 1 Pet. 3. 18. And so,  
1. He was made flesh. This is supposed and included in his saying, I was dead; for how could the Almighty, the Alpha ●nd the Omega, the first and the last, die, had he not taken upon him the nature of Man? But therefore that he might die, the word that was in the beginning with God, yea that was God;— by whom all things were made, and without whom was not any thing made that was made, was made flesh, Joh. 1. 1, 3, 14. That Eternal Life that was with the Father was manifested; God was manifest in the flesh, 1 Joh. 1. 1, 2. with 1 Tim. 3. 16. It behoved him in all things to be made like unto his Brethren, Sin only excepted; and so he partook with us of Flesh and Blood, and was subject to all our Infirmities, and in all points tempted like unto us, yet without Sin, Heb. 2. 14, 16, 17, 18. and ch. 4. 15. Otherwise he could not have died for us as was needful.  
2. God made him to be Sin for us, who knew no Sin; and did impute the Trespasses of the World unto him, even all those Trespasses which made the first breach between God and Mankind, to wit, the guil● of that disobedience of our first parent, Male and Female, in which we all sinned, and from whence we are naturally and necessarily polluted and defiled; and of all the necessary Branches thereof, 2 Cor. 5. 19, 21. all we like Sheep have gone astray, we have turned every one to his own way; and the LORD laid upon him the Iniquities of us all, Ps. 40. 6, 12. Isay 53. 6. Otherwise the Law had had nothing to have said unto him, or he could not have been legally put to death for us, Gal. 3. 13. and ch. 4. 4, 5.  
3. He bore all the Wrath due unto us from God, for those ou● Sins which were charged and caused to meet together upon him : He was wounded, or tormented, for our Transgressions, bruised for our Iniquities, the chastisement of our Peace was upon him, Isay 53. 4, 5. It pleased the LORD to bruise him, he put him to grief: he spared him not, who was his own, his proper Son, but delivered him up for us all, Isay 53. 10. Rom. 8. 32. He executed upon him the Judgement of this World, Joh. 12. 27, 31. and brought him into the dust of death, Ps. 22. 14, 15. And he caused his Sword, even Satan and his Instruments, to awake against his Shepherd and against the Man his Fellow, Zech. 13. 7. with Mat. 26. 31. so as that was their hour, and the power of darkness, Luke 22. 53. God did according to his determinate council and foreknowledge deliver him; and then Men with wicked hands did crucify, slay, and murder him, Acts 2. 23. and ch. 17. 52. And so he was put to death, and died for us: He was dead, not only did he shed one drop, or many drops of Blood; but, as was needful, he poured out his Soul unto death, Isay 53. 12. One drop, or two, or twenty, were not sufficient, but Christ must needs have suffered, even unto death, as he also did: Such was his Grace towards us, Acts 17. 2, 3. 2 Cor. 5. 14, 15.  
But wherefore or to what end or ends did he die for us?  
1. The great, first, and fundamental end of his sufferings and death, was to put away our Sins by the Sacrifice of himself, Heb. 9 26. and so to make peace, Col. 1. 20. and be the propitiation for our Sins, 1 Joh. 4. 10. and abolish our death, even the first death, 2 Tim. 1. 10. and destroy him that had the power of Death, that is, the Devil, Heb. 2. 14, 15. He was manifested (in the Flesh) to take away our Sins, and in him is no Sin: for he hath done that work which the Father gave him to do in his own personal body; and for this purpose was the Son of God manifested, that he might destroy the works of the Devil, 1 Joh. 3. 5, 8. And he hath purged away the guilt of our first sin and sinfulness from before the presence of God, before he sat down on his right hand, Heb. 1. 3. delivered us in himself from that so great a death as we were fallen under the Sentence of, 2 Cor. 1. 10. cast Satan out of his Principality, Joh. 12. 31. redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. taken out of the way all that was in it contrary to us, Col. 2. 14, 15. and obtained for us repentance and forgiveness of our following Sins, and eternal redemption in the nature of Man, Rom. 5. 15, 16. Acts 13. 37, 38. Heb. 2. 17. and ch. 7. 27. and ch. 9 12. and so he gave his Flesh for the Life of the World, Joh. 6. 51. died for all, even for all of Mankind that were dead, 2 Cor. 5. 14, 15. died for the Ungodly, Sinners, Unjust Ones indefinitely, Rom. 5. 6, 8. 1 Tim. 1. 15. 1 Pet. 3. 18. tasted death by the Grace of God for every Man; and gave himself a ransom for all Men, and is the propitiation for the Sins of the whole World, 2 Cor. 5. 14, 15. Heb. 2. 9 1 Tim. 2. 4, 6. 1 Joh. 2. 2. Is indeed the Christ, the Saviour of the World; the Son of God, the Saviour of the World. In whom God hath prepared Salvation before the Face of all people, Luke 2. 10, 11, 30, 31. Joh. 3. 16, 17. and ch. 4. 42▪ and ch. 12. 47. 1 Joh. 4. 14. And as with respect to this end of his death, the Scribes and Pharisees, or Jews and Gentiles, did not put him to death; but God delivered him up to death for our Offences, Rom. 4. 25. and ch. 8. 32. And in these his sufferings and death he was alone; of the People there was none with him, Isay 63. 3. 1 Pet. 2. 24. And this end of his death is not imitable, nor hath he herein set any one an example to follow his steps, Joh. 17. 4. Heb. 10. 11, 18, 26. And these sufferings and this death, on this account, he once and but once actually endured and died, in the end of the World, no more to be iterated or repeated, Heb. 9 25, 26. and ch. 10. 10. And hereby he is become a good Foundation for every poor sinful Soul of Mankind, Isay 28. 16. Joh. 1. 7. Acts 4. 11, 12. 1 Pet. 2. 6, 7.  
2. He also in obedience to his Father died as a Peace-preacher and Martyr, Rev. 1. 5. and ch. 3. 14. To confirm and seal with his Blood the Gospel which he received from his Father, and which he began to preach during his personal ministration: as he saith, To this end was I born, and for this cause came I into the World, that I should bear witness unto, or be a Martyr for, the truth, Joh. 18. 37. And, he witnessed this good Confession before Pontius Pilate, 1 Tim. 6. 13. On this account his Enemies did persecute and seek to slay him, before his hour was come, Joh. 8. 37, 40. In this respect God did not put him to death, but was well-pleased with him, Luke 4. 18. Joh. 8. 29. But the Jews with wicked hands did crucify and slay him, Acts 10. 38, 39 As with respect to this end he died not for our Sins, but for the truth; and died directly for his Sheep, for his Friends, Joh. 10. 11, 15, 18. and ch. 15. 13, 14. And herein he hath left us an example, that we should follow his steps, and lay down our lives for the Gospel; and so for the Brethren, 1 Pet. 2. 20, 23. 1 Tim. 6. 12, 14. 1 Joh. 3. 16. His sufferings upon this account are not yet finished, but they are still to be filled up till he comes again, Col. 1. 20, 24. 2 Tim. 2. 10. Heb. 11. 26. Acts 9 4. 1 Pet. 4. 12, 15. [See more in Object of Love, Pag. 22, 23, 24.]  
3. He died also as a Testator, to ratify and seal the New Testament and Everlasting Covenant of exceeding great and precious promises. Hence his Blood is called, The Blood of the New Testament, Mat. 26. 28. Mark. 14. 24. and the Blood of the Covenant, Heb. 10. 29. And the New Testament is said to be, The New Testament in his Blood, Luke 22. 20. 1 Cor. 11. 25. And his Blood is called, the Blood ●● the Everlasting Covenant, Heb. 13. 20. By his precious Death and Blood, he hath sealed and ascertained the precious Legacies contained in his Will and Testament, so as they shall be surely performed and accomplished according to the tenor of them : If it may be a Man's Testament, yet if it be confirmed, no Man disannulleth, or addeth thereto, Gal. 3. 15. Now Christ's Testament is confirmed by Blood; for where a Testament is, there must also of necessity be the death of the Testator: For a Testament is of force after men are dead; otherwise it is of no strength at all whilst the Testator liveth; Heb. 9 16, 17. Now thus Christ hath confirmed his Testament, which is propounded in the Gospel for the encouragement of all, to incline their ear and come unto him; and he promises he will forgive their Sins, and pour out his Spirit upon them, Isay 54. and ch. 55. 1, 3, 6, 7. Prov. 1. 22, 23. And these promises are theirs, and they are Heirs according to promise, who exercise themselves unto Godliness, which is profitable to all things; having promise of the Life which now is, and of that which is to come, Gal. 3. 16, 29. 1 Tim. 4. 8, 9  
These are the ends of that one death which Christ died: and this death of his he now propounds unto, and minds his Servant John of, to strengthen and comfort him. [See also the notes on ch. 2. v. 8.]  
2. And was dead] not is dead; but he is raised again, and now liveth: and Christ being raised from the dead dieth no more, death hath no more Dominion over him, etc. Rom. 6. 9, 10. 1 Pet. 3. 18. 1 Cor. 15. 1, 4, 20. yea he was raised in that body of his flesh in which he died and was buried; he was raised again the third day, so as his Soul was not left in Hell, neither did his flesh see Corruption, Acts 2. 23, 24, 27, 31, 36, and ch. 3. 14, 15▪ and ch. 4 10, 12, 32. and ch. 5. 30, 31. and ch. 10. 39, 40. and ch. 13. 28, 37. and ch. 17. 3. And therefore when he was raised again, to undeceive his Disciples, who supposed that they had seen a Spirit, he said unto them, — Behold my hands and my Feet, that it is I myself, (it had not been he himself, if he had not had his own Hands and Feet.) Handle me and see, for a Spirit hath not Flesh and Bones as ye see me have. And when he had thus spoken, ●e showed them his Hands and his Feet, Luke 24. 34, 37, 40. Joh. 20. 20, 28. And so he hath overcome and abolished death, and him that had the power of it, 2 Tim. 1. 8, 10. Fear not, he hath obtained the Victory, and is giving it to us in and by the Gospel, Ps. 98. 1. Acts 2. 24. 1 Cor. 15. 55, 57 There is now no hurt in death, and therefore no reason for them that hear his voice and follow him, to fear it, for it shall 〈◊〉 separate them from the love of God in Christ Jesus, Rom. 8. 38, 39 And he hath the Keys of it, as afterwards followeth: yea Death is theirs, their gain and advantage, 1 Cor. 3. 22. Eccles. 7. 1. Phil. 1. 21.  
3. And Behold I am alive for evermore: Amen.] where consider we,  
1. He is alive for evermore:: Amen  
2. The note of attention to mind this: [Behold]  
1. He is alive for evermore: Amen.] even that person that died for us, and was buried, he is alive for evermore, in that his personal body in which he bore our sins on the tree: he is raised again, now no more to return to corruption, Act. 13. 24. He asked life of his father, and he gave it him, even length of days for ever and ever, Ps. 21. 3. and so he is become the sure mercies of David, Isay. 55. 3. with Act. 13. 34. he is the word of God which liveth and abideth for ever, 1 Pet. 1. 23, 25.  
He who died for us, and now liveth, is alive for evermore.  
1. As the last Adam, in whom dwelleth all the fullness of grace and truth; and he is and abides the fountain of forgiveness, Righteousness, wisdom, spirit, eternal life: he is a quickening spirit, Col. 1. 18, 19, and ch. 2. 9, 10. Joh. 1. 14. 16. 1 Cor. 15. 45. 1 Joh. 5. 10, 11.  
2. He is the Bread of life, who prevents the dead World with life in due season; and ever lives as the receiver and maker free of all that as thus prevented, come unto, and follow him. The Servant (namely of sin,) abideth not in the house for ever, But the Son abideth ever, Joh. 8. 35, 36. And him that cometh he will in no-wise cast out, Joh. 6. 33, 35, 37. Rom. 15. 7.  
3. He is alive for evermore as the Highpriest. This man because he continueth ever hath an unchangeable Priesthood: a Priest hood that passeth not from him unto any other, Heb. 7. 24. and as the Highpriest he maketh intercession for Men, he being the one and only mediator between God and Men, Isay. 53. 12. 1 Tim. 2. 5. For every Highpriest is taken from among Men, and is ordained for Men, for the good of them, Heb. 5. 1. And ever liveth to make Intercession for them that come unto God by him, and so is able to the uttermost, Heb, 7. 8, 16, 24, 25. and ch. 6. 20. and ch. 7. 28. and ch. 10. 12. And so he is the Saviour of all Men, especially of them that believe, 1 Tim. 4. 10.  
4. He ever liveth as the Author of eternal Salvation unto all them that obey him, Heb. 5. 9, who is now saving them especially, 1 Tim. 4. 10. Eph. 5. 23. and will save them hereafter gloriously and eternally: Israel shall be saved in the LORD with an everlasting Salvation: they shall not be ashamed nor confounded world without end, Isay. 45. 17. he is Jesus Christ, the anointed Saviour, the same yesterday, and to day, and for ever, Heb. 13. 7, 8. 2 Tim. 2. 10. Joh. 3. 15, 16.  
5. He ever liveth as the Resurrection and the life, Joh. 11. 25. whose voice all that are in the graves shall hear, and shall come forth, they that have done good to the resurrection of life: and they that have done evil to the resurrection of damnation, Joh. 5. 28, 29. For as by Man came death, by Man also came the Resurrection from the dead: For as in Adam all dye, so in Christ shall all be made alive, 1 Cor. 15. 21, 22. He shall descend from Heaven with a shout, with the voice of the Archangel, with the Trump of God, and the dead in Christ shall rise first, 1 Thes. 4. 16. and all shall appear before his judgment-Seat: for he is the Lord and Judge of all: and to this end he both died, rose, and revived, that he might lord it over quick and dead, Rom. 14. 9, 12. 2 Cor. 5. 8, 10. Act, 10. 42.  
6. He is alive for evermore, as the King who is now set upon God's holy hill of Zion, Ps. 2. 6. who now exercises his government graciously and spiritually, and shall hereafter rule and reign gloriously, Ps. 145. 11, 13. and 9 7, 8. and 47. 6, 8 Heb. 1. 8, 11. The Lord God shall give unto him the throne of his Father David, and he shall reign over the house of Jacob for ever: and of his Kingdom there shall be no end, Luk. 1. 32, 33. and the Kingdom, and dominion, and greatness of the Kingdom under the whole Heaven shall be given the Prophet of the Saints of the most high: whose Kingdom is an everlasting Kingdom: and all nations shall serve and obey him, Isay 9 6, 7. Dan. 7. 27. Amen, So be it: this is a faithful saying, and therefore, fear not.  
2. We have the note of attention to stir us up to mind this; [Behold] This is of great concernment to us to take notice of, attend unto, and diligently to mind and consider, that he who was dead is alive for evermore.  
1. To admonish and warn us not to reject him, or slight his blood once shed, and sacrifice once offered: For he being raised from the dead dieth no more, death hath no more dominion over him; and therefore if we sin willingly, persist so doing, — there remaineth no more sacrifice for sin, but a certain fearful looking for of judgement, and fiery Indignation, etc. Rom. 6. 9, 10. Act. 13. 34. Heb. 10. 26, 29. Rev. 15. 7.  
2. To comfort and encourage us against our discouragements and die, which is the end why it is spoken at this time: as to say a little particularly.  
1. To encourage any poor sinner, or any that after they have tasted the graciousness of the Lord have brought deadness upon themselves, whose spirits are dead, and their moisture dried up, yet to come unto, or return to him; for he liveth, and that for evermore, as the fountain of life, of forgiveness, grace and spirit, Ps. 36. 6, 9 hence the Prophet exhorts: O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity: and propounds this motive from the Lord to encourage and engage them so to do: I am the green firtree, from me is thy ●ruit found: Though thou hast brought deadness, and witheredness upon thyself, yet in returning to him he will take away all thy iniquities, revive and quicken thee: for he still abides a quickening spirit, Hos. 14. 1, 9 1 Cor. 15. 45. Yea our Saviour calls upon and invites every thirster to come unto him and drink: and saith; He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water, Joh. 7. 37, 39 and 11. 25, 26. Rev. 3. 1. and 21. 6. and ch. 22. 17.  
2. To encourage his disciples unto all Services, though they are as dead ones, and have no sufficiency of themselves as of themselves, yet he who liveth for ever hath promised to be with them, Mat. 28. 18, 20. and against all sufferings for his name sake in which the believer is as dying, and appointed as a sheep to the slaughter; yet he liveth and abideth for ever; and is able to save them▪ from their Sins and enemies, Heb. 7. 24, 26. and to raise them up again, and make them partakers of a more excellent life: in which the Apostles did comfort and encourage themselves, 2 Cor. 4. 11, 14. Rom. 8. 34, 39 Joh. 11. 25. 2. Tim. 1. 8, 10.  
3. To encourage them against the fear of the first death, the death of the Body: So doth Job: For saith he, I know my redeemer liveth and he shall stand at the latter day upon the Earth: and though after my skin worms destroy this Body, yet in my flesh shall I see God, Job. 19 25, 27. Because he liveth, they that come unto and follow him shall live also: For this is the will of him that sent him, that every one that seethe the Son and believeth in him, should have everlasting life: and he will raise him up at the last day, Ps. 23. 4. 1 Cor 15. 21, 23. 1 Thes. 4. 14, 16. Joh. 14. 19 and ch. 6. 40.  
4. And have the Keys of Hell and Death.] This he still speaks to the same end as formerly, to strengthen him against the fear of evil. Here consider we, 

1. What is this [Hell and Death] of which he hath the Keys?  
2. What is meant by [having the Keys] thereof?  
3. How hath he obtained the Keys of Hell and Death?    
1. What is this [Hell and Death] of which he hath the Keys?  
Surely though sometimes by [Hell] is meant that place of torment into which the wicked shall be cast, as Ps. 9 17. Luke 16. 23. Yet here, and most frequently by this Word [Hell] is meant, that disappearing state they are in, who are taken away by death; and the word here translated [Hell], is elsewhere frequently rendered [the Grave,] as 1 Cor. 15. 55. Rev. 20. 13. etc. Death signifies the dissolution of the Soul from the Body; and Hell that unseen, dark, or disappearing State they are in when dead, I mean, as to us; therefore it is called, the Land of Darkness as Darkness itself,— and where the light is as Darkness, Job 10. 21, 22. In which the Eye of him that hath seen them shall see them no more, Job 7. 8. Into this Hell or disappearing State all go, good and bad. Into this Hell Jacob said he would go; I will go down, saith he, (not into the Grave, for he thought some evil Beast had devoured his Son, but) into Hell, unto my Son mourning, Gen. 37. 35. And again, Ye shall bring down my gray-Hairs with Sorrow to Hell, Gen. 42. 38. So ch. 44. 29, 31. So Job desired, Oh that thou wouldst hid me in Hell! Job 14. 13. And when David prays God to spare him, he uses this Argument: In death there is no remembrance of thee, in Hell who shall give thee thanks? Ps. 6. 5. And Hezekiah speaks to the same purpose as here, using the same order of words as is here: for Hell cannot praise thee, death cannot celebrate thee, Isay 38. 18. In which sayings both the good and holy Men conclude, that if they were taken out of the Land of the living, they should go into this Hell; so the Preacher propounds this unto all, to provoke them to present diligence : whatsoever thine hand finds to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the Grave, or in Hell, whither thou goest, Eccles. 9 10. Out of this Hell the righteous and holy-ones also shall be brought; and then shall be brought to pass the saying that is written; Death is swallowed up in Victory: O Death where is thy Sting? O Hell where is thy Victory? 1 Cor. 15. 54, 55. And so it is said, Death and Hell delivered up the dead that were in them,— and Death and Hell were cast into the Lake of Fire: this is the second death. And whosoever was not found written in the Book of Life, etc. Implying, that some such also were in this Hell formerly, which indeed doth signify the State of deadly-hood, Rev. 20. 12, 15. and ch. 6. 8.  
2. What is meant by [having the Keys] of this Hell and Death?  
Hereby is signified, that he hath the power thereof; and so as there are these two uses of Keys, namely, to open and shut; so it is here also in this business. See Isay 22. 23. Rev. 3. 7. and ch. 9 1. and ch. 20. 1, 3. And so,  
1. He hath the Keys to open Hell and Death; to open the Gates and Doors thereof, Job. 30. 17. Isay 38. 10. that is to say, he hath power to take away any Man's Life when he pleaseth, and send them into this Hell; for the Father hath committed all judgement unto the Son; and hath given him Authority to execute judgement also, because he is the Son of Man, Joh. 5. 22, 27. And so he hath power to order and send any affliction to us. When we are judged with any Judgements, we are chastened of this Lord, 1 Cor. 11. 30, 32. Our times are in his hand; and when he pleaseth he can remove us hence; for he hath the Keys of Hell and Death. The Son of Man who hath a Golden Crown on his Head, hath in his hand a sharp Sickle, the Sickle of death, to cut Men down therewith at his pleasure, Rev. 14. 13, 14, 16. And so now, he did permit, or order this deadness unto the Apostle. He can, when he pleases, open the Door of Death, and let Men, yea put Men in thereat; and none can stay his hand: No man hath power over the Spirit to retain the Spirit; neither hath he power in the Day of death, and there is no discharge in that War, Eccles. 8. 8. And he hath power also, and will in due season, with his Keys, open the Graves of all, and cause them to come out of them; and will open theirs who sleep in him, and bring them forth unto the Resurrection of Life, and so to their endless and eternal Joy and comfort, Ezek. 37. 12, 13. Joh. 5. 28, 29.  
2. And he hath the Keys of Hell and Death, to keep Men out thereof, during his good pleasure; our times are in his hand who hath redeemed us, in this respect also, Ps. 31. 5, 10, 15. Or to keep off any affliction from us: as he said unto Paul in a Vision, be not afraid, but speak and hold not thy peace; for I am with thee, and no Man shall set on thee to hurt thee, Acts 18. 9, 10. And he hath power to shut upon a Man, when he takes away his life, and there can be no opening. He can with his Keys lock them up in the House of Death, and detain them as Prisoners; and then there is no coming out until he open the Door. If he cut off, and shut up, or gather together, than who can hinder him? Job. 11. 10. Behold he breaketh down, and it cannot be built again; he shuts upon a Man, and there can be no opening, Job 12. 10.  
3. How hath he obtained the Keys of Hell and Death?  
And that is, by dying and overcoming our death, the first death and the Devil; He hath by the Grace of God tasted death for every Man; and thorough this destroyed him that had the power of it, that is, the Devil, Heb. 2. 9, 14, 15. By bearing the Judgement of the World, he hath cast Satan, the Prince of the World out of his principality, Joh. 12. 31. and all power is given unto him both in Heaven and on Earth, Mat. 28. 18, 20. 2 Cor. 1. 9, 10. Joh. 5. 27. and ch. 3. 35. with ch. 10. 17. Because he humbled himself and became obedient unto death, the death of the Cross; therefore also hath God highly exalted him, and given him a name above every name, etc. Phil. 2. 6, 7, 8, 9, 10.  
And seeing he hath, and hath thus obtained the Keys of Hell and Death, it may be of much usefulness unto us; as to say a little.  
1. Herein we may see the preciousuess of the sufferings and blood of Christ, 1 Pet. 1. 19  
2. It may admonish us, not to have idolatrous esteems of Men; make not great Men your arm; for Men of low degree are Vanity, and Men of high degree are a Lie: to be laid in the Balance they are alike lighter than Vanity, Ps. 62. 9 How high or great soever they are, they are Men, and not God, Isay 31. 3. therefore trust not in them; nor in the most learned, skilful and m●st experienced Physicians; for they have not the Keys of Hell and Death: if he will not withdraw his anger, the proud helpers do stoop under him, Job 9 13. What Man (whether wisest, or greatest, or strongest, or richest, or healthithiest) is he that liveth, and shall not see death? shall he deliver his Soul from the Hand of Hell? Ps. 89. 48. and 146. 3, 4.  
3. This consideration may encourage his Servants, not to be afraid of their Enemies; for not they but he hath the Keys, Acts 26. 17. All power is given unto me both in Heaven and on Earth: Go ye therefore, Disciple all the Nations, etc. saith our Saviour unto his Apostles, Mat. 28. 18, 20. Heb. 2. 14, 15. 1 Cor. 15. 58.  
4. Fear him so as not to provoke him, Luke 12. 4, 5. Exod. 23. 21. for our breath is in his hand, and the Keys of Hell and Death are in his hand, Ps. 107. 10, 12.  
5. Pray unto, and seek help of him, and in his name, and come unto God by him; to whom should a people seek but to their God? When we fall down, and there is none to help us, yet in crying to him he can save us out of our Distresses, and bring us out of Darkness and the shadow of Death, and break our bands asunder. For he hath broken the Gates of Brass, and cut the Bars of Iron in sunder, Isay 8. 19 Psal. 68 18, 20. and 107. 13, 16. Jer. 30. 12, 18.  
6. It may comfort them that wait upon him, and keep his way, that though they must die, yet he liveth, and hath the Keys of Hell and Death, and will in due season open their Graves, and bring them forth, and make them partakers of everlasting Life, Joh. 6. 40. and ch. 11. 25, 26. 1 Thes. 4. 15, 18. 2 Cor. 4. ●2, 14, 17.  
These things our Lord sets before his Servant John, when he was as dead, and greatly afraid to revive him and to strengthen him; and encourage him against his fear●. And let us learn from hence,  
1. When we are ●ainting and fearful, to look unto Jesus, and consider his Blood, and the Glory he hath received therethorow, as these things are discovered to us in the Gospel; as the Apostle exhorts, saying, laying aside every weight, and the Sin which doth so easily beset us, let us run with patience the race that is set before us; looking unto Jesus the Author and finisher of the Faith, who for the Joy set before him endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. For consider him, — lest ye be wearied, and faint in your minds, Heb. 12. 1, 3, 4. and ch. 3. 1, 2. The Gospel is the word of life, the spirit of life is in it, Phil. 2. 16. that will quicken us again, Ps. 119. 50, 93. That is proper to bind up the , who are broken and shattered with sorrow or fear, Isay 61. 1, 2. Luke 4. 18. Oh consider we not ourselves, or any goodness, or worthiness of ours; but consider his first love, manifested in his laying down his life for us, and the glory he hath received, and shall appear in: give more earnest heed to the things we have heard, that we may encourage ourselves in the Lord, 1 Sam. 30. 6. Joh. 6. 63. 1 Joh. 4. 14, 18, 19 Christ comforts not John immediately, though he was as dead, but declares the word of life to him.  
2. Or when we see others surprised with fear, or overwhelmed with grief with this Gospel, lift up the hands that hang down, Rom. 1. 16. Isay. 40. 1, 2, 9   

Verse 19 Writ the things which thou hast seen, and the things which are, and the things which shall be hereafter.]  
This charge and commandment he giveth to him again: he had given John such a like command before, v. 11. and now reneweth it, to signify to us, the weightiness of the things to be written: and that they might be conveyed to the Churches, and for us and for our use and benefit in these latter days: For, whatsoever was written aforetime was written for our learning, Rom. 15. 4. and who shall hinder us from looking hereinto? That charge in v. 11. and this here are given in general: some other are more particular, as ch. 14. 1●. and ch. 19 9 etc.  
This charge and commandment he gives to him, after he had strengthened him, Dan. 10. 17, 19 his yoke is easy, and his burden is light, Mat. 11. 30. 1 Joh. 5. 3. and indeed he had given such a discovery of himself before, that there was no cause for John to fear: for he who thus enjoined him was able to stand by him, and save him. It was the LORD, that spoke, who could but prophecy and write?  
Amos. 3. 8. It was the first and the last that gave this charge to him, Josh. 1. 7, 9 Jer. 1. 8, 19  
Writ, saith Christ to him: but what should he write? some thus read it, [the things which thou hast seen, both the things which are, and the things which shall be hereafter:] summing them up in two Branches, or particulars; and hereby signifying, as if John had seen all he was to write before his charge was given to him; which doubtless he had not: and therefore we shall look upon the word's as we have them rendered to us, and as a commandment to write three things, viz.  
1. The things which thou hast seen.] namely, in vision, as v. 11. and so what he had seen from v. 12. to this verse; not all he had foreseen, but what he had now seen: in which our Lord doth give a brief discovery of himself; of his death, resurrection, everliving, and his Glory, Power, and Majesty. Christ first shows him this that it might be instructive to him, to look unto Jesus, that he might be enlightened, Ps. 34. 5, 8. and this is first written to us, that we might come unto and behold him, who is the light of the World, and in knowing and seeking whom, we may understand all things, Prov. 28. 5. and that he might look unto him, that he might be strengthened against fears: and this also was to be written for us, that we, knowing how great things he hath done for us, and what an excellent one he is become, might serve him without fear, Luke 1. 75. and that he might look unto him as unto one that is able to perform his word in his threaten and promises; and written to us, that we might know he is strong and faithful, he is the almighty, v. 8.  
2. And the things which are.] The several works, states and conditions of the Angels and Churches; with the counsels, Instructions, commendations, reproofs, threats, and encouragements given unto them. For the encouragement of the good to hold on their way; And for reproof, admonition, and reclaiming of the evil, that they might turn from their Iniquities: and every epistle for Instruction and admonition to all: and for our instruction and learning they are written; and of every one that hath an ear: as may be seen afterwards in ch. 2. and 3.  
3. And the things which shall be hereafter.] which begin ch. 4. 1. and so onward, as to the sum and substance of them.   

Verse 20. The mystery of the seven stars which thou ●awest in my right hand, and the Seven Golden Candlesticks. The seven stars are the Angels of the seven Churches: and the seven Candlesticks which thou sawest are the seven Churches.]  
Here our Lord opens and explicates unto John what he had foreshewn to him; after he had given that discovery of himself, he opens the mystery.  
The mystery, etc.] 1. A mystery doth signify to us in general, A secret thing, and that which is not obvious to every capacity; and in scripture it signifieth some excellent secret also: and it may still retain the name after it is opened, Col. 2. 2. and ch. 4. 3. so we read of the mystery of Christ, which was secret comparatively, till he came into the World: and not so clearly opened, till the Spirit was poured forth upon the Apostles, Rom. 16. 25, 26. and this mystery was made known by Christ, and God in him, unto them. By Revelation he made known the mystery unto them. that by them it might be made known to us: and they have so plainly declared it, that when we read we may understand their knowledge in the mystery of Christ: which in other ages was not made known unto the Sons of Men, as it is now revealed unto his holy Apostles and Prophets by the Spirit, Eph. 1. 9, and ch. 3. 3, 4, 5.  
2. And indeed many times, a mystery doth signify some secret thing set forth to us by some signs, Symbols, Shadows, Parables etc. so Christ was formerly typed forth under many types and Shadows: as the mystery of jacob's ladder, of the sacrifices, Rock, Brazenserpent, Tabernacle, Temple, Ark, Propitiatory, Highpriest, etc. was Jesus Christ; as is manifested unto us, now the mystery is opened, 1 Cor. 10. 4. Col. 2. 17, with v. 2. Heb. 10. 1. Joh. 1. 52. and ch. 2. 21. and ch. 3. 14. So our Saviour setteth forth the Kingdom of Heaven in in many Parables, which are called the mysteries of the Kingdom, Mat. 13. 11. so here: that which the Apostle saw was, seven stars, and seven candlesticks: and the mystery, or secret hereof, or that which was secretly signified hereby was, the Angels and seven Churches. See also the mystery of iniquity after such a manner set forth, Rev. 17. 5, 7. etc. [see the notes also after on ch. 5. v. 8.]  
Now here we may observe for our usefulness.  
1. In that our Lord here opens the mystery by his spirit, so we may learn that Christ is the revealer of secrets, and of hidden things unto us: upon him resteth the spirit of the Lord, the spirit of wisdom, understanding, etc. and by this spirit he reveals mysterious things: for the spirit searcheth all things, even the depths of God, 1 Cor. 2. 10, 12. with Isay. 11. 1, 3. Eph. 3. 1, 3. Luke. 24. 44, 46. and indeed he is in the bosom of the Father, and knows all his mind and counsels, Joh. 1. 18. and ch. 10. 15. This whole revelation God gave unto Christ to show, etc. v. 1. and ch. 5. 1, 9 This therefore might engage us, when we are in the dark and see no light, to come unto him, as the interpreter, Job 33. 23. when Daniel had seen the vision, and sought for the meaning, then Behold there stood before him as the appearance of a Man, etc. Dan. 8. 15, 20.  
2. In that he opens the mystery to John, so it teacheth us, that even the best of Men, and those that have most understanding of, and acquaintance with the word of God, and Testimony of Jesus, and have been declarers of the same, [see notes on v. 2.] yet they have nothing but what is given them from above, Jo●. 3. 27. flesh and blood cannot reveal further mysteries to them; but they must be beholden to this interpreter: otherwise they may say as Daniel did; I heard but I understood not, Dan. 12. 8. Mat. 16. 17. Joh. 1. 16. Eph. 4. 7. Ps. 119. 18, 125.  
And this might hid pride from such, and keep them from glorying in God's presence, as if they had not received, 1 Cor. 2. 29, 31. and ch. 4. 7. See, Dan. 2. 30.  
And it might preserve us from having Idolatrous esteems of Men, or glorying in them, 1 Cor. 2. 1, 5. and ch. 3, 19, 21. and ch. 4. 1, 6, 7.  
3. Seeing this mystery is opened to his servant John, so it may instruct us, that the secret of the Lord is with them that fear him: and to him that hath shall be given. Indeed he herein prefers some of them before other some; but yet still, He giveth wisdom to the wise, and knowledge to them that know understanding, Ps. 25. 14. Luke 8. 9, 11. Dan. 2. 21, 22.  
4. In that it is given to John, to write and to send to the Churches, so he signifieth, that all things are theirs, whether Paul, or Apollo, or Cephas, etc. 1 Cor. 3. 21, 23. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers: for the perfecting the Saints, for the work of the Ministry, for the Edifying of the Body of Christ, etc. Eph. 4. 10, 11, 12.  
The mystery of the seven Stars which thou sawest in my right hand, [see the notes before on v. 16.] And the seven Candlesticks, [See the notes on v. 12.]  
The seven stars are the Angels:] here we may observe.  
1. He saith not, nor means, that the seven stars are, to wit, are transubstantiated into the Angels; that is not the meaning hereof: but, they do signify to us the Angels. The Angels are the secret thing represented by, or signified under these signs or Symbols: such say are familiar in Scripture; so of the Paschal Lamb it is said, It is the Lord's : that is, a Sign, or commemoration thereof, Exod. 12. 11, 12. so when the Lord saith, this is Jerusalem, it is easy to understand this to be the meaning of that expression; This is a sign, or figure representing Jerusalem, Ezek. 5. 1, 6. with ch. 4. 1, 4. so again; that Rock was Christ; to wit, Christ was the mystery, or secret signified thereby, 1 Cor. 10. 4. [see also the notes on ch. 5. v. 8.] and is it not as easy to understand that saying in like manner, This is my Body, to wit, the sign and commemoration thereof: as the Apostle saith: Do this in remembrance of me, relating therein Christ's words: and, as oft as ye eat this bread and drink this cup (it is bread still after consecration) ye show forth the Lords death till he come? 1 Cor. 11. 23, 26, 28. surely were these persons, who otherwise construe it, as desirous to seek after the truth, as they are thirsty of innocent blood, they would not be so ignorant as they are of the meaning of this, and suchlike symbolical say.  
2. He saith not; The seven stars are the seven Angels, though he calls them in the symbol seven stars: yet he names them not in opening the mystery seven Angels, but, the Angels: and yet when he opens the mystery of the seven candlesticks, he still calls them seven Churches: surely to intimate, that the Angels were not seven individual persons, but indefinitely, those that were Guides unto the seven Churches, and went before them in the Word of the Lord.  
If any say; it may be enough to conclude them to be but seven Individual Persons, because they are called the seven Stars, Rev. 1. 16, 20. and ch. 2. 1. and ch. 3. v. 1. I answer,  
1. That might rather have sufficed as with respect to the seven Candlesticks, to call them Churches; because he had called them seven Churches before, verse 4. and named them particularly, verse 11. and yet here again he calls them seven Churches; whereas he never calls the seven Stars seven Angels. And besides,  
2. Though the several Epistles be directed to the several Angels, and every particular Epistle to the Angel; yet it appears there was more than one individual person intended thereby: as to instance, though that Epistle to the Church in Smyrna be directed to the Angel, yet he saith to him; Behold the Devil shall cast some of you into Prison, that ye may be tried and ye shall have tribulation, Rev. 2. 10. So to the the Angel of the Church in Thyatira, he saith, Unto you I say and unto the rest, etc. And I will give to every one of you, etc. v 23, 25. In both which it appears that more than one person is meant by the Angel.  
But we may now inquire and consider for our further usefulness.  

1. What are these Angels here spoken of?  
2. Why are they called and compared unto Angels?   
1. What are these Angels here spoken? And to that we say.  
They are not those Glorious Spirits most frequently so called; the Word Angel denotes not the nature, but office of persons: and it appears that by Angels here are not meant those glorious Spirits, ministering Spirits, because he fortifies some of these against, and signifies they should suffer tribulation, and be cast into Prison by the Devil, etc. And commends some for their patience in tribulation; and reproves some of these for evils sound with them, ch. 2. 1, 5. and v. 8, 10. Nor are they the Churches, but distinguished from them; nor are they false Teachers, but they are the Messengers of the Churches, sent for the good of them, and such as went before them in the Word of the Lord, their Bishops, or Overseers: So the Baptist is called, a Messenger or Angel, Mat. 11. 10. and the Priests in former times, Mal. 2. 7.  
That which some say, [that by Angels cannot be meant Overseers, because they are said to be the Angels of the Churches; whereas they are not sent by them;] is of no great weight: for [of the Churches] may mean, not sent from them, but for the good of them: as the Angels of the little ones are not sent by them, but employed for the good of them, Mat. 18. 10.  
2. Why are they called and compared unto Angels?]  
In general, as hath been said, they are so called, because they are sent for the benefit of them; for the Word Angel is used generally for any Messenger, Jam. 2. 25. and particularly to denote, that these Bishops or Overseers are, or should be, as to their Office and fitness for it, like in some respect to those invisible and Holy Spirits.  
1. Like them they are, or should be, furnished with Wisdom from above, for the good of others, 2 Sam. 14. 20. for he that sends a message by the hand of a Fool cutteth off the Feet, and drinketh damage, Prov. 26. 6.  
2. Because it is their Office to ascend upon the Son of Man to Heaven in their Prayers, and in prayers to God for those over whom they are set; yea and for the good of all Men, 1 Tim. 2. 1, 8. Gen. 28. 12. with Joh. 1. 51. And to descend upon him, and bring down Messages from Heaven, that they may be apt to teach others.  
3. Like the glorious Spirits, they should have their conversation in Heaven, be more abundantly sequestered from the things here below in their hearts: and it behoves them especially not to entangle themselves with the affairs of this life, Phil. 3. 17, 20. 2 Tim. 2. 3, 4. that they may mind things above, and be like the Angels, beholding the glory of the Lord, and doing his Commandments, harkening unto the voice of his word, Mat. 18. 10. 2 Cor. 3. 18. Ps. 103. 20.    

AN EXPOSITION On the second CHAPTER OF THE REVELATION.  
Chap. 2.  

Verse 1. Unto the Angel of the Church of Ephesus writ, these things saith he that holdeth the seven Stars in his right hand, who walks in the midst of the seven Golden Candlesticks.]  
HERE gins the account of the several Epistles or Messages, which John is commanded to write and send to the several Church's beforenamed; and though every particular Message directly and especially concerns that Angel and Church whereto it is expressly directed: yet they are of usefulness, and for instruction to all the Churches, and to every one that hath an Ear; and needful to be considered by them, as afterwards will appear: to which in due place.  
In this first Verse we have to mind and consider,  
1. The Person or Persons, for whom this Message or Epistle is to be written, and to whom to be sent; [Unto the Angel of the Church of Ephesus write.]  
2. The person from whom it comes described to us; These things saith he that holdeth the seven Stars in his right hand, etc.  
1. The person or persons for whom this Message or Epistle is to be written, and unto whom it is commanded to be sent : [Unto the Angel, etc.]  
This and every of the Messages are expressly sent unto the Angel, to him, or them, who were over the Churches in the Lord, and have the ●ule of them, Heb. 13. 17. though still that they might be communicated unto the Churches, and considered by them, to whom also they were spoken, and for whom to be written. [See notes on ch. 1. 11.] But expressly to the Angel;  
1. Because by their Office and Furniture they are Ministers of Christ, and Stewards of the Mysteries of God, to dispense what they receive for the good of others, to them; for it is required of Stewards that a Man be found faithful, 1 Cor. 4. 1, 2. Heb. 13. 17. Mat. 24. 45, 46. Tit. 1. 7. and so this Angel of the Church of Ephesus was to impart this Epistle to this Church, for their Benefit, Instruction, Admonition, and Consolation. Ou● Lord Jesus herein prefers the Angel to the Churches; that they might know them which labour among them, and are over them in the Lord, and admonish them: and so esteem them very highly in love for their works sake, 1 Thes. 5. 12, 13. That they might obey them that have the rule over them, and submit themselves; for they watch for their Souls, Heb. 13. 17. and that they might count the Elders that rule well, worthy of double Honour, especially them who labour in the Word and Doctrine, 1 Tim. 5. 17, 18. with Gal. 6. 6. and 1 Cor. 9 7, 14.  
Unto the Angel and Angels, to signify that they are first to receive from Christ, what they speak and communicate to the Churches, and not to run before they are sent, or prophesy a Vision out of their own hearts, when they have seen nothing, Jer. 14. 14, 15. and ch. 23. 16. 21, 32. Ezek. 2. 7, 10. Rev. 10. 9 as the Lord saith to the Prophet, Son of Man, all my words that I shall speak unto thee, receive in thine heart, and hear with thine ea●s. and go get thee— and speak unto them, Ezek. 3. 10, 11. So the Apostles delivered to the Churches that which they also first received from the Lord, 1 Cor. 11. 23. and ch. 15. 1, 3. 1 Joh. 1. 3, 5. and ch. 4. 13, 14.  
3. And unto the Angels firstly, because usually they have much influence upon the Churches: and according to their faithfulness or unfaithfulness, the Churches are, and far the better or the worse. When they are faithful in the Lord, and walk with a right Foot in the Gospel, and are blameless as the Stewards of God, they are successful Instruments of Good and profit unto others, and shall both save themselves and them that hear them, Jer. 23. 22. 1 Tim. 4. 16. So the Apostle writing unto the Church at Colosse, who were a sweetly ordered people, thus saith unto them, The Gospel is come unto you,— and brings forth fruit— in you, since the Day ye heard of it, and knew the Grace of God in truth; as ye also learned of Epaphras our dear Fellow-servant who is for you a faithful Minister of Christ, Col. 1. 6, 7. with ch. 2. 5, 7. And when they are evil or remiss, it ha●h many times an ●vil influence upon the Churches; such evil leaders of the people cause them to err, and they that are led of them are destroyed, Isay 3. 12. and ch. 9 16. The Land is full of Adulterers, for because of swearing the Land mourneth,— and their course is evil, and their force is not right. For both Prophet and Priest are profane.— And again, The Prophets of Samaria caused Israel to err, etc. Jer. 23. 9, 11, 13, 17, 32. Ezek. 13. 2, 8, 10. Therefore whensoever the Church is commended or discommended, approved or reproved, it is done in the person of the Angel.  
Oh therefore, how greatly doth it concern them especially to be clean, who bear the Vessels of the LORD, Isay 52. 11. to preach the Word, to be instant in season and out of season, to reprove, rebuke, exhort, with all long▪ suffering and doctrine, 2 Tim. 4. 2, 5. Tit. 1. 9 and to be examples of the Believers in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity, 1 Tim. 4. 12. In all things showing themselves patterns of good works; in Doctrine showing Uncorruptibleness, Gravity, Sincerity, sound speech that cannot be condemned, Tit. 2. 7, 8. For if it be otherwise with them, the Blood of others will be required at their hands, Ezek. 3. 17. and ch. 33. 7, 9 Acts 20. 26. It behoves them to keep under their bodies, and bring them into subjection; lest when they have preached to others, they themselves should become Reprobates, 1 Cor. 9 27. Luke 12. 42, 46.  
Of the Church.] This Church was distinct from the rest, and all of them are called seven Churches; though indeed all unfeigned Believers are the Church of the living God, the Body of Christ, one body, Col. 1. 18, 24. Eph. 1. 22. and ch. 4. 4. and ch. 4. 24, 32. Yet the partiticular Societies are called after the name of the whole, 1 Cor. 11. 16. and ch. 14. 33, 34. and ch. 16. 1. & e. And where two or three are gathered together in his name they are a Church of Christ: and so many times mention is made of the Church in such, or such an House, Mat. 18. 17, 20. Rom. 16. 5. Col. 4. 16. Phil. 2.  
Of the Church.] so called as distinct from the Angel: the Angel is not here called the Church, but is spoken unto as distinct therefrom, though as believers also the Angels here spoken of are members of the Church. But many times also the believers, as distinct from the officers, are called the Church, Acts 20. 17, 28. and were so be●ore they had officers among them, Act. 23. and shall be so when they shall cease, and there will be no further need of them, Ep●. 5. 27. with ch. 4. 11, 12, 13.  
Of the Church.] This Church of Ephesus had this title still given to it by Christ, though it was so faulty as that he threatens, that if they did not remember, repent, and do their first works, he would remove their candlestick from them, v. 5. see also v. 12. 14, 16. and v. 18. 20, 24. and ch. 3. 1, 2. and v. 14, 17. So the apostle writes unto, and calls it, the Church of Corinth, though there were many and great evils found with them, and he saith unto them, I fear l●st when I come I shall not find you such as I would:— lest there be debates, envyings, wraths, strifes, backbitings, whisper, swell, tumults:— and that I shall bewail many which have sinned already, and have not repent of the uncleanness, fornication, and lasciviousness, which they have committed, 2 Cor. 1. 1. with ch. 11. and ch. 12. 20, 21. so he calls them, the Churches of Galati●, of whom he saith, they were removed from him that called them into the grace of Christ, unto another Gospel; and, O foolish Galatians, who hath bewitched you that you should not obey the truth: and again; I am afraid of you, lest I have bestowed upon you labour in vain, Gal. 1. 2, 6. and ch. 3. 1. and ch. 4. 11. yea that is called the temple of God, in which the man of sin sits as God, showing himself that he is God, 2 Thes. 2. 4. [see the notes before on ch. 1. 12.] Let this be considered and minded by us.  
2. We have the person described from whom this Epistle comes, and who giveth charge. [These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven Golden Candlesticks]  
Here he, to wit, Christ describes himself as he had done before, with a little change. [See the notes before on ch. 1. v. 13. and v. 16.] and that for the encouragement and consolation of them in coming unto and walking before him: and for admonition and warning unto them that they might not so evilly behave themselves, as to grieve and offend him.  
In general we may note thus he was to write, [These things saith he.] not, say I, ●ven Jesus Christ the Lord. Though John was the Instrument, who first received and was to write and send this Epistle: yet the message comes from Christ: and as the holy Prophets did in former times usually thus speak unto the people; Thus saith the Lord, as Ezek. 33. 1, 11, 25, 27. with many other places: so here, To every one of the Churches John was commanded thus to write: these things saith Christ, in those manifold Descriptions he gives of himself and so the residue of the Apostles of the lamb spoke unto the Churches, by the word, and in the name of the Lord : This we say unto you by the Word of the Lord, 1 Thes. 4. 15. If any man think himself to be a Prophet or spiritual, let him acknowledge that the things that I writ unto you are the commandments of the Lord, 1 Cor. 14. 37. And, I have received of the Lord that which I also delivered unto you, 1 Cor. 11. 23. and ch. 7. 10, 12, 25. and it is good for his servants to go with his words, and in his name and authority, Ezek. 3. 10, 11, 12. 1 Cor. 15. 1, 3. and not in their own name, or name of the Church, or Man of sin; and with his words: as the Lord saith : he that hath my word let him speak my word faithfully, what is the chaff to the wheat, saith the Lord: Jer. 37. 27, 29. 1 Cor. 2. 12, 13. and seeing what the holy Prophets and Apostles wrote were the commandments of the Lord, it might engage us to be mindful thereof, and to give ●arnest heed thereto: and to receive their word, not as the word of Men, but as it is in truth the word of God, that it may work effectually in us, 2 Pet. 3. 1, 2. and ch. 1. 19, 21. 1 Thes. 2. 13. with v. 2. and 9  
He who holdeth the seven stars in his right hand.] see notes on ch. 1. v. 16.] he holdeth them fast, so this same word is translated in v. 13. and v. 25. and ch. 3. 11. he holdeth them fast in his right hand, which is powerful, as is said; Thy right hand, O LORD, is become glorious in power, thy right hand, O LORD, hath dashed in pieces the enemy, Exod. 15. 6. his right hand and his holy arm hath gotten the victory, Ps. 98. 1. and with his right hand, which is full of righteousness, yea which is called the right hand of his righteousness, Ps. 48. 10. Isay 41. 10. with which right hand he saveth them which put their trust in him, from those that rise up against them, Ps. 17. 7. with Ps. 31. 19 his power and faithfulness is engaged for them, and for the Preservation of them from evil and enemies, in their walking before him, and holding forth the light of the glorious Gospel in word and conversation: yea, he upholds them with the right hand of his power and Righteousness, when he is reproing and faulting them. Now in that it is said, [He holdeth them in his right hand,] we may learn,  
1. That they especially have many enemies, who thrust sore at them that they might fall; As our Saviour saith to his disciples, when he sent them forth to preach the Gospel, ye shall be ●ated of all Men for my name's sake, Mat. 10. 7, 22. [see the notes before on ch. 1. v. 9]  
They have no sufficiency of themselves as of themselves, to defend, or secure themselves from their many and powerful enemies: on the side of their oppressors there is power, but they have no comforter, nor any power against their enemies who are stronger than they, Eccles. 4. 1. Ps. 142. 4, 6. They are as lambs in the midst of wolves, poor helpless, shi●tless creatures, Mat. 10. 16, 17.  
Their defence is of him, unto whom all power is given both in Heaven and on Earth, Ps. 7. 10. Mat. 28. 18, 20. he will give unto them, and preserve them with the ●●ield of his Salvation, in their shining as lights; and his right hand will hold them up, as Ps. 18. 35▪ Though their own Arm cannot save them, yet his right hand, and his Arm is employed and exercised for their safety and security, Ps. 44. 3, 4.  
And the consideration of this, that he holdeth them in his right hand may be of great consolation to them, to comfort and strengthen their hearts against the discouragement of their own weakness; and many, and manifold potent and politic enemies, Isay. 41. 10. and help them to say as he did: The Lord GOD will help us, therefore shall we not be confounded, Isay. 50. 7, 10. and to walk in the strength of the LORD God, and make mention of his Righteousness, of his only, Ps. 71. 16.  
And for caution to them, to admonish and warn them not to provoke him to anger●: for he who holds them in his right hand, can also throw them out if they rebel against him: yea though they were as the signet upon his right hand, yet he will pluck them thence, as, Jer. 22. 24. he can withdraw his right hand, and not exert it for their help and Salvation; as they complain, Ps. 74. 11. and as the profit also signifieth in saying not only; He hath drawn back his right hand: But also, he stood with his right hand as an Adversary, and slew all that were pleasant to the eye, Lam. 2. 3, 4. Oh! sin not then against him by whom only you are held, and held fast.  
Who walketh in the midst of Seven golden Candlesticks,] not only is in the midst of them: [see notes on ch. 1. v. 13.] But he also walketh, converseth, hath his way and path there: As God hath said; I will dwell in them, and walk in them, 2 Cor 6. 16. Leu. 26. 12. and here he walketh with delight, while they are upright before him. Thus when the Daughters of Jerusalem inquire of the spouse: whither is thy beloved gone? O thou fairest among women:— she answers; My beloved is gone down into his Garden, to the Beds of Spices, to feed in the Garden, etc. Cant. 6. 1, 3. And here he walketh to deliver them from their Enemies, and to observe what their demeanour and behaviour is, Deut. 23. 14. Leu. 26. 11, 12, 14.   

Verse 2. I know thy Works, and thy Labour, and thy Patience, and how thou canst not bear them which are evil, and hast tried them which say th●y are Apostles and are not: and hast found them Liars.]  
Our Lord having before given a Description of himself unto them, as we have seen; here he gins to show unto us, and give us an account of this Angel and Church, and of many good and commendable things, that had been, ●n● were in them.  
1. In that he takes notice of those things commendable in this Angel and Church, which afterwards he faults and threatens: so it may instruct us, that we should not so pry into, poor upon, or observe the evils of others, as to overlook or take no notice of what is praiseworthy in them; but we should observe that, and acknowledge it also for their encouragement and provocation unto, and in that which is good. Thus our Saviour when he is discoursing with the Woman of Samaria, who was a poor ignorant sinful creature, an Adultress and Idolatress; yet when she speaks and confesseth the truth, our Saviour presently commends that in her: Jesus said unto her, thou hast well said, I have no Husband, J●h. 4. 17. So though Jehu departed not from the Sins of Jeroboam, etc. yet the Lord observes wherein he had done well and said unto him, because thou hast done well in executing that which is right in mine Eyes, etc. 2 King. 10. 29, 30. and when Jehu the seer severely reproves Jehoshaphat for helping the ungodly, and loving them that hate the Lord, etc. he adds, nevertheless there are good things found in thee, etc. 2 Chron. 19 2, 3.  
2. In that he first takes notice of what was good in this Angel and Church before he reproves them; so it may be for our instruction and imitation: thus also he doth in v. 13, 14, 16. and v. 19, 20. Reproofs are grievous and hard to be born, and therefore they need to be wise Reprovers who reprove others, Prov. 25. 12. Correction is grievous to him that forsaketh the way, Prov. 15. 10. He that rebuketh a Man afterwards shall find favour; but at present, it seems, he shall not, Prov. 28. 13. needful therefore it is to walk in Wisdom, having our Speech always with Grace, seasoned with Salt, Col. 4. 5, 6. Thus here our Saviour doth usher in his needful and healthful reproofs with taking notice first, of all that was commendable in this Angel and Church; that so his reproo●es might meet with, and find obedient Ears: A bruised Reed he will not break, and the smoking Flax he will not quench, Isay. 42. 1, 3. Oh learn we of him who was meek and lowly in heart, and take we his yoke upon us, Matt. 11. 29, 30. So the Apostle Paul in writing to the Church at Corinth, first mentions what was commendable in them, and thanks God on their behalf, before he reproves them for those manifold evils that were amongst them, 1 Cor. 1. 1, 10, etc.  
But we shall speak a little more particularly to the verse.  
I know thy works] works they had even works of faith, such as were produced and brought forth by the faith they had received, the word of saith, 1 Thes. 1. 3. and ch. 2. 13. Gal. 5. 6. Jam. 2. 14, 17, 18. all other works are unacceptable ●o him: for without faith it is impossible to please God, Heb. 11. 6.  
Now by [knowing] is here especially meant and generally in these epistles to the seven Churches, as much as, and the same with taking notice of their works, or observing them, and the nature of them: indeed many times [to know] signifieth to see, behold, discern, and understand: and so he knoweth all things, Joh. 21. 17. but this is not only nor directly here meant; sometimes it signifies, to own and approve; as, the Lord knoweth, to wit, approveth, the way of the righteous, Ps. 2. 6. the Lord knoweth them that are his, that is, he is well pleased with them, 2 Tim. 2. 19 If any Man love God, the same is known, owned, approved of him, 1 Cor. 8. 3. so also it is taken, Joh. 10. 14. Act. 15. 18. Rom. 8. 28, 29. and in many other places. But we cannot so understand the expression here fully, and in some epistles not at all, as ch. 3. 1. and v. 15. But in all these Eptstles unto the seven Churches [I know] is directly, I take notice of, and observe thy works. So the word is elsewhere also accepted: as, I knew thee in the wilderness, Hos. 13. 5. thou hast considered my trouble, thou hast [known] to wit, taken notice of, or considered (as before) my soul in adversity, Ps. 31. 7. I know Ephraim, that is, I take notice of their do, Hos. 5. 3. so Rom. 2. 4. so here most fully and properly it is to be taken in these messages or epistles. Now here we may note,  
1. That he doth not approve, or reprove, not justify, or condemn, until he first considereth men's works: therefore after he describes himself he thus gins to all these Churches, I know thy works, Rev. 2. 9, 13, 19 and ch. 3. 1. 8, 15. The ways of a Man are before the eyes of the Lord, and he pondereth all his go, Prov. 5. 21 by him actions are weighed, 1 Sam. 2. 3. so he saith concerning Sodom and Gomorrah, before he resolveth to destroy them: I will go down now, and see whether they have done according to the cry which is come up unto me, and if not I will know, Gen. 18. 21. he is excellent in power, and in judgement, and in plenty of justice, Men do therefore fear him, Job 37. 23, 24. and this is for instruction to us, that we should do nothing rashly.  
2. In that he saith [I] know thy works, so he showeth unto us what he doth amongst the Churches: he takes of them, and that for their good, to encourage the good, and admonish and reprove the evil: he loves them, and therefore rebukes them that need it, and when it is needful and good for them, Leu. 19 17. Rev. 3. 19 so the Lord saith, I know Ephraim, and Israel is not hid from me, Hos. 5. 2, 4, he observes the Angels also whether they labour in the word and doctrine, and fight the good fight of faith, and lay hold on eternal life, or no: hence the Apostle when he provokes and stirs up Timothy to these things, he uses this as a motive thereto: I give thee charge in the sight of God,— and before Jesus Christ: and again: I charge thee before God, and the Lord Jesus Christ,— preach the word, be instant in season, and out of season, etc. as signifying, Jesus Christ doth take notice of the demeanour of such to whom he hath committed the word of reconciliation, 1 Tim. 6. 12, 14. 2 Tim. 4. 1, 5. and he knows and takes notice of such men's works, who have a name amongst the Churches that they live, while yet they may be dead, ch. 3. 1, 2.  
In that he saith, I know thy works, their works who have had means; so he may signify to us, that in this sense he doth not, as it were, know men's works, until he hath prevented them with his grace, bringing Salvation to them which he doth all Men in due time and season, as they come to years of discretion, Tit. 2. 11. 1 Tim. 2. 4, 6. he is no hard, or austere Master, to reap where he hath not sown, or gather where he hath not strawn, however wicked ones think and speak concerning him, Mat. 25. 26. he first fashioneth men's hearts alike, and then he considereth all their works, Ps. 14. 2. and 33. 15. But especially he knows and takes notice of his Churches, and of their works; As is signified in that Parable where it is said: Behold these three years I come seeking fruit, Luke. 13. 7. To them much is given, and therefore of them much is, and will be required, Luke 12. 48. Isay. 5. 2, 4. Mat. 21. 33, 37.  
4. He here signifieth what he knows, or takes notice of, thy works; not their words, or profession simply; not their faith or opinions only, but of their works, what doth it profit my brethren, though a Man to say he ●ath faith, and have not works? can faith save him? faith, if it hath not works, its proper works, is dead being alone, etc. Jam. 2. 14, 17, 26. Men may profess they Know God, and yet in works deny him, being abominable and disobedient, and unto every good work reprobate, Tit. 1. 16. or they may have works, and they not perfect before God, and so unacceptable to him, Rev. 3. 2. or works, and not the first works, as it was with this Angel and Church, v. 5. But of these, to wit, of his Churches works he takes notice, and according thereto either approveth or condemneth: The father on whom we call is one who without respect of persons judgeth according to every Man's work, and not according to his person, 1 Pet. 1. 17. and so he will do hereafter also : shall not he render to every Man according to his works? Prov. 24. 13. To them who by patiented continuance in well-doing seek for Honour and Immortality, he will render eternal life: But unto them (whoever they are) that are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of Man that doth evil:— For there is no respect of persons with God, Rom. 2. 6, 11. And saith he who ●ath his eyes like unto a flame of fire; All the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works, Rev. 2. 23. and ch. 22. 12. Men may talk much, and have a great deal of notional knowledge in those things tha● are most excellent, and yet not have a good understanding; for A good understanding have all they that do, Ps. 111. 10. Men may believe the Gospel of Christ, and yet believe in vain. 1 Cor. 15. 2. Men may have the truth, and yet hold and detain it in unrighteousness, Rom. 1. 18. Oh therefore! let every one of us be swift to hear the word of truth : And be we doers of the word, and not hearers only, deceiving our own selves: so look we into the perfect law of liberty, and continue therein, that we be not forgetful hearers, but doers of the work, that we may be blessed in our deed, Jam. 1. 19, 25. Phil. 2. 12, 16.  
And thy labour.] like that, Remembering— your labour of love, or Charity 1 Thes. 1. 2, 3. Produced by the charity of God in Christ, and exercised in works of love and charity, both to the saints, and men of the World also, Eph. 1. 15. according to that Instruction: As ye have therefore opportunity do good to all Men, especially to them that are of the household of Faith, Gal. 6. 10. and that prayer: The Lord make you to increase and abound in love one towards another, and towards all men, 1 Thes. 3. 12. Eph. 4. 31, 32. and ch. 5. 1, 2. and this labour of love is to be exercised in holding forth the light of the glorious Gospel in word and confession, 1 Cor. 3. 8. 1 Tim. 4. 10. and ch. 5. 17. and in works of mercy, love, and charity, in giving, forgiving, lending etc. and in prayer, Col. 4. 12. This is a labour and travel; it causeth pain and weariness to the flesh to be exercised in speaking, praying, visiting, administrating to the necessities, etc. Here note.  
1. With this Angel and Church there was labour, yea they had laboured, and not fainted, v. 3. Gal. 6. 9 they did continue in the work and labour of love: love was with them in some measure still so as to cause them to labour in the Lord. Men may labour and yet be reproved, as here; nay, as the Apostle saith, though I bestow all my goods to feed the poor— and have not Charity, it profiteth me nothing, 1 Cor. 13. 3. Men may give all, and yet it will not avail, if Charity be wanting: or if it be abated and their love waxed cold, they may be reproved, or punished, though they labour, Mat. 24. 12, 13.  
2. In that Christ saith, [I know thy labour,] so we may see, Christ taketh notice of the labour of love found in his Angels and Churches, or any of them: he is not unrighteous to forget their work and labour of love which they show towards his name, etc. Heb. 6. 10. Mat. 25. 34, 40. Mal. 3. 16. he takes notice of whatever labour or service of love his grace is producing; though they that labour should forget, he is not unmindful: And being steadfast in the faith, unmoveable from the hope of the Gospel, always abounding in the work of the Lord, their labour shall not be in vain in the Lord, 1 Cor. 15. 58. Mat. 10. 41. no not towards enemies: Therefore the holy Ghost saith; if thine enemy hunger give him bread to eat: And if he be thirsty give him water to drink: for thou shalt heap coals of fire on his head, and the Lord shall reward thee, Prov. 25. 21, 22. Luke. 6. 35. yea how secretly soever we exercise charity he sees and takes notice of it. And this may deliver, or take us of from desires of vainglory, Mat. 6. 1, 3. Act. 10. 31. this might satisfy and quiet us, that he takes notice of, and remembreth any labour of love that is done to his name. [see the notes after on v. 9]  
And thy patience] even thy patiented enduring the tribulations and afflictions thou meetest withal for the Gospel's sake. This is that they must expect who will follow after Christ, they shall suffer persecution, 2 Tim. 3. 12. and therefore they have need of patience, that they may endure, and not resist the evil, nor fre● against the instruments of affliction to them, Rom. 12. 12. Heb. 12. 1. 1 Pet. 2. 20. Ps. 37. 1, 7. Rev. 13. 10.— Patience also is to be exercised in hearing the word of truth, and continuing in the works and labour fore-spoken of, Act. 26. 3. Rom. 2. 7. and in waiting for the Lord, Ps. 37. 7, and enduring what God lays upon them for their follies, Heb. 12. 1, 8, 16. 1 Pet. 2. 20. This he takes notice of and approves amongst those whom afterwards he faults for their follies: and these three first things mentioned, to wit, their works, labour and patience, are the same with those commmended in the Church of the Thessalonians, of which Paul saith : Remembering without ceasing your work of faith, and labour of love, and patience of hope, etc. 1 Thes. 1. 3. [see more of patience in notes on ch. 1. v. 9 and ch. 3. v. 10.]  
And how thou canst not bear them that are evil.]  
1. By [them that are evil,) we may understand, either those who were evil teachers, who brought divers and strange Doctrines amongst them, Heb. 13. 9 such as did not consent to wholesome words, the words of our Lord Jesus Christ, and the Doctrine according to godliness, 1 Tim. 6. 3, 5. and such are called, evil workers, Phil. 3. 1, 3. And evil Men and seducers are joined together, 2 Tim. 3. 13. and indeed, such as these who deny the truth of the Gospel, as preached by Christ and his Apostles, and bring another Doctrine, they are evil and their deeds are evil: and hence Timothy is instructed to withdraw himself from such, 1 Tim. 6. 3, 5. and the believers are warned not to receive such into their house, nor bid them God-speed: for he that biddeth them God-speed, is partaker of their evil deeds, 2 Joh. 8. 11. Heb. 13. 7, 9 false teachers bring in damnable heresies, 2 Pet. 2. 1. their word doth eat as doth a canker or Gangrene, 2 Tim. 2. 17, 19 and the sheep will not hear them, Joh. 10. 8, 10. they come to kill, steal and to destroy: evil doctrines are as dangerous and hurtful as evil practices: yea indeed they lead them that receive them into crooked paths, and pernicious ways, 2 Pet. 2. 1, 2. and such evil ones these could not endure: As it is said of Christ's sheep, the sheep follow him, for they know his voice: And a stranger will they not follow, but will flee from him, Joh. 10. 4, 5. see Rev. 2. v. 13, 15. and v. 19, 20. And we are instructed to go from the presence of a foolish man when we perceive not in him the lips of knowledge: and to cease to hear the Instructions which cause to err from the words of knowledge, Prov. 14. 7. and ch. 19 27.  
2, Or by [them that are evil] may also be meant, such as were sinful and vicious in their lives and conversations: and such evil ones also they could not bear. They did observe that counsel given unto this Church by the Apostle Paul: Be ye not partakers with them, and have no fellowship with the unfruitful works of darkness, but rather reprove them, Eph. 5. 3, 7, 11. they did not sit and keep company with drunkards and profane ones; they could not bear them; like that Ps. 26. 3, 5. and 119. 115. and 139. 19, 22. and indeed, it is unbecoming the Churches to have fellowship with such evil ones also: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with belial?— wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, etc. 2 Cor. 6. 14, 16, 18. now from hence we may note for our Instruction.  
1. That though they had works of faith and labour of love, yet they could not bear them that were evil: Men may have love, and the labour thereof, and love and be kind to enemies and evil-doers, namely they may love them with a love of pity and compassion, and yet not bear or be able to endure them, so as to have fellowship with them, or to accompany, or countenance them in evil. Men may have charity and yet not endure evil-workers, evil and corrupt teachers, or such as are seduced and corrupted by them; for charity rejoiceth not in iniquity, but rejoiceth in the truth, 1 Cor. 13. 6. so Thyatira is commended for charity; and yet reproved for suffering false teachers, [see the notes on v. 19 and 20.] and they may pity and do good to such as are vicious, polluted persons in their ways and practices, and yet hate their ways, and not endure intimate fellowship with them: hence the Apostle exhorts, If thine enemy hunger feed him, If he thirst give him drink:— but then Dehorts: Be not overcome of evil: Be as kind to them otherwise as you will or can; but still touch no unclean thing, Rom. 12. 20, 21. Indeed true love and charity worketh no evil to one's neighbour: It leads not to commit Adultery, or to keep company with others in any unfruitful work of darkness: It is hatred to our neighbours not to rebuke them (if there be opportunity for it, and they will hear, Prov. 9 7, 8.) but to suffer sin upon them: And much more still it is so when we strengthen or countenance them in their evil ways, Rom. 13. 8, 10. Leu. 19 17. Jer. 23. 14. Ps. 139. 19, 22  
2. Though [they had patience) and could patiently endure affliction, yet they could not bear them that were evil. Tribulations and persecutions were an easier burden to them then evil persons, or their evils: their evils were more irksome to them then affliction, or they were the greatest affliction: they would choose affliction rather than sin, contrary to that Job. 36. 21. so the Ps. cries out: woe is me that I sojourn in Mesech, that I dwell in the tents of Cedar, Ps 120. 5. so unto these it was even an unbearable weight, an unsupportable burden, to bear them that were evil. It was very grievous and hateful to them; as is said of them particularly in v. 6. thou hatest the deeds of the Nicolaitans, even as an abominable thing, 1 Jer. 44. 4. They could not bear, nor endure false teachers, false Doctrines: very zealous against such also the Apostle was, as it appears by the titles he gives them, and what he saith concerning them : Beware, saith he, of Dogs, beware of evil-workers, beware of the concision, Phil. 3. 1, 3. I would they were even cut off which trouble you, Gal. 5. 10, 12. Oh that such a temper were more found with us also as was with these, for which they are approved and commended! Though we should pity, pray for and do good and be kind to all, as we have opportunity and capacity: yet we should not endure their evils, much less encourage, or strengthen them therein.  
And hast tried them which say they are Apostles, and are not, and hast found them liars; Herein still we have a continuance of the commendable things in this Angel and Church. In which we may note,  
1. That those who are not Apostles may yet say they are so, though in so saying they are liars: they may take to themselves such names as appertain not to them; and give forth themselves to be what they are not: so it was here. Now according to the use of this word [Apostles,] in scripture, so we may take it in this place also, to wit, in a double sense.  
1. And most frequently by Apostles are meant, the Apostles of Christ; namely, such as had seen the Lord Jesus in his personal body, and received the Gospel immediately from him, and were also immediately commissioned and Authorised by him after he was raised, to go into all the World, and preach the Gospel to every creature of all the nations: for which they received power by the holy spirit's being given unto them, Act. 1. 2, 8. The number of whom was twelve: unto whom Paul was added afterward, being the great Apostle of the Gentiles, Gal. 2. 7. and he also saw the Lord, and hereby proves he was an Apostle of Christ, 1 Cor. 9 1. as he oft calls himself in his Epistles, and he only, Peter excepted, 1 Cor. 15. 7, 9 Acts 9 4, 7, 27. and ch. 22. 6, 14. Gal. 1. 1. etc. so these might give forth themselves to be Apostles of Christ, to wit, of the number of his extraordinary Ambassadors: like that said of them by the Apostle Paul: such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, 2 Cor. 11. 13. and they might pretend, that what they declared they had immediately from Christ; and therefore they would not be determined by the Apostles Doctrine. They were neither of Paul, nor of Apollo, nor of Cephas, but they were of Christ, as some said among the Corinthians, 1 Cor. 1. 12, 13.  
2. And the secondary Ministers are sometimes called Apostles, so Barnabas was Act. 14. 14. And we read of the Apostles of the Churches, not only such as might be sent by them, but also such as were sent to them by the extraordinary ambassadors of Christ possibly, 2 Cor. 8. 23. so Epaphroditus is called, the Philippians Apostle, or messenger, Phil. 2. 25. and such also they, or some of them, might give forth themselves to be; to wit, to be owned and approved by the Churches in other parts, and by the Apostles also.  
And indeed, we may take the word as it is sometimes used generally, for Ministers of Christ, and such as received and held forth the Gospel: as where our Saviour saith, The servant is not greater than his Lord, nor the Apostle greater than ●e that sent him, Joh. 13. 16. and so he signifieth, that such as are not the Ministers of Christ, and who come not with his word and Gospel, may yet say they are the Apostles of Christ, or of his, or some of his Churches, that so they may deceive others: and herein they are like to the false Prophets in former times, who gave forth themselves to be sent of God, Jer. 14. 14, 15. and ch. 23. 22. and ch. 27. 15. and ch. 29. 9, 21, 23. and as there were false prophets among the people, so there shall be false teachers among you, saith the Apostle Peter, 2 Pet. 2. 1. many false teachers there were amongst the Christians in the Apostles days: some telling them, except they were circumcised, and kept the law of Moses, they could not be saved, Act. 15. 1. Gal. 3. 1, 3. some saying there was no Resurrection of the dead: or, that the Resurrection was made or passed already, 1 Cor. 15. 12. 2 Tim. 2. 17, 19 some teaching men to deny the Lord that bought them, and so walking in and leading others into pernicious and lascivious ways and practices, 2 Pet. 2. 1, 2. Judas 3. 4, etc.  
1. Herein than we may see, that evil teachers and false prophets are deceitful workers, 2 Cor. 11. 13, 15. and use a great deal of cunning craftiness, Eph. 4. 14. and will pretend to speak what they believe not and be what they are not, Mat. 24. 24. 2 Thes. 2. 10. even such as preach another Jesus, Spirit, or Gospel, may yet transform themselves into, and call themselves the Apostles of Christ, 2 Cor. 11. 1, 4. with v. 13, 15. therefore they are for their subtlety compared and likened to foxes, Cant. 2. 15. Ezek. 13. 4, 4. and to serpents, 2 Cor. 11. 3. with Gen. 3. 1. Act. 13. 10. they will pretend, and give out themselves to be the Apostles of Christ, when they are not so, but enemies to him, and liars, like unto Satan, Joh. 8. 44. 1 Joh. 2. 22. and like him they may make some right acknowledgement to deceive, Mark 1. 24. and ch. 3. 11. Luke 4. 34. Act. 16. 16. and though the enemies of Christ, and of his Cross and Gospel, yet they may speak sometimes honourably thereof, for their own ends, as they did, Act. 19 13, 15.  
2. Seeing they may say they are Apostles and messengers of Christ, who are not; let us take heed to ourselves lest such deceive and beguile us; as our Saviour saith to his disciples, take heed lest any Man deceive you: for many shall come in my name, saying, I am and shall deceive many: and again; false Christ's and false prophets shall rise, and shall show Signs and wonders, to seduce if possible, even the elect, but take ye heed, behold I have foretold you all things, Mark 13. 5, 6. 22, 23. Luke 21. 8. 2 Thes. 2. 2. Believe we not every spirit; let us not be so foolish and simple as to be beguiled by men's good words, or high boasts of themselves, Rom. 16. 16, 17. Indeed we are apt to receive such as come in their own name, Joh. 5. 44, and to suffer them gladly and follow them who exalt themselves, 2 Cor. 11. 13, 15, 20. But manifold admonitions are given to us, to arm us against them; and to engage us to look to ourselves that no Man deceive us, 1 Joh. 3. 7. 2 Joh. 7. 9 think not you cannot be deceived, for it is possibe you may, and many will be so, Mat. 24. 4, 5. nor conceit there is no danger in these deceivers, for their heresies are damnable and destructive, as is before said.  
3. Then also it is good and needful for us, not to receive any strangers, or such as are unknown to us, as bringers or declarers of a doctrine without letters of commendation from such as we do know and may confide in, which was it seems used, and usual in former times. So much may be signified in what Paul saith of Timothy in one of his epistles to the Corinthians: Now if Timotheus come, see that he may be with you without fear: for he worketh the work of Christ, as I also do, 1 Cor. 16. 10, 12. so again; need we, as some others, Epistles of commendation to you, or of commendation from you? thereby giving us to understand, that though he needed none, nor so they on his behalf, because he had begotten them thorough the Gospel; yet some others did do so, 2 Cor. 3. 1, 3. see also 2 Cor. 8. 16, 24. Phil. 2. 25, 29. Col. 4. 10.  
4. And however try all, come they with never so goodly and specious pretences: and this leads us unto another particular.  
2. Thou hast tried them,] and for this they are commended and therefore it is good for us to try them that bring a Doctrine to us, though they say they are Apostles: yea the rather to try them by how much the more they speak themselves; for they are very suspicious, who begin with a loud voice to proclaim their own goodness, or exalt themselves. He that speaketh of himself seeketh his own Glory, Joh. 7. 18. Act. 5. 36. 2 Cor. 11. 13, 20. To be sure they are unfaithful, who make it their business to proclaim their own goodness, Prov. 20. 6. It is good for us to try all things in those prophesyings we should not despise, and not to receive without probation what they say, who are, and are known to us to be the Ministers of Christ, and to have the lip of knowledge, 1 Thes. 5. 19, 21. It was a noble and commendable thing in the Jews of Berea, to search the Scriptures whether the things the true Apostles said were so or no, Act. 17. 11, 12. and when the Apostle writes to the Corinthians, he saith unto them : I speak unto wise men, Judge ye what I say, consider and prove whether it be right or no, 1 Cor. 10. 15. and much rather should they be tried, who are their own witnesses, and concerning whom we have nothing to engage us to receive them, but their own commendations of themselves, and their own saying that they are Apostles: Oh it is good for us to have our senses exercised, to discern both good and evil, Heb. 5. 14.  
Quest. But some may say; how may we try them that say they are Apostles and are not, that we may find them, and prove them liars?  
Ans. 1. If they pretend themselves to be Apostles in the first sense, to wit, extraordinary Ambassadors of Christ, and that they have seen him, and received some new▪ Revelation from him, not contained in the writings of the Apostles and Prophets; or to have received their message immediately from Christ; it is easy to discern them and find out to be liars: for the Apostles of our Lord Jesus Christ, the twelve, and Paul included were the last Apostles in this consideration, 1 Cor. 4. 9 and Paul was the last man that saw Jesus Christ with bodily eyes, as he saith : Last of all he was seen of me as of one born out of due time, 1 Cor. 15. 8. and amongst those disciples and Apostles of Jesus Christ, the law is bound up: as the Prophet Isay prophetically saith, speaking of Christ, and in his person, as is evident by comparing the scriptures, Bind up the Testimony (to wit, as a Book is bound up when it is finished so as no more is to be added, or put thereto,) seal the law among my disciples: (as a letter, or other writing when it is sealed, it is then concluded :) Isay. 8. 16, 18. with Heb. 2. 13. plainly giving us to understand, that Christ hath so given forth the full of the testimony by the Apostles whom he chose, as that there is no new or further revelation to be expected, or received, until God shall send us Jesus again who now is preached to us. And to this law and Testimony as thus bound up and sealed we are continually to have recourse; and thereby in all things to be determined as to our faith and worship: and if any man speak not according to his word (we may be sure) it is because there is no light in them, Isay 8. 20. with 1 Joh. 4. 6. and at the conclusion of this book of the Revelation this is added, to deter all from daring to pretend to any new or further Revelation : For I testify together unto every Man that heareth the Words of the Prophecy of this Book: If any Man shall add unto these things God shall add unto him the plagues that are written in this Book, Rev. 22. 18. nay, though they should come with signs and wonders, yet they are to be rejected by us: for our Saviour hath foretold, that false Christ's and false prophets should arise, and show great signs and wonders, Mat. 24. 24. and concerning the Man of Sin the Apostle Paul saith : whose coming is after the working of Satan, with all power and signs and lying wonders: called [lying] ●not only because they are false; for he may truly do great wonders: but especially and fully, because he doth them to confirm his lies, 2. Thes. 2. 9, 12. with Rev. 13. 13, 14. need we have therefore to mind and consider, and receive that caution which God gave to his people in former times : If there arise among you a Prophet, or Dreamer of dreams, and giveth thee a sign or a wonder: and the sign, or the wonder come to pass whereof he spoke unto thee, saying, Let us go after other Gods, and serve them; thou shalt not hearken unto the Words of that prophet, or that dreamer of dreams: For the Lord your God proveth you, & ●. Deut. 13. 1, 3. nay though they have, as it were, angelical knowledge, and an angelical life and conversation, let them yet be an Anathema, let them be accursed, if they preach another Gospel besides that the Apostles, those first trusters in Christ, preached, or the unfeigned believers received, Gal. 1. 8, 9 and ch. 3. 1. and ch. 5. 12.  
2. If they say they are only ordinary messengers, and Ministers of Christ, and of the Church, yet we may try them; not only, nor so much by their outward conversation, for they may come in sheepsclothing, Mat. 7. 15. and appear very blameless in their lives amongst Men, Phil. 3. 6. they may have a form of godliness upon them, 2 Tim. 3. 1, 5. But,  
1. If they confess not, lift not up, praise not, magnify not Jesus Christ of Nazareth, as already comed in the flesh, and the works finished in his own personal body, they are false apostles, ●alse prophets, 1 Joh. 4. 1, 3. 2 Joh. 7, 9 1 Cor. 16. 22. If they direct us to rejoice in, or come unto some other Person, foundation, Bread of life, door of approach to God, great and fundamental witness of God's love to sinners, fountain of all spiritual blessings, light, Highpriest, mediator, besides Jesus Christ of Nazareth, they are not of God: and though they say they are apostles they are not so, but are, and are to be esteemed by us, Liars.  
2. Or though they do confess the true Christ, yet if they do it not in the words of the holy Prophets and apostles, they are not of God, 1 Joh. 4. 6. 2 Joh. 9 11. yea if thou hast received and knowest Christ's voice, and knowest not theirs, if it be a strange voice to thee reject it, Joh. 10. 3, 5, 8. 1 Tim. 6. 3, 5. Prov. 14. 7.   

Verse. 3. And hast born, and hast patience, and for my name sake hast laboured and hast not fainted.] Here he goeth on still  
To declare what was commendable in this Angel and Church of Ephesus.  
And hast born.] This hath reference to the bearing of burdens: though as is before said, they could not bear them that were evil, yet they could and did bear burdens otherwise, so as thereby pain and grief was occasioned them.  
Thou hast born.] namely, the burdens one of another; as we are all instructed and exhorted to do: Bear ye one another's Burdens, and so fulfil the law of Christ, Gal. 6. 2. with ch. 5. 14. we should not be severe in censuring them when they are overtaken with a fault, but consider ourselves lest we also be tempted: but we should be meek towards them, and with a spirit of meekness restore them, Gal. 6 1, 2.  
Born.] to wit, one another's Infirmities; especially the strong are to bear the Infirmities of the weak (in which they see not their liberty in indifferent things;) and not to please themselves, but their neighbours for their good to edification, Rom. 14. and ch. 15. 1, 2. 1 Cor. 8. 8, 13. and ch. 9 19, 22.— and to bear the griefs one of another in tender compassion one toward another, and so their temptations and trials, which are called and compared to burdens, Rom. 12. 9, 15, 16. 1 Cor. 10. 13. and ch. 12. 13, 26. and also [thou hast born.] even the burdens of the needs and necessities one of another: so as to relieve such as were poor and needy; which poverty is a great burden, Gal. 6. 2, 13. Phil. 2. 2, 6. Oh that that mind were also more with us, to consider one another, Heb. 10. 24. and to sympathise one with another, as members one of another, Eph. 4. 25, 32. and as stones in a building to support one another, 1 Pet. 2. 4, 5. 1 Thes. 5. 14. Act. 20. 35.  
Or [thou hast born] to wit, persecutions for the sake of Christ: as the Apostle saith; I bear in my body the marks of the Lord Jesus, Gal. 6. 17. they had born this burden, which appears great and heavy, and hard to be endured, Mat. 20. 12. which is called a bearing of the cross, Luk. 14. 27. This is irksome to us naturally, and therefore is called fire, Luk. 12. 49. a fiery trial or burning, 1 Pet. 4. 12. and that which even breaks the heart, Ps. 69. 20. with Ps. 89. 50.  
And hast patience.] now at this time thou hast it, and not only so in former times: and in speaking of it and mentioning it twice in the commendation of them, it seems it was very remarkable in them; that is to say, they had and did at present continue in well-doing and enduring afflictions, and in waiting for the coming again of Christ. [see notes on ch. 1. v. 9 and ch, 2. 2. and ch. 3. v. 10.]  
And for my name sake hast laboured, and hast not fainted.] what their labour was, is before spoken to, v. 2. only here we shall note two things.  
1. It was for his name sake they had laboured. 2. They had not fainted.  
1. It was for his name sake they had laboured,] what his name is we shall not here speak to particularly, but refer that to v. 13. But here we say,  
1. For Christ's name sake may be, for, namely, this was that which was the motive and argument to prevail with them to labour: that which set them on work was, the good report of Christ in the Gospel: from hence they were prevailed with to labour in the work of the Lord, as the word [for] is used, Phil. 3. 7. 2 Cor. 4 5. and indeed were the love of Christ more known and believed by us, it would strengthen and engage us to labour and suffer reproach, 2 Cor. 5. 14. 15. 1 Tim. 4. 10. It would open our lips and hands also unto others.  
2. For Christ's name sake, may also mean, for promoting it, that others might know it, to make it known for the good of others, as 1 Cor. 9 19, 23. that the word of the Lord might run and be glorified, and not for their own name, praise, repute, 1 Thes. 2. 4, 6. Act. 15. 26. 2 Thes. 3. 1. But that the name of the Lord might be so declared, adorned and made known, that all the people might praise him, Ps. 67. 1, 2, 3. and knowing his name might put their trust in him, Ps. 9 10. To this end they had laboured, and endured much pain and grief, and manifold occasions of sorrow and sadness.  
2. [And hast not fainted,] Though it might occasion weariness and grief unto them, Ps. 126. 5, 6. yet they still held on their way, and fainted not; were not so tired or wearied as to give over, Heb. 12. 1, 3. Gal. 6. 9 2 Thes. 3. 13. they did abide in the labour and work of the Lord, and enduring affliction for his name sake, and did not ●aint.   

Verse 4. Nevertheless I have (somewhat) against thee, because, or that, thou hast left thy first love.  
Having first of all shown what had been and was at present commendable in this Angel and Church; he now makes his exception, and draws up a charge against them, as it were.  
In which let us mind and consider for our usefulness.  

1. The charge generally laid down and signified.  
2. And particularly the matter or reason of it.   
1. The charge generally laid down and signified: [nevertheless, or but, I have against thee] I have against thee, namely, a matter of charge or indictment: The form of speech is elsewhere used: as Mat. 5. 23. that thy Brother hath somewhat against thee, Mark. 11. 35. forgive if ye have aught against another: so also Act. 19 31. and elsewhere.  
Now in that after he had commended them he here gins [nevertheless] or, But; so we may observe, and learn from hence.  
1. That there may have been in former times, and at present there may be many good and commendable things in those against whom notwithstanding there may be just exception, and they may be greatly faulty for other things, even by God and Christ. This we might see in many particular persons who were reputed good Men. Moses, and Aaron, and Samuel, though all holy Men in the main, yet such evils were found with them as for which God punished them: against the two former God testified displeasure in not suffering them to enter into the good land, Numb. 12. 10, 12. and concerning them all it is said: Moses, and Aaron among his priests; and Samuel among them that call upon his name. They called upon the Lord, and he answered them, thou answered'st them, O Lord our God, thou wast a God that forgavest them, though thou tookest vengeance of their inventions, Ps. 99 6, 8. David was a Man after God's own heart, save in the matter of Vriah, 1 King. 15. 5. Solomon was beloved of his God, who appeared to him twice: nevertheless even him did outlandish Women cause to sin, Neh. 13. 26. The heart of Asa was perfect all his days, notwithstanding he was guilty of several evils, Chron. 15. 7. with ch. 16. 8, 9 etc. There were good things found in Jehoshaphat: and yet for some evils of his, wrath was upon him from before the LORD, 2 Chron. 19 2. 3. Hezekiah was a good Man; yet after he was recovered of his Sickness, he rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, etc. 2 Chron. 29. 2. etc. and ch. 30. and ch. 31. with ch. 32. 24, 26. and we might show the truth of this in manifold other particular Instances.  
And the same we may also say of Churches: Judah ruled with God, and was faithful with the most holy: and yet, The LORD hath also a Controversy with Judah, Hos. 11. 12. with ch. 12. 2. In the Church of Corinth were many commendable things, 1 Cor. 1. 2, 9 and ch. 11. 2. and yet there were many evils found therein, 1 Cor. 1. 10, 15. and ch. 3. 3, 5. and ch. 6 etc. see also, Heb. 6. 2, 10. with ch. 3. 12, 13. and ch. 5. 11, 14, and ch. 10. 25, 27. Rev. 2. 13, 14. and v. 19, 20. so here I know thy works and labour and patience, and how thou canst not b●ar them that are evil, etc. nevertheless he had a controversy with them; and such an one, as if they did not repent he threatens he will take away their candlestick from them.  
Use 1. This may then give us occasion to suspect ourselves, and to search and try our hearts and ways continually, especially when his Judgements are amongst us: Though the grace of God hath much efficacy upon us, or any of us; yet he may have a controversy with us, that notwithstanding, Lam. 3. 13, 40. 42. we may not be polluted with gross evils, and yet we may be so with those which are more commendable among Men, and nothing less offensive and provoking to God: as Jehu destroyed Baal, and yet served the golden calves, 2 King. 10. 15, 16, 25, 29. we may hate rioting and drunkenness, chambering and wantonness, swearing, cursing, Pastime, etc. and it is well if we do so; and yet be guilty of Pride, Wrath, Covetousness, etc. Luke. 18. 11, 12. with ch. 16. 14, 15. we may speak against Prodigality, and make a boast of improving our talents, and yet hoard up for ourselves and be unfaithful with the unrighteous mammon, Luke 16. 8, 12. nay we may have works, labour, patience, etc. and yet have left our first love, as it was with this Angel and Church, and so expose ourselves to the displeasure of Christ. Oh be we not highminded but fear: pass we the time of our sojourning in fear, looking diligently that we fail not of the grace of God.  
2. This consideration may keep them who have good things in them from being many masters; for in many things they offend all, Jam. 3. 1, 2. Oh be not censorious, or forward to Judge others, though there be many commendable and praiseworthy things in you, and more than in others; and such as are approved by him who holdeth the stars, the seven stars, in his right hand, and walketh in the midst of the seven Golden Candlesticks v. 1. for notwithstanding all this, he may have a quarrel against us: There may be with us, even with us also, sins against the LORD our God, 2 Chron. 28. 9, 10. and as dead flies cause the Ointment of the Apothecary to send forth a stinking Saviour: so doth a little folly him that is in reputation for wisdom and honour, Eccles. 10. 1. 2 Chro. 19 2, 3.  
3. Seeing such may be faulty that have so many commendable things in them, take heed of relying too much upon Signs, marks, and qualifications: Oh! had our sign-mongers so many good Marks, of their sincerity and such good evidences and Assurances for Heaven as these had, and they so approved and commended not by some Godly Minister, or ministers, as they speak; nor by the Apostle John, or an Angel, but by Christ himself, who is the true and faithful witness, yea the truth itself: how confident would they be of their good and happy condition! yea how would their Ministers and leaders confirm and strengthen them in the assured persuasion of the blessedness of themselves and of their spiritual estate, and even say, we will pawn our souls for yours that your condition is very safe and good, and that you are accepted of God! had they such works, labour, patience, such zeal as that they could bear them that are evil: such wisdom and circumspection, as to try them who say they are Apostles and are not; and to find them liars: Oh how over-confident would they be that all is and will be well with them! and yet there may be something sound amiss with them for all this, which if not repent of, and removed, may provoke Christ to cast them out of his house, and love them no more: see also what is said of and to the Angel and Church in Pergamos in this, Rev. 2. 13, 14. I know thy works, and where thou dwellest, even where Satan's Seat or throne is, and thou holdest fast● my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you where Satan dwelleth. A very high commendation of them, considering in what times and places they lived. But, saith he, notwithstanding all this, I have a few things against thee, etc. [see the notes no v. 13, 14. and v. 19, 20. of this chapter.]  
4. If he hath an exception against these, what may he have against many of us that want these things? how greatly come many short of those that are here reproved? Luke 10. 39, 40. And of those, Rev. 2. 13, 14. and v. 19, 20. may it not be said, we are without works and labour, even barren and unfruitful in the knowledge of our Lord and Saviour Jesus Christ? It cannot be said of many amongst us, that they cannot bear them that are evil; but rather they cannot bear them that are good, especially if they be such as are faithful reprovers of them, Prov. 15. 10, 12. are not too many amongst us companions of fools and riotous persons? Prov. 13. 20. and ch. 28. 7. And not like him, who though he was a great Person in this world, saith thus of himself: I am a companion of all them that fear thee, and that keep thy precepts, Ps. 1●9. 63.  
2. We may further note, in that he saith, [Nevertheless I have.] against thee: That though Christ takes notice of whatsoever is good and commendable in his Churches; yet also he minds and takes notice of the evils they are guilty of, and polluted with. Indeed, he is slow to anger, and backward to deal with Men according to their ways; and exercises charity and mercy to all, especially towards those that are in his Church: But yet notwithstanding, he takes notice of their evils: though none be so blind as this Servant of the Lord, or deaf as this messenger whom he hath sent, Isay. 42. 19, 21. yet he is one who will by no means clear the guilty, Exod. 34. 6, 7. If I sin against thee, than thou markest me, and will not accquit me from mine Iniquity, Job. 10. 14. though he had largely declared those praiseworthy things found with them, yet also he mentions and minds them of that for which he could not praise them, but reprove and fault them; and imitater of whom herein was the the Apostle Paul: I am, saith he, A follower of Christ, now I praise you Brethren, that ye remember me in all things, and keep the ordinances as I delivered them to you, but in the same ch. he again saith unto them: now in this that I declare unto you I praise you not.— shall I praise you in this? I praise you not, 1 Cor. 11. 1, 2, 17, 22. Thus our Saviour demeaned himself towards Peter, when he had made a good confession, and right acknowledgement concerning him; our Saviour said unto him, Blessed art thou Simon Son of Jona, etc. But presently after, when he was to be faulted, he turned and said unto Peter; Get thee behind me Satan, thou art an offence unto me, Mat. 16. 15, 18. with v. 22, 23. see also, Rev. 2. 13, 14, and v. 19, 20. so here, I have against thee: as if he should say, Though I am in the midst of the seven golden Candlesticks, clothed with a garment down to the foot, and girt about the Paps with a Golden girdle, as Rev. 1. 13. and am the Apostle and Highpriest of your profession, ever living to intercede for you: Though I love you, and am the propitiation for your sins, yet I who am the Saviour of all men, especially of them that believe; I who am the Son of the Father in truth and love, I who am alive and was dead, in which I testified my love: And I who am Almighty, the first and the last, and can do whatsoever I please; yea and though there are so many commendable things in thee: I have (somewhat) against thee. Now here learn we,  
1. In that he saith, I have against thee, he who is love and Charity itself, so he signifieth to us, that his Charity doth not lead him to take no notice of our evils, but rather to reprove and fault us when need is, as he saith; As many as I love I rebuke and chasten, etc. Prov. 3. 11, 12. Heb. 12. 5, 7. [see the notes on Rev. 3. 19] and therefore, let us not abuse his love and goodness, or turn his grace into Lasciviousness; nor say, we shall have peace though we walk after the Imagination of our hearts, etc. Rom. 6. 1, 2. Judas 4. Deut. 29. 19, 20, 21.  
2. Nor let us think and conclude in our hearts, that because we have done and suffered many things for his name sake, that therefore this will plead our excuse, though we sin against him, or departed from him: But know we, he will have a quarrel against us, and controversy with us, notwithstanding the good things done by us or found with us, if we do what is displeasing ●●to him, Gal. 3. 1, 5. Luke 9 62. Ezek. 33. 18. and ch. 18. 28. Heb. 10. 38.  
3. In that he saith [I have] against thee, namely, such an one as he is, one who is so infinite in wisdom, and so almighty and omnipotent, it may engage us ●● fear before him, and to departed from iniquity: Do we provoke the Lo●d to anger? Are we stronger than he? 1 Cor. 10. 22. He is wise in heart, and mighty in strength; who hath hardened his heart against him and prospered? Job 9 4. If a poor Instrument only had against us he might mistake, or not be able to harm us; and therefore we should have no such cause to consider it: But he is quick of sight and cannot be mistaken, and strong to execute his word, Joel. 2. 11. Oh therefore be we not  but fear!  
3. In that he saith, I have [against thee.] to wit, against this Angel, and Church; so he gives us to understand, That no ●ighness unto Christ whatever, no privilege he conferrs upon us, will exempt us from his rebukes, threaten, or judgements, if we sin against him. This is that the LORD spoke, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified, Leu. 10. 1, 3. though they be his Sons and his Daughters, he will abhor them because of their provokings of him, Deut. 32. 19, 22, 27. he will visit their iniquity with the rod, and their transgressions with stripes, Ps. 89. 30, 31, 32. he hath a quarrel against these, though they were his Church and people. We may speak hereto a little particularly.  
1. I have against thee, thou, O Angel; and so against any Bishops, overseers, or guides, if their love to him be waxen cold, or revoved from him: If they sin against him, he will not spare them: though he holds the Angels in his right hand, and doth therein prefer them before their Brethren, and takes especial care of them to defend and protect them, and none shall pluck them out of his hand; yet he will have against them, if they sin and wander from him. A Moses, Aaron, Samuel, so doing shall not escape; But he will take vengeance of their Inventions: Though the first was the mediator of the first Testament, A Prophet, yea preferred before other ordinary prophets; a king also: The second an High-prist: The third a Prophet, and Judge, Ps. 99 6, 8. a David shall not go unpunished, though an eminent Prophet, and King, a man after God's own heart, 2 Sam. 12. Ps. 51. yea though they were as the signet upon his right hand, if they provoke him, he will pluck them thence, Jer. 22. 24. Let such then as are Angels of his Churches learn, that though they are, and seem to others to be somewhat, even to be eminent ones in the Church, yet God accepteth no Man's Person, Gal. 2. 6, 9 Let them therefore take heed of being puffed up, lest being lifted up with Pride, they fall into the condemnation of the Devil, 1 Tim. 3. 6, 7. let them even imitate him, who kept under his body, and brought it into subjection, le●t when he had preached to others, he himself should become a Reprobate, 1 Cor. 9 27. 2 Cor. 5. 8, 11. Mat. 24. 48, 51.  
2. I have against thee, O Church, though thou hast been espoused to me, and art one of the golden Candlesticks amongst whom I walk, and in whom hath been my delight, Ps. 16. 2, 3. my house, my dearly beloved, though after thou didst believe thou was Sealed with the holy spirit of Promise, which is the earnest of the Inheritance, Eph. 1. 13, 14. and ch. 4. 30. yet I have a quarrel against thee, so the Lord saith in former times: I have forsaken mine house, I have left mine heritage, I have given the dearly beloved of my soul into the hand of her enemy, Jer. ● 12. 7, 8. Amos. 3. 2. If God spared not the natural branches, take heed also lest he spare not thee, Rom. 11. 20, 21. Rev. 3. 2, 3. and v. 16. but to this we may further speak afterwards.  
2. We have the matter, or reason of the charge, or quarrel particularly declared and laid down: [Because, or that thou hast left thy first love.] This was that he had against them, and therefore he was angry with them, though good and commendable things were found with them.  
1. He had not against them here, that they walked in rioting and drunkenness, and run with others to the same excess of riot: they were not clothed with this undecent and dishonest clothing, with these works of darkness, Rom. 13. 11, 12. It is most abominable for his Churches, or any in them to abuse themselves herewith, or to abuse the good creatures of God: and admonition had been formerly given to this Church, not to be drunk with wine wherein is excess; which it seems had had good effect on them, Eph. 5. 17, 18. and Judgement is threatened to such by our Saviour, who overcharge their hearts with surfeiting and drunkenness, Luke 21. 34, 36. But for these evils he threatens them not, nor had he a quarrel against them for walking in uncleanness: nay, they hated such deeds, v. 6. so well had they minded and observed those cautions and Instructions given them by the Apostle Paul, Eph. 5. 3, 6. Col. 3. 5, 6. 1 Cor. 3. 16, 17. and ch. 6. 9, 11. Gal. 5. 19, 21.  
2. Nor hath he against them, that they were walking in covetousness, which is Idolatry, Col. 3. 5. Eph. 5. 5. and the root of all evil, 1 Tim. 6. 9, 10. and for which he reproves, and threatens destruction to his people in former times, Jer. 6. 10, 13. and ch. 8. 7, 10. Ezek. 33. 31, 32. nor for fashioning themselves to the fashions of this evil World in the Pride of apparel; for which they are threatened, Isay. 3. 15, 26. And which becomes not persons professing godliness, 1 Tim. 2. 9, 10. nay, they are not charged with committing or acting any evil; but they are reproved for omitting, or abating in that which was good. This was also the great and provoking evil of Laodicea, that she was become lukewarm, and her love to Christ was greatly decreased and lessened. This one evil was charged upon the first & the last of the seven Churches; Though the last, it seems, was most deeply guilty hereof, ch. 3. 15, 17. Consider this: If thou knowest no evil by thyself that thou hast acted or committed, yet art thou not hereby justified, but mayest be, that notwithstanding, justly reproved and punished.  
3. Nor doth he say thou hast no love, nor any works or labour thereof: But he had before acknowedged to their praise, that they had works and labour, etc. v. 2 but their evil was, they were without and destitute of their first love; though they had some still without all perad venture.  
2. And so, that which he hath against them is [Because they had left their first love.] where let us inquire and consider for our usefulness, 

1. What was their [first love.] which they had left?  
2. How had they [left] their first love?  
3. Show that this is such an iniquity as provoketh the Lord to anger.    
1. What was their [first love.] which they had left?  
To this we may say; their first love here meant was not their first love as Children of Adam, or as walking in their natural estate: for than they walked according to the course of this World according to the prince of the power of the air, the spirit that worketh rulingly & prevailingly in the Children of disobedience, Eph. 2. 1, 2. then they loved and and adored Diana, Act. 19 27, 28. but the love here spoken of was, their love in the spirit, Col. 1. 8. even that love which was effected and produced in them by the holy spirit in the Testimony of Jesus in his glorifying Christ, and taking of his things and showing unto them; whereby their hearts were reconciled unto him, and inflamed with love to him: And so we may say,  
1. This [first love] here spoken of, hath for its principle & seed Gods first love commended to us in the cross of Christ, as declared in the Gospel; for the cross of Christ, his abasement and sufferings, in the virtue whereof he is raised again, is the first great fundamental & universal commendation of the love of God and Christ to us poor sinners and ungodly ones of mankind; And that which is first to be declared to men, when they are in trespasses and sins dead, to reconcile their hearts: this is the ministry of reconciliation, to wit, that God was in Christ reconciling the World unto himself, not imputing their trespasses to them; but making him to be sin for them who knew no sin, 2 Cor. 5. 19, 21. This is the water, or that in which is the water to regenerate men, even to beget them to the faith & love of God; That God so loved the World as to give his only begetten Son: and that which our Saviour preached first of all, in order to the regeneration of Nicodemus, Joh. 3. 3, 5, 9, 16, and to the Samaritans, Joh. 4. 42. this Paul first of all preached unto the Corinthians when they were gentiles carried away unto dumb Idols even as they were led; and while they were walking in the Service of the vile affections and lusts of the flesh; To the begetting them to faith and love, 1 Cor. 15. 1, 4. with ch. 12. 2. and ch. 6. 9, 11. and ch. 4. 15. and to the Galatians he did evidently set forth Jesus Christ, and him crucified before them in the gospel; and therein the grace of God to sinners, unjust ones and enemies, that their hearts might thereby be turned to the Lord, Gal. 4. 13. with ch. 3. 1. and ch. 1. 6. and indeed this is the incorruptible seed of which a Man may be born again even the word of God, which hath been made flesh, and which liveth and abideth for ever, 1 Pet. 1. 23, 25. hereby men are begotten to the love of God in Christ, even from the knowledge and belief of his first love to us: as the Apostle John saith, love is of God, and every one that loveth is born of God, and knoweth God— for God is love: But how and wherein doth his love appear, and that he is love? In this was manifested the love of God towards us, because God sent his only begotten Son into the World, that we might live thorough him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. And ●e have known and believed the love that God hath to us (in sending his Son the Saviour of the World:) God is love, etc. — Hereby is our love made perfect.— we love him because he first loved us, 1 Joh. 4. 7, 10, 14, 16, 17, 19 and ch. 5. 1. And here-thorow were these Ephesians quickened to the love of God in Christ at first: as it is said, But God who is ●ich in mercy, for, or thorough his great love wherewith he loved us, even when we were dead in sins, hath quickened us, etc. Eph. 2. 4, 5. This is the original and principle of the first love here spoken of.  
2. This love thus begotten is first placed on him that begat, even on the Lord Jesus Christ, and God in him, because of his first love to us, 1 Joh. 4. 19 and ch. 5. 1. yea because of his love and loveliness: his love is better than win●: and, because of the Savour of his good Ointments his name is as Ointment poured forth, therefore do the virgins (such as are not defiled with Women, with whorish society's an● congreg●●ions) love him: the upright love him, from the Remembrance of his love, Cant. 1. 2, 3, 4. with Rev. 14. 3, 4. And because of his beauty and glory, his excellency and comeliness for their escape, Isay 4. 2. he is firstly the object of their love: though now they see him not with their bodily eyes, as the Apostles did, yet th●y love him, 1 Pet. 1. 8. Eph. 6. 24. To this the saints are exhorted: O Love the Lord ye his saints, Ps 31. 23. Oh worthy for ever is h● to be beloved, who so loved u● when we w●re such filthy polluted ones, as to give himself for us, Rev. 1. 5, 6. Gal. 2. 20. Hence the Apostle when he is triumphing in God's love in not sparing his own Son, but delivering him up for us all: and in Christ's love to us in dying, yea rather in rising again, etc. he adds: I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shall be able to separate us from the love of God in Christ Jesus, Rom. 8. 32, 34, 39 Thereby it was begotten and thereby maintained; and there-thorow fixed on that most excellent Object, even Jesus Christ, and God in him: and such as love him are the called according to purpose, Rom. 8. 28. His love and loveliness causeth them that know and believe it, to cleave to him with full purpose, to pant after him, that they may more know him, win him, and be found in him: It causes them to run unto him, and follow him hard, and to long and wait for his appearing and coming again, Ps. 42. 1, 2. and 63. 1, 4, 8. Isay 55. 5. 2 Tim. 4. 8.  
3. This love thus begotten, and fixed upon this most excellent object is inward, intense, and fervent. It is not in word and tongue only, but indeed and in truth, 1 Joh. 3. 18. Too too many there are who draw nigh to him with their mouth, and honour him with their lips, while yet their hearts are far removed from him; but all such worship is in vain, Isay. 29. 13. with Mat. 15. 8, 9 But this first love here intimately commended to us by Christ is such, as is with all the heart: like that our saviour saith in answer to the scribe, Hear, O Israel, the Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength, Mark. 12. 28, 30. Deut. 6. 4, 5. Hence Christ is oft thus called by the spouse, He whom my soul loveth, Cant. 1. 7. and ch. 3. 1, 2, 3, 4. This love is with the heart, as distinguished from and opposed to that pretence of love, or that feigned love found with too many: this is love without dissimulation, Rom. 12. 9 love in sincerity, or with incorruption, Eph. 6. 24. and this love is also with the whole heart; as distinguished from, and opposed to dividedness of heart towards him, and also towards other persons or things; which is found with many: as it is said: their heart is divided, now shall they be found faulty, Hos. 10. 2. too many there are who are double-minded; who have a soul and a soul; whose hearts are full of doublemindedness: who in some measure love Christ, and together also love somewhat else before, or equal to him; and so love him not with such a love as is well pleasing to him: for no man can serve two masters: for either he will hate the one and love the other, or else he will hold to the one, and despise the other, Mat. 6. 24. Luk. 16. 13. and he that loveth Father, or Mother more than Christ is not worthy of him: he that loveth Son or Daughter more than he is not worthy of him, Mat. 10. 37. Luke 14. 24, 26. but the first love here spoken of, is such as leads one to be and abide for Christ, and not to be for another man, or object, Hos. 3. 3. and so inward, intense, and ardent is this love, as that it leads to hate what is reproved, our sins and vanities; or otherwise it is but love with dissimulation: when love is without dissimulation it leads to abhor that which is evil, Rom. 12. 9 This is the nature of this love that it causeth a Man to abstain from, deny, and mortify all that which is displeasing to the beloved. And hence whereas in giving the law, the right worshipping of God is expressed in four commandments by God, to wit, Thou shalt have no other Gods but me, Thou shalt not make to thyself any graven Image, etc. Thou shalt not take the name of the Lord thy God in vain, etc. Remember the Sabbath day to keep it holy, etc. Exod. 20. 3, 11, Deut. 5. 7, 15. they are all summed up in this afterwards, Deut. 6. 4, 5. and by our saviour : Thou shalt love the Lord thy God with all thine heart, and with all thy Soul, and with all thy mind, etc. Mat. 22. 36, 38. Luke 10. 26, 27. to signify to us; that the hearty love of him includes and leads to an abstaining from, and fleeing from whatsoever is forbidden by him; and indeed he that doth evil hateth Christ who is the light of the World, and if any Man love the World, the love of the Father is not in him, Joh. 3. 20. 1 Joh. 2. 15. yea so intense this love is, as that it moves and prevails with him in whom it is, to prefer Christ before all, and forsake all for his sake; the riches, honour, glory, name and praise of this World, and those things most gainful and dear unto them; even their former good things, confidences, Wisdom, Righteousness, relations, etc. Luke. 14. 16, 26, 33. and ch. 9 59, 62. Mat. 13. 44, 46. as the Apostle saith of himself: But what things were gain to me those I counted loss for Christ: yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, Phil. 3. 4, 9 and, as is said of Ruth, she loved her Mother-in-law, and thus expressed it when she said to her: Thy sister is gone back,— Return thou after her: And Ruth said; Entreat me not to leave thee, for whither thou goest I will go, and where thou lodgest I will lodge: thy people shall be my people, and thy God my God, etc. Ruth 1. 15, 18. with ch. 4. 15. and it also leads to follow Christ thorough afflictions, trials, reproaches persecutions, etc. and to endure any thing for the beloved. Love is strong as death, the coals thereof are coals of fire, which hath a most vehement flame: many waters cannot quench love, neither can the floods drown it, Cant. 8. 6, 7. By the first love of Christ our love is made perfect that we may have boldness in the day of Judgement. — there is no fear in love, but perfect love casteth out fear, because fear hath torment; he that feareth is not made perfect in love, 1 Joh. 4. 16, 17, 19 the spirit of love is love, is opposed unto the spirit of fear and cowardice, 2 Tim. 1. 7, 8.  
This is the first love, which is usually very intense and hot in the days of men's first knowing, believing in, and being espoused unto Jesus Christ and God in him: As the Lord saith, I Remember thee, the kindness of thy youth, the love of thine espousals, when thou goest after me in the wilderness in a land that was not sown; Israel was holiness unto the Lord, etc. Jer. 2. 1, 5. and the Apostle declares how highly Christ was prized by the Galatians, and how welcomely the Gospel and its declarers were received at the first, when Christ crucified was evidently set forth before their eyes and the grace of God in him. Ye received me, saith the Apostle, as an Angel of God, even as Christ Jesus— for I bear you record, that if it had been possible you would have plucked out your own eyes, and have given them to me, Gal. 4. 13, 15. with ch. 3. 1, 5. & 57 so the Apostle speaking unto the Thessalonians, showeth what entrance the Gospel had among them, how effectually it wrought producing the work of faith, and labour of love, and patience of hope.— and they became followers of the Lord, having received the word in much affliction, (and yet) with joy of the Holy Ghost:— and they turned to God from idols, to serve the living and true God, and to wait for his son from Heaven, etc. 1 Thes. 1. and ch. 2. 13. Thus also he saith to the Hebrews: call to Remembrance the former days, in which after ye were illuminated ye endured a great fight of afflictions, partly whilst ye were made a gazing stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used: For ye had compassion on me in my bonds, and took joyfully the spoiling of your goods, knowing of yourselves that ye have in Heaven a better and an enduring substance, Heb. 10. 32, 34. suchlike efficacy the Gospel also had upon these Ephesians at the first, and such ardent love they had to Christ therein preached among them, so as they turned from Diana, the former object of their love and worship, unto Christ. The name of the Lord Jesus was so magnified among them, that many that believed came & confessed & shown their deeds; many also of them which used curious arts, brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of ●ilver, (which are about six thousand two hundred, and fifty pounds in our account, as some judge.) so mightily grew the word of God and increased, Acts 19 17, 20. Eph. 2. 2, 7, 11. This was their first love.  
4. Yea this love is also exercised and showed forth, in loving his Word and Gospel, as is before intimated; in which he and his love are set forth, and discovered to us, Ps. 119. 47, 48, 97, 98, 113, 127, 128, 140, 163, 167. as our Saviour saith, He that hath my Commandments and keepeth them, he it is that loveth me. And again, If any Man love me, he will keep my word, Joh. 14. 21, 24. And hereby we do know, we know, (love, approve, delight in) him, if we keep his Commandments: He that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him; but whoso keepeth his Word, in him verily is the love of God perfected: Hereby know we that we are in him, 1 Joh. 2. 3, 5, 8. and ch. 5. 2, 3. And this love is also exercised and evidenced towards the Brotherhood, so as to love them with a pure heart fervently, 1 Pet. 1. 21, 22. To delight in, and have them as our Companions; and to delight in the Fellowship and Societies of them, as our Brethren. Thus it is said of the Believers in former times; They connued steadfastly in the Apostles Doctrine and Fellowship,— and all that believed were together, etc. Acts 2. 41, 47. and ch. 4. 23, 24, 32. Thus when the Apostle exhorts the Hebrews, Let us consider one another to provoke to love and to good works; not forsaking the assembling of ourselves together: To move them also hereto he saith, Call to remembrance the former days, in which ye were illuminated: as signifying, their first love was exercised in loving one another, and in assembling themselves together: And the Remembrance and Consideration thereof, was proper and powerful to cause them to return thereto again, Heb. 10. 23, 25. with v. 32. Thus when the Gospel was first received by these Ephesians, it produced in them love to all the Brethren. See Eph. 1. 13, 15. Col. 1 4. 1 Thes. 2. 13. and ch. 4. 9 And every one that loveth him that begat, loveth him also that is begotten of him. If a man say, I love God, and hateth his Brother, he is a liar; for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 Joh. 4. 19, 21. and ch. 5. 1. Yea this love is also exercised in loving and pitying all men; in loving our Enemies, blessing them that curse us, doing good to them that hate us, and praying for them that despitefully use us: and therefore our Saviour exhorts and instructs them that hear, unto these things, Luke 6. 27, 36. His love known and believed moves to seek the good of the Souls of all, and to sound forth the word before them; to hold forth the word of life in word and conversation, Joh. 4. 28, 29. Rom. 1. 8. Tit. 3. 3, 5. with Acts 9 20, 22. and ch. 2. 46, 47. 1 Thes. 1. 7, 8. and ch. 3. 12. Prov. 29. 10. Phil. 2. 12, 16.  
Now this was the first love they had left, that fervency and intensiveness of love to Christ, and God in him, his Cross, Person, Gospel, and one to another, and to all men, which was at first begotten and produced in them by his first love manifested unto, and known and believed by them.  
2. How had they [left] thi● their first love? Or, in what sense, or after what consideration had they [left] it? To which we say,  
They had not so left it, as if they had none to Christ, and one another; for such a thing would be wholly and altogether inconsistent with those many good and commendable things before taken notice of by our Saviour in them, v. 2, 3, 6. But in some measure their love was waxed colder than it was at first, Mat. 24. 12. And they were not so ●ervent and ardent therein as sometimes, and at first they had been; somewhat of the same evil was found with these, as was with the Church of Laodicea, of which it is said, thou art neither hot nor cold; though not in so great a degree, Rev. 3. 15, 16. There was a decay and abatement of their love, some remission and lessening of the inflamedness thereof, as the word [left] here properly signifies; to wit, a remission of their love: like that also complained of in others, though it seems not in so great a measure, or degree. Thus saith the LORD, I remember the kindness of thy youth, thy first love: but afterwards it was otherwise with them. Hence it is said; hear the word of the Lord,— what iniquity have your Fathers found in me, that they are gone far from me? etc. Neither said they, where is the Lord that brought us up out of the Land of Egypt? Jer. 2. 1, 5, 6, 12. And it might in some measure be said to these, as the Apostle doth to the Galatians; where is now the blessedness you spoke of? Gal. 4. 13, 15. They had in some sort departed from their rest, as the Psalmist intimates he had done, Ps. 116. 1, 7. and gadded about to change their ways too much, wand'ring from Mountain to Hill, and forgetting their restingplace, their place to lie down in, Jer. 2. 33, 36. and ch. 50. 6. they were not now so valiant for the truth, as formerly they had been, Jer. 9 3. not so inflamed with love to Jesus Christ, and one another: the sufferings of Christ, and what he hath thereby effected, and obtained into himself, were not so highly prized by them, and therefore not so operative, and effectual in them as at first: but they were come to some loss, and had suffered a decay of those things formerly wrought in them by the Glorious Gospel, 2 Joh. 8. Oh how precious was this Manna to them at the first! they then cried out by way of Admiration, What is this! they then with earnestness prayed, Lord, evermore give us this Bread. Christ was then wonderfully precious to them, and highly valued by them; they did then so cleave to him in love, as that they preferred him before all other things, though never so gainful and amiable. And the Word of God mightily grew among them, Acts 19 17, 20. they then desired no other Foundation of their Faith and Hope, no other Witness of God's Love, no other Bread of Life, or Door of Approach to God, but Jesus Christ and him crucified; and so the Flesh of Christ which was given for the life of the World. But alas now their Hearts were in some measure removed from him, and they did not so closely cleave unto him as formerly; nor were so forward to undergo Afflictions for him and his Gospel's sake; not to endure hardness as good Soldiers of Jesus Christ, 2 Tim. 2. 1, 3. They had left their first-love, and though they had works, yet not the first, v. 5.  
3. We come in the next place to show and demonstrate, that this is such an iniquity as provoketh the Lord to anger, to leave the first-love: This is a great evil, and so it will appear to be, if we consider,  
1. Because the Principles, or Seed, of which this first-love was begotten, and Object on which it was placed, abide the same; the Seed thereof is not like the Seed of this World, which is perishing and corruptible; and therefore all begotten of it is like unto it; for all Flesh is as Grass, and all the Glory of Man as the Flower of Grass; the Grass withereth, and the Flower thereof falleth away. But this Seed is incorruptible, the Word of the Lord endureth for ever: and this is the word which by the Gospel is preached unto us, 1 Pet. 1. 23, 25. the Blood of Christ is precious and incorruptible blood, and therefore it is opposed to corruptible things, 1 Pet. 1. 19 And it is an Everlasting Commendation of the love of God to us, Rom. 5. 8. and the Gospel of Christ is an Everlasting Gospel; therein are contained the Words of Eternal Life, Rev. 14. 6. Joh. 6. 68 And so Jesus Christ is the same and his years fail not : He is Jesus Christ, the anointed Saviour, the same yesterday and to day, and for ever, Heb. 1. 12. and ch. 13. 8. There is no Iniquity in him, and therefore he remaineth for ever. The Servant, to wit, of Sin, abideth not in the house for ever, but the Son abideth ever, Joh. 8. 34, 35. Oh what an Iniquity is it then to lessen our love to, and esteem of him? Or to let slip the Remembrance of his Love in redeeming us? What Iniquity have your Fathers found in me, saith the LORD, that they are gone far from me, and have walked after vanity, and are become vain? neither said they, where is the LORD that brought us up out of the Land of Egypt? That led us thorough the Wilderness, thorough a Land of Deserts and Pits, etc. Hath a Nation changed their Gods, which yet are no Gods? But my People have changed their Glory for that which doth not profit. Be astonished, O ye Heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord; for my People have committed two evils; they have forsaken me the Fountain of living Waters, and hewed them out Cisterns, broken Cisterns that can hold no Water.— O Generation, see ye the Word of the Lord. Have I been a Wilderness unto Israel? a land of Darkness? wherefore say my people we are Lords, we will come no more ●nto thee? Jer. 2. 1, 5, 6, 10, 13, 31. and ch. 17. 13. and ch. 18. 13, 15. what an evil is this, to departed in any measure from him? Lord, saith Peter, to whom shall we go? thou hast the words of eternal life: and we believe and are sure, that thou art the Christ, the Son of the living God, Joh. 6. 66, 68, 69. Oh foolish Galatians! who hath bewitched you, that ye should not obey the truth, & c.? where is the blessedness, the excellency, the love and loveliness of Christ you formerly spoke of? Is not he as worthy still as ever to be fervently loved, and hearty delighted in by us, who humbled himself for us, and became obedient to death, the death of the cross? and who thereby hath redeemed us from the curse of the law, and obtained eternal redemption for us? & when we were in our filth and blood said unto us, live; when we were in woeful misery, when the Sorrows of death compassed us, and the pains of Hell got hold on us, and we found woe and trouble; yet then caused his goodness to pass before us, and commended and discovered his love to us, and overcame us as bullocks unaccustomed to the yoke, and spoke peace to us and quieted our fears, removed our sorrows, comforted our hearts, delivered our souls from death, our eyes from tears, and our feet from falling; that we might walk before him in the land of the living? & in whom still dwelleth and abideth all the fullness, even all the fullness of the Godhead bodily: and in whom is all compleatness prepared for us? Do we thus requite the Lord, O foolish people and unwise? Is he not our Father that hath bought us? hath he not made and established us? ask thy Father, and he will show thee, thine elders (the prophets and Apostles) and they will tell thee: do ye thus render to the Lord for all his benefits, love and kindness, as to forsake him, and lightly, or more lightly than formerly, esteem the rock of your Salvation? of the rock that begat you are ye so unmindful? and have you forgotten God that form you? Deut. 32. 5, 7, 15, 18. Is this your kindness to your friend, that hath so loved you, and made it known to you, and still continues his goodness to you, and waits upon you that he may be gracious unto you? O remember the former days! remember your affliction and misery, the distress that sometimes you were in, and what a joyful sound the Gospel was then unto you, and how your hearts did burn within you in love to Christ, his cross, and sufferings: and consider what a loss you are now come to; and for this weep, let your eye, your eye run down with water: weep and howl for such an unkind and unworthy return to him: and give no rest to your eyes, nor slumber to your eyelids, until you return to the days of your youth, the love of your espousals! surely the oneness of the Lord being seriously minded and considered by us, would engage us to return to him from whom we have departed, and to be ●ervent in unfeigned love to him : Hear, O Israel, the Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and Soul, and mind, and strength; and thy neighbour as thyself, Deut. 6. 4, 6. with Mark. 12. 29, 30. Every good gift, and every perfect gift is from above, and cometh down from the Father of light, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth.— wherefore my Brethren, let every Man be swift to hear, etc. Jam. 1. 17, 18, 19  
2. This is a great evil, an evil that provoketh, to leave the first love; because in our abating in our love to Christ, and leaving our first fervency of affection to him and his Gospel and people, and the societies thereof, we shall be very injurious and harmful to others; and even by such remission of love secretly signify unto them, that the longer we know Christ, and the more acquainted we are with him, the less amiable and desirable he is to us, and the less delightful to us, and therefore is he no more delighted in by us: and so we lay a stumbling block in the way of the blind, and give offence to the World; and hinder others from seeking after and following the Lord, when persons are zealous and ●ervent in their affection unto, and pursuit after the Lord: their zeal provokes very many, 2 Cor. 9 2. Thus it appeared in the spouses' earnestness in seeking for, and enquiring after, and highly and delightfully valuing and setting forth the excellency & comeliness of her beloved: while she was thus exercised, this heat of love in her to Christ, and following hard after him, causeth the daughters of Jerusalem to inquire after him, and to say; whither is thy beloved gone, O thou fairest among Women, whither is thy beloved turned aside that we may seek him with thee? Can. 5. 8, 16. and ch. 6. 1. love, even hot and fiery love to Christ, and the fruits thereof, are strong as death; as death is strong, and overcomes the mightiest, and stoutest; so ardent love is proper to overcome others also, even our enemies, and to bring them in to Christ, Cant. 8. 6, 7. with Rom. 12. 19, 21. when the believers did cleave to the Lord with full purpose of heart, and continued steadfastly in the Apostles doctrine and fellowship, and were together, continuing daily with one accord, etc. The Lord added to the Church daily such as should be saved, Acts 2. 42, 47. Joh. 13. 34, 35. But now when the first love waxes cold, and believers have little or less heart to Christ, and his Gospel than formerly; this puts a discouragement upon others, and hinders them from seeking after him, and strengthens them in their evil ways: so much the Lord signifies in saying to his people in former times, My people have forgotten me days without number: why trimest thou thy way to seek love? Therefore hast thou also taught the wicked ones thy ways, Jer. 2. 31, 33. And indeed, this decay of men's first love to Christ will be visible and evident to others; it cannot be kept so secret but it will be seen, and come abroad: for such as leave their first love, will leave their first works also, as, v. 5.  
3. Abatement in the first love is a great evil, a provoking evil, in believers; because those in Christ's Church have great advantage to grow and increase in love to him and to his Gospel: and it is expected from them, that they go on from strength to strength, Ps. 84. 4, 7. and in beholding him with open face in the glass of the Gospel, they are changed and metamorphosed into the same Image from glory to glory, as by the spirit of the Lord, 2 Cor. 3. 18. In giving diligence to the exceeding great and precious promises ministered in and with the Gospel, they shall be made partakers of the divine nature, having escaped the corruption that is in the World thorough lust: and not only so, but they may add to their faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness Brotherly-kindness, and to Brotherly-Kindness Charity, 2 Pet. 1. 4, 7. these things may be in them and abound, v. 8 Choice gifts are now given to men to this purpose; that they might not be as children tossed to and fro:— but truthing it in love, might grow up into Christ in all things who is the head, from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love, Eph. 4. 11, 15. 16. Col. 2. 19 for the increase of love in the Philippians the Apostle prays, saying: This I pray, that your love may abound yet more and more in knowledge, and in all judgement, Phil. 1. 9, 10. Col. 1. 8, 10. and this is taken notice of by way of commendation in the Thessalonians, that their love did abound, 2 Thes. 1. 3. And indeed, his Churches have great Advantage to grow in the love of him; because they have frequent opportunities to hear of him, of his sufferings, of his love and loveliness, of his Infinite perfection, and everliving in the presence of God; that their evil is the greater if they increase not therein. Now then, for such to go backward and not forward, to decrease when they should increase this must needs be a provoking evil. This was the evil reproved and complained of by the Lord in his Church in former times : They have provoked the holy one of Israel to anger, they are gone backward, Isay. 1. 4. and again; Thus saith the Lord, this thing commanded I them, saying, Obey my voice.— But they harkened not, nor inclined their ear,— they went backward, and not forward, Jer. 7. 21, 24. and again; thou hast forsaken me, saith the Lord, thou art gone backward: therefore I will stretch out my hand against thee, I am weary with repenting, Jer. 15. 6. Josh. 23. 8, 12. By all which it doth, in some measure, appear, that their leaving their first love was a great and provoking evil.  
Use. 1. Seeing this was the charge he draws up against this Angel and Church, let us examine ourselves whether we be not guilty of this evil also: whether there be not a decay and abatement of that heat of love and affection to Jesus Christ, his sufferings, and the glory which therethorow he is entered into, and possessed of, and his Gospel, and people. Say not, we are not guilty hereof; for we have works, and labour, and patience, etc. and therefore we are free from this provoking evil: for thus Christ (and not themselves) saith of these. Say not, we are rich, and increased with goods, and therefore Christ hath not such a quarrel against us as he had against these: for though you thus speak of yourselves you may nevertheless be lukewarm, Rev. 3. 16, 17. But come to the light, and remember the former days: Oh is it not too much and a wearisome thing to us to hear the cross of Christ, God's love therein commended, so much insisted on? are we not ready to say, there is nothing before our eyes save this Manna? Numb. 11. 5, 6. Is this Manna so delightful to us as at first? come we unto the light and see what manner of persons we are, Eph. 5. 12, 13.  
2. Seeing this is the quarrel he hath against these, that they had left their first love; so he shows unto us, That he desires and delights in this, that his Churches should love him fervently: It is pleasant unto him, & highly prized by him, when they are hot & zealous, & ●ervent in spirit, & love him with the whole heart: This is that he calls for, My son give me thy heart, Prov. 23. 26. This is that which ravishes and unhearts him, as it were, and yet revives and cheers him, Cant. 4. 9, 10. This love of theirs when it is hot and ardent, doth even overcome and puff him up: as he saith; turn away thine eyes from me, for they have overcome me, or puffed me up, Cant. 6. 5. and to this love of the Lord doth he exhort, as, O love the Lord, ye his saints, Ps. 31. 23. take heed unto your Souls that ye love the Lord your God, Josh. 23. 11. and they that do so shall prosper: their soul shall be like a watered garden, and like a spring of water whose waters fail not, Ps. 122. 6. And great peace have they that love his law, and nothing shall offend them, Ps. 119. 165. and if any man love him, the same is known, owned, and approved of him, 1 Cor. 8. 3. he that loveth Christ shall be loved of his father, and he will love him, and will manifest himself unto him, Joh. 14. 21, 22, 23.  
3. And here we may see and take notice, that how many good things soever his Churches, or any in them have; yet if their love to him, his cross, Gospel, and people, etc. grows cold, or decays and abates, it will greatly provoke him to anger. Though they have all knowledge, faith, gifts, utterance, etc. and have not love, they are displeasing to him: and therefore keep thine heart with all keeping, Prov. 4. 23. how displeasing was it to the Lord, that Solomon who once loved the Lord, 1 King. 3. 3. did afterwards leave his first love, and his heart was turned away from him! The Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, who had appeared unto him twice, 1 King. 11. 1, 3, 6, 9, 1●. And this was a blot upon Amaziah; he did that which was right in the sight of the Lord, but not with a perfect heart, 2 Chron. 25. 2. and though there be many infirmities found with a Man, yet if his heart be perfect, and he cleave in love unto the Lord, they are graciously overlooked and covered by him, 1 Kings 15. 17. and ch. 16. 10, 11, 12.   

Verse 5. Remember therefore from whence thou art fallen, and Repent, and do the first works: or else, I will come unto thee quickly, and will remove thy candlestick out of his place, except thou Repent.]  
In this verse we have to mind and consider, 

1. The good, gracious and needful counsel given to this Angel and Church.  
2 A conditional threat denounced against them.    
1. The good, gracious and needful counsel given unto this Angel and Church: and this is expressed to us in three Branches.  

1. Remember therefore from whence thou art fallen.]  
2. And Repent,] 3. And do the first works:]   
1. Branch: [Remember therefore from whence thou art fallen.]  

1. We shall speak to this Branch of the counsel by way of explication.  
2. Note some Instructions that are contained and signified therein.   
1. We shall speak to this Branch of the Counsel by way of explication.  
This Counsel hath reference to what goeth before, as it appeareth by the word [therefore]:] And it seemeth to refer either,  
1. Unto what is said in the beginning of v. 4. [I have] against thee; Remember [therefore,] I who am the Son of the Father in truth and love, and have manifested so much in laying down my life, 1 Joh. 3. 16. and therefore speak out of love, Rev. 3. 19 I that hold the seven stars, and walk in the midst of the seven Golden candlesticks; there is my constant path and walk; and so see and observe how it is with you: for mine eyes are as a flame of fire, and all things are naked and manifest unto me, Rev. 2. 1. Heb. 4. 12, 13. and I that am Almighty, and can do whatsoever I please, and so can destroy you, if you rebel against me: I have against thee: call to mind therefore from whence thou art fallen, so ch. 3. 2, 3. I have not found thy works perfect before God: Remember therefore, etc. It is high time for us to remember and consider, and to reflect and look back, when such an one hath a quarrel with us, and draws up a charge against us: If it were an ering sinful Man that had against us, we might suppose, or suspect that he hath a quarrel against us out of hatred, prejudice or mistake; or we might think we need not fear or matter, what he saith: It might be a small thing with us to be judged of Men, or of man's judgement, 1 Cor. 4. 3. But he is a most excellent one in every consideration. And therefore he may say as the Lord speaks to Job. — wilt thou also disannul my judgement? wilt thou condemn me, that thou mayest be Righteous? Job 40. 18. Remember therefore,  
2. Or [therefore] may refer to the latter part of v. 4. To which after Remember [from whence] thou art fallen. This expression [from whence] may signify unto us,  
1. From what degree of love thou art fallen, and so it answers to that v. 4. thou hast left thy first-love; Remember this: and so it may be needful and good to remember what efficacy the grace of God had upon us at first, and how precious and pleasant than it was to us: To Remember what was the blessedness that we then spoke of, Gal. 4. 17. Heb. 10. 32, 34. How our hearts were reconciled to God, inflamed with love to Christ: how our hearts did even burn within us, as, Luke 24. 32. God remembers, and makes known his remembrance of the first-love, that it might be remembered by us, Jer. 2. 1, 3. But though this be a truth; and needful it is for us to remember this: yet also there may be somewhat else intended hereby, which will also include this, and which leads to the leaving the first love, to wit,  
2. Remember [from whence] thou art fallen, namely, from the root, principle, and seed of thy first love: that is to say, from his first love, and the manifestation thereof, to wit, the Abasement and sufferings of Christ declared in the Gospel, in which is evidenced to us the love of God, and that he is love, 1 Joh. 4. 8, 10. and whereby they were begotten to the love of him: for every one that loveth is born of God, and knoweth God,— for God is love, 1 Joh. 4. 7, 9, 14, 16, 19 Eph. 2. 2, 4, 5. This kindness and love of God to manward is the washing of regeneration, or laver of the new-birth, Tit. 3. 4, 5. this love of God caused them to run well at first, even to run unto Christ, Gal. 3. 1. with ch. 1. 6. and ch. 5. 7. In the sufferings and cross of Christ God hath commended, and doth wonderfully and unspeakably commend his love, his first love, to the World of Mankind. God so loved the Word, that he gave his only begotten Son, Joh. 3. 16. Rom. 8. 32. God commendeth his love towards us, in that while we were yet sinners Christ died for us, Rom. 5. 5, 8. And herein the grace of our Lord Jesus Christ was admirably demonstrated, in that he being rich, for our sakes he became poor; and he humbled himself, and became obedient unto Death, the Death of the Cross, 2 Cor. 8. 9 Phil. 2. 6, 8. And how joyful news was this when declared at first! It is well called Gospel, glad-tidings, good-tidings of great joy to all people; the glad-tidings of the Kingdom, Luke 2. 10, 11. and ch. 8. 1. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World to save Sinners, 1 Tim. 1. 15. and that he was raised again for our Justification: We declare unto you glad-tidings, saith the Apostle, How that the Promise which was made unto the Fathers, God hath fulfilled the same in that he hath raised up Jesus again, Acts 13. 32, 33. And Christ hath redeemed us from the curse of the Law, being made a curse for us; and obtained into himself Eternal Redemption, and all Spiritual Blessings, Gal. 3. 13, 14. Heb. 9 12. Mat. 22. 3, 4. and came and preached Peace to us who were afar off, Eph. 2. 13, 17. This believed turned their hearts to the Lord; delivered them from their fears and affrightening despairing thoughts, and begat in them ●ervent love to him; and then they said they would no more transgress, but would walk before the Lord in the Land of the living; and bethought themselves what they should render to him for all his benefits, Ps. 116. 8. etc. Jer. 2. 20. But from hence they were fallen, even from the mindfulness and believing consideration of his first love, manifested in laying down his life, and tasting Death by the Grace of God for every man, Heb. 2. 9 And that this is the fundamental meaning of this [from whence] appears, if we consider,  
1. That upon somewhat a like occasion and account, a like Counsel is given to the Church of Sardis, for the recovery thereof: Our Lord exhorts and instructs that Angel and Church, to remember how they had received and heard, Rev. 3. 2, 3. How, not only the manner, but matter also; compare Luke 8. 18. with Mark 4. 24. Luke 10. 26. to signify unto us; that That Angel and Church had let slip and forgotten what was first delivered to them, and received by them; and that their forgetfulness thereof was the fundamental cause of their deadness and evil, as here also it was: And thereto Christ recalls them, that they might strengthen the things that remain, and were ready to die. [See notes on Rev. 3. v. 3.]  
2. It so appears also, if it be duly considered by us what this Counsel here given refers to, namely, the latter part of verse 4. as hath been said, thou hast left thy first love; remember therefore from whence thou hast fallen, which hath occasioned and caused this abatement and lessening thereof: there is some root-iniquity that hath caused this remission and decay of thy first love to him; and that is, thy forgetting his first love, and the manifestation thereof, So Rev. 3. 2, 3.  
3. It so appeareth also by this; because he that loveth not (in whole, or in part) knoweth not, considereth not God, for God is Love: He minds not, or let's slip the consideration hereof, that God is Charity; and that herein is manifested the love of God towards us, because that God sent his only begotten Son into the World, that we might live thorough him, 1 Joh. 4. 8, 10. And on the other hand; he that abideth in Christ (in the believing mindfulness of his being manifested, and the end thereof, and his faithfulness to him that appointed him;) sinneth not, misseth not his Mark, errs not from his way, 1 Joh. 3. 5, 6, 9 3 Joh. 11. Whoso looketh into the perfect Law of Liberty, and continueth therein, he is not a forgetful hearer, but a doer of the work, and shall be blessed in his Deed, Jam. 1. 22, 25. By this ye are saved (to wit, from Sins and Errors) if ye hold fast what was preached unto you, unless ye have believed in vain: to wit, how that Christ died for our Sins according to the Scriptures, and was buried, and risen again, etc. 1 Cor: 15. 2, 4. If that ye have heard from the beginning remain in you, ye also shall continue in the Son, and in the Father, 1 Joh. 2. 24. By all which it appears, that that from whence they were fallen was, from the believing view and mindfulness of the Cross of Christ, and his first love therein commended. For as a Man cannot hearty love Christ, till his love be known and believed; so neither will there be a decay or abatement of the first love, until there be some departure by an evil heart of unbelief from the Grace of Christ.  
2. We come to note some Instructions from this Branch of the Counsel. As  
1. In general we may note, that when Christ's Churches, or any particular Members thereof, have left their first-love, and fallen from and forgotten his Sufferings, and his love therein commended; yet he doth not presently forget them, or their first-love to him, or his first love to them; but remembers that, and them still, and gives good Counsel to them, while it is called to day, Jer. 2. 1, 3, 31, 32. and ch. 3. 1. He calls upon them to return to him from whom they have fallen by their iniquities, Hos. 14. 1, 4. Rev. 3. 1, 3, 15, 19 He still waits upon such that he may be gracious unto them, Isay 30. 8, 18. Hos. 11. 4, 8. though his well-pleased, delightful love towards them should cease or fail; yet while it is the day of his Grace and Patience, while they are joined to all the living, his compassions fail not, Lam. 3. 22, 23. His Charity never faileth, 1 Cor. 13. 8. He is good, for his Mercy endureth for ever, Ps. 106. 1, 3. Hence it is that he giveth good and needful Counsel to such as these.  
2. More particularly from hence we may note and observe,  
1. That those that have been begotten thorough Christ's Cross, and his love therein commended, as declared in the Gospel, unto the unfeigned, and fervent love of him, may fall from their first and former high esteeming and prising of that precious Blood, and first love; they may forget it, and forget how precious it was to them, when it was at first proclaimed unto them, and seen and believed by them. Thus we may see in our Types of old; how much and how oft did the Church of God in former times forget their deliverance out of Egypt, which was a Type of Christ's redeeming us by his Blood; in which God's love was commended to them: They soon forgot his works, and his wonders that he had showed them, Ps. 78. 7, 11. They remembered not the multitude of his Mercies;— they soon forgot his works, they waited not for his Counsel.— They soon forgot God their Saviour, which had done great things in Egypt, wondrous things in the Land of Ham, Ps. 106. 7, 13, 21, 22. Of the Rock that begat them they were unmindful, and forgot God that form them, Deut. 32. 18. Hos. 13. 4, 6. and ch. 14. 1. And this is written for our admonition upon whom the ends of the World are come, Heb. 3. 7, 14. And how guilty of forgetting the preciousness of the Blood of Christ, and Grace therein commended, were the Churches of Galatia, Gal. 3. 1. with ch. 1. 6. and ch. 4. 15, 17. with v. 11 and ch. 5. 2, 4. Heb. 2. 1, 3. 2 Pet. 1. 9 And indeed the Churches and particular believers thorough their listening to, and siding with that Sin that dwelleth in them, are apt so to do, and too oft do so, when they are come to some rest, peace, and excellent ornaments; hence such admonitions and intimations are given, in such a consideration, Deut. 6. 10, 12. Beware— lest when thou hast eaten and art full,— that then thine heart be lifted up, and thou forget the Lord thy God which brought thee forth out of the Land of Egypt, Deut. 8. 11, 14. Jesurun waxed fat and kicked; thou art waxed fat, thou art grown thick, thou art covered, then ●e forsaken God which made him, and lightly esteemed the Rock of his Salvation, Deut. 32. 13, 15. After they had rest they did evil before thee, etc. Neh. 9 28. They were filled, and their heart was exalted, therefore have they forgotten me, Hos. 13. 4, 6. Rev. 3. 17, 20. Judg. 3. 11, 12. and 5. 31. and ch. 6. 1. Ezek. 16. 4, 7, 10, 14, 15, 16.  
Use 1. Examine we ourselves, whether we be not also guilty of this great and root-iniquity; are we not saying when we hear the first things of the Gospel, and God's love therein declared, as they did; Behold, what a weariness is it? And ye have snuffed at it, saith the Lord of Hosts, Mal. 1. 13. Do we not say in our hearts, The Table of the LORD is polluted, and the fruit thereof, even his meat, is contemptible? Mal. 1. 12. or like them, Numb. 11. 5, 6.  
2. Seeing we may, and are too apt to forget the precious Blood of Christ, and preciousness thereof, and his first love therein commended, it shows unto us, that we need to be oft put in remembrance thereof by the Ministers of Jesus Christ, 1 Tim. 2. 4, 7. But to this after.  
2. We may further note, that the forgetting the preciousness of Christ's Cross, and the love therein demonstrated, as declared in the Gospel, is the cause of our departure from Christ, and leaving of our first-love to him. This appears by the reference this hath to the former verse; thou hast left thy first-love, remember therefore, etc. Thus in former times this is rendered as the cause of Israel's many evils; their forgetfulness of God's wondrous works; as it is said, How oft did they provoke him in the Wilderness, and grieve him in the desert? yea they turned back, and tempted God, and limited the Holy one of Israel. They remembered not his hand, nor the day when he delivered them from the Enemy, Ps. 78. 40, 42. etc. and 81. 6, 8, 10. Jer. 2. 31, 33. His first love was that, as we have seen, which did beget love in them unto him; it is the ●corruptible seed: And therefore the forgetting and falling from this, in any measure, is the cause and reason of our want, or decay of love to him. Were this kept in hearty mindfulness, we should be preserved from such decrease, or abatement of love, 1 Cor. 15. 1, 3. Christ is the living Bread that came down from Heaven: If any Man eat of this Bread he shall live for ever: and the Bread which he will give is his Flesh which (now) he hath given for the Life of the World, Joh. 6. 51, 56, 58.  
3. The way and means to recover such as are fallen unto, and preserve them in their former and fervent love, is, to put them in remembrance of what he hath done for them, and how he hath testified love to them in their low estate. Hence he here saith, Remember. So Rev. 3. 2, 3. Jer. 2. 1, 6. Do ye thus requite the Lord, O foolish people and unwise?— Remember the days of old, etc. Deut. 32. 5, 7. By this ye are saved, recovered again out of any distemper, (as Isay 38. 20.) if ye hold fast, and keep in memory, (As it is brought to, and put into your remembrance.) How that Christ died, was buried, and risen again according to the Scriptures, 1 Cor. 15. 1, 3. Heb. 3. 6, 14. These things are not only proper and powerful at first to reconcile the heart to God, but also to recover it from all its wander. The Apostle therefore puts the Galatians in remembrance thereof, when they were removed from him that called them into the Grace of Christ, Gal. 3. 1, 5. And that any man suffers a decay of those things wrought in him is, because he is a forgetful hearer, Jam. 1. 22, 25. The remembering and considering what he hath done, will be powerful to restore us from all our wander and out-turning from him. Hence Samuel saith to the people; turn not aside from following the LORD, but serve him in truth with all your heart: for consider how great things he hath done for you, 1 Sam. 12. 20, 21, 24. Ps. 63. 5, 8. And that we may remember these things, Christ hath promised that his Spirit shall be our Remembrancer, Joh. 14. 26. And this is that which the Spirit here puts to the remembrance of this Angel and Church, verse 7. and his Servants in preaching the Gospel; for it is the preaching of the Cross, or of Jesus Christ and him crucified, 2 Pet. 1. 12, 15. and ch. 3. 1, 2. with 1 Cor. 1. 18, 23. Of these things the Apostle Paul was the Remembrancer of Timothy. Remember, (saith he,) that Jesus Christ of the Seed of David, was raised from the Dead, according to my Gospel; and thus chargeth him. Of these things put them in remembrance, 2 Tim. 2. 8, 14. And his Ordinances, especially that of the Supper of the Lord, are to mind us of Christ; and are appointed, and to be observed, that we may remember the Lord's Death, and his wonderful Grace to us; that we might remember, that Christ our passover hath been slain and sacrificed for us: and God's love, his first-love manifested therein, Luke 22. 19 1 Cor. 11. 23, 25. Cant. 1. 3, 4.  
2. Branch of the Counsel he gives to them is, [and repent] not simply remember, for that a Man may do after a sort, and yet go on still, in his evil and back-sliding ways: but remember [and repent;] that is, change thy mind and way, Isay. 55. 7. Be zealous and amend, Rev. 3. 17, 19 Mat. 21. 29, 30, 32. mourn and be grieved, that you should thus unkindly requi●e him and lessen your love to him, who hath so greatly testified his love to us: Be afflicted, and mourn and weep: let your laughter be turned into mourning, and your joy into heaviness, Jam. 4. 5, 8, 9 Be filled with Godly sorrow for your leaving your first love: and this works, and is included in, repentance unto salvation not to be repent of, 2 Cor. 7. 9, 10. acknowledge and confess your evil, as it is reproved, and discovered. As the Lord saith; Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways unto strangers, etc. Jer. 3. 12, 13. If they shall bethink themselves,— and repent,— saying, we have sinned, and have done perversely, etc. 1 King. 8. 47. And Repent, namely, turn from what is reproved, unto him from whom you have in any measure revolted, both from deadly and dead works: so what is read in one place, Repent, is in another place, turn, 1 King. 8. 47. with 2 Chron. 6. 37. see Jer. 18. 8. and ch. 36. 3, 7. And these two are put together; Repent and turn from all your transgressions, etc. Ezek. 18. 30, 32. and when Christ sent Paul, to open the eyes of Jews and Gentiles, and to turn them from darkness to light, and from the power of Satan unto God: In pursuance of this commission he shown unto them, that they should repent, and turn to God, etc. Acts 26. 17, 18, 20. And whereas it is said in the Prophet, of the Men of Nineveh; God saw their works, that they turned from their evil way: It is thus expressed by our Saviour; They repent at the preaching of Ionas: To show unto us that repentance includes a turning to God from the evils reproved, Jona. 2. 8, 10. with Mat. 12. 41. Rev. 2. 22. and ch. 9 20, 21. hence it is called, Repentance from dead works, Heb. 6. 1, 2.  
Now in that he further counselleth, [and repent,] so he signifieth unto us,  
1. That when persons are fallen from him by their Iniquities, yet he is again calling them to repentance, Mat. 9 13. 1 Tim. 1. 15. yea such also as have left their first love, and back-slidden from him, unto such he saith; repent and turn from your idols, and turn your faces from all your abominations : Ezek. 14. 6. O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity, Hos. 12. 6. and ch. 14. 1. so he calls upon them that had left the kindness of their youth, the love of their espousals, and saith unto them: Thou hast played the harlot with many lovers, yet return to me, saith the Lord, turn O backsliding Children, saith the Lord, for I am married unto you, etc. Jer. 2. 2. with ch. 3. 1, 14, 22. and 4. 1. The like counsel and call he also gives to the residue of the seven Churches, which had sinned against him, or backsliden from him, Rev. 2. 16. and ch. 3. 3. and v. 19 and therefore he calls them to repentance, because he is not willing that any should perish, but that all should come to repentance, 2 Pet. 3. 9 and so much he hath both said and sworn, Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: And thence calls, and exhorts, turn ye, turn ye, for why will ye die, O house of Israel? Ezek. 18. 23, 30, 32. Mal. 3. 6, 7. Mat. 18. 11, 14. with Luke 15. 1, 10.  
2. In that he first saith to this Angel and Church, Remember from whence thou art fallen, to wit, from God's grace in Christ to sinners, and then adds, repent; so he signifieth to us, That the believing mindfulness, remembrance, and consideration of the death of Christ for sinners, and of the love of God, his first love, therein commended to us, is proper and powerful to work repentance in us not to be repent of: It is the goodness of God that leadeth to repentance, Rom. 2. 4. It is the Gospel of Christ, the Glad tidings of the Kingdom, that moves men to repent and turn to God. Hence whereas one Evangelist saith, The Apostles departed, and went preaching the Gospel, another saith, they went out and preached that Men should repent, Luk. 9 2, 6. with Mark. 6. 13. Thus when Paul was sent, to turn the Jews and Gentiles from darkness to light, and from the power of Satan unto God: and to the end they might repent, and turn to God, he declared the Gospel to them, saying none other things than those which the Prophets and Moses did say should come to pass: That Christ should suffer, and that he should be the first that should rise from the dead, and should show light to the people and to the Gentiles: In which God's love is firstly and wonderfully manifested, Acts. 26. 18, 23. It is the beholding him who hath been crucified for us, as he is evidently set forth before our eyes in the Gospel, that turns the heart to him from all its wander and backslidings & fills it with godly sorrow: hence it is said; They shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his Son, and shall be in bitterness for him as one that is in bitterness for his first born, Zech. 12. 10, 14. and ch. 13. 1. remember therefore, and repent, Rev. 3. 2, 3. Jer. 3. 12, 14. Joel. 2. 13, 14.  
3. In that he saith, [remember and repent,] so he signifieth to us, That the end of our Remembering the Lord's death, and the love therein commended, should be, that we might consider our ways, and turn our feet to his testimnies, wherein soever they have been turned therefrom, Ps. 119. 59 we should not so remember as they did, of whom it is said; when he slew them then they sought him, and they remembered that God was their rock (that begat them,) nevertheless they did flatter him with their mouth, and they lied unto him with their tongues: For their heart was not right with him, etc. Ps. 78. 34, 37. But we should remember his name, that good report given of him, and receive and keep his law, Ps. 119 55. We should in such manner, and to such an end remember him, that we might turn to him from all our transgressions: As the Lord saith to his people in former times, remember these (O Jacob and Israel) for thou art my Servant, I have form thee, thou art my Servant, O Israel, thou shalt not be forgotten of me: I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins: return unto me, for I have redeemed thee, Isay. 44. 21, 22. Thus should we remember the lovingkindness of the Lord, that we may repent, and turn unto him, and return to our first love, and not so remember it, as to abuse his goodness, and turn his grace into Licentiousness, Rom. 6. 1, 3. Ps. 50. 21. Deut. 29. 19, 20.  
4. In that he gives this counsel to them and saith, [And repent.] so he giveth us to understand; That though we have sinned against him, and backsliden from him; yet we may possibly, lawfully and successfully repent and turn to him, while it is the day of his grace. There is in the name of Christ repentance preached to the worst of sinners, even to Jerusalem, and suchlike heinous transgressors, Luke 24. 47. And God hath exalted Christ with his right hand a Prince and Saviour for to give repentance: both the grace of repentance, in turning men from their Iniquities, Acts 3. 26. and space of Repentance also, Rev 2. 21. Acts 5. 31. he is seasonably and graciously turning sinners, even backsliding ones also, without which they cannot possibly repent: As is signified in what Ephraim speaks : Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned I repent, and after that I was instructed I smote upon my thigh, etc. Jer. 31. 18, 19 his grace in due season doth bring Salvation to all men, Tit. 2. 11. And while he is calling upon men, and commanding them to repent, (as he doth all men , Acts 17. 30.) he exerts his power, and stretcheth forth his hand to enable men, and empower them to what he requires of them, Prov. 1. 19, 24. Isay. 50. 1, 2. he is no hard man, or austere master, (however wicked ones think of him, or represent him to be;) he doth not reap where he hath not sown, nor gather where he hath not strawn, but giveth liberally to all men and upbraideth not, Jam. 1. 5. And such as these may successfully repent, for there is forgiveness with him of the Sins reproved, Lam. 3. 40. Hos. 14. 1, 4. He hath received Gifts for Men, yea for the rebellious also, Ps. 68 18. He is not only exalted to give Repentance, but also Forgiveness of Sins, Acts 5. 31. and ch. 13. 38, 39 Joh. 6. 37. And this shows unto us the preciousness of the Blood of Christ, and that he hath redeemed us from the Curse of the Law: It opened no Door of Repentance, but clapped the Curse upon us: But God hath found out a ransom; his Justice is satisfied, and his Truth fulfilled, Gal. 3. 10, 13. Ps. 85. 10. Rom. 3. 25. 1 Joh. 2. 2.  
In that he saith before, [I have against thee;] and after, [or else I will come, etc.] He signifieth to us, that it is of necessity that such as have backsliden from him, do return from their Iniquity unto him, Otherwise it will in conclusion be their ruin: They must turn or die, Ezek. 18. 30, 32. and ch. 33. 11. they must come to repentance or perish, 2 Pet. 3. 9 Except such repent, they will all perish, as our Saviour saith to some, Luke 13. 3, 5. [See further the notes on verse 16.]  
3. Branch of the Counsel; [And do the first works:] This is a further part of that good, useful, and needful Counsel our Saviour gives to these; he did take notice before, that they had works and labour, etc. verse 2. But here he intimates to us, they were not the first-works; not so excellent and acceptable as the first were: and though their present works might be such as were good and right in themselves, and so approved; yet they were not perfect before God, as Rev. 3. 3. Yea though they might be right in the sight of the Lord, as to the matter of them; yet not done with a perfect heart and therefore reprovable, 2 Chron. 25. 2. But here he doth exhort and counsel them to do the first works: These were such, it seems, as were wellpleasing in his sight, Heb. 13. 21. And from these they were declined, and did not do them. Surely the first works, and so all acceptable works unto him, are such,  
1. As are done in Union with Jesus Christ; as the Apostle saith, We are his Workmanship, created in Christ Jesus unto good works, which God hath before prepared that we should walk in them, Eph. 2. 10. Acceptable works they are, which flow from unfeigned faith in him, even from the hearty mindfulness, and high-prizing of the precious Blood of Christ, and the love therein commended to Sinners: It is Faith, even the Word of Faith believed, that worketh by Love, Gal. 5. 6. and so also produceth, as the consequent thereof, good works, Heb. 10. 24. 1 Thes. 1. 3, 5. and ch. 2. 13. The principle of those works which are acceptable to God, is not our own wisdom, or any thing in ourselves, or because it is our duty simply, but the Grace of God, his free-love manifested in the gift of his Son to be the Saviour of the World, 2 Cor. 1. 12. The Grace of God that bringeth Salvation to all Men hath appeared, teaching us, that denying Ungodliness and Worldly Lusts, we should live soberly, righteously, and godly in this present World, Tit. 2. 11, 12. This Gospel and good news being hearty embraced, doth powerfully operate to the denying and abhorring what is evil, and to the doing what is wellpleasing in his sight, Joh. 15. 2, 6. 1 Joh. 3. 6. Now their works could not be the first, because they were, as we have before seen, fallen in some measure from Christ, and from the high prising of his Cross, and his love and kindness therein manifested and commended.  
2. The first works also appear to be such as are done in ●ervent and inflamed love to Jesus Christ, and in love and charity to Men; hence called, the work and labour of love; begotten by, and exercised in the love of, and unto Christ: and also exercised towards Men and Brethren, Heb. 6. 9 1 Thes. 1. 3. And this love is the fulfilling of the Law, Rom. 13. 10. and all without it is nothing: as the Apostle saith, though I have the gift of Prophecy, and understand all Mysteries, and all Knowledge; and though I have all Faith, so that I could remove Mountains, and have not Love or Charity, I am nothing: And though I bestow all my Goods to feed the Poor, and though I give my Body to be burned, and have not Love or Charity, it profiteth me nothing, 1 Cor. 13. 1, 3. Gal. 5. 13, 14. And this exhortation is given; Let all your things be done with Love or Charity, 1 Cor. 16. 13. Now their works could not be the first works, because they had left their first-love.  
3. The first works are such as of which Christ is the Omega and end also, and God in him: A Man may do many things good in themselves, and yet to a wrong end; it may be to establish a Righteousness to himself, Rom. 10. 2, 3. and all such works will not profit or avail to the rendering us acceptable in the sight of God, Isay 57 12. Thus the Jews sought after Righteousness, as it were by the works of the Law, in which they sinned against the end of the Law, Jesus Christ, and stumbled and took offence at that stumbling-Stone, and Rock of Offence; not submitting themselves to the Righteousness of God, Rom. 9 30, 31, 33. and ch. 10. 1, 4. After such a manner also the Galatians were snared by those Evil-workers that came amongst them, after they had begun to run well, and were called into the Grace of Christ: by listening to those Spiritual Witches that came amongst them, they sought to perfect by the Flesh what was begun by the Spirit, Gal. 1. 6. and ch. 3. 1. and ch. 5. 1, 4. Or the end of what a Man doth may be, that he may have praise of Men; as it is with the Hyppocrites when they give alms, it is that they may have Glory of Men: when they pray, that they may be seen of Men; when they fast, they so do it that they may appear unto Men to fast, Mat. 6. 2, 6, 16. And thus our Saviour saith of the Scribes and Pharisees; All their works they do for to be seen of Men, Mat. 23. 2, 5. And of this evil end the Apostle warns, in saying, Be not desirous of Vainglory, Gal. 5. 26. But now the first (or best, Luke 15. 22.) works are such, as in which a Man knowing that Christ hath brought in Everlasting Righteousness, and that all is prepared in him, he doth therefore in all aim at his Glory; and therein at the good of Men, and especial good of Believers; as the Apostle exhorts : Whether ye eat, or drink, or whatsoever ye do, do all to the Glory of God. Give none Offence, neither to the Jews, nor to the Gentiles, nor to the Church of God : Even as I please all Men in all things, not seeking mine own profit, but the profit of many, that they may be saved, 1 Cor. 10. 31, 33. and ch. 11. 1. Phil. 1. 20, 21. 1 Cor. 9 22.  
Now from this Branch of the Counsel we may also briefly note some Instructions. As,  
1. In that he had before intimated that they had at first, when the Gospel was preached to, and received by them, a first and servant love, and now also intimates, that they had first works; so he gives us to understand, that when God's love in Christ to Sinners is so known and believed, that it turns the Heart to him, and begets love unto him; it will also produce works, good and acceptable works, such as are wellpleasing in his sight. So much the Apostle signifies as with respect to the Thessalonians when he saith, Ye received the word of God, which ye heard of us, not as the word of Men, but as it is in truth the word of God, which effectually worketh also in you that believe. It wrought so effectually in them, that it wrought Love in them, and the work of Faith, and Labour of Love, etc. 1 Thes. 2. 13. with ch. 1. 3, 10. 1 Joh. 3. 16, 18. Gal. 5. 6.  
2. In that he saith, [And do the first works] so he signifieth to us, that though there may be works with us, yet not such as are approved of him; nay though they may be right and good in themselves, yet they may not proceed from the Faith, nor be done in Fervent Love and Charity; nor may we aim at Christ, at his Glory, and the promoting the things of his Kingdom, as the end: and to be sure, if we have le●t our first-love, and that be waxed cold: and if we have abated in our former high prizings of the precious sufferings and Blood of our Gracious Redeemer, and the love therein discovered, our works will also be defective, as it was with these: Come we to the light, Joh. 3. 21.  
3. In that he saith, [Remember and repent, etc.] so he signifieth to us; that the way to do the first works is to remember Christ's works; and to repent and turn to him again from whom we have revolted, and backsliden; for as he hath wrought all our works for us, so it is he also that must work them in us, Isay 26. 12. Phil. 2. 12, 15. They must needs be dead works, imperfect, unacceptable works, unless such as have left their first love, remember how they have received and heard, and turn from all their wander and departures, unto Christ again, who is the Green Fir-tree, from whom all good fruit is found, and without whom we can do nothing, Hos. 14. 8. Joh. 15. 1, 6. Rev. 3. 3. The word of the beginning of Christ is the Foundation of Repentance from dead works, and of Faith, and of all gracious and spiritual Works and Operations, Heb. 6. 1, 2. and ch. 9 14.  
4. In that he adds, [And do the first works,] after the two former Branches of the Counsel; so we may learn, that we should not simply remember and repent, but also bring forth Fruits meet for, and answerable to such remembrance and repentance: as the Baptist saith to the Pharisees and Sadducees, Mat. 3. 7, 8. So the Apostle shown first to them of Damascus, etc. that they should repent and turn to God, and do works meet for repentance, Acts 26. 19, 20. God is indeed first working in us both to will, and to do of good pleasure: But still somewhat is required of us as he is thus preventing us; namely, to do all things without murmur and dispute, Phil. 2. 13, 15. Heb. 13. 20, 22. Be we then doers of the word, and not hearers only, deceiving our own selves, Jam. 1. 22, 25.  
2. We have next to speak unto, a conditional threat denounced against them. Wherein we have to consider, 

1. The Threat, or Commination itself; [I will come unto thee quickly, and will remove thy Candlestick out of his place.]  
2. The condition, [Or else, except thou repent.]    
1. We have to take notice of, and to consider the threat, or commination itself: In which also there is,  
1. That which precedes, and yet is in order to their Punishment; [I will come unto thee quickly.]  
2. The Judgement itself directly threatened unto them; [And will remove thy Candlestick out of his place.]  
1. That which precedes, and yet is in order to their punishment; [I will come unto thee quickly. I will come,] How so? Is he not gone up into Heaven? And must not the Heavens receive and contain him until the time of the Restitution of all things? Acts 3. 21. yes surely. But we may say,  
1. There are personal come of his, and they are two:  
1. His coming down from Heaven to be made and manifested in the Flesh, and to be further abased for us, that he might deliver us from that so great a Death as in which otherwise we must have perished for ever: And that he might obtain for us Life and immortality; so, when the fullness of the time was come, God sent forth his Son made of a Woman, made under the Law, that he might redeem them that were under the Law. And, he came down from Heaven, not to do his own will, but the will of him that sent him, Gal. 4, 4, 5. Joh. 6. 40. So according to the end of his Father's Mission he came into the World to be made Man; wherefore when he cometh into the World, he saith, — A Body hast thou prepared me, Heb. 10. 5. And once in the end of the World he appeared to put away Sin by the Sacrifice of himself, Heb. 9 26. He was manifested to take away our Sins, and make peace for us, 1 Joh. 3. 5. Col. 1. 20. 1 Joh. 4. 9, 10. And to that end he humbled himself, and became obedient unto Death, even the Death of the Cross, Phil. 2. 6, 8. aswell as also, He came to preach peace in a frail and mortal body, Luke 4. 18, 43. And to seal to the truth of the Gospel by his Blood, Joh. 18. 37. And as with respect to both ends he came to be a Saviour, to save that which was lost, Mat. 18. 11. Luke 18. 10. Joh. 12. 47. Luke 9 54, 56. 1 Tim. 1. 15. So, and in this consideration he hath come once, and shall come no more, Joh. 16. 10, 28. Rev. 1. 18. Rom. 6. 9, 10. 1 Joh. 5. 20. and ch. 4. 2, 3.  
2. And he shall come again, and appear the second time, in his own personal body; not in abasement and weakness as formerly, but in Glory; in his own Glory, and in the Glory of his Father, with all his Holy Angels, Mat. 16. 27. Joh. 14. 3. Heb. 9 28. Luke 9 26. He shall descend from Heaven with a shout, with the Voice of the Archangel, and with the Trump of God, 1 Thes. 4. 16. But of neither of these two personal come doth this place speak. [See the Notes before on Rev. 1. v. 7.]  
2. There are other come of Christ spoken of in scripture, which are not personal, but invisible, spiritual, and providential come of his; that is to say,  
1. His come in his mercies, word, and ordinances, & in his gracious visitations of men's hearts and spirits: so before he took our nature upon him, he was in the World, and came unto his own in the ministry of of his Prophets, Joh. 1. 10, 11. Thus it is said: Wherefore when I came was there no man, when I called was there none to answer, etc. that is, he came in his word and called, and knocked, that they might have opened, and given entertainment to him, Isay. 50. 2. Rev. 3. 20. And the Lord saith; In all places where I record my name, I will come unto thee, etc. Exod. 20. 24. with Mat. 18. 20. And, If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and make our abode with him, Joh. 14. 21, 23. But of his thus coming he here speaks not neither. [see notes on Rev. 3. v. 20.]  
2. He is also said to come judicially, to execute judgements, now in this day: either to take men away out of this World by death, as our Saviour saith: Be ye ready, for the Son of Man cometh at an hour when ye think not, Luke 12. 40. Mark 13. 35. or to execute and inflict some judgement here, as Rev. 2. 16. and ch. 3. 3. and ch. 16. 15. or to take away, and remove some mercies he hath been vouch-safing to any: thus we are here to understand it. So it is said; The Lord cometh out of his place to punish, Isay 26. 21. Mica. 1. 3. So he that is in the Heavens in his personal body, can come unto us in his providences and judgements when he pleaseth.  
Quickly.] that is, 1. Easily, lightly, without difficulty, if men repent not. Mark 9 39 Jer. 31. 28. Prov. 1. 24, 29. 2. Quickly.] without delay, speedily: so v. 16. he would hasten his word to perform it, as Jer. 1. 12. 3. Quickly] unexpectedly, and unthought of; and so he would come as a thief, when they were not ware, and take away his mercy from them, Rev. 3. 3. and ch. 16. 15.  
Now in that he thus threatens to come to this Angel and Church, we may learn,  
1. That he on whom we call is one that is without partiality in his judgements: he is such an one as without respect of persons judgeth according unto every man's work. Jam. 3. 17. 1 Pet. 1. 17. And therefore,  
2. Flatter we not ourselves, as if because we are made so nigh unto him, and so favoured and privileged by him, he would not thus come unto us: but let us wisely consider his deal with his people in former times, for they are written for our admonition. And every one that hath an ear is called upon to hear what the spirit saith unto the Churches. See v. 7. 17, 29. and ch. 3. v. 6. 22.  
3. Make we haste and delay not to turn unto him, when we we have backslidden from him, Ps. 119. 59, 66. Mat. 5. 25. and ch. 24. ●●.  
2. We have the end of his coming declared to us, and ther●●n, the Judgement directly threatened : [And will remove thy candlestick out of his place.] That is to say,  
1. He would take away their fellowship in the Gospel, and break their Church in pieces, so as there should be no longer a Church in Ephesus: A candlestick is a Church, as is before declared to us: like that complained of & bewailed in former times. He hath violently taken away his Tabernacle, as it were of a garden: he hath destroyed his places of the assembly: The Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, Lam. 2. 6. he would so break them in pieces that there should not be a cluster left, Mica. 7. 1. either by taking away those that were more upright among them; and so, or otherwise, scattering them one from another: and causing them that were left to sit alone, because of his hand, as, Jer. 15. 17. like that; the anger or the face of the Lord hath divided them, Lam. 4. 16. and thus he would deal with them in Testimony of displeasure to the Angel also, as well as to the Church more generally: and to others among whom they were set, Eccles. 4. 10, 12. he would even take away the hedge thereof, and it should be eaten up, and break down the wall thereof, and it should be trodden down: and so make way for the wild beasts to come in amongst them, Isay. 5. 1, 4. with, Ps. 80. 12, 13.  
2. He would take away the light of the Gospel from them, so as they should not have it amongst them as hitherto they had had: he would take away the Kingdom of God from them, and his word and ordinances, as he threatened to do, and did at last with the Church of Israel; because they rejected Christ, and put away the word of God from them, Mat. 21. 41, 43. Acts 13. 46. The candlestick is the place in which the light is set; and by removing the former, he would deprive them also of the latter, and take away from them those gifts, and that knowledge that had been vouchsafed to them, and not improved by them: as our saviour saith, From him that hath not shall be taken away even that which he hath, Mat. 13. 12. The talon, or talents might be taken away from the Angel: and that in testimony of displeasure not to himself only, but unto them also, Mat. 25. 29. and so he would deprive them of those helps that formerly they had had. And even send a famine amongst them of hearing the words of the Lord: and command the clouds that they rain no rain upon them: even shut the mouths of his ministers so as they should no longer prophecy unto them, Amos 8. 11, 12. Isay. 5. 6. Ezek. 3. 25, 26. Micah 2. 6.  
3. And as the consequent and concomitant of both the former, he also himself would departed from them, and not dwell and walk in and amongst them: For he is and walketh in the midst of the Golden candlesticks, v. 1. Exod. 20. 24. Mat. 18. 20. But when the candlestick is removed and taken away, than he would be gone, and leave them also according to that : Be thou instructed, O Jerusalem, lest my soul departed from thee, etc. Jer. 6. 8. And then nothing but cause of lamentation, mourning and woe will follow: as he saith to his people in former times: Woe also unto them when I depart from them, and, for the wickedness of their do I will drive them out of my house, I will love them no more, Hos. 9 12, 15. He will go far off from them, Ezek. 8. 6. J●r. 23. 33, 39 he will forsake his house and leave his heritage, and give the dearly beloved of his soul into the hands of her enemies, Jer 12. 7, 8, 9  
Now in that he so severely threatneth this Angel and Church, and that on the account before spoken to; so he signifieth unto us,  
1. That it is a very great and provoking iniquity, to leave our first love to Jesus Christ, and to withdraw, or abate in our affection to him, and so in some measure to forsake him. Thus when the Lord is declaring to Jerusalem that he remembers the kindness of their youth, the love of their espousals, and signifying that now they had left that, he thus expresseth the heinousness of that Iniquity, which was the root of their other evils : Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord, etc. Jer. 2. 2, 3, 12, 13. Mat. 10. 37, 38. So again he saith: Of the Rock that begat thee, thou art unmindful, and hast forgotten God that form thee, and when the Lord saw it, he abhorred them▪ because of the provoking of his sons, and of his daughters, Deut. 32. 15. 18, 19 So here, he gives us to understand, how provoking an evil it is to him, to leave the first love, and let slip the principle thereof; by the judgements he threateneth to execute upon them so persisting; and how many good things soever otherwise there were with them.  
2. In that he saith [I will remove thy candlestick;] So he intimates to us, that he can righteously unchurch his churches, and cast them out of his house for their evils, and love them no more, Hos. 9 15. he can abhor his sons and daughters, and cast them off, because of their provokings, Deut. 32. 19, 23. he is not tied to their persous; but if they forsake him, he will also forsake them, 2 Chron. 15. 2. It is a faithful saying;— if we deny him, he also will deny us, 2 Tim. 2. 11, 13. see how he dealt with his people in former times : Behold Israel after the flesh. because of unbelief they are broken off, and thou standest by faith: be not high minded but fear; behold therefore the goodness and severity of God, on them which fell severity, but towards thee goodness, if thou continue in his goodness; otherwise thou also shall be cut off, saith the Apostle to the Church at Rome, Jer. 7. 3, 12. Ps. 78. 57, 61. 1 Sam. 4. 7, 11. Rom. 11. 20, 21. Mat. 21. 41, 4.  
3. In that he threatneth this as a judgement, and severe testimony of his displeasure; so it may instruct us, That it is a great mercy, blessing, and advantage to have his Church and candlestick continued in a place, and to have his word and ordinances preserved amongst us: else it were no such great Judgement to remove his candlestick out of any place. Hence the Apostle saith, What advantage then hath the Jew? And what profit is there of circumcision? much every way: chief because unto them were committed the oracles of God. Indeed, on that account simply, they are no better before God, as to their gracious state: But they have choice advantage thereby so to be, Rom. 3. 1, 2, 9 and ch. 9 4. where he sets his Tabernacle amongst any people, his soul shall not abhor them; But he will walk amongst them, Leu. 26. 11, 12. 2 Cor. 6. 14, 17. 1 Tim. 3. 15. It is a greater judgement to remove his candlestick, then to take away the good things of this world from men: however it be despised by us, Ps. 42. 1, 3. and 63. 1, 2. and 84. 11, 12. and 27. 4. Amos 8. 11, 12.  
4. Seeing he threatens, he will remove his candlestick out of its place, not out of the World, he shows unto us, That he can take occasion by the evil of some to be merciful to others; he will have a seed to serve him, Ps. 22. 30, 31. He will set his Church in some other place: when he took away his kingdom from his ancient people, because of their unbelief, he gave it unto others, Mat. 21. 41, 43. See what the Apostle saith: As ye in times past have not believed God, yet have now obtained mercy thorough their unbelief: even so have these also now not believed, that thorough your mercy they may also obtain mercy. O the depth of the riches both of the wisdom and knowledge of God, Rom. 11. 30, 32.  
5. Seeing he can thus testify displeasure in removing his candlestick, and will do so, unless such repent: let us examine ourselves, and whereinsoever we are guilty, let us confess our iniquity, and return to him from whom we have wandered and departed, Hos. 6. 1, 2. and this leads us to the next thing, viz.  
2. The condition, [or else,— except thou repent.]  
The Judgement here threatened is not absolutely so, but conditionally, to wit, if they still persist, and go on in such iniquity, and will not return therefrom to him, so v. 16. 22. and ch. 3. 3, 16, 19 see Amos 4. and 5. 1, 4. Zeph. 1. and ch. 2. 1, 2, 3.  
1. Herein than we may see the equality of God's ways, Ezek. 18. 21, 27.  
As also herein we may see the nature of his threats while it is called today: It is not that he may execute the Judgmeets, but that he might awaken the threatened to Repentance, Jona. 2. 2, 5. and ch. 4. 2. Joel. 2. 1, 13. Rev. 3. 19 Therefore he gives this in charge to his Prophet : Now therefore go to, speak to the Men of Judah, and to the Inhabitants of Jerusalem, saying, Behold I frame Evil, and devise a Device against you: Return ye now, etc. Jer. 18. 7, 8, 11.  
3. It may encourage his Servants, when he threateneth Judgements, to give warning to the threatened, because there is Mercy with him, Ezek. 3. 17, 21. and ch. 33. 7, 9 And to lift up a Cry for those so threatened, Jer. 7. 16. and ch. 8. 14. and ch. 10. and ch. 14. 7, 12, 21. and ch. 15. 1, 2. and ch. 18. 1, 11. Hos. 5. 15. and ch. 6. 1, 2.   

Verse 6. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.]  
After he had thus drawn up his charge against this Angel and Church, and given good and needful Counsel to them, and threatened to execute an heavy Judgement upon them, unless they received and obeyed his Counsel; he here again takes notice of somewhat further which was commendable in them, and for which he doth approve them: He will not overlook, or forget any thing that is praiseworthy in them, though he be angry and displeased with them. Before we come to speak particularly to this verse, we may note somewhat in general. As,  
1. In that he saith; but (notwithstanding thou hast left thy first-love, yet) this thou hast, not hadst simply, but hast, etc. Something may be at present commendable amongst such as these, who have abated in their first-love, and unto whom he threatneth Judgement, except they repent; as we have noted before on verse 4. As Men attain not to the best at first, but by degrees; they grow in Grace: So such as wander from Christ by degrees, whither and grow worse and worse, and are not worst at first: they wax worse and worse, 2 Tim. 3. 13. they proceed from evil to evil, Jer. 9 3. and by degrees go further and further off from Christ, and suffer a decay of whath been wrought in them by the Gospel: Take heed therefore we deceive not ourselves, nor flatter others, in concluding all is well with ourselves or them, because we have not wholly cast off the things, or all things that are good: for this notwithstanding, we may be in a bad, decaying, declining condition; and if we grow not, if we go not forward, we shall go backward, Jer. 7. 23, 24.  
2. In that he saith by way of commendation of them; this thou hast that thou hatest, he saith not the Nicolaitans, but the Deeds of them; so it may teach us, that we should not hate, with a positive hatred, the persons of evil men: but we may and aught to love, pity, and compassionate the persons of them, whose deeds are evil and to be hated, and in whom we cannot delight; even as Christ, and God in him, doth most perfectly abominate iniquity: He loveth Righteousness, and hateth Iniquity, Heb. 1. 9 Jer. 44. 4. Yet he loveth and pittyeth them that are evil, and is not willing that any one should perish, but that all should come to Repentance, Joh. 3. 16. Eph. 2. 2, 5. 2 Pet. 3. 9 so should it be with us also: We should love our Enemies, bless them that curse us, do good ●o them that hate us, and pray for them that despitefully use us, and persecute us, Mat. 5. 43, 45. Luke 6. 27, 36. We should love, and increase and abound in love towards all Men, and do good to all Men, 1 Thes. 3. 12. Gal. 6. 10. Indeed we should not so love them as to join in confederacy with them, or delight in them, and in their evil ways, 2 Chron. 19 2. 2 Cor. 6. 14. But yet we should pity, and pray for, and seek the good of, and do good to them, Prov. 29. 10. Our heart's desire and prayer to God for them should be, that they may be saved, Acts 26. 28, 29. Rom. 9 1. Ps. 109. 4, 5. 1 Tim. 2. 1, 4, 5.  
3. That which he speaks concerning them by way of commendation, is [thou hatest their deeds, or works, which I also hate.] They were herein of the mind of Christ, and like unto him; such we should hate as he hates, and because they are hateful to him, Ps. 139. 19, 22. The fear of the LORD is to hate Evil: Pride and Arrogancy, and the evil way, and the froward mouth do I hate, saith Wisdom, Prov. 8. 13. Let none of you imagine evil in your hearts against his Neighbour, and love no false Oath; for all these are things that I hate, saith the LORD, Zech. 8. 17. Deut. 12. 31. and ch. 16. 22. He hateth Wickedness, even all, and all manner of Iniquity: And we should be like-minded after the example of our Lord Jesus Christ, and hate it also, Ps. 5. 5, 7. Heb. 1. 9 Rom. 15. 7.  
4. Thou hatest the Deeds of the Nicolaitans.] Though he speaks not here of their Doctrines, yet afterwards he doth in verse 15. It was an hateful Doctrine, and their Deeds were hateful also; divers and strange Doctrines produce and bring forth evil and abominable works: The Gospel of Christ only, in which is contained wholesome words, is a Doctrine according to Godliness, 1 Tim. 6. 3. And those who from the heart obey it, are made free from Sin, Rom. 6. 17, 18. 1 Thes. 2. 13. with ch. 1. 9, 10. Now are 〈◊〉 clean, saith our Saviour, thorough the word that I have spoken to you, Joh. 15. 3. An● therefore we may be sure that they do not hearty believe the Gospel, who walk in crooked paths: his words do good to them that w●lk uprightly, Mica. 2. 7. Ps. 17. 4. Blessed are the undefiled in the way, who walk in the law of the Lord:— They also do no Iniquity, they walk in his way, Ps 119. 1, 3, 9, 11. But now, an evil 〈◊〉 brings forth ●vil frui●, wormwood and gall, Deut. ●9. 18, 19 Heb. ●2. 15. 16. 1 Tim. 6. 3, 5. Judas 3, 8. 2 Pet. 2. 1, 3. Needful therefore it is ●or u● to reject their divers and strange doctrines, Heb. 13. 8, 9 to go from the presence of those foolish ones, in whom we perceive not the lip of knowledge, Prov. 14. 7. and ch. 19 27. not to hearken to the w●rds of such Prophets, for if we do they will make us vain : for they speak a vision of their own hearts, not out of the mouth of the Lord, Jer. 23. 9, 10, 14▪ 16. and ch. 50. 6. Eph. 4. 13, 15. Our Saviour signifies to us, that the Doctrine of the Pharisees was Hypocrisy: and thence, and therefore also their works were hypocritical, Mat. 16. 6, 12. with Luke 12. 1. and Mat. 23. Those Doctrines which say, it is no mortal, but a venial sin to commit fornication, lead others to pollute themselves therewith. Those Doctrines in which Men say, it is lawful to worship, or serve Images; To adore the bread and wine when consecrated: That say, Christ died not for all Men; and all he died for shall be saved with an everlasting Salvation: that men's states were fixed in a personal consideration before they were born: And that the one, and least part of Men cannot possibly perish; and the other and greatest part cannot possibly be saved: That once in Christ, and ever in Christ necessarily: That there is no resurrection from the dead, etc. are hateful Doctrines, and bring forth hateful works, and deeds: and many times men hold fast, or return to evil Doctrines, that they may go on securely in their evil ways: As the Apostle Paul saith : The time will come when they will not endure sound Doctrine, but after their own lusts heap up to themselves teachers, having itching ears: And they shall turn away their ears from the truth, and will be turned to fables, 2 Tim. 4. 2, 3, 4. 2 Pet. 3. 2, 3, 4. Isay 30. 10, 11. Jer. 5. 21. Mic. 2. 11. Hos. 4. 9  
We come now to speak more particularly unto this verse [Thou hatest the deeds of the Nicolaitans, etc.] What these Nicolaitans were, or what were their hateful deeds, is not so shown unto us in scripture that I can their find it out: There is not particular account given us therein either of their Doctrines, or works. But, as is generally supposed and said; Their Doctrine was such as in which they held that Women and wives were common: and accordingly they did shamelessly give themselves over to walk in the lust of the flesh, and to commit all uncleanness with greediness: like to those amongst us who are called Ranters. Now then here note,  
In that they are called Nicolaitans, it appears, that even in the Apostles time there were heretics, and evil workers amongst the Churches: not only did they prophecy that there should be such in succeeding ages: as the Apostle Paul saith, Of yourselves shall Men arise speaking perverse things, to draw away disciples after them, Acts 20. 29, 30. ●o Peter saith: As there were false Prophets among the people, so there will be false teachers among you, etc. 2 Pet. 2. 1. and ch. 3. 3, 4. 2 Tim. 4. 3, 4. But also there were such in their times, in those most pure times: and yet the Apostles were more infallible judges than ever were since: many false Prophets did then go forth into the world, 1 Joh. 4. 1. 2 Joh. 7. there were then many Antichrists, 1 Joh. 2. 18, 22. There were some that said, there was no resurrection of the dead, 1 Cor. 15. 12. some said, the resurrection was made, or passed already, 1 Tim. 1. 20. and 2 Tim. 2. 14, 19 some taught others to deny the Lord that bought them, 2 Pet. 2. 1. some told the believers, that unless they were circumcised, and kept the law of Moses, they could not be saved, Acts 15. 1. some taught and seduced Christ's servants to commit fornication, and to eat things sacrificed to Idols, Rev. 2. 14, 20. And so here is mention made of a pernicious sect, even the Nicolaitans: and this name is twice in this chapter given them by our Saviour, which may be the common name by which they were called in those times. And if there were so many sects and and heresies in their times, I mean in the Apostles days; yea and in our Saviour's also: how can we expect to be free therefrom in these last and worst times in which we live? 2 Tim. 3. 1, 5, 12, 13. and how ridiculous & unreasonable is it to think, that the Man of sin should now rid the Church of all such, were he acknowledged the head of the Church, and infallible Judge? seeing also there are so many sects, heresies, and divisions amongst them that give such honour to him, which appertains not to him at all. It is far more reasonable to believe, and it is certainly true; that if men should give to him that blasphemous honour which he challengeth, the Church would be so far from being without sectaries and heretics, that there would be none else therein, 2 Thes. 2. 1, 4, 10, 12.  
2. We may also note, in that these are called Nicolaitans; That evil teachers and workers do love to be called by, and would own themselves as the followers of good men: for it seems these were called Nicolaitans, after Nicolas the proselyte, who was a good Man, for aught we read of him, Acts 6. 5, 7. so the Jews did stiffly plead, and greatly Glory in this, that they were Abraham's seed; when-as indeed, though they were after the flesh his children, yet in their ways and works they were, many of them, of their Father the Devil, and his lusts they would do, as our Saviour saith unto them, Joh. 8. 33, 40, 44. so the Woman of Samaria, who was an idolatress and worshipped she knew not what, yet would be accounted a daughter of Jacob and saith, Our Father Jacob, Joh. 4. 11.  
3. That those that walk in the lust of uncleanness are such as are hateful to Christ herein, and their deeds are to be hated of all good Men, Eph. 5. 1, 3, 6. Rev. 18. 2. Judas 8. 23. Leu. 20. 10, 23. This is an hateful abominable evil to God, especially in his Church, Ezek. 22. 2, 11. That whereby he is even broken, Ezek. 6. 9 and which occasions great grief and heaviness to such as are upright-hearted amongst his people: And it was the first sin particularly bewailed by the Prophet, when he saith: Oh that my head were waters, and mine eyes a fountain of tears! Oh that I had in the wilderness a lodging place of wayfareing Men, that I might leave my people, and go from them, for they be all adulterers, etc. Jer. 9 1, 2. And this uncleanness and filthiness of the flesh appears to be a very provoking evil.  
1. Because it is so directly against, and contrary to the instructions of the grace of God, so often given to us in the scriptures of truth, that a Man must wink wilfully with the eye, and greatly harden his heart, that goes on to commit it: hence it is said, thou hadst a whore's forehead, thou refusedst to be ashamed, Jer. 3. 3. So of the whorish Woman it is said: she is loud and stubborn: And that she hath an impudent face, Or, she strengtheneth her face, Prov. 7. 11, 13. those who are guilty of acting this great iniquity do greatly rebel against the light: especially they do so, who are of his Churches, Job. 24. 13, 15 and therefore their iniquity herein is greater than others, because they sin against their light and knowledge, Luke 12. 48.  
2. It is an iniquity, to the motioning, perpetrating, and committing whereof, there is ordinarily more deliberation, and pre-meditation, than in the acting other evils: with many other sins men may be overtaken and surprised at unawares, Gal. 6. 1. but in committing this Abomination, men do usually sin deliberately and presumptuously: and therefore it is more provoking to our Lord Jesus Christ.  
3. It is an insective and hurtful evil to others: One alone may be guilty of, and commit another evil: But here, a second at least is polluted also, 1 Cor. 6. 17. yea and hereby usually many are defiled, Heb. 12. 15, 16. As the Apostle saith to the Corinthians, when one amongst them was guilty of fornication: know ye not, saith he, that a little leaven leavens the whole lump? 1 Cor. 5. 6. oftentimes where fornication is committed, there are many that are polluted also: either by consenting, or being privy thereto, or by following the bad example of such as herein go before them, and committing the same evil also, Jer. 23. 10, 11.  
4. It is a more blemishing and dishonouring evil than many other when it is known to others; and usually God brings it to light: It brings a blemish upon the name of God which is called upon them, and made mention of by them: as the Apostle saith, The name of God is blasphemed thorough you among the gentiles, Rom. 2. 22, 24. It gives occasion to the adversary to speak reproachfully, 1 Tim. 5. 14. 2 Sam. 12. 10, 14. and it brings a perpetual dishonour upon those who are polluted with this iniquity: A wound and dishonour shall he get, and his reproach shall not be wiped away, Prov. 6. 32, 33. Gen. 38. 23.  
5. It is such an Iniquity as a Man is very hardly recovered from, whence once he hath been guilty thereof; or which men seldom leave until thorough decay of strength it leaves them: Because it is so pleasing and grateful to the flesh; and in the commiting thereof, Men do so harden their hearts, as is before said: hence the Lord saith, can an Ethiopian change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do evil. But what was their evil they could so hardly leave? surely, their Adultery, both spiritual and carnal, as it follows: I have seen thine adulteries, and thy neighhings, the lewdness of thy whoredom, Woe unto thee, wilt thou not be made clean? when shall it once be? Jer. 13. 23, 27. None that go unto her return again, neither take they hold of the paths of life, Prov. 2. 16, 19 Why wilt thou, my Son, be ravished with a strange Woman, and embrace the body of a stranger? His own Iniquities shall take the wicked himself: and he shall be holden with the Cords of his ●ins, Prov. 5. 20, 22. Eccles. 7. 26.  
6. It is such an iniquity as leads to the committing other notorious evils: As many times it leads to murder, either in the womb or afterwards, for the hiding of it, 2 Sam. 11- and ch. 12. 9 And it leads to, and therein is theft: as it is said, this Woman was taken in adultery, in the very theft, Joh. 8. 4. It takes away the heart from seeking after the Lord, and waiting seriously upon him in his ordinances, Hos. 4. 11. And leadeth to jealousy, hatred, and many evils, Prov. 6. 34, 35. and even causes men to turn aside after Satan, that unclean spirit, 1 Tim. 5. 14, 15.  
7. It appears to be hateful to the Lord, (and should be so unto us;) by his judging of it: his wrath abides on such, and will abide on them while they continue herein. It shuts men out of the Kingdom of Heaven: this ye know, that no whoremonger, nor unclean person, hath any inheritance in the Kingdom of Christ, and of God: Let no Man deceive you with vain words: for because of these things cometh the wrath of God upon the Children of disobedience, Eph. 3. 6. 1 Cor. 6. 9, 10. Gal. 5. 19, 20, 21. Col. 3. 3, 6. And exposeth them to the vengeance of eternal fire: whoremongers and adulterers God will judge, Heb. 13. 4. He will come near to judgement, and will be a swift witness against— the adulterers, Mal. 3. 5, 6. He knows how to reserve the unjust to the day of judgement to be punished: But chief them that walk after the flesh in the l●st of uncleanness, 2 Pet. 2. 10, 18. Judas 8. 12, 13. Prov. 9 17, 18. whoremongers, etc. shall have their part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21. 8. and ch. 22. 15.  
Seeing then these filthy deeds of the Nicolaitans were so hateful and abominable to Christ, and to this Angel and Church; It may be useful to us,  
1. To show unto us the desperate folly and madness of those, who thus sin against Christ, and lay themselves open to his wrath and displeasure, Jona 2. 8. Heb. 12. 15, 16. what an unreasonable thing is it, that any should expose themselves to the eternal wrath of God for the pleasures of sin which are but for a season, Heb. 11. 25. So the wise Man saith: I beheld among the simple ones, I discerned among the sons, a young Man void of understanding.— with much fair speech the whorish Woman caused him to yield, with the flattering of her lips she forced him: he goeth after her straightway as an ox goeth to the slaughter, or as a fool to the correction of the stocks, till a dart strike thorough his liver, etc. Prov. 7. 7, 23.  
2. It may exhort us all to departed far from this iniquity, and from those that entice thereto: as the holy Ghost saith; hear me now therefore, O ye children, and depart not from the words of my mouth: remove thy way far from her, and come not nigh the door of her house, etc. Prov. 5. 3, 8. and ch. 7. 24, 25, 27. Flee fornication, as one would flee from the most dangerous and pernicious thing that can be, 1 Cor. 6. 18, 20. Col. 3. 5, 6.  
3. And if any of us be guilty hereof, hasten to the fountain that is opened for sin and for uncleanness, Zech. 13. 1. that we may therein be washed and sanctified, 1 Cor. 6. 9, 10, 11. Ps. 51. 1, 4. He that covereth his sins shall not prosper: But he that confesseth and forsaketh shall find mercy, Prov. 28. 13, Let us then cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord, 2 Cor. 7. 1, 2.  
4. It is further here noted by way of commendation of this Angel and Church; thou hatest the deeds of the Nicolaitans: not only thou dost them not, but thou hatest them: we are instructed, not only to cease from, but to abhor that which is evil, Rom. 12. 9 this is a part of the description of the transgression of a wicked Man; He abhorreth not evil, Ps. 36. 1, 3. Oh let us not only abstain from, but hate evil; and to that end let us love the law of the Lord; and esteem his precepts concerning all things to be right, Ps. 97. 10. and 119. 113, 128. Rom. 6. 1, 3. Ps. 26. 3, 4, 5,   

Verse 7. He that hath an ear let him hear what the spirit saith unto the Churches. To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God: or of my God]  
In this verse we have contained to be considered by us, 

1. A call and invitation in the former part of the verse.  
2. A gracious promise, and powerful encouragement propounded unto, and set before us.    
1. A call and invitation given. In which we have to speak to, 

1. The Person called on, or invited to hear: He that hath an ear to hear let him hear]  
2. The thing every such an one is called upon to hear: [what the spirit saith unto the Churches.]    
1. The person called upon, or invited to hear: [He that hath an ear let him hear.] Where again consider for our usefulness,  
1. Who is he that hath an ear? 2. Note some instructions.  
1. Who is he that hath an ear? Surely herein is intimated to us that all Men have not an ear to hear these things; for if they had it needed not to be said, he that hath an ear, but, let every one hear. But there are some that in this respect have no ear: And it is said, Hear ye deaf, etc. Isay 42. 18. and yet these are called upon, and surely capacitated also to hear the more easy, plain, first and fundamental things in Isay 42. 1, 8. and v. 19, 21. God is in due time speaking to all, and especially where the scriptures are vouchsafed; and calling upon them to hear, and enabling them to hear, the first and more plain things of his law and doctrine: as it is said, Doth not Wisdom cry? and understanding put forth her voice? she standeth in the top of the high-places, etc. — unto you, O men, I call, and my voice is to the sons of Men:— hear, for I will speak of excellent things, and the opening of my lips shall be right things, etc. Prov. 8. 1, 6, 8, 32, 34. He acquaints all with the feast of ●at things which he hath in Christ prepared for all people; and the means whereby it is prepared, to wit, by the aba●e●ent and sufferings of the Son of God in the nature of Man: and ●aith; Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy Wine and Milk without money, and without price.— Harken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness: Incline your ear, and come unto me, hear, and your souls shall live, etc. Prov. 9 1, 6. Isay. 55. 1, 3. Mat. 22. 3, 8. and he is preventing them with power and capacity, and causing the dead to hear, Joh. 5. 25. and saying; let every man be swift to hear, Jam. 1. 18, 19 Ps. 49. 1. Isay 18. 3. with ch. 40. 9 and 1 Cor. 14. 8. unto the worst and vilest of sinners he is preaching and proclaiming, how that Christ died for their sins according to the scriptures, and that he was buried, & that he risen again the third day according to the Scriptures; In which the love of God is wonderfully, and everlastingly commended to us. He commanded his Apostles to preach the Gospel to every creature of all the nations, 1 Cor. 15. 1, 4, with Mark 16. 15. But yet it is here supposed and implied, that every one hath not an ear, to wit, to hear what is spoken and said to the Churches: though yet in due time all are capacitated to hear the everlasting Gospel, when, and as it is preached to him, Rev. 14. 6.  
But, I conceive, such an one is said to have an ear to hear those more hard and difficult things, that hath received the testimony of Jesus in the first and more plain things thereof; such as have heard in hearing: and if they hear not those first and more easy things, how shall they ●ear more mysterious things? As our Saviour saith to Nicodemus, If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? Joh. 3. 12.  
They that heard the glad tidings of the Kingdom, were in a capacity to hear the mysteries thereof: and our Saviour therefore uses this saying, when he spoke in parables, and saith; who hath ears to hear let him hear. And unto you that hear shall more be given: But to them without all these things were in parable: Therefore he spoke to them in parables, because they seeing see not, and hearing they hear not, neither do they understand.— For their ●ares were dull of hearing, and their eyes they had closed, Mat. 13. 9, 16. Mark 4. 9, 24. Luke 8. 1, 8, 18. And this I judge to be the meaning of the expression also, because this Book is to be showed unto Christ's Servants; they must be such first: [see the notes on Rev. 1. v. 1. and, v. 4,] and he is pronounced blessed, and is so before also, that hears and keeps, etc. Rev. 1. 3. They are called upon to see and hear these things, that have eyes and ears: as it is said; The eyes of them that see shall not be dim, and the ears of them that hear shall hearken, Isay 32. 3. Dan. 2. 20, 22. Ps. 25. 14. their eyes and ears are blessed that do hear & see the first things; and they are in a capacity to hear the following, and more difficult things, Mat. 13. 16. Otherwise not: as the Apostle saith to the Hebrews, speaking of Christ's being an Highpriest after the order of Melchisedeck: of whom, saith he, We have many things to say, and hard to be uttered; seeing ye are dull of hearing, to wit, the first and more easy things: as appears by what follows, For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the Oracles of God; And are become such as have need of milk, and not of strong meat, Heb. 5. 11, 12. and so, by him that hath an ear may be meant, every one that hath received in believing the first things of the Gospel of Christ: and so, every particular member of the Churches: for what is here spoken of the Churches as bodies, or societies, is of concernment, and for instruction to every particular person that hath an ear to hear. So whereas the Church of Ephesus is here charged to have left her first-love; and threatened, that if she remembers not from whence she is fallen, and reputes not, etc. He will remove her candlestick: Though this be spoken to the Church directly, yet the same charge and commination respects every particular person that is alike guilty: and the same judgement, or one of a like nature, is to be feared, if it be not timely prevented.  
2. We come in the next place to note some instructions briefly:—. As to say,  
1. That the way for us to hear and understand these things here written to the Churches, is to hear continually the word of Jesus, even the word of the beginning of Christ, which is the foundation of all gracious and spiritual operations, and of all doctrines, Joh. 5. 25. Heb. 6. 1, 2. To him that hath shall be given, and he shall have more abundantly, Mat. 13. 12. 1 Joh. 2. 20, 24, 27.  
2. Herein is supposed, that such as have an ear may not hear, attend unto, and mind these things spoken to the Churches: It is possible, that they which have ears to hear, may not hear: they may not improve what they are furnished with, Ezek. 12. 2. Jer. 5. 21. so much our Saviour signifies when he saith to his disciples, Perceive ye not, neither understand? have ye your hearts yet hardened? having eyes see ye not? and having ears hear ye not? And do ye not yet Remember? Mark. 8. 17, 18. Where he both gives us to understand, who they are that have ears, to wit, his disciples: and also signifies, that such may not hear: they may pretend or suppose so much difficulty in the Book of this prophecy, as not to mind or set their hearts to what is contained therein; or upon other accounts may not make use of, or improve that ear which they have received, 1 Pet. 1. 22, 23.  
3. That it is the gracious mind of our Lord Jesus, that every one that hath an ear should hear the things here written to the Churches: that they should attentively hear and understand them; as the Word [hear] when it's mentioned alone, doth frequently signify [understand] Mat. 13. 18. [see notes on Rev. 1. v. 3.] The things herein written are therefore sent and written, not for the sakes of the Angels, and Churches as congregated together only: But it is the good will of Christ, that every particular Man that hath an ear should hear them also; and therefore any such may with encouragement hear, that he may understand.  
4. It is of concernment, and great usefulness to such an one, to hear and consider what is here spoken, Rev. 1. 3.  
2. Consider we next the thing that every such an one is called upon to hear: And that is, [what the spirit saith unto the Churches:] not to the World only, All may hear that, as before is said, but unto the Churches.  
What is that? Surely we may say, all spoken to them: and so as with respect to what is said directly to this Church, he is to hear all before spoken, to wit, the description Christ gives of himself, v. 1. the commendable things found with this Angel and Church: to receive the grace of God, to imitate what is good, v. 2, 3, 6. The evil found to avoid it, or if polluted therewith, to escape such pollution, v. 4. the good counsel given to receive, so far as appertains to us: And the commination, to stand in awe, and not sin, v. 5. and also the promise and encouragement annexed to these words in this verse: and therefore, though to the three former Churches he puts down the call or acclamation before the promises and encouragements, as here, and v. 11. and v. 17. yet to the four latter, he places it last of all: To show, all is to be heard by every one that hath an ear, that is spoken to the Churches: ●ee v. 29. and ch. 3. 6, 12, 22, yea all is to be heard that is contained in this Book: For the whole therein, the spirit speaketh to the Churches, as hath been before said: And as may be seen, Rev. 22. 6, 16.  
Now here we may note for our instruction and usefulness.  
1. In that it is said before: These things saith he that holdeth the seven stars, to wit, Christ, v. 1 and here; What [the spirit] saith: so he signifieth to us, that Christ, who is in his personal body in heaven, now speaks to us by the spirit: according to his promise he hath sent him forth, Joh. 15. 26, and 16. 7. and speaks to us by him: as God spoke by the holy spirit in former times, so now Christ having received the immeasurable fullness thereof, in the nature of Man, hath shed him forth, and speaks by him, Acts 2. 33. This holy and eternal spirit rests on him, and thereby he knoweth all things, ye● the depths of God, 1 Cor. 2. 10. and speaks to us the words of God, Joh. 3. 34, 35. Isay 11. 1, 3. so also he speaks to all the seven Churches.  
2. In that Christ had said to John, v. 1 [write,] and here what [the spirit saith.] so he gives us to understand; That as in former times holy men of God spoke as they were moved by the holy spirit, Zech. 7. 12. Mark. 12. 38. Acts 28. 25. 1 Pet. 1. 11. 2 Pet. 1. 20, 21. so now what the Apostles of the lamb have written by the commandment of of the Lord, was spoken by the Holy Ghost, and as he gave them utterance: not only received they the substance of what they wrote from the spirit; but the words also in which it is declared: as the Apostle Paul saith, We have received, not the spirit of the World, but the spirit which is of God, that we might know the things which are freely given to us of God, which things also we speak not in the Words which man's Wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual, Acts. 2. 4. 1 Cor. 2. 12, 13. Hence the Apostle Peter also saith : The spirit of Christ, which was in the holy prophets, did testify beforehand the sufferings of Christ, and the glory that should follow: unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you, by them that have preached the Gospel unto you, with the Holy Ghost sent down from Heaven, etc. 1 Pet. 1. 11, 12. 1 Thes. 4. 7, 8. So unto all the Churches, what John was commanded to write, the holy spirit saith, Rev. 2. 8, 11. and v. 12, 17. and v. 18, 29, etc. And when John saith, I heard a voice from heaven saying unto me, writ blessed are the dead which die in the Lord from henceforth: It is then added; yea saith the spirit, Rev. 14. 13. 1 Cor. 14. 37. Therefore what the Apostles have written unto us, is to be received by us as the word of God, and scriptures of truth, 1 Thes. 2. 13.  
3. In that it is thus expressed to us, what the spirit [saith,] not said simply, so we learn from hence; That what things soever were written aforetime in the holy scriptures, they were written for our learning : Rom. 15. 4. And in those scriptures the holy spirit still speaketh unto us, and God by his spirit: as it said, he found him in Bethel, and there he spoke with us, Hos. 12. 4. so our Saviour saith to the Sadducees, as touching the resurrection of the dead, have ye not read that which was spoken to you by God, Mat. 22. 31. These words were firstly and immediately spoken to Moses many hundred of years before, and yet also, as our Saviour saith, spoken to them in his days, and to us now: so the Apostle citing a portion of scripture recorded by David, thus speaketh: wherefore as the holy ghost saith, etc. Heb. 3. 7, 8. with Ps. 95. 7, 8. and speaking of God's having spoken to us in these last days by his son, he expresseth it in one place in the present time, and as his continued speaking to us by him: See that ye refuse not him that speaketh: for if they escaped not who refused him that spoke on earth, much more shall not we escape, if we refuse him that speaketh from Heaven, Heb. 12. 25. with ch. 1. 1, 2. This might therefore engage us, to glorify the word of the Lord, which was written long since, as much as if it were now, and not before, spoken to us, from God: Thus to all the Churches it is thus expressed; what the spirit saith, to wit, continually, 1 Tim. 4. 1. Luke 16. 29, 31.  
4. What the spirit saith unto the Churches:] And so,  
1. Not to the Angels of the Churches only: Though the Epistles are first sent and expressly directed to them, yet they are also written for, and spoken unto the Churches, and by the Angels to be communicated to them, as we have said before: and indeed, all these Angels, all gifts, ministers, etc. are the Churches; as the Apostle saith: All things are yours, whether Paul, or Apollo, or Cephas, 1 Cor. 3. 21, 23. Eph. 4. 8, 12. Acts 20. 28. 1 Cor. 14. 12.  
2. To the Churches.] Not to this only, though sent expressly unto this, and in this the temper of this Church is particularly declared; yet also, the spirit saith this to the Churches in general. He saith not, to the seven Churches, as before, but indefinitely to the Churches: To signify, that where any one is commended, every Church should hear this, that they might follow their steps, Heb. 6. 10, 12. And where any thing is reproved in any one, it is for Instruction and admonition to others, Heb. 3. and ch. 4. 1 Cor.. 10. 1, 2, 12. The same evils here reproved may be with any others also: and where counsel is given unto any, or encouragement set before any, it should be minded, and considered by the residue also: Therefore what the spirit saith unto one, he saith unto all the Churches.  
3. To the Churches:] all that is written in this Book is to the Churches, to his servants: compare ch. 22. 6. with v. 16. Therefore they should not be afraid to read it [see notes before on ch. 1. v. 1. and 3. and 4.]  
2. We have a gracious promise, and powerful encouragement proposed to, and set before us: in which let us consider, 

1. The subject of the blessedness therein assured.  
2. The promise itself, and blessedness therein assured.    
1. The subject of the blessedness promised, [To him that overcometh.] Thus it is said to all the Churches; and every such an one as overcometh is the subject of the blessedness and happiness assured and promised.  
Now herein is signified to us,  
1. That Christ's Churches are soldiers, and have a warfare a good warfare, to war, 1 Tim. 1. 18. not only are the Angels amongst them so, though they are to go before others; but also the Churches, and every particular hearty believer therein: They are all soldiers of Jesus Christ. And so,  
1. They have a captain over them, a captain of this host of the Lord, and that is Jesus Christ: as when Joshua was by Jericho,— He beheld, and there stood a Man over against him; and Joshua said unto him: art thou for us, or, for our adversaries? and he said, nay, But as captain of the Lords host am I now come, etc. Josh. 5. 13, 15. God himself, even the great God, and our saviour Jesus Christ, and the Father in him, is their captain, 2 Chron. 13. 12. he is the captain of their salvation, who was made perfect thorough sufferings, Heb. 2. 10. one who hath himself suffered: one who bore our sins in his own body on the tree, and was delivered to death for our offences, and is raised again for our justification: and hath overcome all our enemies, Rev. 3. 21. and hath all power given unto him both in heaven, and on earth, Mat. 28. 18. Eph. 1 20, 21, 22 and is their head, as he hath thus vanquished all our enemies, and as he is thus impowered, their captain, Col. 1. 18. with Judg. 11. 6, 11. and in his book are they enrolled, Luke 10. 20. and by him are they led and preserved: for he favours their righteous cause, yet it is his, Ps. 74. 19, 22. and 140. 12. and 23. 1, 4.  
2. They have a Banner displayed because of the truth, to which the have run, Ps. 60. 4. and by which they have been, prevailed with to give their names unto him: and this banner is his love, manifested in his precious sufferings, and cross, which he hath endured and overcome. So the spouse saith; His banner over me was love, Cant. 2. 5. This covers their heads in the day of battle: and this being known and believed by them, makes them perfect in love to him, to cleave unto him with full purpose, and follow the lamb whithersoever he goeth, Cant. 1. 2, 4. and gives them boldness in every day of judgement; and casteth out continually all fear out of them, all fear that hath torment, 1 Joh. 4. 16, 19 and makes them valiant and victorious, so as they are more than conquerors thorough him that loved them and gave himself for them, Cant. 1. 2. and ch. 8. 6, 7, 8. Rom. 8. 32, 37, 39  
3. They have somewhat to fight for: not the World, and the things thereof: my Kingdom, saith our Saviour, is not of this World: If my Kingdom were of this World than would my servants fight, that I should not be delivered unto the Jews, Joh. 18. 36. nor for indifferent things; or lighter and circumstantial matters about the worship of God : If any Man seem to be contentious about these things we have no such custom, saith the apostle, neither the Churches of God, 1 Cor. 11. 2, 16. and much less have they to fight and contend for men's traditions, and ceremonies: But that they have to contend earnestly for, is, the works of Christ, as declared in his word; and so his Gospel : He that overcometh, saith Christ, and keepeth my works unto the end, etc. see Rev. 2. 26. The works he hath wrought and accomplished in his own personal body for us: and the works which he is now doing from Heaven in the name of the Father, and in the name of the fullness of the anointing of the holy spirit to us: and in Heaven with the Father for us: and the works hereafter: as these are made known to us in the word of which he will work Faith. These are to be kept and contended for by us: and so the word of God, and testimony of Jesus. They are to contend earnestly for the faith of the common salvation, which was once delivered to the saints, Judas 3. And they should not give place by subjection, no not for an hour, that the truth of the Gospel may continue with them, Gal. 2. 5. This is contained in that conversation which becometh the faith of the Gospel of Christ, to stand fast in one spirit, with one mind, striving together for the Gospel: and in nothing terrified by their adversaries, Phil. 1. 27, 28. To this the Apostle Paul exhorts Timothy, saying, fight the good fight of faith, lay hold on eternal life, etc. 1 Tim. 6. 12, 13, 14. 2 Tim. 2. 2, 3. and to encourage him thereto, he propounds to, and sets before him his own example, that he might imitate him : I have, saith he, fought the good fight, I have finished my course, I have kept the faith, etc. 2 Tim. 4. 5, 6, 7.  
4. They have many enemies and adversaries to war with, and fight against, powerful enemies. And they are,  
1. Sin in them, with the affections and lusts thereof, which do war against them; and this enemy is next unto them, as near to them as their flesh; and therefore it is called the flesh, with the affections and lusts thereof; which are said to be their members that are upon the earth, Gal. 5. 24, 26. Col. 3. 5. and this sin, and these members of theirs, these lusts, are both hindering, and letting them continually from what is good; and prompting, enticing and leading them to what is evil: whenever they would do good, evil is present with them: and they find a law in their members warring against the law of their mind, and bringing them into captivity to the law of sin which is in their members, Rom. 7. 21, 23. And the fleshly lusts thereof do war against the soul, the good, peace, and prosperity thereof, 1 Pet. 2. 11. these lusts war in their members, and lead them to the acting and perpetrating that which is evil, and provoking to God, and hurtful unto others, Jam. 4. 1. the Flesh lusteth continually against the spirit, and these are contrary one to the other, Gal. 5. 17. This sin, and its deceitful lusts are striving against them, to cause them to let go Christ's works, and his first love; and so to leave their first love to him; and leading them to rejoice in their own works: or it is moving them to turn from the Gospel, and not to abide in the belief thereof; or in the confession of it, and contending for it: or not to have their conversation as becometh it, but to do and fulfil the lusts of the Flesh, Gal. 5. 16, 17. And this sin hath so overspread and defiled the whole man, that it is become filthy, stinking and abominable : Out of the heart of Men proceed evil thoughts, murders, adulteries, blasphemies, an evil eye, covetousness, pride, foolishness, etc. Mark. 7. 21, 23. Gen. 6. 5. Jer. 17. 9 This is a most dangerous enemy: and this Christ's Churches and servants have to resist and strive against, even unto blood, Heb. 12. 4. To deny, Tit. 2. 12. abstain from 1 Pet. 2. 11. to crucify, Gal. 5. 24, 26. To mortify, and put to death continually, Rom. 8. 13. Col. 3. 5, 8. and because they are so polluted themselves herewith naturally, therefore that they may come after Christ, they must deny, and wholly renounce themselves, Mat. 16. 23. not lean to their own understanding, Prov. 3. 5. but cease from their own wisdom, Prov. 23. 4, 5. not trust to their own hearts, Prov. 28. 26. nor follow their own spirit: for the spirit that dwelleth in them naturally lusteth to envy, and unto all that is evil, Ezek. 13. 3. with Jam. 4. 1, 2, 4, 5.  
2. They have the World also to war with, and fight against, even the lust of the flesh, the lust of the eyes, and the pride of life, which are not of the Father, but are of the World, 1 Joh. 2. 15, 17. and so the men of the World; Both as they are enticing them by their flatteries and persuasions; and by promising to them, or propounding before them, the riches, honour, glory, pomps, and pleasures of this World, to cause them to walk in the way with them, and to run with them to the same excess of Riot whereto they run, Prov. 1. 10, 15. Ps. 1. 1. 1 Pet. 4. 3, 4. They have ungodliness and Worldly lusts to deny in others, aswell as in themselves, while they are in this present World, Tit. 2. 11, 12. and they have also the World to resist, as they are endeavouring by their threats, persecutions, and cruelties, to move them from the Faith and hope of the Gospel, or from the confession thereof in word and conversation; that they may not thereby be corrupted from the Gospel, or turned aside to crooked paths, Ps. 56. 1. and 57 1, 4. They have a fight of afflictions to undergo from the World, from them who are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword, Heb. 10. 32, 34. with Ps. 57 4. If their fair means and flatteries will not prevail with Christ's disciples to leave his way, and have fellowship with them in their unfruitful works of darkness, they will then bend their bow, and make ready their arrow upon the string, that they may privily shoot at the upright in heart, Ps. 11. 1, 2, 4. Indeed, the men of the World are to be loved and pitied, and the good of their souls to be sought and endeavoured: But in their evil ways and designs they are to be opposed, hated and resisted by us; and that is the way to be instruments of good to their souls: whereas should they comply with them, and consent to them, they would more strengthen them in their evil ways, that none would return there from, 1 Pet. 2. 11, 12. and ch. 3. 1. Jer. 2. 33. and ch. 23. 13, 14. They that forsake the law praise the wicked, but such as keep the law contend with them: and so dispraise, discommend, and show their dislike of them, Prov. 28. 4.  
And they have also in contending for the faith of the Gospel, to contend with such as have a form of Godling upon them, but deny the power thereof, 2 Tim. 3. 5. Even false prophets, and deceitful workers such as say they are Apostles, and are not, but do lie, and those that are deceived and beguiled by them: for such consent not to wholesome words, but make it their work to oppose them; and to cause others to turn away their ears from the truth, and to turn them to their fables: so the Apostle John speaking of false prophets, and acquainting the believers that many such were gone forth into the World, he signifieth; that the believers did, and did do well to oppose, and fight against them; and that they had overcome them also : ye are of God little Children, saith he, and have overcome the false prophets:— They are of the World, therefore speak they of the World, etc. 1 Joh. 4. 4, 5. Judas. 3. 4.  
3. They have Satan also, the God of this World, to contend with, and fight against: and therefore they need to watch, to stand fast in the faith, to quit themselves like Men, and be strong, 1 Cor. 16. 13. Be sober, be vigilant, saith the Apostle Peter, Because your adversary the Devil as a roaring Lion walketh about, seeking whom he may devour: whom resist steadfast in faith, 1 Pet. 5. 8, 9, Jam. 4. 7. we wrestle not against flesh and blood, but against principalities, and powers, against the rulers of the Darkness of this World, against spiritual wickedness, or wicked spirits, in high places, Eph. 6. 12. The work of Satan and his Angels is, to tempt, and turn aside from the right ways of the Lord, those that are walking therein: or to stir up his instruments to raise persecution against the Disciples of Christ: and by all means this tempter is tempting the believers, that he might move them from the faith of Christ, 1 Thes. 3. 1, 5, 6. and whether he speaks fair or foul, whether he be transformed into an Angel of light, or appear like himself, yet still he is a murderer, Joh. 8. 44. his end in all is destruction: and his name signifies what he is, and what he aims at, and intends: For his name in the Hebrew tongue is Abaddon, but in the greek tongue he hath his name Apollyon; that is to say, A destroyer, Rev. 9 11. he cometh not but for to steal, and to kill, and to destroy, Joh. 10. 10. To pervert the right ways of the Lord, and to turn men from the Faith, Acts 13. 8, 10. and especially he is filled with rage against, and seeks the ruin and destruction of such as are delivered out of his Kingdom of darkness, and translated into the Kingdom of God's dear Son, 1 Pet. 5. 8. this is a powerful and politic enemy they have therefore to resist stead fastly in the faith, lest they be circumvented, and destroyed by him.  
5. They have weapons to fight withal for the Faith against their spiritual enemies, both defensive and offensive; armour of righteousness on the right hand and on the left is prepared for them, and to be put on by them; that being therewith armed, they might not turn back in the day of battle, Ps. 78. 9 and the weapons of their warfare are not carnal, not material and outward swords and bows, or suchlike weapons: for alas these are weak, and their enemies will deride at them: but their weapons are spiritual, and so mighty thorough God, 2 Cor. 10. 4, 5. not by might, nor by power, but by the spirit of the Lord of hosts, they may do valiantly: thorough him they may push down their enemies: thorough his name they may tread them under that rise up against them, Zech. 4. 6, 7. the good fight is the fight of faith, that is that which is to be fought for, as is before said: and that is that which is to be fought with : whatsoever is born of God overcometh the world, and this is the victory that overcometh the World, even our faith, 1 Joh. 5. 4, 5. The Gospel of Christ is the power of God to salvation, to every one that believeth, Rom. 1. 16.  
6. They have a crown proposed to, and set before them to engage, and encourage them to play the men, & to oppose and fight against their enemies, even unto blood. Men that here fight they do it for a fading reward, they do it to obtain a corruptible crown, but we an incorruptible. I therefore so run not as uncertainly: so fight I, not as one that beats the air: But I have fought the good fight, saith the Apostle Paul,— I have kept the Faith, But I keep under my body, and bring it into subjection, etc. 1 Cor. 9 26, 27. henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous judge will give me at that day: And not to me only, but to all them also that love his appearing, 2 Tim. 4. 7, 8. In being faithful to the death, he will give us a crown of life, Rev. 2. 10. and this leads us to the next thing, viz.  
2. The subject of the Blessedness hereafter spoken of is, [He that overcometh,] he saith not; To the Angels, or Churches, will I give to eat of the tree of life: and yet it is before said, [what the spirit saith unto the Churches:] But when he comes to describe the subject of the blessedness, he saith not, to them, or to the Churches, but changeth the Phrase and saith, [To him that overcometh;] and so he saith unto all the seven Churches, Rev. 2. v. 11, 17, 26, 29. and ch. 3. 5, 6, 12. and v. 21, 22. Men may be members of any of the Churches, and yet miss of the Blessedness here spoken of: [see the notes on ch. 3. v. 5.] The Children of the Kingdom, may, and many of them will be, cast out into utter-darkness, where shall be weeping, and gnashing of teeth, Mat. 8. 12. Many will say at the last day unto Christ, Lord, Lord, we have Prophesied in thy name, and in thy name cast out Devils, and in thy name done many wonderfulthings: and then he will profess unto them, he never knew them, Mat. 7. 22, 23. And others then shall stand without; and knock saying, Lord, Lord, open unto us: And Christ will answer, and say unto them, I know you not whence you are; Then shall they begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets: But he shall say, I tell you, I know you not whence you are, etc. Luke 13. 25, 28. Let none therefore lift up himself by this, that he is an Angel or member of such, or such a Church; for so he may be, and yet in conclusion have no inheritance in the Kingdom of Christ, and of God. Nor is the Blessedness here spoken of assured to him that hath overcome, but to him that overcometh, that continues so doing: for otherwise, if a Man puts his hand to the plough, and looks backs, he is unfit for the Kingdom of God, Luke. 9 62. Men may have run well, and suffered many things, and endured a great fight of affliction; and yet all may be in vain to them in conclusion, Gal. 3. 1, 5. and ch. 5. 7, 11. Heb. 10. 32, 35. As for such as turn aside to their crooked paths, however they might begin well, The Lord will lead them forth with the workers of iniquity, Ps. 125. 5. Ezek. 33. 13, 18. But to them who by patiented continuance in well-doing seek for Glory, Honour, and immortality, he will render eternal life, Rom. 2. 7. they are the blessed persons who take to them the whole armour of God, that they may be able to withstand in the evil day, and having overcome all, yet stand and keep their ground, Eph. 6. 10, 13, 18. He, saith the Lord, that overcometh shall inherit all things; and I will be his God, and he shall be my Son, but the fearful, and unbelieving, etc. shall have their part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21. 7, 8. He that endureth to the end the same shall be saved, Mat. 10. 22. he will present them holy, unblameable, unrebukable in his sight, who continue in the faith grounded and ●etled, and are not moved away from the hope of the Gospel, Col. 1. 22, 23. 1 Cor. 15. 58. Rev. 14. 13. Prov. 4. 13.  
And together with the former: [To him that overcometh,] Though he hath been formerly foiled, and prevailed against by sin, Satan, or the World; Though he hath left his first love, and treacherously departed from Christ: yet if again he bethink himself, consider his ways, and turn his feet to the Lord's Testimonies; and yet takes unto him the whole armour of God, and fights against his enemies to the death: all his former evils and out-turning shall not be remembered against him, nor mentioned unto him, Ezek. 18. 21, 23, 27, 28. and ch. 33. 14, 16, 19, 20. 1 King. 8. 47, 49. [see the notes on Rev. 3. v. 5.]  
Yea with the two former senses we may also say, [To him that overcometh.] may denote unto us, the time after when he shall be made a partaker of the blessedness here assured, to wit, when once he hath done fight, and is become a complete conqueror, having no more enemies to grapple with, or contend against. But unto this we may speak more in what followeth afterwards.  
Use. Seeing then this is in all the Epistles to these seven Churches, the undoubted subject of the blessedness promised, and all is assured [To him that overcometh,] it may be of this usefulness to us; To engage and prevail with us, to be strong in the Lord, and in the power of his might: To put on the whole armour of God, that we may be able to stand against the wiles of the Devil:— that we may be able to stand in the evil day, and having overcome all to stand, Eph. 6. 10, 13, 18. To be valiant for the truth, Jer. 9 3. and to resist our enemies, our spiritual enemies unto blood, even while we are in this world: for so long we have ungodliness and Worldly lusts in ourselves and others to deny, Tit. 2. 11, 12. think we not ourselves secure, but let us abide under the banner of Christ, endeavouring to keep the unity of the spirit in the bond of peace, that we may be terrible as an army with banners, Cant. 2. 5. and ch. 6. 4. hold we fast the faith, the word of faith, so may we overcome the wicked one, 1 Joh. 2. 14, 1 Pet. 5. 8, 9 with Jam. 4. 7. and the World, 1 Joh. 5. 4, 5. And be preserved from, and obtain the victory over that Sin that dwelleth in us, and those fleshly lusts, that war against the soul, 1 Joh. 3. 6, 9 Joh. 8. 31, 36. Gal. 5. 16, 17. and if we have been overtaken, or worsted by our enemies, yet remember how we have received and heard and hold fast and repent, Rev. 3. 1, 3. remember from whence we are fallen, and repent, and do our first works, Rev. 2. 5. that we may not fail of his grace: and to that end consider Christ hath overcome, Rev. 3. 21. his right hand, and his holy arm hath gotten him the victory, Ps. 98. 1. and thorough him we may do valiantly: our help stands in his name, Ps. 20. 5. and 60. 12. Prov. 18. 10. and thorough him God giveth us the victory, 1 Cor. 15. 1, 3, 55, 57, 58. and we read of many that by him have overcome the wicked one, and his instruments, 1 Joh. 2. 14. and ch. 4. 4, 5. and ch. 5. 18. who overcame by the Blood of the Lamb, and the word of their testimony, and they loved not their lives unto the death, Rev. 12. 11. and in token of victory have now palms in their hands, Rov. 7. 9, 17. of many that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, Rev. 15. 2. of such as were more than conquerors thorough him that loved them, Rom. 8. 31, 32, 37. Oh then! seeing we are compassed about with so great a cloud of witnesses; laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race that is set before us: Looking unto Jesus, the author and finisher of the faith, who for the joy set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God: For consider him that endured such contradiction of sinners against himself, lest we be wearied and faint in our minds: we have not yet resisted unto blood striving against sin, Heb. 12. 1, 2, 3, 4.  
2. We have nextly to consider, the promise itself, and blessedness therein contained, which is propounded unto the Churches, and to be heard by every one that hath an ear: & assured and ascertained to him that overcometh as his undoubted portion: [I will give to eat of the tree of life which is in the midst of the paradise of God.] Where we have to consider, and speak unto,  
1. The person promising, [I] 2. The promise, [will give]  
3. The thing promised, [to eat of the tree of life.] 4. The place where this tree is, and where he shall eat it: [which is in the midst of the Paradise of God.]  
1. The Person promising, [I] to wit, Jesus Christ, he that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden candlesticks, v. 1. hence we may note: The promises are Christ's to give, and he hath power to bless us, and make us partakers of all the blessings promised. To Christ are the promises made, and in him confirmed, Gal. 3. 16, 17. In him all the promises of God are yea and Amen, 2 Cor. 1. 20. he hath by his blood confirmed them, and hath power to perform and fulfil them: hence also he speaks in suchlike language to others of the Churches: as, I will give to eat of the hidden Manna: and I will give him a white-stone, and in the stone a new-name written, Rev. 2. 17. To him will I give power over the nations, etc. v. 26. 28. see also, ch. 3. 5, 12, 21. The Father so loveth the Son, because he laid down his life for us, that he might take it up again, that he hath given all things into his hand, Joh 3. 35. with ch. 10. 17. All things are delivered unto him of the Father, Mat. 11. 27. And all power and Authority is given unto him to give what is good, to give to Men repentance, both grace & space of repentance, Acts 5. 31. Rev. 2. 21. To give forgiveness of sins to them that believe, Acts 5. 31. and ch. 10. 43. and ch. 13. 39 To give unto them the power to become the Sons of God, Joh. 1. 12. To pour forth his spirit unto them, and make known his words, Prov. 1. 23. To give them peace, Joh. 14. 27. To pour forth unto them the spirit of grace and supplication, Zech. 12. 10. To give unto them eternal life, Joh. 10. 27, 28. and ch. 17. 2. and they that are Christ's are Abraham's seed, and heirs according to promise, Gal. 3. 29. he hath now all to give, who loved us and gave himself for us: this is matter of great instruction and consolation to us, and might move and prevail with us to come unto him continually; and in so doing he will give us rest, Mat. 11. 27, 28, 29.  
2. The promise, [will give,] in which is signified unto us,  
1. The time when he will give this, that is here promised; and that follows men's overcoming, and is consequential thereto: he will give, as is here promised, after men have totally and finally overcome: hence when he describes the subject of the blessedness here promised, he doth it in the present time, [To him that overcometh:] But when he propounds the blessedness itself, he doth it in time to come, [I will give,] and in suchlike language he speaks to all these Churches, as, Rev. 2. 7, 17, 26, 29. and ch. 3. 5, 6, 12. and v. 21, 22 and so it is like that of the Apostle: ye have need of patience, [that after ye have done the will of God, ye might receive the promise.] Heb. 10. 36. To them who are faithful unto the death, he will give a crown of life, Rev. 2. 10. Indeed now in this day, and before they have overcome, he doth give unto the believer all things that pertain to life and Godliness, thorough the knowledge of himself, that they may overcome: he sends them not to warfare at their own charges: and in their overcoming, he is filling them with joy and peace in believing, Rom. 15. 13. Though now they see him not, yet believing, they rejoice with joy unspeakable, and full of glory: receiving the end of their faith, even the salvation of their Souls, 1 Pet. 1. 8, 9 now their spirit is life for righteousness sake: and in coming unto him the living-stone, they are made lively stones: their souls do live, Joh. 6. 35, 40, 51, 55, 57 Rom. 8. 10. Gal. 2. 20. 1 Pet. 2. 3, 5, But that which here and elsewhere he promises to these Churches is future, and which follows their having overcome: Then these promises shall be fulfilled to them in spirit, when their spirits are made perfect: when they will be in a far better condition than now they are, Isay. 57 2. 2 Cor. 5. 6, 8. Phil. 2. 21, 22. Rev. 14. 13. and the most full and glorious performance hereof will be, when the body is raised, and the soul and body reunited, even in the first resurrection, the resurrection of the just, and from thence for ever, Rom. 8. 23, 25. Jam. 5. 7, 8.  
And so our Lord Jesus doth signify, that there is, after we have overcome, after this earthly house of our Tabernacle is dissolved, a future and more glorious state to be entered into and enjoyed, immediately after we die, in spirit; and in the first resurrection, and thence to all eternity in soul and body: and otherwise, why should we fight, or go to, or undertake this warfare: If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 19 but there is a World to come, Luke 20. 35, 36. Eph. 1. 21. Heb. 2. 5. a life to come, 1 Tim. 4. 8. and he that overcometh shall inherit in the World to come the life to come, even everlasting life, Mark. 10. 29, 30. and he shall not be hurt of the second death; the wrath to come, Rev. 2. 11. with 1 Thes 1. 10. And this our Lord would now have us to mind and consider, even what is to come after we have finished our course, to mind this especially, that we may not faint, but continue to the end, looking not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things that are not seen are eternal, 2 Cor. 4. 13, 14. and ch. 5. 1, 8. Heb. 11. 13, 16, 24, 26.  
2. We may nextly consider in the promise, the freeness of it. [I will give] what is freer than a gift? It is a reward indeed, but it is not of debt, or from any desert of the overcomer, but of grace; All is of grace from first to last, from the foundation to the top-stone, Zech. 4 7. to him that worketh is the reward not reckoned of grace, but of debt: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4. 4, 5. wages and gift are opposed the one to the other : The wages of sin is death, but the gift of God is eternal life thorough Jesus Christ our Lord, Rom. 6. 23. All the blessedness promised, is freely promised, and will be dispensed and rendered of grace: and if of grace, than it is no more of works, otherwise grace is no more grace, Rom. 11. 6. It is indeed assured to him that overcometh, and every such an one shall certainly have this promise performed: but not as if there were any such worth or merit in his Act of overcoming, as to deserve what is here promised; for alas, there is so much pollution and unworthiness cleaving to the believers best deeds, that God may justly wipe them out, and punish them who do them, Neh. 13. 14, 22. nor are they, nor can they otherwise be acceptable unto God, but by Jesus Christ, who takes away the iniquity of their holy things, and perfumes them with the incense of his sacrifice, and so renders them acceptable to God, Exod. 28. 38. with 1 Pet. 2. 5. Rev. 5. 8. and ch. 8. 3, 5. yea, if they had done all the things which are commanded them, yet our Saviour instructs them to say we are unprofitable Servants, we have done that which was our duty to do, Luke 17. 10. And besides there is no proportion between their overcoming, and the reward, For I reckon, saith the Apostle, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 17, 18. and therefore it is well said, I will [give.]  
3. Yea and the certainty of his performance hereof may be imported and signified; for he is faithful that promised: as is evident, in that he was faithful unto him that appointed him: and the holy brethren are called upon to consider him in that respect, Heb. 10. 23. with ch. 3. 1, 2. It is the Lord the righteous Judge will make good his word and promise in due time, 2 Tim. 4. 8.  
3. We come nextly to consider the thing promised, [To eat of the tree of life.] Truly this he now gives by faith; but hereafter he will do it more fully, and gloriously, Cant. 2. 3, 4. Now, by [the tree of life,] is meant, Jesus Christ himself of whom it is said, he is a tree of life to them that lay hold on him, and happy is every one that retaineth him, Prov. 3. 18. he is the green tree, Luke 23. 31. the green firtree, from whom all our fruit is found, Hos. 14. 8. of whom the tree of life in the earthly paradise was a type, Gen. 2. 9 and ch. 3. 22. he hath obtained life into himself for us, Heb. 9 12. And as the Father hath life in himself, so hath he given to the Son to have life in himself, Joh. 5. 26. This is the record that God hath given of his Son, that he hath given to us [Mankind,) eternal life, and this life is in his Son, yea, he is the true God and eternal life, 1 Joh. 5. 10, 11, 20. And in due time he cometh down spiritually from Heaven, and giveth life unto the dead World, Joh. 6. 33. And eternal life, now by faith, to him that seethe him, and believeth on him, Joh. 6. 40. and ch. 17. 2.  
Now this is that which he here promiseth to give unto him that overcometh, [To eat of this tree of life.] which is a great blessing: Blessed, saith he, are they that do his commandments, that they may have right to the tree of life, and may enter in thorough the gates into the city, Rev. 22. 2. 14. Such an one as overcometh shall be abundantly satisfied with the fatness of God's house, and he will make him drink of the river of his pleasures: for with him is the fountain of life, Ps. 36. 7, 9 and 16. 11. of this tree of life they shall eat, and be satisfied, Ps. 22. 26. they shall then have complete satisfaction, delight and complacency in Jesus Christ : In him shall all the seed of Israel be justified and shall glory, Isay 45. 23, 25. with Phil. 2. 8, 10. And they shall then for ever praise him, their heart shall live for ever, yea their whole Man: for this was the property of the typical tree of life, that if they had eaten thereof, they should have lived for ever, Gen. 3. 22. and they shall then eat him, and live, and never die, Joh. 6. 57, 58. not only now do they feed on him, but shall do so for ever hereafter: his sufferings, with the ends and virtues thereof, shall be remembered, fed upon, praised, and delighted in for ever. This is the Song, not only of that part of the family of God which is upon the earth; but of that part also which is in Heaven, [Thou art worthy, etc. for thou wast slain, etc.] Rev. 5. 8, 9 10, 11, 12, 13, 14. How doth this set forth the excellency of him unto us! and how might it engage us to come continually unto, and follow him!  
4. We have an account given us of the place where this tree of life is, [In the midst of the paradise of God, or (as some read it) of my God.]  
What is meant by the paradise here spoken of, we may be helped to understand by the scripture: The word [Paradise] in general doth signify, a pleasant orchard, or place of trees: and so it is rendered [orchard] in Eccles. 2. 5. Cant. 4. 13. And particularly hereby is meant in the writings of the Evangelists, and Apostles, Heaven itself, or that glorious place into which Christ is entered: so it appears by what our Saviour said to the penitent thief : This day thou shalt be with me in Paradise, Luke 23. 43. and this further appears in the use of it by the Apostle Paul, who in one verse saith: Such an one was caught up to the third Heaven: In another it is thus expressed, he was caught up into paradise, 2 Cor. 12. 2, 4. he that descended into the lower parts of the earth, is now ascended far above all Heavens, all Heavens visible to us, into Heaven itself, Eph. 4. 8, 10. with Heb. 9 26. which must needs be a place of infinite joy, pleasure and delight: and of this Eden, which signifieth, a place of pleasure, or delight, was a figure, Isay 51. 3.  
Now here we may note for our instruction.  
1. That Jesus Christ is gone up into, and is in Heaven, in that most glorious place: And there he shall remain until the times of the restitution of all things, Acts 3. 20, 21. he was carried up into, and received in Heaven, Luke 24. 51. Mark 16. 19 Act. 1. 11. 1 Pet. 3. 22. There he is, and there he shall remain as the tree of life, until the new Jerusalem shall come down from God out of Heaven: And then he, as the tree of life, shall come down, and yield his fruit every month: And the leaves of this tree shall be for the healing of the nations, Rev. 21. 2, 3. with ch. 22. 2, 14, 16. God shall then send us Jesus, who now is preached unto us, Acts 3. 20. 1 Thes. 4. 16. and in him in our nature dwelleth the fullness of the Godhead: and in him we are complete, Col. 2. 9, 10. And herein we may see the preciousness of his blo●d, and the complete satisfaction he hath given to the Justice of God, Phil. 2. 8, 9, 10.  
2. In that Heaven is called Paradise, a place of delight and pleasure, of joy and gladness; so we may learn, That Christ is entered into the fullness of joy in our nature: and it was the view and consideration hereof that strengthened him to suffer: He for the joy set before him endured the cross, despising the shame, Heb. 12. 2. he that once met with much sorrow and sadness: he that was a Man of sorrows, and acquainted with grief; whose heart was broken with reproach, and who was full of heaviness, Isay 53. 3, 5. Ps. 69. 20. is now entered into, and filled with joy unspeakable, joy inconceivable and full of glory, Mat. 25. 21, 23. He is entered into, not into the holy places made with hands, which are the figures of the true, but into Heaven itself, and is in the presence of God: In whose presence is fullness of Joy, and at whose right hand are pleasures for evermore, Heb. 9 24. with Ps. 16. 11. and Acts 2. 28.  
3. In that Heaven is called paradise, as referring to, and as the truth of Eden at first, and he is called the tree of life, of whom the first tree of life was a figure; so we may take notice, that there is a new creation, of which Christ is the beginning, Rev. 3. 14. and a more excellent one then that was at first. Christ is that new thing which the Lord hath created in the earth, Jer. 31. 22. the second Man, and the last Adam: And he is an infinitely more excellent one then the first, which was the figure of him, Rom. 5. 14. The first Man was of the earth earthy, The second, the Lord from heaven, 1 Cor. 15. 47. The first natural, the second spiritual: The first was made a living soul; the last is a quickening spirit, to quicken dead souls, and beget new creatures, 2 Cor. 5. 17. 1 Cor. 15. 45, 46. The first tree of life was earthy: But now the Son of God is become the tree of life in the nature of Man, in whom God hath blessed us with all spiritual blessings in Heavenly things, or places, Eph. 1. 3. And instead of an earthly paradise, there is now an Heavenly one, which Christ hath prepared for us; and into the enjoyment and possession whereof he, as our forerunner, and in our nature is entered, Joh. 14. 1, 3, 4. Heb. 6. 20. How excellent is thy lovingkindness, O God Ps. 36. 7, 9  
4. He that overcometh shall eat of the tree of life, which is in the midst of the paradise of God; and thereto, enter into this Paradise assoon as ever he hath overcome, Luke 23. 43. now they who with the heart believe are rejoicing with joy unspeakable, and full of glory, 1 Pet. 1. 8. But then, not only joy shall be in them, but they shall enter into joy, the joy of their Lord, Mat. 25. 21, 23. In spirit, assoon as dissolved: when they are absent from the body, they shall be present with the Lord: And in due season, in Soul and body reunited, Ps. 36. 7, 9 when they have overcome, they shall go into paradise, a more excellent one then the first, into the Heavenly orchard, where there are many trees of the Lord, trees of righteousness: But Christ is the only tree of life; and of this tree only they shall eat. In the first Paradise, there was no tree forbidden to be eaten of, but one; but in the second, there is none allowed but one: not the virgin Mary, nor any Saint, or Angel: But Jesus Christ, one who is the only true vine, and tree of life. And because he lives, therefore they that eat of him shall live also.   

Verse 8. And unto the Angel of the Church in Smyrna, writ: These things saith the first and the last, which was dead, and is alive.]  
Here gins a second message, sent to the second named Church, ch. 1. 12. and as in the first message, or Epistle, so in this also we have in this verse to consider,  
1. The person, or persons for whom this message or Epistle is to be written and to whom to be sent: [unto the Angel of the Church in Smyrna write:] To which we shall speak nothing, but desire the notes on v. 1. may be considered.  
2. The Person from whom it comes thus described to us: [These things saith the first and the last, [see notes on ch. 1. v. 8. and v. 11.] Which was dead and is alive:] To which we have spoken somewhat be fore: [see the notes on ch. 1. v. 18.] Only here we may a little further note.  
1. He that was dead is a most excellent person: the first and the la●t was dead: so in ch. 1. 11. he said; I am Alpha and Omega, the first and the last, etc. And, saith John, I turned to see the voice that spoke with me, and being turned— I saw one like to the Son of Man, v. 12, 13. the first and the last became the son of Man; and so humbled himself therein, and further for us: So again, in ch. 1. 17, 18. it is said : He said unto me,— I am the first and the last; I am he that was dead: God was made manifest in the Flesh, 1 Tim. 3. 16. unto us a child is born, unto us a Son is given,— And his name shall be called, Wonderful, Counsellor, the mighty God, etc. Isay 9 6. The word that was in the beginning with God, and that was God; By whom all things were made, and without him was nothing made that was made: this word was made flesh, Joh. 1. 1, 3, 14. And this most glorious one died for us: he was put to death in the flesh, 1 Pet. 3. 18. He being in the form of God, thought it no robbery to be equal with God; yet he emptied himself, and took on him the form of a Servant, and was made in the likeness of Men: And being found in fashion as a Man, He humbled himself, and became obedient unto death, the death of the Cross, Phil. 2. 6, 7, 8.  
And this shows the admirably excellent lovingkindness of the Father to the World of Mankind, and his lothness with the destruction thereof; In that he sent forth and so greatly abased such an infinitely glorious one that thorough him the World might be saved: God so loved the World that he gave his only begotten Son, Joh. 3. 16. And the like love of Jesus Christ is herein evidenced: herein perceive we the love of God, because he laid down his life for us, 1 Joh. 3. 16. And herein his blood appears to be precious blood: for it is the blood of God; of Christ, who is over all God blessed for ever, Act. 20. 28. 1 Pet. 1. 19 with Rom. 9 5. And herein we may see our redeemer is strong; he is the first and the last, a mighty Saviour he is, who is the Saviour of all men, especially of them that believe: he is able to save to the uttermost all that come unto God by him, and therefore fear we not to come unto, and follow after and abide in him, Isay. 41. 4. and ch. 44. 6. with this place.  
2. He is the first and the last, which was dead; and he only died for our sins by way of propitiation, and as the public man, he himself and and he only bore our sins in his own body on the tree, 1 Pet. 2. 24. 1 Joh. 4. 10, 14. Isay. 63. 3. one died for all, even for all that were dead, and but one, 2 Cor. 5. 14, 15. nor shall ever any other die on this account, as never any before, or besides him hath done, nor shall he be abased any more : He being raised from the dead dieth no more; death hath no more dominion over him, for in that he died, he died unto Sin once, Rom. 6. 9, 10. And therefore if his sacrifice be rejected there remains no more sacrifice for sins: But a certain fearful looking for of Judgement and ●iery Indignation which shall consume the Adversaries, Heb. 10. 26, 29. he is the last Adam; none other as the public man is to follow him, to die, suffer, and satisfy for our sins; and therefore take we heed of provoking him to leave mediating ●or us, for how shall we escape if we neglect so great salvation, 1 Cor. 15▪ 45. Exod. 23. 21. Ps. 2. 12. Heb. 2. 1, 3.  
And is alive,] He liveth, and was dead, and ●e is alive for evermore; and of the truth hereof he gave many infallible evidences: he shown himself alive after his passion by many infallible proofs, being seen of his disciples forty days, & speaking of the things pertaining to the Kingdom of God, Act. 1. 3. This is witnessed of him that he liveth, Heb. 7. 8. even by the holy Apostles: as the Apostle Peter signifieth: and by the holy spirit: The God of our Fathers, saith he, raised up Jesus— him hath God exalted with his right hand a Prince and Saviour:— and we are his witnesses of these things, and so is also the Holy Ghost, etc. Acts 5. 30, 32. and 25. 19 [see notes on ch. 1. v. 18.]   

Verse 9 I know thy works and Tribulation and Poverty, (but thou ar● rich:) And I know the blasphemy of them who say they are Jews, and are not, but are the Synagogue of Satan.]  
In this verse we have an account given us of what our Lord knew or took notice of; and that both,  
1. With respect to this Angel and Church. 2. With respect to others.  
1. As with respect to this Angel and Church, etc. wherein consider in general;  
He that was dead and is alive, he knows, etc. As he knows God, and the things of God, Joh. 10. 15. Rev. 5. 1, 12. So he knows and takes notice of what is commendable, or reprovable amongst his Churches, ●say. 11. 1, 3. Joh. 2. 24, 25. and ch. 21. 17. Acts 1. 24. Heb. 4. 13. [see the notes on v. 23. of this chapter.]  
I know thy works] I take notice of them, [see the notes before on v. 2.] and the works of this Angel and Church were such as were perfect before God: hence we may again note, as we have done before on v. 2. That though we take no notice of, or know not of any good work, any work of faith, or labour of love; yet Christ observes, and will not be unmindful, 1 Cor. 15. 58. Heb. 6. 9, 10. So he saith to the Angel of the Church in Thyatira: I know thy works, and Charity, and Service,— and thy works, v. 19 yea though those works be done in the greatest secrecy, and kept from the eyes of others; and though our own lefthand doth not know what our right-hand doth; yet still they are manifest to him, and minded by him, even any work of piety or charity that is done by us: he seethe in secret, and himself will reward openly: so his eye was upon Nathanael, when he thought none had taken notice thereof. Nathanael saith unto him, whence knowest thou me? Jesus said unto him-when thou wast under the figtree I saw thee, Joh. 1. 47, 51. he observes his people exercising themselves to godliness, when the generality of the professed Church is so profane as to say : It is vain to serve God, and what profit is it that we have kept his ordinances— Then they that ●eared the Lord spoke often one to another, and the Lord harkened and heard, and a Book of remembrance was written before him, for them that feared the Lord, and that thought on his name: and they shall be mine, saith the Lord, etc. Ma●. 3. 14, 18. And when he shall sit on the throne of his glory, he shall say to them on his right; — I was hungry, and ye gave me meat, I was thirsty and ye gave me drink: I was a stranger and ye took me in:— Then shall the righteous answer him, saying, Lord, when saw we thee an hungered and fed thee? or thirsty and gave thee drink? etc. They speak as if they knew not, or took no notice of any such thing: But yet he knew it, as appears by what follows. The King shall answer and say unto them, Verily, I say unto you: Inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me, Mat. 25. 31, 34, 40. and ch. 10. 41, 42. The consideration whereof might both preserve us from charging our memories with what we do: knowing it is had in remembrance in the sight of the Lord, Acts 10. 31. and also preserve us from desires of vainglory, or doing what we do to be seen of men, in doing which we shall have no reward of our Father which is in Heaven. And it might engage us to do what we do in the greatest secrecy we may, knowing he knows, and will see in secret, and reward and recompense whatsoever work, or labour of love is so showed to his name, in the resurrection of the just, Mat. 6. 1, 5, 8. 2 Cor. 5. 10. Luke 14. 14. And when they die their works shall not die or be forgotten, but they shall rest from their labours, and their works shall follow with them, Rev. 14. 13. Heb. 11. 4.  
And Tribulation,] This is that also which our Lord knew, and took notice of, as with respect to this Angel and Church, and that which his disciples shall meet with, and have in this world, Joh. 16. 33. all that will live Godly in Christ Jesus shall suffer persecution, Acts 14. 22. 2 Thes. 1. 4. 2 Tim. 3. 11, 12. [see the notes before on ch. 1. v. 9]  
Yea, though Christ reproves not this Angel and Church for any thing, nor finds any fault with them; yet there were some who did (though unjustly) find fault with them, and were Instruments of affliction to them, and made them sad whom Christ had not made sad, Ezek. 13. 22. nay surely, the more perfect and upright the works of any are, and the more they are conformed to the Image of Christ, the more the World hates them, Rom. 8. 28, 30, 35. The more like the World they are, the more they will love them, with their corrupt love: and the more unlike the World Christ's disciples are, and the more they come out from amongst Men, and be separate, the more they will be Instruments of persecution and tribulation to them, If ye were of the World, saith our Saviour, The World would love his own: But because ye are not of the World, but I have chosen the out of the World, therefore the World ●ates you, John 15. 19 Heb. 13. 13. 1 Pet. 4. 3, 4. 1 John 3. 1, 2. and ch. 4. 17. 2 Cor. 6. 17, 18.  
And poverty.] Either hereby we may understand, that they were poor in spirit, such as had suffered the loss of all things, even of those things that were formerly gain to them; and counted them but dung, that they might win Christ, and be found in him, such as had nothing of their own to glory in, or make their boast of, as others have: But had sold that they had, that they might buy that field, in which is that most excellent treasure, Mat. 5. 3, with Isay 66. 1, 2. Phil. 3. 7, 9 Mat. 13. 44, 46.  
Or also by their poverty, we may understand, their poverty as with respect to the things of this life and World: and so in this consideration they might either be poor when they were first called and prevailed withal by the Gospel, as the Apostle James saith; hath not God chosen the poor of this World, & c.? Jam. 2. 5. 1 Cor. 1. 26. Or also, and rather their poverty appears to be occasioned to them by, and to be the consequent of their tribulation, as in this order it is here expressed: they might suffer the spoiling of their goods, Heb. 10. 32, 34. and as the fruit of the afflictions and persecutions they endured they might be poor and stripped of the things of this World, 1 Cor. 4. 10, 15. 2 Cor. 6. 9, 10. they might be impoverished by their enemies spoiling and plundering of them: or by the restraints and imprisonments they might endure for Christ and his Gospel's sake. Now here, as taking poverty in this last sense, for being poor in this World, we may note,  
1. In that he saith, I know thy works, and tribulation, and Poverty; that such as are in tribulation and Poverty, may yet have works and labour of love: so it is said of the Church in Thyatira: I know thy works and thy Charity, and thy service, and thy patience, v. 19 Though they were in tribulation, and had need of, and had patience, yet also they had charity and works, and the last more than the first. And this is the commendable account the Apostle gives of the Churches of Macedonia: how that in a great trial of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality: For to their power I bear record, (saith the Apostle,) yea and beyond their power they were willing of themselves, etc. 2 Cor. 8. 1, 3, 6. this is many times the complaint of persons, when an opportunity is put into their hands for doing good: alas, we are poor, we have it not: when as it may be rather for want of an heart than any thing else, they thus plead. Indeed, Christ is no hard Master, he requires us but to do good as we have opportunity, and ability, Gal. 6. 10. Luke 11. 41. And if there be first a willing mind, it is accepted according to that a Man hath, and not according to that he hath not, 2 Cor. 8. 12. But too frequently, for want of faith in God, when persons are poor, they withhold more than is meet, and it tendeth to poverty. We may see what notice our Saviour takes of the poor Widow, that cast in two mites into the treasury: He said, of a truth I say unto you, that this poor widow hath cast in more than they all: For these all have of their abundance cast into the offerings of God; but she of her penury hath cast in all the living that she had, Luke 21. 1, 4. Our Saviour though he was ministered unto by others, yet also he did give to the poor, Luke 8. 2, 3. with Joh. 13. 29. and the Apostle saith: These hands have ministered unto my necessities, and (not only so, but also,) to them that were with me: and saith to the Bishops; I have showed you all things, how that so labouring, ye ought to support the weak, etc. Acts 20. 33, 34, 35.  
2. In that he saith, I know [thy poverty,] the poverty of this Angel and Church, with whom he finds no fault; so we may note: That those that Christ hath nothing against, and whom he loves with peculiar manner and degree of love, may be poor and mean in this World, and so they are generally who are sincere fearers of him: hence they are called, the congregation of thy poor, Ps. 74. 19 and 73. 1, 15. they are generally a poor and afflicted people, who trust in the name of the Lord, Zeph. 3. 12. They drink of this cup, and are baptised with his baptism, Mat. 20. 22, 28. he doth not testify love to his favourites, as the World doth unto hers, Joh. 14. 27. His Kingdom is not of this World, nor doth he ordinarily give much of the things appertaining to the Kingdoms of this World into their possession, as he might easily do if he pleased. Though he wrought many Articles when he was upon the Earth, yet not one to enrich himself, his Mother or his Apostles withal: his Mother was poor when he was born, and poor (it may seem) when he died, which was about three and thirty years after: And though he had some rich disciples, yet he committed not his Mother to them, but to the disciple whom he loved, who was a poor Man, a fisherman, Joh. 19 25, 27, 38, 39 And his disciples fall to their old trade of fishing when he was raised again, Joh. 21. 2, 3. yea how poor and despised they remained afterward, when Christ was received up into glory, the Apostle Paul acquaints us, saying: I think that God hath set forth us the Apostles last as it were men appointed to death: For we are made a spectacle unto the World, and unto Angels and to Men. We are fools for Christ's sake, weak, despised; even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place: And labour, working with our own hands; being reviled we bless; being persecuted, we suffer it: being defamed we entreat: we are made as the filth of the World and are the offscouring of all things unto this day, 1 Cor. 4. 9, 13. The consideration whereof might wean us from the love of the World, and the things that are in the World: And help us to judge righteous Judgement; and not to think they are most, or best beloved of the Lord, to whom he gives most of the good things of this World.  
3. To comfort them in this their tribulation and Poverty, he saith; I know thy tribulation, and Poverty; even I who was dead: In which expression is included and contained his whole abasement, humiliation, and sufferings, as hath been said on ch. 1. 18. As if he should say: I have myself been a Man of sorrows, and acquainted with grief, Isay 53. 1, 5. I myself have suffered being tempted: and have been in all points tempted like unto you, yet without sin; and therefore I can be touched with the feeling of your Infirmities; and am able to secure such as are temped: And am a merciful, and faithful Highpriest, Heb. 2. 17, 18. and ch. 3. 1, 2. and 4 15, 16. And I have been poor also: Foxes have holes and the Birds of the air nests, but the Son of Man had not whereon to lay his head, Mat. 8. 20. so poor that he was ministered unto by others, Mark. 15. 41. I who was rich, for your sakes became poor, 2 Cor. 8. 9 I know your sorrows; and know the heart of those that are in tribulation and Poverty: for I also have been compassed about with such afflictions and exercises, Exod. 3. 7. and ch. 23. 9 In all your afflictions I have been afflicted, and therefore I know how to pity you, and to sympathise with you, Isay 63. 9 Ps. 103. 13, 15. he knows troubles and trials by experience (as, Gen. 30. 27.) he is no stranger to these things; and can therefore be compassionate unto those who are in such a condition: To the end than you may run with patience the race se● before you, look unto Jesus— who for the joy set before him, endured the cross, despising the shame, etc. Heb. 12. 1, 2, 3.  
And I am alive;] And so have overcome, and abolished death, so as there is no hurt therein, nor in any tribulations, or Poverties which are ordered to you: nothing now in them to separate you from the love of God which is in Christ Jesus, 2 Tim. 1. 9, 10. Rom. 8. 34, 39 And I have all power given unto me both in Heaven, a●d in earth, Mat. 28. 18. I am alive to comfort you in all your tribulations and poverties which ye endure, 2 Cor. 1. 3, 5. to comfort all that mourn: to appoint to them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, Isay 61. 1, 3. I am alive to protect you, and preserve you in all your afflictions, & tribulations, and to provide for you, and dispense to you in all your Poverties, and necessities: for the earth is mine and the fullness thereof, Gen. 15. 1. 1 Cor. 10. 26, 28. And to deliver you out of all your griefs and sorrows in due time: I know how to deliver the godly out of temptation, for I have the keys of Hell and Death, 2 Pet. 2. 9 Rev. 1. 18. And to cause all to work together for good to them that love God, and keep his commandments, Rom. 8. 28. These things he now propounds to, & sets before them, & thus he describes himself, that they might consider him [see the notes before on ch. 1. v, 17. and 18.]  
But thou art rich] Those that are in tribulation and poverty may be rich, now rich, even when they are in poverty and tribulation: not only they shall be so hereafter; but thou art rich: Rich in faith the poor of this World may be, and heirs of the Kingdom which God hath promised to them that love him, Jam. 2. 5. they that are as having nothing, may yet by faith be possessing all things, 2 Cor. 6. 10. They who with the heart believe in Jesus Christ are rich, and enriched with that gold which is tried in the fire, Rev. 3. 18. they have received Christ, and he is theirs; and with him God gives all things also freely, Rom. 8. 32. Thus these Smyrnians were rich in faith: they had in and with Christ riches of mercy, they were vessels of mercy, who had received the forgiveness of their sins thorough his name, Rom. 9 23. Eph. 1. 7. they had riches of righteousness, Prov. 11. 4. Riches of wisdom and understanding, Prov. 3. 12, 18. and ch. 8. 9, 10, 17, 20. Col. 2. 2, 3. the unsearchable riches of Christ, Eph. 3. 8, 9 yea all things were theirs, 1 Cor. 3. 21, 23. what an encouragement is this to endure whatever is ordered to us: we are apt to be thinking, that if we should hearty ●leave to, and follow after Christ, we should certainly be undone and brought to sufferings and poverty here: and therefore we are ready to be discouraged from coming after him. Well; though it be so, yet thou mayest and shall be rich with true riches now and for ever, in following him in the regeneration: thou shalt have him who hath all; and he will enrich thee with better riches than any of these uncertain ones, with a better and enduring substance: and the knowledge and belief hereof, or, this known and believed, would cause thee to take joyfully the spoiling of thy goods, Heb. 10. 32, 34. nay indeed, afflictions and Poverty are theirs also, Rom. 8. 28. tribulations and necessities for Christ's sake are, and are to be esteemed great riches: By faith Moses esteemed the reproach of, or for Christ, greater riches than all the treasures of Egypt, Heb. 11. 24, 26. Our light afflictions, saith the Apostle, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4. 16, 18. Hence our Saviour said to his disciples, Blessed be ye poor, for yours is the Kingdom of God:— Blessed are ye that weep now, for ye shall laugh: Blessed are ye when Men shall hate you, and when they shall separate you, and reproach you, and cast out your names as evil, for the Son of Man's sake rejoice ye in that day, and leap for joy: for behold your reward is great in Heaven, Luke. 6. 20, 23. Mark. 10. 28, 29. 1 Pet. 4. 12, 15. Ps. 56. 8, 9 Not only life is theirs, but death, and all afflictions also, 1 Cor. 3. 21, 23. And he will never leave them, nor forsake them, Heb. 13. 5, 6. Ps. 84. 10, 12. And hereafter they shall inherit all things: Oh how may this strengthen us to all patience, and long-suffering with joyfulness!  
I know thy tribulation and poverty, but thou art rich:] now in this day the cup, the portion he gives to his people, is full of mixture: they are now, as it were, in a compound condition, As deceivers, and yet true: As unknown and yet known: as dying and behold they live:— as sorrowful yet always rejoicing: as poor yet making many rich, as having nothing, and yet possessing all things, 2 Cor. 6. 8, 10. now quivering and trembling as with respect to the outward man; and yet joying in the God of their salvation, Hab. 3. 16, 18. now greatly rejoicing; and yet at the same time in heaviness thorough manifold temptations and trials, 1 Pet. 1. 6, 8. Now in poverty and straits, and yet in the same instant they have the Lord to be their Gold: yea their losses are gainful and their poverty riches. But here is no complete comfort or delight: But hereafter, as all the beast-worshippers shall drink of the wine of the wrath of God without mixture, Rev. 14. 9, 10. So then, those that worship God in the spirit, and rejoice in Christ Jesus, shall drink of the river of his pleasures without mixture. The days of their mourning shall be ended, Isay ●0. 18, 20. Rev. 21. 3, 7. But that season is to be waited for.  
I know thou art rich.] This is not like that; Thou sayest, I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched and miserable and poor, etc. Rev. 3. 17. It is not that thou sayest, but, I know thou art rich: their praise was not of Men, themselves or others; but of the great God and our Saviour.  
2. We have an account given us of his knowledge as to others: [and (I know) the blasphemy of them which say they are Jews, and are not, but the Synagogue of Satan.] This is that which he knew also: for so [I know] though it be not here expressed particularly; yet hath reference to this clause also. Where let us inquire, 

1. What, or whom may we understand by [Jew's] in this place?  
2. What is meant by [their blasphemy.] and then note some Instructions.    
1. Whom may we understand by [Jew's] in this place, which these pretended themselves to be, and were not, but were the Synagogue of Satan?  
Now to that we may say,  
1. Hereby, some understand, are meant, such as are commonly known by that name in Scripture; Jews by nature, or Proselitisme, Gal. 2. 15. Esth. 8. 17. even such as did belong to one of the two tribes of Judah and Benjamin; which are frequently so called: Or, more generally, they that were of the circumcision in the Flesh.  
But I rather apprehend that by [Jew's] in this place,  
2. Are meant Christians; they did pretend themselves to be Christians indeed; and might, and surely did give forth themselves to be the most pure and Orthodox Christians: and such as so are (which these falsely pretended themselves to be) are Jews indeed, whether circumcised or baptised; according to that; He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: But he is a jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of Men, but of God, Rom. 2. 26, 29. Thus again the Apostle signifies such to be Jews indeed or of the circumcision, who are sincere Christians, and circumcised in heart, when he saith; Finally, Brethren rejoice in the Lord;— Beware of the concision; For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. They are the circumcision and so Jews indeed, who count all things loss for Christ, Phil. 3. 1, 3, 7, 9 So again the Apostle saith; In Christ ye are complete; no, say the natural Jews and Judaizers; ye are not complete in Christ, for ye are not circumcised; yes saith the Apostle, ye have circumcision in Christ also; in whom ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ, Col. 2. 9, 10, 11, 12. Rom. 4. 8, 13. and ch. 11. 17, 18. Even as they are Isralites indeed, and were so in former times, who are of a clean heart, Ps. 73. 1. Joh. 1. 47. In this respect they are not all Israel which are of Israel, neither because they are the seed of Abraham are they all children; But in Isaac shall thy seed be called; that is, they which are the children of the flesh these are not the children of God; But the children of the promise are counted for the seed, Rom. 9 6, 8, If ye be Christ's then are ye Abraham's seed and heirs according to promise, Gal. 3. 16. 29. and ch. 6. 16. And that which induces me to believe, that by [Jew's] here are meant sincere Christians, is,  
1. Because in this Book great and frequent respect is had to our types of old, and to their places and persons: and those names which were usual amongst them, are frequently made use of in this Book of the Revelation: So our Jesus, our great Highpriest, appears in vision in the habit of the Highpriest under the law, ch. 1. 13. and those that serve God in his Temple day and night are clothed like the Priests in former times, ch. 7. 13, 15. with 2 Chron. 5. 12, 13. Thus we read of the temple often, Rev. 11. 1. etc. with allusion to the typical one: and the Ark of the testimony, Rev. 11. 19 with Exod. 26. 33, 34. The tabernacle of testimony, Rev. 15. 5. with Exod. 38. 21. The altar, Rev. 6. 9 and many other Instances might be given, which may be taken notice of as we come at them, God willing and assisting: and therefore such respect being had so frequently to the Jewish persons, places, names, in this Book, (as also when the Apostle writes to the Hebrews:) Jews may here signify, the sincere, or pure Christians, as also in ch. 3. 9  
2. Because also, this Book appears to be received after the destruction of Jerusalem; and than it would be no wisdom at all, but an Highpoint of folly and impudence to say, they were Jews, in the common acceptation, and were not so: for by so doing they did expose themselves to drink of the same cup with those who were Jews by nature. It would be more prudence, in such a time, for those who were Jews to say they were none, and to call themselves by another name, to take away their reproach, Isay 4. 1. then for such as were no Jews to call themselves by that name; unless they desired death rather than life, which cannot reasonably be supposed: [see the notes on v. 13. of this chapter.]  
3. Because [Jew's] are in this place, and also in ch. 3. 9 opposed to the Synagogue of Satan: now they might be Jews in the common notion; and yet also be the Synagogue of Satan, or, of the Synagogue of Satan: as our Saviour saith to some Jews; ye are of your Father the Devil, and the lusts of your Father ye will do, Joh. 8. 44. but now unfeigned and sincere Christians cannot be of the Synagogue of Satan: and so they pretended, and gave forth themselves to be Christians indeed, worshippers of God in the spirit, and rejoicers in Christ Jesus, and were not such, but the contrary to what they pretended: And this makes it evident to me, that by [Jew's] here are meant, heatry disciples of Christ.  
4. It appears also, that by [Jew's [here, are not meant Jews by nature, but hearty believers in Christ: Because they did blaspheme true Christians, as the natural Jews might do, and did generally, Acts 13. 45. and ch. 18. 6. now if they said they were Jews by nature, and yet blasphemed Christ's disciples, both these might consist together, and they might speak truly enough, which our Saviour saith they did not: But now pretending themselves to be spiritual Jews, & blaspheming such as were so indeed, they herein appeared to be liars, and to speak falsely.  
5. This further appears, probably, because in v. 10. these false pretenders did proceed judicially against the Christians: or our Saviour foretells they would so do; which is not very likely the Jews by nature should do, seeing Jerusalem was destroyed already, as hath been said, and may be shown in the notes on v. 13.  
2. We come nextly to show, what is meant by their [Blasphemy.] and to that we say: Blasphemy in general doth signify an evil, or reproachful speaking of, or against any one; or a striking thorough with words: and so the word [Blasphemy] is sometimes translated, evil, or cursed speaking, Eph. 4. 31. Col. 3. 8. slandering, Rom. 3. 8. defaming, 1 Cor. 4. 13. railing, 2 Pet. 2. 11. Tit. 3. 2. and so  
1. Of Blasphemy, God, Christ, or the Holy Spirit is the object: and so sometimes by blasphemy is meant Idolatry, as when men give the honour due to God to an Idol, or something besides him: so it is said; your iniquities, and the iniquities of your Fathers together (saith the Lord) which have burnt incense upon the mountains, and [blasphemed] me upon the hills, Isay 65. 7. see also, Ezek. 20. 27, 31. or, they are guilty of blasphemy, who give not to God the honour due to him, but speak reproachfully and dishonourably of him; so Rabshakeh blasphemed the the Lord: compare, 2 King. 18. 29, 37. with ch. 19 6, 22. And so they are blasphemers, or guilty of blasphemy, who speak reproachfully of Christ and his Gospel, 1 Tim. 1. 13. with Acts 26. 9 or who speak against the holy spirit: compare, Mat. 12. 31, 32. with Luke 12. 10. or who arrogate to themselves that which is peculiarly due to God, Christ, or the holy Spirit: as the man of sin evidently doth, Mat. 9 1, 3. etc. and ch. 26. 65. Joh. 10. 33, 34, 35, 36.  
2. And here by [blasphemy] may also be meant, reproaching, reviling and vilifying the true disciples of Christ, and persecuting them; as also appears in the next verse to this: so the Apostle Peter saith; they think it strange that you run not with them to the same excess of riot, blaspheming you, 1 Pet. 4. 4. And indeed when his disciples are reproached and persecuted he takes it as done to himself: hence it is said; If ye be reproached for the name of Christ, happy are ye: for the spirit of glory and of God resteth upon you: on their part he is blasphemed when his followers are reproached, 1 Pet. 4. 12, 14. Hence also Christ saith, Saul, Saul, why persecutest thou me? Acts 9 5. Mat. 25. 40. Ps. 83. 2, 5.  
Now from this part of the verse as thus opened, we may note,  
1. That those that are not Christians indeed, may yet pretend themselves to be the most orthodox Christians, though they are not so, but guilty of blasphemy, Idolatry, and many great evils: so now in these days in which we live, such as worship stocks and stones, the work of men's hands, and Saints departed, and so are guilty of blasphemy; yet give forth themselves to be the only true and catholic Church, and that all others are heretics, that join not with, but oppose them, and their Idolatries, superstitions, and Antichristian, and humane Inventions, traditions, and impositions. And indeed this mystery of iniquity began to work in the Apostles days; and before this Book of the Revelation was sent and signified to John, 2 Thes. 2. 7. 1 Joh. 2. 18. and such were these pretenders here spoken of, even Antichristian Idolatrous ones: this Synagogue of Satan was mystery-Babylon in its infancy and beginning; and not the Gnostick-hereticks only, as some would have it.  
2. That such as said they were Jews, and were not, such as gave forth themselves to be the best and truest Christians, did yet reproach, blaspheme, and persecute such as were Christ's disciples indeed, and so their better Brethren; as it was formerly, so it is now : your Brethren, saith the Lord, that hated you, that cast you out for my name sake, said, let the Lord be glorified, Isay 66. 5. that is, they did pretend to do God service, and glorify him, when they excommunicated his righteous Servants; they pretended themselves to be right worshippers, and looked upon, and dealt with such as were so indeed, as heretics and Schismatics; as also is elsewhere signified by the same Prophet, where he saith; yea truth faileth, and he that departeth from evil maketh himself a prey, or, is counted mad, a Fanatic etc. Isay 59 15 with Joh. 16. 1, 2. and this was one great iniquity in Judah formerly, and found amongst the leaders of the people also, who were confident they were in the right way; and it was one great cause of those heavy judgements that were executed upon them; For the sin of her Prophets and the iniquity of her priests, that shed the blood of the just in the midst of her, Lam. 4 13. thus also it was in the Apostles time; there were then false brethren, Gal. 2. 4. and they have forewarned, that such as should have a form of godliness upon them, would deny the power thereof, and be despisers of such as were good, 2 Tim. 3. 3, 5. and thus it hath been since too evidently, Rev. 13. any Man whose eyes are opened may see the truth of this: That those who reckon themselves, and say they are the most Catholic, or orthodox Christians; and who call all that descent from them, and are opposers of them in their evil principles, doctrines, and practices, Heretics, Sectaries, etc. are yet enemies to, and persecuters of their Brethren, and like to Cain, 1 Joh. 3. 13.  
3. These fair pretenders were not such as they gave forth themselves to be, but the Synagogue of Satan. Too oft it comes to pass, that where Christ hath his Church, Satan hath his Synagogue, Rev. 3. 9 These were such, it seems, as though they pretended themselves to be the only sincere Christians; yet were indeed congregated by Satan, and did worship him: The God of this World did blind their minds, 2 Cor. 4. 4. And they were adversaries to God's people, and therein of Satan, 1 Thes. 2. 18. A Synagogue distinct from Christ's Church, and from the civil judicatories: [see further for this the notes on Rev. 3. v. 9]  
4. He knows and takes notice of all this; as here he ●aith: [I know the blasphemy of them who say they are Jews, and are not, etc.] And as the Lord saith in former times concerning the King of Assyria, whom hast thou reproached, and blasphemed? And against whom hast thou exalted thy voice?— I know thy rage against me, Isay 37. 23, 28. 5. And he sees and takes notice of their blasphemy and persecution of his people, Ps. 10. 14. Jer. 18. 23. Ps. 94. 1, 8. And this may comfort his people, and help them to commit their cause to him to whom vengeance doth belong, etc.   

Verse 10. Fear none of those things which thou shalt suffer: Behold the Devil shall cast some of you into prison that ye may be tried, and ye shall have tribulation ten days: Be thou faithful unto death, and I will give thee a crown of life.]  
In this verse (after he had given this Angel and Church some account of his knowledge, as we have seen before in v. 9) our Lord doth here, 

1. Give a caution and warning unto them, [Fear none of those things which thou shalt suffer.]  
2. He gives some intimation and account of the things they should suffer, with the time and end thereof [Behold the Devil shall cast (some) of you into prison that ye may be tried, and ye shall have tribulation ten days.]  
3. He gives to them needful counsel: [Be thou faithful unto death.]  
4. And propounds to, and sets before them blessed encouragement, that they might receive his counsel: [And I will give thee a crown of life.]    
1. The warning and caution which he gives unto this Angel and Church; [Fear none of those things which thou shalt suffer:] here we may note some things signified to us,  
1. In that he signifieth that they were in tribulation, v. 9 and here and after gives us to understand, that they were still to suffer, and be in tribulation, so we may receive this Instruction: That while they are in this World tribulation is to be expected by the believers; one affliction succeeding and following upon the neck of another: Many are the afflictions of the righteous, Ps. 34. 19 In the World ye shall have tribulation, saith our Saviour, Joh. 16. 33. 2 Tim. 3. 12. As it was with Israel of old, so it is true of the Israel of God: Many a time have they afflicted me from my youth, may Israel now say: many a time have they afflicted me from my youth: The plowers ploughed upon my back, they made long their furrows, Ps. 129. 1, 3. The believers are now hated of all men for Christ's namesake: And when permissive commission is given to their enemies they will be instruments of affliction and grievance to them, Acts 14. 22. now they sow in tears, Ps. 126. 5, 6. yea many afflictions they meet withal from such as pretend themselves to be, and would be accounted the most sincere Christians, as we have seen in v. 9 and this shows, that here is not their rest: they are not yet perfect as to attainment, Isay 14. 3. 2 Thes. 1. 5, 6. Rev. 21. 3, 4, 5. and also we may learn from hence, that we cannot know love or hatred by any thing here: they may be loved peculiarly that are in troubles frequently: and they may be hated comparatively, and woes denounced against them that are at ease in Zion, Amos. 6. 1. Ps. 73. 2, 12. and 11. 5, 6. Heb. 12. 5, 7.  
2. In that he saith to these; [Fear none of those things, etc.] so he signifieth to us: That even the believers themselves are liable to fear, timerousness, and cowardice, aswell as others, and need to be admonished thereof, and strengthened there-against; yea and the best and most upright of them also: such were this Angel and Church; for our Saviour faults them for nothing; and yet gives this caution to them: such a like caution our Saviour gives unto his disciples generally: Fear not little flock, Luke 12. 32. And the Apostle Paul was not ashamed to remember and acknowledge to the Corinthians; that he was with them in weakness, and in fear, and in much trembling, 1 Cor. 2. 3. Gal. 4. 13, 14. [see the notes on Rev. 1. v. 17.] We have fear in us as a natural infirmity of the flesh, and are subject and ready to pollute ourselves therewith, and to be under the power thereof; and therefore we need to be warned there-against, and to receive admonition.— And in general we may note, that seeing this admonition is given to such as were blameless and unreprovable in his sight; That such persons as do not sin at present, but have kept themselves pure, yet they may be warned of what is evil, and should not take it ill so to be. And particularly this consideration, that believers are now liable to fear, might be useful to us; That we should not be discouraged, or despond, because we are sometimes fearful; but to remember that holy ones were subject thereto formerly.— and we might therefore learn to pity one another: and not to trust, or glory in ourselves, or in other.  
3. We may further note from hence; that such as have been in tribulation and affliction formerly, and have behaved themselves unreproveably therein, may yet fear when a new trouble and trial comes upon them: see v. 9 so much also the Apostle intimates when he writes to the Hebrews, and saith: call to remembrance the former days, in which after ye were illuminated ye endured a great fight of affliction: partly whilst ye were made a gazingstock both by reproaches and afflictions: and partly whilst ye became companions of them that were so used, for ye had compassion of me in my bonds, and took joyfully the spoiling of your goods. But notwithstanding all this it appears, that though they had so well behaved themselves formerly in afflictions, they were afterwards ready to fear, and needed to be warned thereof: hence to the former he adds, Cast not away therefore your confidence, which hath great recompense of reward, for ye have need of patience, Heb. 10. 32, 36. such as have in former times patiently endured, and not feared, need to be again encouraged and strengthened, and stirred up to courage, when a new trial is ordered to them. Hence the Apostle saith to Timothy: Fight the good fight of faith; lay hold on eternal life, whereunto thou art called, and hast professed a good profession before many witnesses, 1 Tim. 6. 12, 14. Acts 18. 9, 10. with ch. 13. 51, 52. and 14. 1, 21. and ch. 23. 11. They have no sufficiency of themselves as of themselves to any thing that is good, 2 Cor. 3. 5. but need continually to be strong in, and strengthened by the Lord, Eph. 6. 10, 12. or they may fear some things they may suffer, though they might endure many things; yet there may be some affliction, some particular trial that may be dreadful and terrible to them: hence he here saith, Fear none of those things which thou shalt suffer: or, fear nothing, Heb. 13. 5, 6. Rom. 8. 35, 39 Fear not want, nor enemies. Some may think, they could endure reproach, or evil words, but not bodily persecution: some may endure imprisonment, but not spoiling of their goods: some may cheerfully undergo all but death: Some, such a kind of death, but not another which may be more painful, or shameful: but nothing we may suffer should be feared: as he saith; I will fear none evil, Ps. 23. 4. And as the Apostle Paul saith: none of the things I suffer move me: nor do I count my life deer unto myself, that I may finish my course with joy, Acts 20. 24.  
4, In that Christ saith, [fear none of those things, etc.] And cautions against fear; so he signifieth, that sinful slavish fear is very hurtful, and to be avoided, and taken heed of by us: It will hinder Men from being faithful to the death, whereto this Angel and Church are counselled in the latter end of this verse. It brings men into bondage to sin and Satan, Heb. 2. 15. The fear of Man brings a snare, Prov. 29. 25. It makes men ashamed of Christ, and his words in an evil and adulterous generation, and puts Men upon seeking to save their lives, when they are called to lay them down, 2 Tim. 1. 7, 8. Mat. ●6. 24, 26. It weakens Men, and makes them faint-hearted to good, Jer. 51. 46. Zech. 8. 13. And will lay them open to temptations and snares, Gen. 20. 2, 11. and ch. 26. 11. and even apt Men to deny Christ, Mat. 26. 69, 74. and will, if feared and yielded up to, expose Men to the wrath to come : the fearful and unbelieving, etc. shall have their part in the lake of fire burning with brimstone, which is the second death, Rev. 21. 8. Great need we have therefore to receive this admonition, and to seek help in the name of the Lord against this fear: and this leads us to another Instruction; namely,  
5. There is that contained in the Testimony of our Lord that may strengthen us against this fear of evil; and they that harken to Christ therein, and hearty embrace his Gospel, shall be strengthened: as wisdom saith, whoso hearkeneth to me shall dwell safely, and shall be quiet from the fear of evil, Prov. 1. 33. such an one shall not be afraid of evil-tidings, his heart is fixed trusting in the Lord▪ His heart is established, he shall not be afraid, etc. Ps. 112. 6, 8. Prov. 3. 21, 27. Ps. 27. 1, 3. and 46. 1, 5, 6. And here particularly, to encourage and strengthen their hearts against the fear of evil, he thus describes himself to them in v. 8.  
These things saith the first and the last.] the omnipotent, he that was and is, and is to come; that hath all power to help, and will help and strengthen those that come unto, and follow him: he will be their shield, and their exceeding great reward, as he saith to Abram, Gen. 15. 1. and ch. 17. 1. Isay 41. 4, 10. [see notes on ch. 1. v. 8. and v. 11.  
Which was dead.] he hath died for us, he was delivered for our offences, as if he should say;  you meet with, I have endured the same; I was dead for you: In and by which death he hath satisfied for your sins, and in which his love was brightly manifested: look unto him, Heb. 12. 1, 2, 3. Rom. 5. 2, 3, 5, 6, 10. Gal. 2. 20.  
And is alive.] he hath received justification for us, Rom. 4. 25. overcome Death and Devil, Ps. 98. 1. Acts 2. 25. Isay 43. 1. with Gal. 3. 13. and hath all power to forgive sins, and to comfort in all tribulations and trials; and to cause all to work together for good; and to deliver out of trouble : fear not, [see notes on ch. 1. v. 18. and ch. 2. v. 8.]  
2. We have nextly to consider and speak unto, the account which the first and the last gives of the things they should suffer, with the end and time thereof: Behold the Devil shall cast (some) of you into prison, that ye may be tried, and ye shall have tribulation ten days.]  
1. Their sufferings are thus expressed, [The Devil shall cast (some) of you into prison,] Where again let us consider, 

1. The Person that should afflict them, the principal agent, [The Devil]  
2. The affliction itself he should inflict on them, [shall cast into prison.]  
3. The Persons whom he should cast into prison [some of you]    
1. The Person, or principal agent herein, [The Devil] not immediately but in and by his instruments and agents; and what they do in fulfilling his lusts, he may be said to do, and it may bear his name: as it is said upon another account concerning Joseph and the Prisoners, whatsoever they did there, he was the doer, Gen. 30. 22. so it is here: whatsoever the Devils Servants do by his impulse and instigation, and in obedience to him, he is the principal doer thereof: whosoever committeth sin is of the Devil, for the Devil sinneth from the beginning: when others sin by his temptation and instigation, he sinneth therein principally, 1 Joh. 3. 8, 12. and ch. 5. 19 Job was in Satan's hand, and he it was that afflicted him, and impoverished him: but he did not inflict all upon him immediately, but stirred up his instruments to serve his design : The Sabeans fell upon the oxen, and asses, and took them away, and slew his Servants, etc. And the Chaldeans made out three bands, and fell upon the camels, and carried them away, and slew his Servants with the edge of the sword, etc. Joh. 1. 12, 15. 19 so Judas is called a Devil, because he was led, and acted by him, Joh. 6. 70. and Christ saith to Peter, Get thee behind me Satan, etc. he gives his name to him, because he did his evil work, Mat. 16. 20, 23. with 1 Joh. 3. 10. and he that hateth his Brother is of the wicked one as Cain was, 1 Joh. 3. 12, 13. the Devil is he that is said to deceive the whole World, though it is their iniquity to be deceived by him: and their unbelief is that which lays them open to, and fits them for being deceived by him. The God of this World blinds the minds of them that believe not, Rev. 12, 9 and ch. 20. 2, 3, 10. with 2 Cor. 4. 4. and Acts 13. 10. and ch. 5. 3. so here; The Devil shall cast some of you into prison; that is, he shall stir up some that are in power under the heathen Roman Emperors to imprison you; and what they do as acted by him, he is the doer of it; and indeed those heathen powers were so ruled by Satan, or the Devil, that he was said to be in the throne as it were, Rev. 12. 3, 10. and here this evil one is called the Devil, because he prevailed by his false accusations to cause the Heathen powers to persecute and imprison Christ's Servants: for ●e is the accuser of the Brethren, Rev. 12. 20. and so the word [Devil] signifies, a slanderer, or false accuser; and so the Word in the plural number is translated [slanderers] 1 Tim. 3. 11, and [false accusers] 2 Tim. 3. 3. Tit. 2. 3.  
2. The affliction itself he, the devil, should inflict upon them, [shall cast into prison;] here may Christ's Brethren and disciples be even in prison, they may have their liberty taken away from them; as Christ will say at the last day; I was in prison, in as much as his Brethren were there, Mat. 25. 36, 43. so Herod cast John into prison, Luke 3. 20. and the Apostles were put into the common prison, Acts 5. 18. and Saul made havoc of the Church, entering into every house, and hailing Men and Women committed them to prison, Acts 8. 3. and 22. 19 and Peter was apprehended and put into, and kept in prison for some time, Acts 12. 4, 5. and Paul and Silas were thrust into the inner prison, and their feet made fast in the stocks, Acts 16. 23, 24. the Devil would take away their lives, and kill them, if he could, for he is a murderer, Joh. 8. 44. with 1 John 3. 12. and stirs up his instruments, especially to destroy hearty believers, but Christ dureing his good pleasure, doth restrain him therefrom: But when he cannot kill them, he doth, when permitted, cast them into prison, that they might not have liberty to preach the Gospel, Acts 5. 18. 28. 2 Thes 3. 1, 2. though yet God knows how to make the wrath of Man, and of the Devil also, to praise him, Ps. 76. 10. as the Apostle Paul saith : The things that happened unto me have fallen out rather to the furtherance of the Gospel: so that my bonds for Christ are manifest in all the palace, and in all other places: and many of the Brethren in the Lord waxing confident by my bonds, are much more bold to speak the word without fear, Phil. 1. 12, 14. howbeit the Devil meaneth no such thing: he imprisons them that he may hinder them from being Instruments of good to others, 1 Thes. 2. 18.  
Use. 1. Think it not strange concerning the fiery trial, when it shall so happen unto you; But remember how Christ hath forespoken of such afflictions to befall his disciples: as also he said to his personal followers when he was upon the earth; they shall lay their hands upon you, and persecute you, delivering you up to the Synagogues, and into prison, etc. Luke 21. 12, 14. Christ's love is herein shown, in giving warning beforehand, that they might before-armed, and prepared to endure the prison when it comes.  
2. Fear not when you are thus tried, for thus it hath fared with others in former times: the same affliction hath been accomplished in your Brethren, Mat. 5. 11, 12. Heb. 11. and ch. 12. 1 Jam. 5. 10, 11. 1 Pet. 5. 8, 10. Heb. 6. 12.  
3. Observe; the Devil shall cast you into prison: you shall not cast yourselves thereinto, or thrust yourselves into prison, as many Antichristian Spirits do, out of desires of vainglory, and that they may draw away disciples after them. They should not prepare a cross for themselves, or willingly and actively bring it to themselves; but when brought by others to take it up: and when laid upon them to bear it, Mat. 16. 24. Luke 14. 27. so much our Saviour intimates when he saith to Simon: When thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and carry the whither thou wouldst not: why, may some say, the enduring such sufferings as we would not, is unacceptable to God, and unrewardable to themselves; God is herein dishonoured : nay, saith the Evangelist, This Christ spoke, signifying by what death Peter should glorify God, Joh. 21. 18, 19  
3. We have in the next place to consider, the persons whom the Devil should cast into prison, (some) of you: In which is intimated, the limitation of his malice and their sufferings. In which we may briefly observe,  
1. It is [of you] he shall cast into prison; his greatest spite is at them who follow Christ in the regeneration: and hence the Apostle Peter writing to the believers calls him, your adversary the Devil, 1 Pet. 5. 8. But this instruction we have oft taken notice of, and therefore shall no further in large on it here.  
2. It is [of you, or, some of you,] as we read it, not all at once: That liberty was not given to the Devil, when he sat in the throne as it were; so our Saviour speaking in the Parable, and showing how the Husbandmen abused the Servants that were sent to them, he thus expresseth it, [beating some, and killing some;] not all, Mark 12. 5. and speaking to the Jewish counsel he saith; I will send unto you prophets and wise Men, and scribes; and [some of them] ye will kill and crucify, and [some of them] will ye scourge in your synagogues, etc. Mat. 23. 34. Luke 11. 49. and again he saith ●o his disciples; [some of you] shall they cause to be put to death, Luke 21. 16. and Paul speaking of himself, and of his former persecuting the Saints, saith; and many of the Saints did I shut up in prison, having received authority from the chief priests, etc. Acts 26. 10. In which we may take notice,  
1. That all power is given to Christ both in Heaven, and on earth: certainly the Devil and his Instruments would, if they could, destroy Christ's disciples root and branch, as it is said : They have taken crafty counsel against thy people, and consulted against thine hidden ones: they have said, come, and let us cut them off from being a nation, that the name of Israel may be no more in remembrance, Ps. 83. 3, 4. If it had not been the Lord who was on our side, now may Israel say, they had swallowed us upquick, when their wrath was kindled against us, Ps. 124. 1, 3, 7. But the Lord sits King for ever, and in mercy restrains Satan and his instruments, and will do so, so as a seed shall serve him, Ps. 22. 30, 31.  
2. We may herein also see and take notice of God's pity towards the congregation of his poor. It is a great mercy that some are free and at liberty, that they may visit, and extend kindness to their Brethren, who are in affliction, and under restraint; as the Apostle exhorts, saying, Remember them that are in bonds as bound with them, and them that suffer adversity as being yourselves also in the body, Heb. 13. 1, 3. And our Saviour will say to the righteous at the last day, I was an hungered and ye gave me meat; I was thirsty and ye gave me drink; I was a stranger, and ye took me in;— I was in prison and ye came unto me, to wit, to him in his members and Brethren: in which is signified; that when some were destitute of daily food and in prison, othersome had wherewith to supply their wants, and were at liberty to visit them; and such as were led by his spirit, and did not shut up the bowels of their compassion, did thus exercise themselves, Mat. 25. 34, 40.  
2. We have next to speak unto the end why they should be cast into prison, [that ye may be tried;] It is not said only, that he, the Devil may try you, but indefinitely that ye may be tried; both that Satan might try them, yea and that the Lord Jesus Christ might try them also, though upon a different account, and to a different end: and so we may say a little particularly.  
1. The Devil shall cast some of you into prison when he is permitted, that he may tempt and try you; and indeed his work and end in and by himself and instruments, is, to use all means, if possible, to remove them from the way of the Lord; he doth tempt them to evil, and thrusts sore at them that they might fall. Thus he did to the captain of our Salvation; he tempted him to the lust of the flesh, the lust of the eyes, and the pride of life, Mat. 4. Luke 4. Ps. 118. 13. Heb. 2. 18. and ch. 3. 1. The prince of this World came, but had nothing in him, Joh. 14. 30. Christ was in all points tempted like unto us, yet without sin, Heb. 4. 14. and thus will he do to his followers, as he did to their captain, even tempt them to all that is evil, and to turn them away from the truth: hence the Apostle was so careful of, and watchful over the Thessalonians, and sent to know their faith, lest by some means the tempter had tempted them, and their labour were in vain, 1 Thess. 3. 1, 5. Especially in times of tribulation and affliction he is tempting; he knows how irksome persecution is to us, Heb. 12. 11. and he is therefore trying whether he can turn them aside who are going right on their way; telling them, that in letting go their faith or the profession thereof, and having fellowship with others in their unfruitful works of darkness, they shall have their lives continued to them, and live happily and merrily, and have all that heart can wish, Ps. 11. 1. Heb. 11. 35. Luke 4. 6, or on the other hand, threatening further troubles and loss of liberty, etc. Heb. 11. 36. or else tempting them to impatience and fretfulness, both against the Lord, and those that are instruments of affliction to them, or to envy their fullness, prosperity, ease, etc. Isay 8. 19, 21. Ps. 37. 1, 8. Prov. 23. 17, 18. And we are to apt to listen to him, to save our lives: hence our Saviour saith unto his disciples, whosoever will save his life shall lose it: But whosoever will lose his life for my name sake shall find it, Mat 16. 23, 25. Joh. 12. 25, 26.  
1. Seeing then he will try and tempt, let the word of Christ dwell richly in us: for by the Word of his lips, we may keep us from every path of the destroyer, Ps. 17. 4. 1 Joh. 2. 13, 14. and 4. 4. and 5. 4, 5. Rom. 1. 16. Eph. 6. 10, 12.  
2. Let us not love the World, nor the things thereof; but in coming unto Christ let us forsake all, that we may be his disciples indeed: yea let us hate our own lives also, and not count them deer to ourselves, Luke 14. 26, 27. Acts 20. 24. they that overcame Satan loved not their lives to the death, Rev. 12. 10. I four hearts be set upon the things here below, or for saving our lives, he will be too hard for us, 1 Tim. 6. 9, 10. Mat. 10. 25, 26.  
2. That ye may be tried,] namely, of the Lord: he is also trying you, yea he is so doing when Satan is afflicting you: As Job acknowledged and said, when he was in Satan's hand, and he sorely vexed him; yet saith he, when God hath tried me, I shall come forth as Gold, Job 1. and ch. 2. with, ch. 23. 10. Indeed he tempts no Man to evil, Jam. 1. 13, 17. But out of love he doth try, Job 7. 17, 18. Ps. 11. 5.  
1. He doth try, namely, prove you, and search you, Jer. 11. 20. and ch. 17. 10. and this he doth, not that he may know us, but discover us to ourselves: as it is said, This he said to prove, or try Philip, for he himself knew what he would do, Joh. 6. 6. He needeth not that any should testify of Man, for he knows what is in Man, Joh. 2. 24, 25. But he doth try us, that we may know what we are: he doth try as the Goldsmith tries metals, to prove, and discover whether they be right, or counterfeit: As the Psalmist saith, Thou, O God, hast proved us, thou hast tried us as Silver is tried,— thou layedst affliction upon our loins, thou hast caused Men to ride over our heads, Ps. 66. 10, 12. So it is said, he tries by false Prophets: If there shall arise among you a Prophet, or dreamer of dreams, and giveth thee a Sign or wonder: and the sign or the wonder come to pass, whereof he spoke unto thee, saying, let us go after other Gods: thou shalt not hearken to the word of that Prophet, or dreamer, for the Lord your God proveth you, to know whether ye love the Lord your God, etc. Deut. 13. 1, 4. 1 Cor. 11. 19 Deut. 8. 2. So God lest some of the nations that thorough them he might prove Israel, Judg. 2. 21, 22. and ch. 3. 1, 4. In times of peace and prosperity, and when we meet with no exercises, we are ready to say, We shall never be moved, as Ps. 30. 6, 7. or as Peter did; I will lay down my life for thy sake, Joh. 13. 37, 38. or as the disciples generally; now we believe that thou camest forth from God, Joh. 16. 30, 32. But when he orders trials unto us, and comes to prove us, we appear then to be other manner of persons than we formerly thought ourselves to be: As it is said of Hezekiah; God left him to try him, that he might know all that was in his heart, than he appeared to be another Man than he thought himself to have been, 2 Chron. 32. 25, 31. with Isay 38. 3. And so did David, Peter, and the residue of the Apostles of our Lord Jesus: and thus he doth try and prove us, that he may do us good at the latter end, Deut. 8. 14, 16.  
2. And he doth try also, even purify and purge them from their mixtures and pollutions that cleave to them, Dan. 11. 35. and thus also he tries them as the Goldsmith doth his mettle, when he throws it into the fire, namely, refines it. as it is said; I will bring the third part thorough the fire, and will refine them as silver is refined, and will try them as gold is tried, Zech. 13. 9 So, purified, made white, and tried, are put together, as Words of a like signification, and opposed to doing wickedly, Dan. 12. 10. And thus Christ doth try, to wit, purify his people; according to that, He is like a refiners fire, and like fullers soap: and he shall sit as a refiner and purifier of silver, and he shall purify the Sons of Levi, and purge them as gold and silvor, Mal. 3. 2, 4. yea and thus he is trying them when they are in tribulation: he is choosing them in the furnace of affliction, Isay 48. 10. every branch in him that beareth fruit he purgeth, even by afflictions also, that it it may bring forth more fruit, Joh. 15. 2. with Isay 27. 8, 9 Thus he taketh away their dross, and tin, Prov. 25. 4. The fining pot is for silver, and the furnace for Gold: But the Lord trieth the heart: and to that end hath placed his fire in Z●on, and his furnace in Jerusalem, Prov. 18. 3. with Isay 31. 9 Deut. 4. 34. And though, as he had said before; he shall cast some of you into prison; yet here he saith not, that some of you, but ye (indefinitely) may be tried. To which we shall speak afterwards. Only here we may mind for ou● usefulness, (considering what is the gracious work of Christ in trying, and his end in tempting, to wit, to prove and purify,) that we have good reason to count it all joy, when we fall into divers temptations, knowing that the trial of the faith worketh patience: and if we lack wisdom so to count, let us ask of God, who giveth liberally unto all Men, Rom. 5. 2, 5. Jam. 1. 1, 5, 6. 1 Pet. 1. 6, 7, 8.  
3. The extent of their sufferings ●s to the time is also to be considered by us : [And ye shall have tribulation ten days.]  
And ye shall have tribulation.] He had said before [The Devil shall cast some of you into prison.] But here it is not said [And some of you, but ye indefinitely, shall have tribulation,] as also before we noted briefly, [that ye may be tried.] And thus it is here expressed, either to signify to us,  
1. That though all should not be cast into prison, yet all should be tried, and should have tribulation and trouble, some in one kind, and some in another: some might have it in reproachful words, and language, in cruel mockings, as, Heb. 11. 36. In being laughed at, and derided, in the evil words or gestures of ohters: and the being mocked and derided is a persecution, Gen. 21. 9, 10. with Gall 4. 29. 1 Pet. 4. 13, 14. or in being threatened, Acts 4. 29. or in being persecuted actually and expelled, and chased from their habitations, Mat. 25. 35. or in being spoiled of their goods, Heb. 10. 34. many other ways they might be in tribulation; some in one trouble and some in another, though all of them were not cast into prison in the same time.  
2. Or though not all cast into Prison, yet ye shall all be tried, namely, when some of you are shut up in prison: this is a trial to the rest, as when the Apostles and their fellow-labourers were in Affliction, than Satan was endeavouring to move the residue of the believers from the ●aith: so much the Apostle signifies when he saith, I desire ye faint not at my tribulatioon for you, which is your glory, Eph. 3. 13. so he sent Timotheus to the Church of the Thessalonians, to establish and comfort them concerning their ●aith : that no Man, saith he, should be moved by these afflictions, (to wit, which he and his fellow-labourers endured, as appears by what follows:) for yourselves know that we are appointed thereunto: for this cause I sent to know your faith, lest by some means the temper have tempted you, etc. 1 Thess. 3. 1, 3, 4, 5. And at such a time God is trying and proving them, that are not in such adversity as their Brethren are, whether they be steadfast and unmovable, or whether they will own and be kind to their suffering Brethren.  
3. Or ye shall have tribulation, though not all at prison at once, by sympathzing with your Brethren in their Imprisonment, and affliction: as the Apostle saith to the Hebrews; ye endured a great fight of affliction; how so? partly whilst ye became companions of them that were reproached and afflicted, Heb. 10. 32, 33, 34. Thus the Apostle saith; if one member suffer all the members suffer with it, 1 Cor. 12. 25, 26. and exhorts another Church, to weep with them that weep, and to be of the same mind one towards another, Rom. 12. 15, 16. Heb. 13. 1, 3. 2 Cor. 11. 29. Isay. 63. 9 And this was a great evil in some, they were at ease in Zion, and were not grieved for the affliction of Joseph, Amos 6. 1, 3, 5, 6, 7.  
Ten days,] that is, as it seems, ten years: for so, many times, in Prophetical speaking, a day signifies a year, Numb. 14. 34. as the Lord saith to Ezekiel: lie upon thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year, Ezek. 4. 5, 6. and so, a day is many times used in this Book for a year: or days for years, as ch. 11. 2, 3, 9, 11. and ch. 12. 6. [And he that, too rashly, could say, the forty and two months; and a thousand two hundred and threescore days, signify, three years and a half, Rev. 11. 2, 3. yet durst not take these ten days strictly, nor in Rev. 11. 9, 11.] But here we may learn,  
1. That our times are in God's hand; even the times of tribulation and affliction also, Ps. 31. 13, 15. he hath determined the times before-appointed, Acts 17. 26. and the Adversaries of his people cannot prolong their affliction beyond his pleasure: he saith to his people's enemies, hitherto ye shall go, and no further: he puts bounds to the sufferings of those that wait upon him, and keep his way, Dan. 12. 11, 12. Rev. 11. 2, 3. So the Lord said unto Abraham: thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years, Gen. 15. 13. Acts 7. 6. and so he told the Prophet; That the two Tribes should serve the King of Babylon seventy years; and after seventy years he would visit them, and perform his good word towards them, in causing them to return into their own land, Jer. 25. 8, 12. and ch. 29. 10. there is a determined time beyond which the enemy shall not afflict his people.  
2. Ten days,] Though prophetically taken for years, as before, yet it is but a little time: And so many times, after they have suffered a while a little time here, he gives them some rest and peace, Acts 9 31. And how long soever his people's sufferings are, they are but a little time as compared with eternity, and with the duration of their misery, who are and abide enemies unto Christ, his Gospel, and sincere disciples: or in comparison of the everlastingness of their Joy and blessedness that abide faithful to the death; Our light affliction, which is but for a moment, worketh for us a far more exceeding eternal weight of glory, saith the Apostle Paul, 2 Cor. 4. 17, 18. Ps. 37. 10. yet a little while, and he that shall come will come, and will not tarry, Heb. 10. 37. Isay 54. 7, 8. Behold, mind, and consider all this, who is your adversary and false accuser; the Devil. The end of your sufferings; that ye may be tried; and the extent thereof, both as to the Persons, and as to the time of your tribulation.  
3. We have now in order to speak unto, The good and needful counsel which he gives unto these; [Be thou faithful unto death.] That is to say,  
Be thou faithful in the Lord; as, to the faithful in Christ Jesus, Eph. 1. 1. To the Saints, and faithful Brethren in Christ, Col. 1. 2. 1 Tim. 6. 2. continue in the faith grounded and settled, and be not moved a-away from the hope of the Gospel, Col. 1. 23. stand fast in the faith, 1 Cor. 16, 13. as ye have received Christ Jesus the Lord, walk in him, rooted and built up in him, and established in the faith, Col. 2. 6, 7. And,  
Be thou faithful unto the Lord, Acts 16. 15. In holding fast, and holding forth the glorious Gospel unto death, Tit. 1. 9 In rendering Christ's praise glorious, and proclaiming the Lord's goodness and not thine own, Prov. 20. 6. In resisting and striving against sin; even unto blood, Heb. 12. 4. In a patiented continuance in well-doing, Rom. 2. 7. Heb. 10. 36. In all be thou steadfast, and unmoveable, 1 Cor. 15. 58. Be thou constant, and turn not aside from following him, but cleave unto him with full purpose, whatever afflictions, or tribulations ye meet withal be faithful confessors, and martyrs, Rev. 1. 5. and ch. 3. 14. continue unto the end in enduring afflictions: fight the good fight of faith till death. Faithful is more than elected, or chosen simply, as that is more than called; as is signified to us in that it is said: they that are with the lamb are called, and chosen, faithful, Rev. 17. 14. and ch. 12. 11.  
Now in that he gives such counsel to these, he signifieth unto us,  
1. That constancy in the faith and profession of it, and in enduring the afflictions of the Gospel, is needful and requisite for those that shall hereafter inherit eternal life. It is not enough that men run well at the first, but also that they hold on unto the end of the race: Because iniquity shall abound. the love of many shall wax cold: But he that shall endure unto the end, thy same shall be saved, Mat. 24. 11, 12. and ch. 10. 22. So the Lord saith concerning Solomon: I will establish his Kingdom for ever, if he be constant to do my commandments: But otherwise, ●aith David to him; If thou forsake him, he will cast thee off for ever, 1 Chron. 28. 7, 8, 9 The just shall live by faith, but if he draw back my soul shall have no pleasure in him, Heb. 10. 38. Though our Saviour finds no ●ault with this Church for any evil; yet he signifies by this Counsel, that it was needful for them to abide constant unto the end. And so he doth when he sends a message to the Church in Philadelphia, which was also unreprovable at that time, and the only one of the seven that was so besides this; yet to that Church also he saith, hold that fast which thou hast, that no Man take thy Crown. [See the notes on ch. 3. v. 11.  
2. In this counsel is also signified to us; That those that are at present in Christ, and whom he blames not for any thing, but greatly commends, may, that notwithstanding, possibly not abide faithful unto the conclusion of their lives: But either because of the love of the World, or for fear of somewhat to be parted with, or endured, may departed, or stand off from Christ by an evil heart of unbelief, Heb. 3. 1. with v. 12, 13. This admonition is given to all believers; not only to little Children and young Men, but unto Fathers also : Love not the World, neither the things that are in the World: If any Man love the World, the love of the Father is not in him. The love of money is the root of all evil; which while some have coveted after, they have erred from the faith, etc. 1 Joh. 2: 15, 16. with 1 Tim. 6. 9, 10. 2 Tim. 4. 10. such as go right on their way may possibly be hindered, or turned aside therefrom: and such as were once faithful, may be corrupted, 1 Tim. 1. 20. 2 Tim. 2. 18. 1 Chron. 28. 7, 8, 9 Mat. 24. 45. etc. Heb. 10. 23, 26. [see the notes on v 5, of this chapter.]  
3. They may be faithful unto the end: for he is faithful to confirm them unto the end, that they may be blameless in the day of our Lord Jesus Christ. God is faithful by whom they were called to the fellowship of his Son Jesus Christ our Lord, 1 Cor. 1. 8, 9 1 Thess. 5. 22, 24. There is no Iniquity with the Lord our God, Jer. 2. 1, 5, 12.  
4. Faithfulness is required but unto death; they that are constant thereto, shall from thenceforth be so established for ever, that they cannot possibly be unfaithful: they shall then be pillars in the house of God, and shall go no more out: [see the notes on Rev. 3. v. 12.] They shall then be delivered completely and everlastingly from sin, Heb. 12. 4. and from enemies: after they are once dead, their enemies have no more that they can do, Luke 12. 4. henceforth there is certainly laid up for them a crown of Righteousness, which the Lord, the righteous judge, shall give them at that day, 2 Tim. 4. 7, 8. Then they are blessed indeed, and more blessed than they were in former times, Rev. 14. 13. from thenceforth there is a great gulf fixed, so that they which would pass from one place, or state to another, cannot, Luke 16. 26. constancy is no longer required of them, but until their earthly house of this Tabernacle be dissolved: Then they shall enter into peace, and rest in their beds, each one walking before him, and, in his uprightness: And they shall not be hurt of the Second Death, v. 11.  
4. We have a gracious promise, and powerful encouragement propounded to, and set before them, to engage them to receive and obey the Counsel fore-spoken to : [And I will give thee a Crown of Life.] Which is not absolutely assured unto them, but respectively, to wit, in their being faithful unto the Death.  
To the former Words of this sentence we have spoken before: [see the notes on v. 7.] Only here we may briefly speak to these two things.  

1. Inquire what is this Crown of life.  
2. Show, he can, and will give it to these, and suchlike.   
1. The Crown of life doth signify to us, their reigning in life by and with Jesus Christ, when they have finished their course here, in spirit: And in the resurrection of the just, in Soul and body reunited, Rom. 5. 17. and so, life, in scripture, when taken as here, is the same with the Kingdom of God: compare, Mat. 18. 9 with Mark 9 47, 48. and Mark. 9 43, 45, 47. And that which in one place the Apostle James thus expresseth the crown of life, which the Lord hath promised to them that love him; in another it is thus, the Kingdom which he hath promised to them that love him: compare Jam. 1. 12. with ch. 2. 5. that is to say, hereby is meant, eternal life, in the Glorious enjoyment thereof : they shall reign in life to all eternity, Prov. 4. 7. 8, 9  
2. Christ can, and will give this Crown of life to him that is faithful unto death: he can do it; for God hath given us eternal life, and this life is in his Son, 1 Joh. 5. 11. The Father hath given all things into his hand, into his possession and dispose, Joh. 3. 35. He asked life of him, and he gave it him, even length of days for ever and ever, Ps. 21. 3, 4. And he will assuredly do it: for he delights to do the will of God. And this is the will of him that sent him, that every one that seethe the Son, and believeth in him should have everlasting life: and he will raise him up at the last day, Ps. 40. 8, with Joh. 6. 40. How might this engage us to faithfulness, Rom. 2. 6, 7. Jam. 1. 12. 2 Tim. 3. 3, 4, 5.   

Verse 11. He that hath an ear let him hear what the spirit saith unto the Churches: [see the notes before on v. 7.] he that overcometh [see notes on v. 7.] shall not be hurt of the second death.]  
We have spoken to all the former part of this v. in v. 7. foredirected to: and shall only speak somewhat to this last clause, which is affirmed of every one that overcometh, low and high, rich and poor, wise and unwise together : [he shall not be hurt of the second death.] In which is intimated and signified to us,  
1. That he may be hurt, or injured of the first death: I mean, he may have his life taken away injuriously from him: And so before that, he may have his goods taken away, and be spoiled of them; and he may be persecuted both by reproachful words, and also actually so, and be chased from friends, and habitations, and be deprived of his liberty, and cast into, and kept in prison, and be severely handled, and cruelly, and despitefully used, as we have seen before on v. 9, 10. which persecutions the Apostle calls, killing, and deaths, Rom. 8. 35, 36. 1 Cor. 15. 30, 31. 2 Cor. 4. 10, 12. and ch. 11. 23. In such respects they may be hurt; as it is said, Rev. 11. 5. If any Man will hurt, or injure them, fire proceedeth out of their mouth,— And if any Man will hurt, or injure them, he must in this manner be killed, Acts 27. 10. Ps. 35. 4, 26. So the Prophet saith : they that seek my hurt speak mischievous things, and imagine deceits all the day long, Ps. 38. 12. Tribulation and affliction are hurtful to the outward Man, and very grievous, even reproach is so, Ps. 69. 20. And much rather, to be imprisoned, and spoiled of the things appertaining to the natural life: or to be tortured or injuriously condemned, and put to death: Thus they may be hurt of the first death, while they are in their warfare, and even to the consummation, or conclusion thereof.  
Obj. 1. If any one should say; It appears none can, or will hurt them, from that question of the Apostle Peter's: who is he that will harm you, if ye be followers of that which is good? 1 Pet. 3. 13.  
Ans. I answer: That doth not suppose that none will harm them, or vex them, or evilly entreat them: But either,  
1. Who is he that will do it? namely, what, or who is he as compared to the Lord, whose eyes are over them? who is he that will employ himself in such a work? v. 12. like that which the Prophet speaks in the person of Christ: he is near that Justifieth me, who will contend with me? who is mine adversary? Behold the Lord God will help me, who is he that shall condemn me? Isay. 50. 7, 9 which words imply not, that Christ had no adversary, or none to contend with, or condemn him; But that they were inconsiderable, and not worthy to be taken notice of, in comparison of the Lord GOD, who justified, and helped him. In such a like sense we may also understand that: If God be for us, Who can be against us? Rom. 8. 31, 39 Or,  
2. Who is he that will harm you? What manner of persons are they? none but vile persons, and such as have cause to be ashamed of their deeds; such as are unaccountable, or can give no good account for what they do, absurd, unreasonable Men, 1 Pet. 3. 13, 16. 2 Thess. 3. 3. In both these senses we may take it: But not as if they might not harm them in the sense we are speaking of: they may evilly entreat, and injure them: and so much is implied in the next verse : But and if ye do suffer for righteousness sake, happy are ye. And be not afraid of their terror, etc. 1 Pet. 3. 13, 14. And though God will bring good out of evil, and cause all to work together for good to them that love God, etc. Rom. 8. 28. yet still, wickedness proceedeth from the wicked, and that is no thank to their enemies, that he causeth the wrath of man to praise him; nor do they mean so, Isay 10. 5, 7. nor is this the way to effect it, Jam. 1. 19, 20, 21. So that still it appears, that now of the first death they may be injured, or hurt, in the sense that is before declared: and as is intimated in these words.  
2. But that which is here affirmed is, [he shall not be hurt of the second death.] Where let us inquire and consider for our usefulness.  
What is this second death?] To which we may say more Generally:  
1. It is called the second death with respect to Men, not to the Devil, and his Angels: for it is that which was at first prepared for them who kept not their first estate, but left their own habitation, and unto which they are reserved in everlasting chains of darkness to the Judgement of the great day, Mat, 25. 41. 2 Pet. 2. 4. Judas 6. Rev. 20. 10, 14.  
2. And therefore it appears; The second death is not that which was threatened against man, in case he eat of the forbidden fruit. Indeed God said, In the day thou eatest thereof, in dying thou shalt die, Gen. 2. 17. But this death Christ hath tasted for every Man, Heb. 2. 9 And abolished it, 2 Tim. 1. 10. Otherwise we must have perished in it for ever: our spirits should have been banished from the favour and presence of God, and our bodies turned to, and remained in corruption: there had been no resurrection of the dead, 1 Cor. 15. 20, 22. But this death, as is said, Christ hath overcome, and abolished. And thus it is appointed to Men once to die, namely, this first death, as Christ hath taken the sting out of it, Heb. 9 27. and in due time all shall be raised out of it, and no man shall perish in it for ever: and in due time also he will destroy it, Hos. 13. 14. Joh. 5. 28, 29. Act● 24. 14. 1 Cor. 15. 26.  
But now, the second death here spoken of more particularly is that,  
1. Which shall be executed on Men, not for their sinning in Adam, nor for their partaking necessarily of filth and pollution; but for their own personal Sinnings against light and grace vouchsafed, and extended to them thorough the one and only mediator Jesus Christ, who gave himself a ransom for all: And so, for their willing ignorance of God, unbelief and disobedience to his Gospel and goodness, by all means witnessed to them: Then there shall be no occasion for the use of that Proverb, the fathers have eaten Sour grapes, and the children's teeth are set on edge▪ But the Soul that sinneth, personally, and impenitently, it shall die, Jer. 31. 29, 30. Ezek. 18. 1, 4, 23. Rom. 2. 4, 6. and ch. 1, 18, 21, 28. Joh. 3. 16, 18, 19, 36. he that believeth not shall be damned, Mark. 16. 15, 16. he will in flaming fire take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thess. 1. 8, 9 he will then execute Judgement upon, and convince all that are ungodly of all their ungodly deeds, and hard speeches, which ungodly sinners have spoken against him, Judas 14. 15. the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters, and all liars, shall have their part in the lake of fire and brimstone, which is the second death, Rev. 21. 8. Eph. 5. 3, 6.  
2. Their Judge, and he that shall condemn them, and adjudge them to the second death, will be the Lord Jesus, who died, and rose for them. God hath ordained him the Judge of quick and dead, Acts 10. 42. and ch. 17. 30, 31. We must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether good or bad, 2 Cor. 5. 10, 11. Mat. 25. 30, 41. Joh. 5. 22, 27. Rom. 14. 9, 10, 11. Isay 45. 22, 23, 24.  
3. The rule according to which he will judge them will be, not the law as they fell under it in Adam, but the Gospel. So the Apostle saith, both as with respect to them that have sinned without the law, or Doctrine of the Lord; and as with respect to them that have sinned in the law, That God shall judge the secrets of them by Jesus Christ, according to the Gospel, Rom. 2. 11, 12, 16, Joh. 12. 47, 50. Isay. 30. 33.  
4. The time when they shall be adjudged to this second death will be, after they are raised out of the first: after that the Judgement, Heb. 6. 2, 3. and ch. 6. 27. All that are in the graves shall hear the voice of the Son of Man, and shall come forth, they that have done evil to the resurrection of damnation, Joh. 5. 28, 29. Rev. 20. 14, 16. It is therefore called, the wrath to come, 1 Thess. 1. 8, 10.  
5. It will be so dreadful and terrible both on Soul and Body, Mat. 10. 28. that there will be no mixture of mercy in it: now in the hand of the Lord there is a cup, and the wine is red. It is full of mixture and he poureth out of the same: but the dregs thereof all the wicked of the earth shall wring out, and drink, Ps. 75. 8. they shall not then have so much as a drop of water to cool their tongues, when they are tormented in that flame, Luke 16. 24, 25, 26. Rev. 14. 10. yea than the Lord will laugh at their calamity, and mock when their fear cometh: When their fear cometh as desolation, and their destruction as a whirlwind; when distress and anguish cometh upon them; then they shall call upon him, but he will not answer; they shall seek him early but they shall not find him; for that they hated knowledge, and did not choose the fear of the Lord, Prov. 1. 24, 26, 32.  
6. As to the duration of it; it will be to all eternity both on Soul and Body, Mat. 10. 28. there shall never be a dissolution of Soul and Body any more, for the first death and Hell shall be destroyed, 1 Cor. 15. 26. being cast into the lake of fire, which is the second death, Rev. 20. 14. And so their torment will be eternal, and without any intermission. The smoke of their torment ascendeth up for ever and ever: And they have no rest day nor night, who worship the beast, etc. Rev. 14. 11. the breath, or spirit of th● Lord, like a stream of brimstone shall kindle that fire, that is unquenchable, Isay 30. 33. with Mat. 3. 11, 12. Luke 3. 17. they shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thess. 1. 8, 9 Then shall the King say to them on his left hand; Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels, Mat. 25. 41. and ch. 18. 8.  
7. Herein they shall have this as a worm gnawing upon them to all eternity, The remembrance of what Christ suffered for them, and how he redeemed them from the curse of the Law, and obtained eternal life into the nature of Man for them: and his grace brought salvation to them, whereby they might have been saved from their sins, and been delivered from this wrath to come: And that they slighted and rejected this Saviour, and his salvation; hated instruction; and their heart despised reproof: they hated knowledge, and did not choose the fear of the Lord: But by observing lying vanities, they forsook their own mercy, Prov. 1. 24, 31, 32. and ch. 5. 12, 13, Jona 2. 8. that they fled from him, transgressed, and spoke lies against him who redeemed them, Hos. 7. 13. denied the Lord that bought them, and so brought upon themselves swift destruction, 2 Pet. 2. 1, 2. that they lost their own Souls, Mat. 16. 26. and put away from them, and judged themselves unworthy of everlasting life, Acts 13. 46. The remembrance hereof will be terrible, and inconceivably tormenting to them, which it would not be, if Christ had not given himself a ransom for them, or if there had been no eternal life prepared for them; or it might not have been had by them: But this will be the worm that never will die; That when God had no pleasure in their destruction, none at all; and Christ was gathering them as an hen gathereth her chickens under her wings; and the holy Spirit was opening their eyes, and turning them from darkness to light: yet notwithstanding all, they would not come to Christ, but loved darkness rather than light: they would not receive the love of the truth, that they might be saved; but loved their sins and vanities more than Christ; Therefore they shall go into everlasting punishment, 2 Thes. 2. 10, 12. Joh. 3. 19 [see Mr. Tho. More signior, his discourse of the Precious blood of Christ, ch. 11.]  
Now of this Second death, he, who ever he be, that overcometh, shall not be hurt, whatever he may suffer in this World, whatever shame, mockings, derisions, spoiling of goods, loss of liberty, impri●onments, hatred from nearest relations, persecutions, torments, tortures, racks, gibbets, fire and faggots, he may here be afflicted withal, and have injuriously inflicted on him; yet his sins shall be completely, and everlastingly blotted out when the times of refreshing shall come, Acts 3. 19, 20. and ch. 10. 42, 43. And he shall be delivered from the wrath to come. They shall be ashamed, and also confounded all of them, they shall go to confusion together that are makers of idols: But Israel shall be saved in the Lord with an everlasting salvation: they shall not be ashamed, nor confounded World without end, Isay 45. 16, 17, 25. And this renders them truly blessed persons; Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power, Rev. 20. 6. he that overcometh shall inherit all things, and God will be his God, and he shall be his Son: And he shall not have his part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21. 7. with v. 8. they only will be cast into this lake of fire, which are not found written in the Book of life, Rev. 20. 14, 15. how might the consideration hereof engage us, to endure hardness as good soldiers of Jesus Christ, that we may not be hurt of this second Death. And there is no third death that the Scriptures speaketh of.   

Verse 12. And unto the Angel of the Church in Pergamos write: [see the no●●● before on v. 1.] these things saith he who hath the sharp sword with two edges. [See the notes before on ch. 1. v. 16.]  
We have spoken to all before that is contained in this verse, as may be seen in the places referred to: And shall speak very little further hereto.  
Here gins the third message unto the third named Church: And her Christ describes himself with the sharp sword with two edges: with this sword he will fight against those that are enemies to his Israel, & be an adversary to their adversaries who obey his voice, Exod. 23. 22. Ps. 35. 1, 4. And with this also he will fight against his Churches, or amongst them, if they provoke him, Exod. 23. 20, 21. As it is said: they rebeled, and vexed his holy spirit: therefore he was turned to be their enemy, and he fought against them, Isay 63. 10. So it is a sharp sword with two edges, to fight both ways. And as the Lord propounds that saying, [The Lord thy God is a consuming fire,] B to warn his people, that they might not sin against him, lest he destroyed them, Deut. 4. 23, 24, 26. and to encourage them to keep his way, and not to fear their enemies, for in so doing he would destroy them, Deut. 9 3. So here he may appear with this two-edged sword.  
And indeed, he gives no terrible description of himself to any of the seven Churches, but to this and Thyatira, both which were polluted with false teachers: To show how abominable, and provoking unto him it is, to suffer such: [see the notes after on v. 18.]   

Verse. 13. I know thy works, and where thou dwellest, where Satan's seat, or throne is, and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain amongst you, where Satan dwelleth.]  
Here we have an account given us of those things that were commendable in this Angel and Church. In which, 

1. Christ takes notice of their works: [I know thy works,] see the notes before on v. 1. and v. 9 of this chapter]  
2. The place where they dwelled; [And where thou dwellest, even where Satan's seat or throne is:] here they were placed, here they did inhabit: and so where Satan dwelleth, as in the last clause of this verse.    
But where is Satan's seat or Throne?— to that we may briefly say,  
1. More generally; he worketh and ruleth in the hearts of all that are in darkness and disobedience to the glorious Gospel. The prince of the air is the spirit that worketh ruleingly, or effectually, in the Children of disobedience, Eph. 2. 2, 3. he is the ruler of the darkness of this World, Eph. 6. 12. And blindeth the minds of them that believe not, 2 Cor. 4. 4. the World, the whole World, lieth in wickedness, and under the power of Satan, the wicked one, 1 Joh. 5. 19 Col. 1. 13. And as Christ by his spirit dwells in the hearts of believers, Rom. 8. 9, 11. Eph. 3. 16, 18. So Satan dwells in the hearts of the Children of unbelief, Mat. 12. 43, 44. But this is not the meaning of Satan's throne here: for this Angel & Church did not dwell in the hearts of unbelievers, nor were loved and delighted in by them, no more than any other Church; but hated and persecuted by such as these.  
2. But there are some places especially, some outward places, where he may be said to dwell, and where his throne is: That is to say,  
1. Amongst open and professed heathen, who worship idols, and sacrifice to them, and so to the Devil; as the Apostle saith, ye were Gentiles, carried away unto these dumb idols, even as ye were led, 1 Cor. 12. 2. And, the things which the Gentiles sacrifice, they sacrifice to Devils, and not unto God, 1 Cor. 10. 20. So it is said of Israel in former times : they were mingled among the heathen, and learned their works: And they served their Idols, which were a snare unto them; yea they sacrificed— unto Devils, Ps. 106. 35, 37. And so here at Pergamos, they were such heathen idolaters, and Devil-worshippers: And, as some say, a Temple of Diana was here at this time: for so it is said, That all Asia (of which Pergamos was a part) worshipped Diana, as the great goddess, Acts 19 27. And it appears also, that the governor, and those here in power under the Emperor, were such Idolaters, even such as worshipped the Devil, in that Antipas was here slain: And amongst these Satan hath his throne, here he acted as King, and kept his Court, as it were: here he dwelled, and had his habitation, and was outwardly obeyed, and submitted unnto. See Rev. 12. 3, 4. and here, amongst these openly professed heathen idolaters, this Angel and Church did dwell.  
2. As also: here might be a synagogue of Satan, which said they were Jews, the most sincere and orthodox Christians, and were not, but did lie, [see the notes on v. 9] such as gave heed to his doctrines, and were antichristian worshippers; while yet they professed to believe in Christ, and Worship him; yet they worshipped Saints departed, and angels, Col. 2. 18. and idols, and images: Though they might profess to worship Christ, and God in him; as the ultimate object of their worship, and these but as mediums, and inferior mediators; and so they were congregated into a synagogue, but not in and by Christ's name, but were indeed the Synagogue of Satan, and enemies to Christ, and adversaries unto his people, Rev. 3. 9 This mystery of iniquity did begin to work in the apostles days, as we have before said, and as appeareth, 2 Thess. 2. 7. and this Synagogue might also help forward the affliction of this angel and Church, as Zech. 1. 15. and amongst these this Angel and Church might also dwell, v. 14, 15.  
Use. 1. Here we may take notice of the wonderful power of Christ, and care over his Church and people, in preserving them in such places, as in which they dwell where the Devil dwells, and where his throne is: But, as he haveth said, the gates of hell and death shall not prevail against his Church, which is built and abides upon the rock Jesus Christ; neither the power nor policy thereof, Mat. 6. 18. nor angels, nor principalities, nor powers, shall be able to separate them that love God and keep his commandments, from the love of God which is in Christ Jesus, Rom. 8. 39 For he is the head of all principality and power, Col. 2. 9, 10. Eph. 1. 17, 22. The bush of his Church, though in the midst of the fire, is not consumed; a wonderful sight! Exod. 3. 2, 3. Rev. 18. 4. Ps. 74. 19  
2, Nay we may also take notice, that this Angel and Church had works, such as were approved of Christ in this place where Satan had his throne, and habitation; [see the notes on v. 9] a great commendation of them; as also afterwards followeth.  
3, Here we may see how needful it was Christ should thus describe himself to this Angel and Church, as he did, v. ●2. he that hath the sharp sword with two edges; both to warn these to take heed, they did not comply with open or covert idolaters, and to encourage them, to take to them the sword of the spirit, which is the word of God; for that abiding in them they should be strong, and strengthened to overcome the wicked one, and his instruments, Eph. 6. 10, 16. 1 Joh. 2. 13, 14. Rev. 12. 11. with this sword, they might cause the Devil to flee from them, 1 Pet. 5. 8, 9 with Jam. 4. 6, 7. And to let them know, that in their following him, he would be an enemy to their enemies, and an adversary to their adversaries, Josh. 5. 13, 14. Deut. 1. 30. and ch. 3. 22. 2 Chron. 13. 12.  
3. We have an account of their upright demeanour in this place: [And thou holdest fast my name, and hast not denied my faith.]  
Thou holdest fast my name,] What is meant by [his name?]  
1. By [name] in Scripture, is sometimes meant, Person: As, an hundred and twenty names, are so many persons, Acts 1. 15. thou hast a few names, [see notes on Rev. 3. 4,] there were ●l●in of the names of Men, that is, of Men, Rev. 11. 13. And so understanding it here, it is as if he should say, thou holdest me fast, and wilt not let me go, as Cant. 3. 4.  
2. By [name,] is some times meant, ●ame, or report; so name and ●ame are used indifferently, so Josh. 9 9 Because of the name of the Lord, for we have heard the ●ame of him: compare Mat. 14. 1. with Mark 6. 14. Ezek. 23. 10. So it is said: A good name is rather to be chosen than great riches, Prov. 22. 1. Eccles. 7. 1. And so amongst us; a good, or bad name is a good or bad report: And so, his name is Jesus, Mat. 1. 21. the Saviour of the World, Joh. 4. 42. and ch. 12. 47. 1 Joh. 4. 14. One who by the grace of God tasted death for every Man, and is raised again; and become a good foundation of faith and hope for sinners, Acts 4. 11, 12. 1 Cor. 3. 11. the fountain of grace and truth, Joh. 1. 14, 16. the only bread of life, Joh. 6. 35, 58. the way, the truth, and the life, Joh. 14. 6. the only mediator, and Highpriest, 1 Tim. 2. 5. Heb. 7. 24, 25. The true God, and eternal life, 1 Joh. 5. 20, 21.  
3. By [name] is meant, his Gospel; and so here we are to understand it most fully, properly, and directly: In which he hath made known himself to us; and in and with which he is spiritually present, even, unto the end of the World: So as he that receiveth, holdeth fast, and abideth therein, receiveth, holdeth fast, and abideth in him; 1 Joh. 2. 24. 2 Joh. 9 And in his Gospel is given to us, the ●ame and good report of him; That he came into the World, not to destroy men's souls, or condemn the World, but that the World thorough him might be saved, Luke 9 56. Joh. 3. 16, 17, 18. This Gospel is called his name: compare Mat. 19 29. with Mark 10. 29. So it is said of Paul, he is a chosen vessel unto me, to bear my name before the Gentiles, and Kings, and the Children of Israel: for I will show unto him how great things he must suffer for my namesake, that is, for his Gospel, Acts 9 15, 16. with 2 Tim. 1. 10, 12. 1 Peter 4. 14.  
Now this was that which they still held fast, thou holdest fast my name; though they were in such a bad place, and so greatly tried by Satan, Jo● 2. 9 they held it fast,  
1. In a believing mindfulness of it, 1 Cor. 15. 2. And so in the midst of their hearts, in faith and love, 2 Tim. 1. 13, 14, to which we are exhorted, Prov. 3. 1. and ch. 7. 1, 3.  
2. And in confession: they were not ashamed of the Gospel of Christ, but did with their mouths make confession of it; like that exhorted to: Let us hold fast the profession of the faith without wavering, Heb. 10. 23. and ch. 4. 14. And hold forth the word of life, Phil. 2. 14, 16. So here, Holding fast is opposed to denying. [see the notes on v. 25.]  
And hast not denied my faith,] namely, they had not done it in times of Temptation; And when one amongst them was slain for it.  
That which they had not denied was,  
My faith, Christ's faith. The faith here doth signify, the word o● faith, and not the act of believing: It is not proper to say, they had not denied Christ's believing, but, his word of ●aith, as Rom. 10. 8. the words of faith, 1 Tim. 4. 6. the faith, or Doctrine of the Gospel, Phil. 1. 27. that which Paul preached, Gal. 1. 23. And a great company of the priests were obedient to, Acts 6. 7. and which the Sorcerers sought to turn away the deputy from, Acts 13. 7, 8, 12. that which was once delivered to the Saints, Judas 3. And that by Faith here is meant, the word of Christ, or his Gospel, doth appear by comparing this place with ch. 3. v. 8. Now the Gospel of Christ is called ●aith, especially as it is now revealed,  
1. To distinguish it from, and oppose it to the law, as a law of works: so ofttimes it is, Rom. 3. 22, 25, 27. and 4. 11. and 9 30. Gal. 3. 2, 7, 11. and ch. 2. 14, 16.  
2. To signify, that it is a Doctrine of unseen things: so the apostle opposeth faith, and sight, 2 Cor. 5. 7. Heb. 11. 27. and saith; faith is the evidence of things not seen, Heb. 11. 1. and so is the Doctrine of the Gospel, such a Doctrine as in which unseen things are evidenced and demonstrated unto us: as to show a little paaticularly,  
The person of Christ and his abasement, sufferings, and resurrection we never saw with bodily eyes: as the Apostle saith, whom having not seen ye love: in whom though now ye see him not, etc. 1 Pet. 1. 8. But he is discovered to us in this faith, this doctrine of unseen things: so as thereby we may see him, who is otherwise invisible to us, Heb. 11. 27, and in this Gospel his sufferings are set forth evidently before our eyes, Gal. 3. 1. and herein we may be assured of his resurrection from the Dead, Acts 13. 32, 34. his glory is an unseen thing as to us, otherwise than as demonstrated to us in his word: and so we may see Jesus, who was made a little lower than the Angels, crowned with glory and honour, Heb. 2. 9 we all with open face in this glass, may behold the glory of the Lord, 2 Cor. 3. 18. what he is now doing is unseen to us: he is gone up into heaven, and we see him not, Joh. 16. 10. nor do we see the hope of the Gospel; that blessed hope, even the glorious appearing of the great God and our Saviour: hope that is seen is not hope, for what a Man seethe why doth he yet hope for? Rom. 8. 24, 25. 2 Cor. 4. 13, 18. Luke 17. 22 now are we the Sons of God, saith the Apostle John, But it doth not yet appear what we shall be: But we shall see him as he is, which now we do not, 1 Joh. 3. 1, 2. But on all these things we may look in this Doctrine of unseen things: as the Apostle saith, we look on the things not seen, which are eternal, 2 Cor. 4. 18. [see Mr. Thomas Moor his Teaching in temptation, Page 146, 158]  
And this is here called [my faith.] namely, the faith of Christ,  
1. Because it is the faith, or Doctrine, of or concerning him; he is the subject matter of it, Gal. 2. 16. Phil. 3. 9 as it is said, The Gospel is concerning Jesus Christ our Lord, who was made of the ●eed of David according to the flesh, and determined the Son of God with power, according to the spirit of holiness in the resurrection from the dead, Rom. 1. 1, 3, 4. so the first and fundamental things of the Gospel are, how that Christ died for our sins, according to the scriptures, and was buried: and that he risen again the third day according to the scriptures, and that he was seen of Cephas, etc. 1 Cor. 15. 1, 3, 4. 5. hence it is called the Gospel of Christ, Rom. 1. 16. the word of Christ, Col. 3. 16. the faith of Christ, Rom. 3. 22. Jam. 2. 1. etc.  
2. It is his faith, that of which he is the Lord: hence it is called, the faith of our Lord Jesus Christ, of Glory, Jam. 2. 1. and this is contained in the unity of the spirit : there is one Lord, one faith; of which he, even Christ, is the one Lord, Eph. 4. 4, 5. he, and he only hath authority to impose upon us what is to be believed by us, and hath imposed this faith upon us. The apostle Paul saith of himself, and his Brethren: not that we have dominion over your faith, but are helpers of your joy, 2 Cor. 1. 24. and if the apostles of the lamb had not; what mortal, or mere Man hath? we should call no Man our Rabbi, the Lord of our faith and consciences, the father of our spirits; but Jesus Christ: not the Man of Sin, neither head, nor body, nor both conjoined: thus we should only honour Christ in receiving, and being determined by his word, as to faith and worship, Mat. 23. 8, 10. Rev. 14. 9, 10, 12.  
3. And it is his faith, as now revealed, which he hath preached, and made known to us in these last days; he is the author and finisher of i●, Heb. 12. 2. God hath in these last days spoken to us by his Son, Heb. 1. 1, 2. and though he employed instruments for preaching the Gospel according to the Revelation of the mystery; yet they spoke nothing to us but what they received from him, 1 Cor. 11. 23. and ch. 1. 1. 11. 12. and so it should be received and entertained by us, 1 Thes. 2. 13.  
This was that faith, the faith of Christ, which these had not denied, how strongly soever they were tempted, or provoked thereto, by favour, or terror: and this is the commendable account our Lord gives of them; thou holdest fast, and hast not denied: they did confess and not deny: somewhat like unto that said of the Baptist concerning Christ : he confessed and denied not, but confessed, Joh. 1. 20. They did not confess Christ's faith at one time, and deny it at another; but they did constantly and continually confess it, and not deny it: somewhat like that also which our Saviour speaks in the commendation of the Church in Philadelphia; thou hast kept my word, and hast not denied my name, Rev. 3. 8. Now a Man may be said to deny,  
1. When in words they renounce Christ, or his faith; and this also a Man may do in a lower, or in an higher degree; as we may see in the Apostle Peter's three denials of Jesus Christ, as to say,  
1. A Man may be said to deny the fait, when being asked about it by others he doth nor give a direct answer to ●e question, but pleadeth ignorance, and ●aith, he knows not what he ●aith or means, by such a question propounded, that he may save, or secure himself from danger, or persecution.  
2. A Man may be said to deny it in an higher degree, when he more confidently pleads ignorance about the object to be believed, and saith, he knows it not, he knows not Christ, or his faith, or Gospel: he is a stranger thereto, ignorant thereof, and unacquainted therewith. Or,  
3. He may be said in a very High degree and in an Higher than any of the former to deny it, when with curses and oaths he doth disown the faith of our Lord Jesus Christ, or renounce it: see all in Mat. 26. 34, 69, 74. Mark. 14. 66, 71.  
The Holy Ghost instructs us to be ready always to give an answer unto every Man that asketh us a reason of the hope that is in us, with ●eekness, and fear, 1 Pet. 3. 15. and our Lord hath set us an example : ●e witnessed a good confession before Pontius Pilate, and before the Jewish council, 1 Tim. 6. 13. though as to many things that were lighter, or wherein himself was reproached, he pleased not himself, nor answered any thing, when the Jews sought false witness against him, Rom. 15. 1, 3. yet when the Highpriest asked him, whether he were the Christ the Son of God, he readily answered, I am: and then spoke more than he was asked, Mat. 26. 55, 62. see also Mat. 27. 13, 14. with Joh. 18. 36, 37. and encouraged his disciples to confess him before men, and warned them of the contrary, Luke 12. 9, 10, 11, 12.  
2. A Man may also actually, and interpretatively deny Christ, and his faith: they may in words profess to know and own him, and yet in works deny him, being abominable, and disobedient, and unto every good work reprobate, Tit. 1. 20. so they who have a form of Godliness, may deny the power of it: either the Gospel, as it is le●t on record in the Apostle's words; deny the truth of it, and pervert it by their glosses, and evil interpretations: or the powerful efficacy of it upon them, 2 Tim. 3. 5. so a Man doth actually deny Christ, and God in him, when he hath some other object of worship, or some other Lord, or some other faith, besides the faith of Christ; or some other foundation of faith and hope, or bread of life, besides Christ as declared in the Gospel: so Joshua signifies, that Israel, in serving strange Gods would deny their God, Josh. 24. 19, 20, 27. and Job saith, If I have made gold my hope, or have said to the fine gold, my confidence: If I rejoiced because my wealth was great, and because mine hand had gotten much: If I beheld the sun when it shined, or the moon walking in brightness; and mine heart hath been secretly enticed, or my hand hath kissed my mouth:— I should have denied the God that is above, Job. 31. 24, 28. or a man may be said to deny Christ and his faith, when, though he denies not that there is a Christ, yet he denieth that Jesus is the Christ: as those that say, the light in every Man is Christ: such an one denieth both the Father and the Son, 1 Joh. 2. 22. or when Men adore the consecrated bread and wine, as the very body and blood of Christ: and so men have not Christ, who abide not in his Doctrine, 2 Joh. 9 such as bring in heresies of destruction, do deny the Lord that bought them, 2 Pet. 2. 1. yea and he that provideth not for his own, and especially for those of his own household ●ath (in that particular) denied the faith, and is worse than an infidel, 1 Tim. 5. 8. But of this Angel and Church it is said, thou hast not denied my faith; though they dwelled in such a place.  
4. We have an account given us of the evil times they held fast Christ's name in, and did not deny his faith : [In those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth,] that is, they held fast Christ's name, and the acknowledgement of him when one amongst them was slain for so doing: This was a time of trial to them, because they might expect also to be so dealt withal: and yet in such a time they did confess publicly, and did not deny the faith of our Lord Jesus Christ, the Lord of glory.  
When Antipas was slain, though not set down in scripture, yet it's generally conceived & concluded to be after the destruction of Jerusalem; and it is of great consequence & concernment to consider the time of his being slain; which was, as is reported by some authors, in the reign of the Emperor Domitian, who was created Emperor in the year of our Lord, 83. whereas Jerusalem was destroyed in the second year of the reign of Vespasian in the year of our Lord, 73. about forty years after the death and resurrection of Jesus Christ: so that he was slain at least ten years after the destruction of Jerusalem: and so it is concluded generally, that in the time of the reign of Domitian he was slain: and after he was slain; These visions were given unto and received by the Apostle John; as here it is said: Antipas was slain, etc.  
But against this a learned Man objects, and saith: That, though it be true that Antipas was slain in the reign of Domitian, and so after the destruction of Jerusalem; yet these visions were received before: and that though Antipas is said to have been killed; yet it is but a prophecy of his death before hand; as it is usual to speak of things to come, in the time past, in prophecies; as of Cyrus, etc. To which I say, 

1. By way of grant. That it is indeed an usual thing, in Scripture to speak prophetically of things to come, as if they were already past. But yet,  
2. By way of exception I shall say these things, which I desire may be minded and considered.    
1. More generally: Though in prophecies many times future things are spoken of as past; yet also usually at the same instant they are signified in other expressions to be future, and not actually accomplished. So whereas of Christ it is said in one part of verse: To us a Son is born, to us a Son is given; to signify God's fore-ordination of him: yet to show this was not then actually accomplished, it is added, [The government shall be upon his shoulders,] Isay 9 6. with ch. 7. 14. So the Lord hath created a new thing in the earth: a Woman shall compass a Man, Jer. 31. 22. see also Isay 53. 2, 10. so particularly of Cyrus; though it be said in one place: whose right hand [I have holden, etc.] yet to signify this was a prophecy, and not actually done. It is added, I will lose the loins of Kings, to open before him the twoleaved gates, etc. I will go before thee, etc. see Isay 45. 1, 2, 3, 5. But now in this place we are speaking of, all is spoken of as present, or past, and not one word as future [thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas (was) my faithful martyr, who was slain among you, etc.] In which our Lord commends this Angel and Church both for their present constancy, [thou holdest fast,] and for their past faithfulness, [and hast not denied, etc.]  
2. In all the other Epistles generally, the same author understands what is spoken of in the time past, to be not prophetical of future things, but a signification that they were truly and actually accomplished: and why, unless upon design, must this one text only be purely prophetical? seeing also it is no unusual thing to speak in the future time in these Epistles of things to come, as ch. 2. 10. and ch. 3. 10.  
3. The contents of these seven Epistles are called things that are, as distinguished from the things which shall be hereafter, which begin, ch. 4. 1. [see the notes on ch. 1. v. 19] and so these Epistles are not in such a Prophettick style, as the following part of this Book is.  
4. Nay Eusebius fro● Irenaeus saith, that the Apostle John was banished into the Isle of Patmos in the reign of Domitian: and that the Revelation was seen by John about the end of the reign of Domitian, about the year of our Lord God, 97. and it might therefore be truly said, Antipas was slain; when this Epistle was sent to the Church in Pergamos. And though Epiphanius denieth what Irenaeus saith, and Eusebius approves: and affirms [that John was banished in the time of Claudius, and was returned from his exile also in his reign;] yet to that we shall say,  
1. That ●t is very improbable, and hardly to be believed; because ●he Apostlei Paul outlived Claudius: and in some of his Epistles he speaks not only of his own sufferings and imprisonment, but of others also, as Rom. 16. 7. Col. 4. 10. Philem. 23. and acquaints the Hebrews, that Timothy was set at liberty, Heb. 13. 23. But never in any of his Epistles speaks on word of John's either banishment, or release; which surely he would have done had it been in Claudius' reign.  
2. Luke who wrote the Acts of the Apostles, outlived Claudius, and mentions particularly what was suffered in his time by some Apostles, and others: as about the second or third year of Claudius his reign, Herod the King stretched forth his hand to vex certain of the Church; and killed James, the Brother of John with the sword: (where we have John occasionally mentioned, but not one word of his banishment, or sufferings.) And he proceeded further to take Peter also, etc. Acts 12. 1, 3, 4. yea and the Evangelist Luke mentions the Decree made by the said Claudius, in the latter end of his reign, for commanding all the Jews to departed from Rome and Italy also, as is probable; (By which decree it is said, by the aforesaid Dr. John was banished:) and mentions Aquila and Priscillas', leaving Italy upon that decree; But not one word of John's being in Italy at that time; nor of his being then banished into the Isle of Patmos, which surely he would have done had he then been banished; for John was a more eminent one in the Church, than either Aquila, or Priscilla; and his banishment more remarkable and severe than theirs, Acts 18. 2, 3.  
3. By that edict, by which it is presumed John was banished into Patmos, the Jews as Jews were commanded to departed from Rome; But now, John was exiled for the word of God, and testimony of Jesus Christ; and so, not because a Jew, but because he was a Christian, Acts 18. 2, 3. with Rev. 1. 9 (and both these the said Dr. affirms, in which he contradicts himself; see his annotations on, Acts 26. 31. and and on Rev. 1. 2. and his paraphrase on Rev. 1. v. 9) and besides that decree, as mentioned by Luke, was only to departed from Rome, or Italy also, and not to departed to Patmos, or any other particular place, Acts 18. 2, 3.  
4. Why should not Irenaeus his Testimony be received assoon as, yea rather than, and before Epiphanius'? seeing the history saith, he saw Polycarpus, the disciple of the Apostle John, and flourished about the year of Christ, 180. but Epiphanius much latter, about the year 400. and seeing also according to the account given of him, he was of a sound, if not sounder judgement, and practice, than Epiphanius? and if the former may not be credited, much less I conceive the latter. And then and however, we conclude with the scripture, Antipas was slain before John received this Book of the Revelation of Jesus Christ.  
But some may say, to what purpose is all this? and what matters it whether Antipas was slain before this Revelation was signified to John or not? or whether this Revelation was received before, or after the destruction of Jerusalem?  
Ans. To this I say, as was before intimated, It is of great consequence to know the date of these things, as to our understanding the Book of this prophecy: for, as appears by the  Dr. himself, and such as join with him, who suppose John was banished in Claudius' time, and then saw this Book, and speaks Prophetically of Antipas his slaughter, are miserably mistaken in their conceptions about the contents of this Book: For they conceive, the seven seals respect Jerusalem; and the judgements under them were executed thereupon: and so that business is treated of to the end of ch. 11. whereas Jerusalem was destroyed before this Book was received. And what a wretched and pernicious gloss that Dr. puts upon Rev. 11. 18. by occasion of the former mistakes, may be seen in his paraphrase there: as if by these words, [thy wrath is come, and the time of the dead that they should be judged] was meant, thy Judgements are come upon the Jewish nation. And that, [his giving reward to his servants the prophets, and to his Saints, and to them that fear his name, etc.] did signify, that all the orthodox pure Christians, should have days of tranquillity, and peaceable profession of the Gospel, and liberty of assemblies. Yea and he so misdates this Book, that he conceives that is spoken of Domitian, ch. 17. 11. whereas this Book was received in the latter end of his reign: and so this Book in general is made an history, which is, and is frequently called, a prophecy: and by the former mistake, that which respects mystery Babylon, he applies to heathen Rome: and that which respects the glorious reign of Christ and his Saints, he applies to Constantine's time, as to the beginning, and the profession of Christianity under the Christian Emperors, and a great part of the time under the Papal power also; whereas taking these words, [Antipas was slain] as they are spoken, all these dangerous absurdities are avoided; and we may the better come to a clear and right understanding of all these things. But what we have said shall suffice to this business [see notes on ch. 5. v. 1.]  
In those days wherein Antipas was my faithful Martyr or witness.]  
Herein we may observe for our instruction.  
1. Upon what account Antipas suffered: it was as he was, and because he was a witness of Christ, he witnessed a good confession concerning him: and so he was herein, in some sort, like to the Apostles (though they were eye-witnesses, and he was not:) Acts 1. 8. he was a witness of Christ's sufferings, 1 Pet. 5. 1. and also of his resurrection. This was that he was a witness of, and martyr for: So the Prophets testified beforehand of Christ, Acts 10. 43. 1 Pet. 1. 10, 11. and the Apostles were witness of him, Acts 5. 32. Antipas did not suffer as an evildoer, or as a busy-body in other means matters, 1 Pet. 4. 16. Rev. 13. 10. nor for contending about, or for indifferent, or circumstantial things, Rom. 14. 1, 22. Nor was he his own witness: he made it not his business to exalt or speak highly of himself, as evil ones do, Isay 44. 9 2 Cor. 11. 20, 21. [see the notes on Rev. 1. v. 9] But he was a witness of Christ, and a confessor of his word and Gospel: and so he was like them, Rev. 11. 3. and ch. 20. 4. Oh that if we suffer it may be upon such an account also! Mat. 5. 11, 12. and ch. 16. 25. Joh. 12. 25, 26. 1 Pet. 4. 12, 16.  
2. In that Christ saith of Antipas, my [faithful] martyr: we have here an account given us of them whom Christ judges, and reputes faithful; namely,  
1. Such as are his witnesses, as before is said, and proclaim his goodness: most Men will proclaim every one his own goodness, but a faithful Man who can find? Prov. 20. 6. and 25. 13. Acts 16. 15. he accounts them faithful, who preach not themselves, but Jesus Christ the Lord, and that faithful saying, which is worthy of all acceptation, that Christ Jesus came into the world to save sinners, 1 Tim. 1. 12, 15. with ch. 2. 4, 7.  
2. And such as abide constant in this witness-bearing, even unto death: as Christ saith, Be thou faithful unto death, etc. [see notes on Rev. 2. v. 10.] Rev. 17. 14.  
3. In that Christ mentions Antipas as his faithful witness, after he was dead; so we may learn: That though the faithful fail from among the Children of Men, and are forgotten of them; yet still they are remembered with him, for whose cause and sake they have suffered: the memory of the just is blessed, but the name of the wicked shall rot, Prov. 10. 7. The righteous shall be in everlasting remembrance, Ps. 112. 6. Though their memory here be forgotten, Eccles. 9 5. yet they are remembered before the Lord, and live unto him, Mat. 22. 32. and ch. 23. 34, 35. Heb. 11. 4. etc.  
4. We may here learn, who is the principal enemy, and h●ter of Christ's winesses; it is Satan; as is here intimated in that it is said; Antipas was slain where Satan dwelleth, 1 Pet. 5. 8. he stirreth up his Instruments against Christ's disciples, especially, Joh. 8. 37, 40, 44. and. ch. 6. 70, 71. 1 Joh. 3. 13. [see the notes before on Rev. 2. v. 10]  
5. We may here take notice; That where Satan's throne is, and where he dwells, yet he is bounded and limited, Ps. 76. 10. here was but one slain at this time, even Antipas; though there were many others that did not deny, but held the faith in that place and time: Christ is the head of all principality and power, Col. 2. 10. [see the notes before on Rev. 2. v, 10]  
Now from this whole verse, we may briefly take notice of these Instructions.  
1. As before is intmated; that Christ may have and preserve his Church, and doth so, in dangerous places and times: Thus here he did where Satan's throne and habitation was: So in mystery Babylon his people will be, when her destruction comes, Rev. 18. 4. So when Elias saith, Lord: they have killed thy Prophets, and digged down thine altars, and I am left alone, and they seek my life: what saith the Answer of God unto him? I have reserved unto myself seven thousand men, who have not bowed the knee to Baal, Rom. 11. 3, 4. with 1 King. 19 10, 14, 18. Isay 1. 10, 14. And this shows the care and faithfulness of Christ to them, Ps. 22. 30, 31. And it may comfort us also in the worst and most perilous times that may come.  
2. That Christ takes notice of the dangers his people are in, the dangerous places and times they live in: his eye is upon them for good therein: I know, saith he, thy tribulation, etc. [see the notes on v. 9] I have seen, I have seen, saith the Lord, the affliction of my people which is in Egypt, Acts 7. 34. with Exod. 3. 7, 9 he takes notice of all the circumstances, and aggravations of their affliction, and tribulations, so as to preserve them in the most perilous days and places; and in due season to requite the injuries done unto them: as here he describes himself with a sharp sword: And though their enemies say, God hath forgotten, he hides his face, he will never see: yet as the Psalmist saith, thou hast seen, for thou beholdest mischief and spite, to requite it with thine hand, Ps. 10. 11, 15. Zech. 9 8. The eyes of the Lord are upon the righteous, and his ears are open to their cry, etc. Ps. 34. 15, 19 Let not Zion then say, the Lord hath forsaken me, and my Lord hath forgotten me: for though a Woman may forget the Son of her womb, yet he will not forget his Zion: he hath graven her on the palms of his hands, her walls are continually before him, Isay. 49. 14, 16.  
3. That it is a very great trial to his people, when they live, and dwell in such places and times: they have then many temptations on the right hand, and on the left, to let go their faith, or the profession thereof: and they are in heaviness thorough manifold temptations, 1 Pet. 1. 6. Especially when some amongst them suffer, or any one of them is slain for the testimony of Jesus Christ, Heb. 10. 32, 33. many now are ready to stumble; yea too many ofttimes do fall off: There is no such great trial when God gives rest to his Churches, Acts 9 31. But rather then, many will cleave to them with flatteries, Dan. 11. 34. But when their adversaries amongst whom they live, are permitted to persecute, and vex them, and kill some of them, here is the patience and faith of the Saints. Rev. 13. 7, 8, 10. and ch. 14. 12.  
4. It is highly approvable unto Christ, and commendable with him, that his Servants hold fast his name, and do not deny his faith, in such trying times and places: Oh it is good and acceptable in the sight of God our Saviour, that when thus tried, we hold fast the profession of our faith and hope without wavering, whatever loss, or sufferings we may expose ourselves unto thereby, Heb. 10. 23, 26. and ch. 4. 13, 14. Rev. 3. 8, 9 1 Pet. 3. 12, 13, 14, 16. Luke 12. 3, 9 And then to let go the faith, or profession thereof, is very provoking unto him, and dangerous to ourselves: whosoever is ashamed of him, and of his words in an adulterous and sinful generation; of him also will the Son of Man be ashamed, when he comes in the glory of his Father with the holy Angels, Mark. 8. 38. 2 Tim. 2. 12, 13.  
5. That his people may then hold fast: God is their refuge and strength, a very present help in trouble, Ps. 46. 1. And hath not given to them the Spirit of fear, but of power, of love, and of a sound mind; that they might not be ashamed of the testimony of our Lord, but be partakers of the afflictions of the Gospel according to the power of God, 2 Tim. 1. 7, 8, 9 Be we then strong in the Lord, and in the power of his might, Eph. 6. 10, 18, And consider them who thorough faith and patience inherit the Promises: Looking especially unto Jesus the author and finisher of the faith, etc. Heb. 6. 10, 12. and ch. 12. 1, 2, 3.  
6. The consideration of Christ's having a sharp sword with two edges is proper and powerful to strengthen us, to harden our hearts against the fear of Man, and to engage us to fear him: He is the Lord of hosts, mighty in battle: The Lord is a Man of war, the Lord is his name, etc. Exod. 15. 1, 2. 3.   

Verse 14. But I have a few things against thee, because thou hast there them that hold (or hold fast as, v. 13.) the Doctrine of Balaam, who taught Balac to cast a stumbling block before the Children of Israel, to eat things sacrificed to Idols, and to commit fornication.]  
In this verse we may note in general these things.  

1. The exception, or charge which Christ draws up against this Angel and Church.  
2. The reason, or matter of the charge declared to us.   
1. The exception or charge which is drawn up against this Angel and Church [but I have a few things against thee,] ●n which we may note,  
1▪ In general; That those that in the main may be approved of Christ for holding fast his name; yet there may be some things amiss with them, and blame-worthy in them: Thus it was here, and in v. 19, 20. [see the notes before on v. 4.] Let such as these then, amongst us, examine themselves, Lam. 3. 40. And not judge them to be hated of Christ, or to be none of his peculiar ones, who have a few evils, Ec●l. 7. 20.  
2. That such is Christ's love to his, and hatred to iniquity, Heb. 1. 9 that he observes and takes notice of what is blame-worthy in those he approves and commends; yea though there be but a few things amiss with them, or he hath but a few things against them; yet he will not so wink, or connive thereat, as not to reprove and fault them for them: In such like language he also speaks unto, and reproves Thya●ira: notwithstanding I have a few things against thee, v. 20. Ps. 99 6, 8. with Numb. 20. 10, 12. Let the consideration hereof admonish those that are upright-hearted, not to indulge themselves in any evil: For the Lord the holy one is of purer eyes than to behold iniquity, Hab. 1. 13. And it might instruct us to be imitaters of Christ herein: when we have plucked the beam out of our own eye, let us then pluck out the mo●e out of our Brother's eye, Mat. 7. 3, 5. Leu. 19 17.  
3. Though persons have been faithful to him in times & places of trial & temptation, & but a few things amiss with them, when they have met with temptations, to be much worse: yet though he takes notice of their courage and faithfulness, he will not so overlook their few evils, as not to rebuke them for them, v. 19, 20. Phil. 1. 29, 30. with ch. 3. 18, 19 he would have them to keep themselves pure in such times and places, or else let them look for reproof from him, 2 Cor. 6. 14, 17. and ch. 7. 1. Eph. 5. 8, 12. Phil. 2. 12, 16. Rev. 3. 20.  
4. In that he saith, I have [a few things] against thee: we may understand by [few] some little things, or small things: for so, what in one Evangelist is [A few things,] is in another [A very little:] compare, Mat. 25. 21. with Luke 19 17. and Luke 16. 10. I say, so taking it, we may learn from hence: That though the evils these were guilty of were great in themselves, yet he calls them few, or little: That Christ doth so take notice of the times and places in which his people live; and the temptations and provocations to evil they meet withal; that though he doth not wholly connive at, but faithfully reprove them for what is amiss in them; yet he doth not so aggravate their evils as he doth theirs that meet not with such provocations, or are not in such temptations: thus the sin of Israel is graciously excused, or extenuated by the greatness of their affliction: They harkened not unto Mo●es for anguish of spirit, and cruel bondage, Exod. 6. 9 And our Saviour, though he reproves his three disciples, and saith, what could ye not watch with me one hour? yet presently adds; the spirit indeed is willing, but the flesh is weak▪ Mat. 26. 40, 41, 42, 43. and on the other hand, David's iniquity is aggravated by the Lord, because he sinned so altogegether causelessly, when God had every way plentifully, and bountifully provided for him, and dispensed to him, 2 Sam. 12. 1, 10.  
2. We have the reason, or matter of the charge, more particularly declared to us: and that is done, 

1. More generally, [Because, or, that thou hast there them that hold the Doctrine of Balaam.]  
2. We have his doctrine explicated to us; [who taught Bala● to cast a stumbling-block before the Children of Israel, etc.]    
1. More generally, The reason or matter of the charge is laid down, [Because, or, that thou hast there them that hold, or hold fast, the doctrine of Balaam.]  
In which we may note for our usefulness and instruction.  
1. That Christ hath a quarrel against such of his Angels and Churches as have, or suffer them that hold and teach false doctrines amongst them, however otherwise approved they be, though their practices be never so good, and though they themselves hold fast his name, as this Angel and Church did: It is not said to this Angel, thou hast or thou holdest the Doctrine of Balaam; no, But thou hast them that hold, etc. he is angry with them for this, that they had such false and erroneous teachers amongst them; such as were like to Balaam, who was in a error, Judas 11. unto which his covetousness led him, 2 Pet. 2. 18. Christ would have his people go from the presence of those foolish ones, in whom they perceive not the lip of knowledge, Prov. 14. 7. and ch. 19 27. Balaam's Doctrine is nowhere in scripture directly called an here●y, but an error, Judas 11. And yet it was their evil to have such as were like him amongst them: Christ commends, and approves the Angel and Church of Ephesus, that they could not bear such as were evil, and had tried them who said they were Apostles, and were not, and found them liars: [see the notes before on v. 2.] And the Apostle John gives this in charge to the Believers: If there come any unto you and bring not this Doctrine, the Doctrine of Christ, receive him not into your house, nor bid him God-speed: For he that biddeth him God-speed, is partaker of his evil deeds, 2 Joh. 9, 10, 11. And when there were gathered together an innumerable multitude of people, insomuch that they trod one upon another; Christ began to say unto his disciples first of all: Beware of the leven of the Pharisees, to wit, of their Doctrine, which is Hypocrisy, Luke. 12. 1. with Mat. 16. 6, 11, 12. 1 Tim. 6. 3, 4, 5. Oh then, let us beware of dogs, beware of evil workers, Phil. 3. 1, 2, 3. let us not be carried about with, or entertain divers and strange doctrines, nor show any countenance to such as bring them: they are hateful to Christ, and infectious, and hurtful to us; their word will eat as doth a gangrene, 2 Tim, 16. 18. 2 Pet. 2. 1, 2. Let us then discountenance them, and withdraw ourselves from all erroneous teachers, Eph. 4. 8, 16. Heb. 13. 9 The Colossians were as sweetly ordered people: And the Apostle was joying in their order, and the steadfastness of their faith in Christ: and yet there were a few things amiss with them, and the Apostle thus reproves them: Why as though living in the World are ye subject to ordinances?— after the commandments and Doctrines of Men, Col. 2. 5, 6. with v. 20, 23.  
2. Balaam spoke highly of Christ in his prophecy concerning him, both true and excellent things also in that time; and which he spoke by the knowledge of the most high vouchsafed to him: As that he as a star should come out of Jacob; a title given unto him in this book, Numb. 24. 15, 17. with Rev. 2. 28. and ch. 22. 16. And that a sceptre should rise out of Israel: that out of Jacob he should come that should have dominion, and should destroy his enemies, Numb. 24. 16, 19 with Heb. 1. 8, 9 And he did also bless, and speak well of the people of God, of Israel, and of their happiness and good estate, Numb. 23. 7, 10, 19, 24. and ch. 24. 2, 9 etc. And yet he taught false doctrine in other things, and was in a great error: and so were these also certainly, of whom our Saviour here speaks; and it seems in both respects they were like unto, and likened unto him, and said to hold his doctrine: and this Angel and Church is reproved for having, or suffering such amongst them: It appears, on this account, their doctrine was called Balaam's; Because as he, so they also in some things spoke highly of Christ and his people, though in other things they erred; otherwise it might have been simply said, evil doctrine or the doctrine of Jezabell, etc. and so we may learn: That it is a reprovable thing in Christ's Angels and Churches, to suffer, or have such false teachers amongst them, who yet at some times speak highly and honourably of Jesus Christ, and such, as hearty believe in, and cleave to him with purpose of heart: surely such in some respects were those that came amongst the Galatians, and other Churches formerly; they were not open rejecters of Christ, but they were such as did believe: and yet also they taught the Brethren, that except they were circumcised after the manner of Moses, and kept the law, they could not be saved, Acts 15. 1, 5. with Gal. 1. 6, 9 and ch. 4. 9, 11. and ch. 5. 1, 4, 12. Col. 2. 9, 22. 1 Tim. 6. 3, 5. The Apostle saith to the elders; of your own selves shall men Men arise speaking perverse things, to draw away disciples after them, Acts 20 28, 30. Take we heed of the errors of such as these; say not, they speak highly and honourably of Christ, and of the privileges of Saints, and therefore we may safely have them amongst us: and did not Balaam do thus? and yet he also erred greatly: and so did these that held his doctrine: and yet this Angel and Church are reproved for having such evil, and erroneous teachers amongst them.  
3. Yea this was one thing that Christ had against this Angel and Church, that they had [there] in that place, where Satan's throne was, such evil teachers, as if he should say; though thou in that dangerous place holdest fast my name, yet thou hast [there] such as hold the doctrine of Balaam: thou sufferest, or too much approvest, or countenancest such as are evil, and hold errors: and so we may learn, that if we should be amongst open and professed Idolaters, and live in the worst of times, yet it will be an evil in us, if we should have and suffer seducing spirits amongst us. They might think and say we live amongst gross Idolaters; and though these who hold the doctrine of Balaam be erroneous, yet they speak many things well of Christ, and his people, and therefore we may show them some respects, and give them some countenance, we should be uncharitable else: and what will those heathenish idolaters say, if we wholly reject them? will they not say, we cannot agree amongst ourselves? But Christ's thoughts and ours are not the same: be times, places, persons wherein, and amongst whom we live, never so bad, perilous, and idolatrous; yet he will be angry with us, if we countenance, or strengthen any in their evils of practice, or principle: he would have his people zealous and fervent for him, and his Gospel, and valiant for his truth, Jer. 9 3. when God's people were in captivity amongst heathen and open idolaters; yet than he chargeth his Prophet to prophesy against the Prophets of Israel that prophesied out of their own hearts, and to say unto them; woe unto the foolish Prophet that follow their own spirit, and have seen nothing: O Israel, thy Prophets are like the foxes in the deserts, etc. see Ezek. 13. tot. with ch. 1. 1, 2. and in the same captivity also; when certain came unto Zerubbabel and Joshua, and the chief of the Fathers of Israel, and said unto them; Let us build with you, for we seek your God as ye do, and we do sacrifice unto him, etc. Then Zerubbabel and Joshua and the rest of the chief of the Fathers of Israel said unto them: ye have nothing to do with us to build an house unto our God, but we ourselves together, or alone, will build unto the Lord God of Israel, etc. Ezra 4. 1, 2, 3. Oh! let us then turn away from and reject erroneous teachers, whatever their professions or pretences otherwise may be: for else they may do much hurt to us, Rev. 2. 20. cause us to comply a little with them at the first; and afterwards more and more: and we shall by such compliance do hurt unto them, even harden and strengthen them in their evil ways, that none of them will return there from, Jer. 23. 15.  
2. We have the doctrine of Balaam explicated, and opened to us: [who taught Balac to cast a stumbling-block before the Children of Israel, to eat things sacrificed to idols, and to commit fornication.]  
Where, before we come to take notice particularly of the doctrine he taught, and evil and wicked counsel he gave, we may consider.  
1. That which was the root of his error, and evil counsel; and that was, an evil covetousness; his heart went after its covetousness; and that was that which did misled him: his love of glory, honour, riches, and promotion led him out of the right way, in which, it seems, sometimes he was; as the Apostle Peter may signify when he saith of some: they have forsaken the right way, and are gone astray, following the way of Balaam of Boser, who loved the wages of unrighteousness, 2 Pet. 2. 15, 16. Judas 11. So also these evil teachers who held the doctrine of Balaam, were led out of the right way by their covetousness, their love of money; as was foretold by the Apostle Peter, saying: There will be false teachers among you, who privily will bring in heresies of destruction, even denying the Lord that bought them;— and thorough covetousness will they with feigned words make merchandise of you, etc. 2 Pet. 2. 1, 3. with v. 14. 15. Judas 11. 16. and indeed, The love of money is the root of all evil, which while some have coveted after they have erred from the faith, etc. 1 Tim. 6. 9, 10. 2 Tim. 4. 10. and needful it is, that we should all of us take heed and beware of it: and especially that they should flee from it and avoid it, that go before others in the word of the Lord: as the Apostle saith to Timothy: But thou, O Man of God, flee these things, 1 Tim. 6. 9, 11. and such as are inclined unto and polluted with this iniquity of covetousness, should not be chosen into the ministry, 1 Tim. 3. 5. and v. 8. Tit. 1. 5, 8. For this will lead them to be angry with, and prepare war against them that put not into their mouths, Mica 3. 5. and cause them to speak things which they ought not unto others, Tit. 1. 8, 9, 10.  
2. This covetousness of Balaam's led him,  
1. To endeavour to change and alter God's word and mind plainly made known and declared to him: For God said unto Balaam, thou shalt not go with the messengers of Balac, thou shalt not curse the people, at which time he did not go, though his mind was too much inclined to the journey; but he said unto them, The Lord refuseth to, give me leave to go go with you, Numb. 22. 5, 14. yet when Balac sent again Princes, more, and more honourable than the former he was not content with what God had at the first spoken to him; but again gives entertainment unto his messengers, and entreateth them to tarry that night also that he might know what the Lord would say to him more, v. 15. 20. as if, though he had revealed his mind plainly enough before, yet, there might be some secret will in God coutrary to his revealed: Or he might move him to change his mind or word: well, God came unto Balaam, and said unto him: If the Men come to call thee rise up, and go with them: But yet the word that I shall say unto thee, that shalt thou do: But he, it seems, never stays for being called, but risen up in the morning, and saddled his ass, and went with the princes of Moab, v. 15. 21. And when God's anger was kindled, because he went and the Angel of the Lord stood in the way for an adversary against him, he than saith: If it displease thee, I will get me back again: of which he needed not to have made an if v. 22. 35. And when he came to Balac, he went from one place to another with him, that he might, if possible, change God's mind and curse Israel: and to that end Balac brought him, and he went into the High places of Baal, v. 36. 41. thence to the top of Pisgah, ch. 23. 13, 14. then to the top of Peor, that looketh toward Jeshimon, v. 27, 28. etc. To such evils will covetousness, and the love of Honour, Glory, and applause of great ones, bring a Man. And it seems thorough covetousness, these evil teachers in the Church of Pergamos, who held the Doctrine of Balaam, did also endeavour to change the word and Gospel of Christ, to make it speak for them: as the Apostle Paul saith; there be some that trouble you, and would pervert the Gospel of Christ, Gal. 1. 7, 8, 9 And the Apostle Peter saith, the unlearned & unstable wrist those things that are hard to be understood, as they do also the other scriptures, which are more plain and easy to be understood, 2 Pet. 3. 16. So the false teachers amongst the Corinthians did endeavour to beguile the believers, as the Serpent beguiled Eve: namely by telling them that God spoke one thing, and meant another, 2 Cor. 11. 2. 3. with Gen. 3. 1, 6. and how ready are they that have received the grace of God, when they come to ask counsel in any matter, if it like them not, and they receive it not, to endeavour to alter God's word! or if they go to one friend, and he gives wholesome and good counsel to them, and they are not well-pleased with it, how hastily run they to another, that they may get meat for their lust, and have their minds satisfied! and many times, in testimony of severe displeasure they are answered according to the Idols of their hearts, and stumbling-blocks of their iniquities, Ezek. 14. 3, 4, 7, 9, 11. Jer. 42. 2. 6. 20. and ch. 43, 2.  
2. When Balaam could not change God's mind, he plainly giveth a bad counsel, as here: and so it was with many false prophets; they proceeded from evil to evil, and waxed worse and worse, 2 Tim. 3. 1 3. and left the word of God, and spoke a vision of their own hearts, and not out of the mouth of the Lord, Jer. 14. 14. and ch. 23. 9, 16, 23, 32. and so did Balaam, as here it followeth.  
Who taught Balac to cast a stumbling-block before the Children of Israel, etc.] Numb. 31. 16. This was the evil doctrine of Balaam; and also, such like evil doctrine was held and taught by these false teachers here: a great evil! here let us for our usefulness consider.  
1. The person he taught was Balac, the King of Moab: he gave this evil counsel to him; because the words and actions of Kings have usually greater influence upon Men, than others; and their counsel is more readily embraced and entertained, Rev. 13. 3, 8. as they may be and are instruments of much good to others, when they are good themselves: So they do much hurt when they are evil, even to God's people also, 2 Chron. 21. 11, 13. 2 King. 21. 11. and ch. 23. 15. and too o●t these evil teachers insinuate themselves into the affections of Kings and great ones, and are too readily embraced by them; when the true ones are looked upon and dealt with as enemies to them: and so, it appears these corrupt teachers, who are here likened to Balaam, gave evil counsel to the Heathen Emperor, or some Governors under him, by their word, or by their example also: (for so one may teach, to wit, with his feet and fingers, Prov. 6. 13.)  
2. That which Balaam taught Balac to do was to cast a stumbling-block: to lay a snare for the feet of others, to scandalise, and offend them: which is a very great evil; hence our Saviour saith, whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea, Mat. 18. 6, 9 And the causing a stumbling-block before others to cause them to fall, doth without doubt proceed from hatred, and evil-will towards them, 1 Joh. 2. 10. and this evil should be avoided by us, as the Apostle exhorts : Let us not judge one another any more, but judge this rather, that no Man put a stumbling-block or an occasion to fall in his Brother's way, Rom. 14. 13, 21. and these teachers, it seems, like Balaam, taught the rulers, to lay, by their practices, commands or edicts, such stumbling-blocks, to cause others to fall: as too too many now also do in our days, Ps. 12. 1, 3. great need we have therefore to love the law of Jehovah, that we may have great peace, and nothing may offend us, Ps. 119. 165.  
3. We have an account given to us, before whom Balaam taught Balac to cast a stumbling-block; and that was, [before the Children of Israel the people of God:] Though he was convinced that they were God's people, an happy people, and had spoken highly and honourably of them, as is before said: yet he counsels Balac to lay a snare for them: false Prophets have the greatest spite at the Israel of God, Mat. 7. 15. 2 Cor. 11. 2, 3. and herein they are led by Satan, 1 Pet, 5. 8, 9 Balaam would have prevailed with God to have cursed Israel, Deut. 22. 3, 5. and therefore went from mountain to hill: but when he could not, he gave bad counsel to Balac to tempt and allure them to sin: for for while God beholds no iniquity in Jacob, nor perverseness in Israel; there is no enchantment against Jacob, neither was there any divination against Israel, Numb. 23. 21, 23. but by drawing them to sin, this way he prevailed against them: for God is not a God that hath pleasure in wickedness, neither shall evil dwell with him: the foolish shall not stand in his sight: he hateth all the works of iniquity, Ps. 5. 4, 5, 6. so these evil teachers, here spoken of, gave evil counsel to the heathenish powers, to turn aside the way of the upright ones, the Disciples of Jesus Christ our Lord.  
4. The stumbling-block Balaam counselled Balac to cast before the Children of Israel, to cause them to fall, and provoke God was,  
1. To eat things sacrificed to Idols. 2. To commit fornication.  
1. To eat things sacrificed to idols to images; which thing is not absolutely sinful, or sinful in itself: for an idol is nothing in the World, and those things that are eaten are the good creatures of God: and therefore, whatsoever is sold in the shambles that eat, saith the Apostle, ask no question for conscience sake: For the earth is the Lords, and the fullness thereof.— But if any Man say unto you, this is offered in sacrifice to idols, eat not, etc. 1 Cor. 10. 19, 25, 28. for if you then eat, it is offensive to others, and may entice others to, or strengthen them in evil, and may be ensnaring to ones self, for the Heathen idols were their Gods, which were nothing indeed, 1 Cor. 8. 4. and such things as were insensible, Ps. 115. 4. and 135. 15. 1 Cor. 12. 2. But ultimately, the Devil was sacrificed to: as the Apostle saith; the things which the Gentiles sacrifice, they sacrifice to Devils, and not unto God. And I would not that ye should have fellowship with devils, 1 Cor. 10. 20. Deut. 32. 16, 17. Rev. 9 20. and in such sacrificing, the idol and Devil were blessed, as it were, Isay 66. 3. and therefore, as is said, though the eating things sacrificed to idols was not sinful in itself absolutely; yet if they said, it was offered to idols, than we are commanded not to eat, or forbidden to eat, lest we offend and scandalise others in so doing, 1 Cor. 8. tot. and ch. 10. 28, 32. yea and lest we ourselves be harmed, polluted, and ensnared thereby. This was the first branch of Balaam's evil counsel to Balac: he taught him to cast a snare before the Children of Israel, to eat things sacrificed to idols, and so these teachers amongst the believers in the Church of Pergamos, did teach the Roman powers to lay such a stumbling-block before this Angel and Church, that thereby they might draw them in to join with them in their idolatry. And so now in our days, too many there are, who entice and urge others to comply with them in those things which are not absolutely unlawful, or forbidden; that they may still and further encroach upon, and corrupt them. Good therefore it is for us, to abstain from all intimate fellowship, or familiarity with such evil ones, and false worshippers, lest we harm ourselves, or others thereby: as the Lord warned his people in former times, saying; take heed to thyself that thou be not snared by following them— and that thou inquire not after their Gods, saying, how did these nations serve their Gods? even so will I do likewise, Deut. 12. 30, 32. 1 Thes. 5. 22. 2 Cor. 6. 14, 17. and ch. 7. 1. and because Israel observed not this good counsel given them, they fell into much evil, and greatly provoked the Lord; as it is said they were mingled among the beathen, and learned their ways, and they served their idols, which were a snare unto them: yea they sacrificed their Sons and Daughters unto Devils, etc. Ps. 106. 35, 40. yea it is good for us, to avoid intimate familiarity with all evil workers, and not to be unequally yoked with unbelievers: not to follow vain persons, Prov. 12. 11. To make no friendship with an angry Man, and with a furious Man not to go: lest we learn his ways, and get a snare to our Soul, Prov. 22. 24, 25. not to be amongst wine-bibbers, amongst riotous eaters of flesh, Prov. 23. 20, 35. and ch. 28. 29.  
2. And to commit fornication:] hereby may either be meant,  
1. Spiritual fornication, to wit, Idolatry; and that is called adultery, and fornication, in God's professed people: It is called adultery: so of Judah it is said; It came to pass thorough the lightness of her whoredom, that she defiled the land, and committed adultery with stones, and with ●●ocks, Jer. 3. 8, 9 so again it is said : they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, Ezek. 23. 37. And frequently, idolatry is called fornication. Thus it is said; Jehoram made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah, 2 Chron. 21. 11. so Ezek. 16. 15, 34. Rev. 9 20. and ch. 17. 2, 4. and ch. 18. 3, 9 and so we may in this place well take fornication to mean idolatry: for so it is said, They called the people (of Israel) to the sacrifice of their Gods: and the people did eat, and bowed down to their Gods: and Israel joined himself to Baal Peor, Numb. 25. 2, 3. And thus it shows unto us, as was before noted; That it is a dangerous, hurtful, and ensnaring thing to comply a little with idolaters, for that will be a snare to us, see Judg. 8. 24, 27. with Exod. 28. 4. 1 Cor. 10. 14, 20. and indeed, this Idolatry is spiritual fornication; for therein the heart unchastly, and treacherously departs from the Lord: and God, whose name is jealous, and who is jealous, cannot endure it, Exod. 20. 5. And therefore he gives this charge to his people in former times: Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: but ye shall destroy their altars, break their images, and cut down their groves, for thou shalt worship no other God: for the Lord whose name is jealous, is a jealous God. Lest thou make a covenant with the inhabitants of the land, and they go awhoreing after their Gods, and do sacrifice unto their Gods, and call thee, and thou eat of their sacrifice, etc. Exod. 34. 12, 13, 14, 17. Deut. 4. 24. and ch. 5. 9 and ch. 6. 15. Josh. 24. 19, 20, 23.  
2. Or also by fornication in this place may be meant, bodily, and carnal uncleanness, and filthiness of the flesh: and Balaam did teach Balac to cast this stumbling-stone also before the Children of Israel, to entice and tempt them to commit carnal fornication with the Moabitish Women: and they too readily were enticed and polluted: as it is said; The people began to commit whoredom with the daughters of Moab, Numb. 25. 1. of this the Apostle also speaks, and saith; neither let us commit fornication as some of them committed, and fell in one day three and twenty thousand, 1 Cor. 10. 8. And thus understanding fornication, for the filthiness of the flesh also, we may note for our usefulness.  
1. That spiritual and carnal fornication, and uncleanness, usually go together: so it was in this instance, as hath been said; and as is said, These caused the Children of Israel, thorough the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, Numb. 31. 15, 16. with ch. 25. 2, 3. And so it is said of mystery Babylon, that she is the Mother of ●arlots, and abominations of the earth: and that with her, the Kings of the earth have committed fornication: And that she did corrupt the earth with her fornication, (both spiritual and carnal:) Rev. 17. 2, 5. and ch. 19 2. Thus it is said of Judah in one place: she defiled the land and committed adultery with stones, and stocks; signifying her spiritual uncleanness: In another it is said, when I had fed them to the full, than they committed adultery, and assembled themselves by troops in the harlot's houses: They were as fed horses in the morning: every one neighed after his neighbour's wife: And again, The land is full of adulterers.— I have seen in the Prophets an horrible thing, they committed adultery (both carnal and spiritual▪) Jer. 3. 9 with ch. 5. 7, 8. and ch. 23. 10, 11, 13, 14. with v. 27. And indeed, when the hearts of men unchastly, and adulterously departed from the Lord, and they commit spiritual fornication; they fit themselves thereby for all bodily and carnal evil also, and provoke God to give them up thereto. Whose pleaseth God shall escape from the Woman whose heart is snares and nets, and her hands as bands; but the sinners shall be taken by her, Eccles. 7. 26. Hos. 2. 2, 3. with ch. 7. 3, 4.  
2. The way evil teachers walk in, to draw believers from Christ, is, to preach such Doctrine, or give such counsel as tends to gratify the flesh; and many times to gratify it in this particular lust of uncleanness: so it was with those false teachers the Apostle Peter speaks of, who were like to, if not the same with these Balaamites here mentioned. They were lascivious persons, and had eyes full of an adulteress, and that cannot cease from sin, beguiling unstable souls:— And they did allure thorough the lusts of the flesh, thorough much wantonness those that were clean escaped from them that live in error: while they promised them liberty, they themselves were the Servants of corruption, etc. 2 Pet. 2. 1, 2, 14, 19 they turned the grace of our God into lasciviousness, and did defile the flesh, and entice others so to do also: and, as it here appears, taught those that were in power and authority thus to debauch Christ's disciples; and to lay this stumbling-block before them, to tempt them to commit fornication, even outward and corporal also, Judas 3. 4, 8.  
Needful therefore it is for the believers to mortify thorough the spirit their members upon the earth daily and continually, fornication, uncleanness, etc. Col. 3. 5. to flee fornication, 1 Cor. 6. 18, 19 and not to let any Man deceive with vain words, as if fornication were no great evil, or but a venial sin: for no whoremonger, nor unclean person,— hath any inheritance in the Kingdom of Christ, and of God: But for this the wrath of God cometh upon the Children of disobedience, Eph. 5. 3, 6, 7. 1 Cor. 6. 9, 10. and to beware of false Prophets who come to them in sheeps-clothing, but are inwardly ravening wolves: for if they listen to them, and entertain their evil doctrines, they will cause them to go astray, and walk in the broad way which leadeth to destruction, Mat. 7. 13, 15. Jer. 23. 10, 16. there is no doctrine according to Godliness, but the doctrine of Christ, 1 Tim. 6. 3. all divers and strange doctrines tend to gratify the flesh.   

Verse 15. So hast thou them also that hold the Doctrine of Nicolaitans, which thing I hate▪]  
To this we have said somewhat before on v. 6. of this chapter: It is said of them, that their Doctrine led to all uncleanness and filthiness: But here we note, in that Christ saith [which I hate;] that evil doctrines are hateful to Christ, and so they should be to us also: and herein they are more hateful than evil practices; because they directly tend to vitiate and corrupt the understandings of Men: and if the eye be evil, the whole body will necessarily be full of darkness, and Men will fearlessly act all manner of iniquity, Luke 11. 34.   

Verse 16. Repent: or else I will come unto thee quickly, and will fight against them with the Sword of my mouth.]  
After our Saviour had drawn up his charge against this Angel and Church, for having evil and corrupt teachers amongst them, as we have seen before in the two former verses; he now adds these words unto them,  
In which we have to consider and speak unto these following things.  

1. A counsel, or exhortation which he gives unto them : [Repent.]  
2. A conditional threat, or commination; and that,   

1. With respect to this Angel and Church, [or else, I will come unto thee quickly.]  
2. With respect to the false teachers; [And will fight against them with the sword, etc. [  
1. A needful counsel and exhortation which he gives to this Angel and Church, [Repent]  
Note 1. That Christ doth first convince Men of evil, and draws up his charge before he call them to repentance: so v. 4, 5. of this ch. and ch. 3. 1, 2, 3. so he saith: As many as I love I convince, or rebuke, and chasten, therefore repent, Rev. 3. 19 After I was instructed, saith Ephraim, I smote upon my thigh, I was ashamed, yea even confounded, etc. Jer. 31. 19 He first showeth unto men their work and their transgressions, that they have exceeded: he openeth also their ear to discipline, and commandeth that they return from iniquity: Before he expecteth they should repent, Job. 36. 9 10. This was a great evil found with Job's friends, that they faulted him greatly for, being a notorious transgressor, and concluded him to be an hypocrite: But though they were so forward in their reproof, they fell short in, and were ●low to the proof of what they said: hence Elihu saith, I gave ear to your reasons, whilst ye searched out what to say: yea I attended unto you, and behold there was none of you that convinced Job, or that answered his words, Job. 32. 11, 12. and so, what charges did the Jews draw up against our Saviour? and how did they fault and reprove him for being a sinner, Sabbath-breaker, blasphemer, liar, deceiver, and what not? but they did not convince him of any evil: hence that challenge; which of you convinceth me of sin? Job. 8. 46. But now, our Lord Jesus Christ doth first convince his Angels and Churches of evil, and detects their iniquities, and se●s them in order before them, before he saith to them, Repent: All things that are reproved are made manifest by the light, for whatsoever doth make manifest is light: wherefore hesaith, awake thou that sleepest, arise from the dead and Christ shall give thee light, etc. Eph. 5. 13, 15.  
2. In that he gives this counsel unto this Angel and Church; so he giveth us to understand, That those who are upright in the main may have some particular evil, or evils, of which they need to repent: or else Christ will be angry with them: indeed, just persons, such as do no iniquity, need no repentance, Luke 15. 7. But alas! there is no Man that sinneth not at one time or another, 1 King. 8. 46, 47. there is not a just Man upon the earth that doth good and sinneth not, Eccles. 7. 20. Job was an upright Man, one that feared God, and eschewed evil: And the Lord saith unto Satan concerning him, Hast thou considered my Servant Job, that there is none like him in the earth? a perfect and upright Man, one that feareth God, and escheweth evil? Job. ●. 1, 8. and ch. 2. 3. And yet there was some evil found with him, some over-high conceits of himself: and he, when he was convinced, acknowledgeth so much, and saith: Behold I am vile, what shall I answer thee? I will lay mine hand upon my mouth: and again he saith: Now mine eye seethe thee, wherefore I abhor myself, and repent in dust and ashes, Job. 40. 2, 5. and ch. 42. 4. 6, There is this account given of Hezeki●h: that ●e trusted in the Lord God of Israel, so that after him there was none like him among all the Kings of Judah, nor that were before him: for he clavae unto the Lord, and departed not from following him, etc. 2 King. 18. 5, 8. And yet at one time his heart was lifted up, for which he needed repentance, and he did humble himself for the pride of his heart, etc. 2 Chron. 32. 25, 26. And this may give us all occasion to suspect ourselves, and to search and try our ways, and turn again unto the Lord, Lam. 3. 40. see also 2 Cor. 7. 9 and ch. 12. 21. 2 Sam. 12. with Ps. 51.  
3. And more particularly: In that he calls this Angel and Church to repentance, upon the account aforesaid: so he signifieth to us, that it is an evil and therefore to be repent of, to have, or suffer evil, and corrupt teachers amongst us: this plainly appears here in this place: as also, this is the charge drawn up against the Angel of the Church in Thyatira, by our Saviour, who saith unto them : I have a few things against thee, because thou sufferest that Woman Jezabel, which calleth herself a Prophetess; to teach, and to seduce my Servants, etc. Rev. 2. 20, 22. yea though this Angel and Church did hold fast Christ's name and had not denied his faith, for which they needed no repentance: yet because they had evil teachers amongst them, they herein did evilly, and are exhorted to repent for it: for we need not repent of any thing, nor are called upon by the holy Ghost so to do, but of what is evil, Ezek. 18. 30. And indeed, this is an evil thing, as is before showed. It is dangerous unto ourselves, we may be ensnared by them: or however in tolerating and countenancing them, we shall be partakers of their evil deeds, 2 Joh. 10. 11. It is hurtful to the false teachers themselves, and tends to strengthen and confirm them in their evil doctrines, 2 Joh. 11. Jer. 23. 14. and it is harmful unto others: And as the Apostle saith in another case, so it may be said in this : If any Man see thee which hast knowledge, entertain, or encourage false teachers, shall not he be emboldened to follow thine example: and so may thy weak Brother perish for whom Christ died. And it is still a greater evil in Christ's Angels, to suffer false teachers: and therefore so frequently Paul gives such warnings as these to Timothy: from such withdraw thyself, 1 Tim. 6 3, 5. and ch. 1. 3, 4, 7. and ch. 6. 20. 21. eat profane and vain babble; for they will increase to more ungodliness: And their word will eat as doth a cancer, or gangrene, etc. 2 Tim. 3. 1, 5. 13, 14.  
Other instructions from this counsel, we have before noted on the like occasion, on [v. 5. see the notes there on Repent:] which may be usefully considered.  
2. We have in the next place to consider our blessed Saviour's conditional threat, or commination; and that,  
1. With respect unto this Angel and Church, [Or else, I will come unto thee quickly,] come unto thee, namely, to testify displeasure against thee, or to judge thee: [see the notes before on the latter end of v. 5.]  
2. As with respect to the false teachers, [And will fight against them with the Sword of my mouth.] here he changeth the phrase, and saith not I will fight against thee, but, against them, namely, them that hold those evil and pernicious doctrines before spoken of; where we may learn,  
1. More generally; and as with relation to v. 15. where he saith, [I hate the Doctrine.] and here, [I will fight against them:] That if Men hold hateful doctrines, or do hateful deeds, it will at last provoke Christ to fight against their persons; and their iniquity, if continued in, will be their ruin, the everlasting ruin both of Soul and Body, Ezek. 18. 30. and ch. 24, 1, 4. Mens teaching, receiving, and retaining the accursed thing, will make them accursed also: hence God saith, Thou shalt not bring an abomination into thine house, left thou be a cursed thing like it: But thou shalt utterly detest it, and thou shalt utterly abhor it, for it is a cursed thing, Deut. 7. 26. and again; you in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed when ye take of the accursed thing, etc. Josh. 6. 17, 18. and ch. 7. 1, 11, 13, 15. and ch. 12. 20. Isay. 63. 7, 10. All their wickedness in Gilgal, saith the Lord, for there I hated them: for the wickedness, of their do I will drive them out of my house, I will love them no more, etc. Hos. 9 15, 17. Gal. 1. 8, 9  
2. And more particularly; it will provoke Christ to anger, and testimonies of displeasure, to hold evil doctrines; such as tend to the ensnareing and polluting God's people: as God fought against Balaam, so will he also fight against his followers, and such as are like unto him: his ways are everlasting, Numb. 31. 8. those false teachers, who privily bring in heresies of swift destruction, and their judgement now of a long time lingreth not, and their damnation slumbreth not, 2 Pet. 2. 1, 3, 13, 15. Those filthy dreamers go in the way of Cain, and run greedily after the error of Balaam for a reward, and will perish in the gainsaying of Core. Judas 21. Thus saith the Lord: Because ye have spoken vanity, and seen lies, therefore behold I am against you, saith the Lord God. And mine hand shall be upon the Prophets that see vanity, etc. because, even because they have seduced my people, etc. Ezek. 13. 8. 10. Jer. 29, 20, 23.  
3. He saith, [I will fight against them with the sword of my mouth.] And so he will write their sin upon their punishment: they transgressed with their mouths or words, and he will fight against them with his word in his Gospel and judgements, 2 Thes. 2. 8. Isay 55. 11. Rev. 19 15. and he is strong that executeth his word, so that his word, and not theirs, shall stand, Joel 2. 11. Jer. 44. 28.  
But here we might propound to consideration these two following questions.  
Quest. 1. It might be queried, whether in case this Angel and Church did repent, Christ would not fight against those false teachers with the Sword of his mouth quickly?  
Ans. To this we may give answer, and say no: it doth plainly appear, that if this Angel and Church did receive Christ's counsel, and repent, he would not quickly fight against those false teachers with the Sword of his Mouth: for, as hath been said, the threat or commination is conditional, both as with respect to this Angel and Church; and as with respect to those that held evil doctrines amongst them: it is thus expressed, repent or else I will come unto thee quickly, and will fight against them, etc. By which it plainly appears, that upon their repentance, he would defer fight against the Balaamites, and Nicolaitans: not as if their repentance would make the evil doctrines or teachers less evil, and hateful in themselves, or unto Christ: But he would delay the execution of his judgements on these false teachers if his people repent, otherwise not.  
1. Because if this Angel and Church repent, they would not have such evil teachers amongst them, but would cast them out and show dislike of, and displeasure against them: For repentance includeth and containeth in it, not only a Godly sorrow for, and confession of ones evil, but a turning therefrom: hence we have such expressions, Repent and turn from your idols, and turn away your faces from all your abominations, Ezek. 14. 6. Repent and turn from all your transgressions: cast away from you all your transgressions, whereby ye have transgressed, Ezek. 18. 30, 32. Jona 3. 8, 10. with Mat. 12. 41. It is a putting away the ●vil of ones do from before God's eyes, and ceasing to do evil, Isay 1. 6. Now if this Angel and Church thus repent, and turn out these false teachers, then,  
1. They would answer the end of Christ as to themselves, namely, by this means they would free themselves from the seducements of these evil teachers, and how pleasing would this be to Christ who loves his Churches with peculiar manner of love, and is not willing that any of his little ones should perish.  
2. And by their turning out, and so punishing, and publicly testifying their dislike of evil teachers; it would cause Christ not to punish more immediately: when his Servants faithfully punish what is evil he will not quickly take the Sword into his own hand, otherwise he will: had Eli kerbed and punished his Sons, God had not used that means which he afterwards more immediately made use ●f: I have told Eli, saith the Lord, that I will judge his house for ever, for the iniquity which he knoweth. Because his Sons made themselves vile, and he restrained them not, 1 Sam. 2. 30, 34. with ch. 3. 11, 13. And so here; If this Angel and Church did eject, and cast out these false teachers, Christ would say, as he doth by the Apostle, concerning the in●●stuous Corinthian: sufficient unto them is this censure, or punishment; which was inflicted by many, 2 Cor. 2. 6. Numb. 25. 3, 9 Josh. 7. 4, 26.  
2. If they repent and turned out these evil teachers from amongst them, this would be a good and effectual means of awakening these evil ones, and engaging them to consider their principles, doctrines, and ways, and turn from them: And then Christ would also second his Angel and Church, in giving these corrupt teachers further space of repentance, as v. 21, 22. for he is not willing that any (no not seducers) should perish, while it is called to day, but that all should come to repentance, 2 Pet. 3. 3, 4, 9 this is the way to cause such evil workers to bethink themselves, and relinquish their evil doctrines, and therefore the Apostle delivered Hymeneus and Alexander unto Satan, and cast them out, that they might learn not to blaspheme, 1 Tim. 1. 19, 20. 1 Cor. 5. 4, 5. And on the other hand, if they suffered them, or still had them amongst them, it would tend to strengthen them in their pernicious doctrines and ways: and so Christ would more immediately be engaged against those evil teachers, that they might repent.  
3. Christ cannot endure that his name should be polluted amongst the heathen, but will assert and vindicate the honour thereof: hence the Lord saith many times, I wrote for my name sake, that it should not be polluted before the heathen, Ezek. 20. 9, 14, 22. Ps. 79. 9 and 115. 1. now if this Angel and Church did not repent and cast out those evil and corrupt teachers; the heathen idolaters would reproach and blaspheme the worthy name of Christ, and say, it was a doctrine of looseness, and licentiousness, and taught Men to commit idolatry, and to act all manner of uncleanness and filthiness whatever: Therefore for the glory of his name he would come quickly, and fight against these evil ones, if this Angel and Church repent not: otherwise in their repenting this occasion would be removed. Yea and if they repent not, he would fight against these Balaamites, and Nicolaitans, and so vindicate the honour of his name, for the good and conviction of the professed heathen, amongst whom they were; that they might know, he is one that loveth righteousness, and hateth iniquity: that so they might seek and worship him with his people; whereas if his people did reject and cast off these evil workers, and so had their conversation honest amongst the Gentiles; this would cause them to glorify God in the day of their visitation, 1 Pet. 2. 11, 12. And Christ would not, upon that account, quickly fight against these false teachers with the Sword of his mouth.  
4. If this Angel and Church did not, as here they are counselled unto, repent, his fight against those false teachers would be a powerful means to awaken them to repent; and to occasion and provoke them to wash their feet in the blood of the wicked, Ps. 58. 9, 10. so when he was punishing the enemies of his people, he said: surely thou wilt fear me, thou wilt receive instruction, etc. Zeph. 3. 5, 7. or if they did not repent, they should hereby know he would punish them also. As he saith in his Epistle to Thyatira, I will cast her, Jezabel the false Prophetess, into a bed, and them that commit adultery with her into great tribulation except they repent of their deeds; and I will kill her Children with death: and all the Churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works, Rev. 2. 22, 23. Ps. 94. 10.  
By all which we may, in some Measure, see, that they are most uncharitable to evil and corrupt teachers, as well as to their own Souls, who have and countenance them: For by so doing, they provoke Christ more immediately to fight against them.  
Quest. 2. It might be further queried; whether Christ's fight against these false teachers, would be also a testimony of displeasure unto this Angel and Church? for so it appears to be in that he saith and threatneth; [I will come unto thee quickly, and will fight against them, etc.]  
Ans. To this we may say, yes certainly; it would be so: however in the sight of the heathen, that could not distinguish between persons and things that differ, Ezek. 5. 8. 14. with ch. 9 4, 5.   

Verse 17. He that hath an ear to hear let him hear what the Spirit saith unto the Churches: [see the notes before on v. 7.] To him that overcometh [see the notes before on v. 7. and on ch. 3. v. 5.] will I give to eat of the hidden Manna, and I will give him a white stone, and in the stone a new name written, which no Man knoweth saving he that receeiveth it.]  
In the latter part of this verse, we have a gracious promise and encouragement propounded to us: [I will give to eat of the hidden manna, etc.] wherein consider we for our usefulness.  

1. What is this [hidden Manna.] here spoken of?  
2. In what respect or consideration it is said to be [hidden?]  
3. How will he give to him that overcometh [to eat thereof]   
1. What is this [hidden Manna.] here spoken of?  
And to that we may say: our Lord Jesus Christ showeth unto us what is meant thereby, to wit, himself: In that when the Capernaites say unto him, Our Fathers did eat manna in the desert, as it is written, He gave them bread from heaven to eat. Then Jesus saith unto them: verily, verily, I say unto you; Moses gave you not that bread from Heaven, but my Father giveth you the true bread from Heaven: For the bread of God is he that cometh down from Heaven, and giveth life unto the World: And again Jesus saith unto them, I am the bread of life, etc. Joh. 6. 30, 35. the Lord himself is the true bread, Isay 55. 2, 3, 6. And himself, as he hath partaken of our nature and been delivered for our offences, and raised again for our justification: the bread that he will give, the true manna, is his flesh which he hath given for the life of the World: his flesh is meat indeed, and his blood is drink indeed, Joh. 6. 48. 51, 58, 63. he is indeed the meat which God hath prepared for us to ●eed upon, Ps. 22. title, and v. 26. Joh. 6. 27, 35. and he may be called and compared to Manna,  
1. Because as Manna was provided for, and promised to them, when they were very evil, and behaved themselves unworthy, Exod. 16, 2, 4. So Jesus Christ was fore-ordained and given when we were sinful and pollutted ones, and had by our sin deserved to have perished for ever, Gen. 3. 15. while we were yet without strength, in due time Christ died for the ungodly; God commendeth his love towards us, in that while we were yet sinners Christ died for us, Rom. 5 6, 8. Christ once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit, 1 Pet. 3. 18.  
2. Manna was given without any labour, or work of theirs, without any ploughing, or sowing of theirs; as is signified to us in what the Lord said unto Moses; Behold I will rain bread from heaven for you; It came down as the rain or showers upon the grass, that tarrieth not for Man, nor waiteth for the Sons of Men, Exod. 16. 4. with Mica. 5. 7. So also it is true of this heavenly and spiritual bread, even Jesus Christ. It was not of men's providing, or preparing; but God prepared himself this lamb for a burnt-offering, Gen. 22. 8, 14. he found out this ransom, Job. 33. 24. while we were yet without strength, and ungodly ones, Christ died for us, Rom. 5. 6. my Father, saith our Saviour, giveth you the true bread from Heaven: All things are of God, Joh. 6. 32. and ch. 3. 14, 16. 2 Cor. 5. 18. with Joh. 1. 13. Job 28. 12, 20, 27.  
3. Manna was ground in a mill, or beaten in a mortar, and baked, Numb. 11. 18. so Jesus Christ was broken for us, that he might become good food for us to feed on, that he might be bread of life for us, 1 Cor. 11. 24. he was tormented for our transgressions, bruised (like breadcorn, Isay 28. 28▪) for our iniquities; the chastisement of our peace was upon him: It pleased the Lord to bruise him, he hath put him to grief, Isay 53. 4, 6, 10. This corn of wheat fell into the ground and died: God brought him into the dust of death; and he gave his flesh for the life of the world; and so is become living, quickening bread for us to feed on, Joh. 6. 51. with ch. 12. 23. he was made the curse of God for us, that he might redeem us from the curse of the law, Joh. 12. 27, 31. Gal. 3. 13. and ch. 4. 4, 5. Rom. 8. 32.  
4. Manna was a sweet and pleasant food to eat, delightful to the taste: the taste of it was like wafers made with honey, Exod 16. 31. So is Jesus Christ become thorough his personal abasement and sufferings, in the virtue whereof he is raised again; he is infinitely sweeter than honey, and the honeycomb. As the Lord signifies when he in viteth every thirster to come unto him; harken diligently unto me, saith he, and eat ye that which is good and let your soul delight itself in fatness, Isay 55. 1, 3, 5. I sat down, saith the spouse, under his shadow with great delight, and his fruit was sweet to my taste, Cant. 2. 3. Oh taste and see that the Lord is gracious. He is so in himself, whether men taste and perceive it, or no; but they prove him so to be, whoso hear and learn of the Father, as to come unto, and eat him, Ps. 34. 8. with 1 Pet. 2. 3, 4. Joh. 6. 56, 57  
5. Manna came down with the dew of heaven, Exod. 16. 13, 14. when the dew fell upon the camp in the night, the manna fell upon it, Numb. 11. 9 so Christ in and by his Gospel and spirit cometh down, and so cometh down, that a Man, any man, may eat thereof, and not die, Deut. 32. 2, 3. with Joh. 6. 33, 50, 63. and hence our Saviour said unto his disciples, when he sent them forth to preach the Gospel: he that heareth you, heareth me. And he that receiveth you, receiveth me, etc. Luke 10. 16. Mat. 10. 40. Joh. 14. 21, 23. Eph. 3. 17.  
6. Manna was too much slighted, undervalved, and loathed by them, in process of time; though at the first they admired thereat, and said, what is this, Exod. 16. 15. yet afterward they murmured thereat, and were discontented, and said: Our Soul is dried away: there is nothing at all be sides this manna before our eyes, Numb. 11. 6. and ch. 21. 5, And therefore the Lord was angry with them, and sent fiery serpents amongst them, Numb. 21. 6. So Jesus Christ, though he be a wonderful gift of God's grace and an everlasting witness and commendation of God's love to us, is yet rejected and despised of Men, Isay. 53. 2, 4. he is disallowed indeed of Men, 1 Pet. 2. 4. and of the bvilders also, v. 7. and too much and too often by such as have formerly tasted his graciousness, Gal. 4. 15. Rev. 2. 5. and ch. 3. 3. whereby God is greatly provoked to anger: And how shall they escape who neglect so great salvation? Heb. 2. 1, 3. But we shall add no more hereto, because these things are more fully spoken to, and may be seen in Mr. Thomas Moor seniour his uncovering of mysterious deceits, Page. 115, 117.  
2. We come next to show, why Christ is here called [hidden manna] and that is,  
1. Because he is the mystery of that former Manna, the secret thereof: that was a type, or figure of Jesus Christ, as he is the secret of the Tabernacle, and temple; so it is here, Ps. 27. 4, 5. and indeed, Christ, was the secret or hidden thing typed forth by the shadows of the law generally: they had a shadow of good things to come, but the body is of Christ, Col. 2. 16, 17. Heb. 10. 1. so here particularly : the former manna typified, or shadowed forth Jesus Christ as the bread of life, Jo●. 6. 32, 35. and so Christ may be called the hidden Manna, with reference to that manna in the Pot, that was kept in the holiest, Exod. 16. 33, 34. Heb. 9 4. which was a type of Christ, who died for all, yea rather is risen again, and who is gone up into Heaven itself, Acts 2. 30. 1 Pet. 3. 21. Luke 24. 51. with Mark 16. 16.  
2. Hidden manna Christ may be called possibly, to denote the excellency of this manna: as those things which are most rich and excellent are called hidden things: so we read of treasures hid in the sand, Deut. 33. 19 and hid treasures, Job 3. 21. Prov. 2. 4. so hidden wisdom is the most excellent wisdom, 1 Cor. 2. 7. and the hidden Man the most excellent, 1 Pet. 3. 4. So Jesus Christ is the Manna, infinitely more excellent than the former Manna was; As will appear, if we consider,  
1. That was called Angels food, as it is written : Man did eat Angel's food, Ps. 78. 25. But Christ is said to be, and is the bread of God, Joh. 6. 33.  
2. That was typical bread; But Christ is the truth thereof : My Father, saith he, giveth you the true bread from Heaven, Joh. 6. 32. and as far as the truth exceedeth the type, and the substance the shadow; so far doth Christ excel and go beyond that manna.  
3. That was dead bread; If it were kept long it would putrify and corrupt: as it is said, some of them kept of it until the morning, and it bred worms and stank, Exod 16. 20. But Jesus Christ is the same yesterday, and to day, and for ever, Heb. 13. 8. his blood is incorruptible blood, 1 Pet. 1. 10. And he is raised again now no more to return to corruption, Acts 13. 32, 34. And is and abides for ever the true God and eternal life, 1 Joh. 5. 20. and that manna was dead bread also in this respect; it would not give life unto, or quicken such as were dead. But Christ is the bread of life: for he cometh down from heaven, and giveth life unto the world, the dead World, Joh. 6. 33, 35. He causeth the dead to hear his voice, and they that hear shall live, Joh. 5. 24, 25. he is the life, Joh. 14. 6.  
4. Though that came down from heaven, yet, it seems, not from the highest Heaven, but from the clouds; as it is said: He commanded the clouds from above— and reigned manna, Ps. 78. 24, 25. and our Saviour saith: Moses gave you not that bread from Heaven, Joh. 6. 32. But Christ's Father giveth him who is the true bread from Heaven, the highest Heaven: and he came, and cometh down therefrom, Joh. 6. 32, 33, 38, 42, 50, 51, 58.  
5. That would not preserve the eater from death, but as our Saviour saith, your Fathers did eat manna in the wilderness, and are dead, Joh. 6. 49, 58. But Christ is the living bread that came down from Heaven: If any Man eat of this Bread he shall live for ever: whoso eateth his flesh and drinketh his blood hath eternal life, and he will raise him up at the last day: he that eateth of this bread shall live, Joh. 6. 50, 51, 53. 58,  
6. That manna was not prepared for all the World, but for Israel, and ●he mixed multitude that were with them in the wilderness, Numb. 11. 4, 6. But Christ the bread of life is the Saviour of the World, Joh. 4. 42. and the bread which he will give is his flesh, which he hath given for the life of the World, Joh. 6. 51. and he cometh down from heaven, and giveth life unto the World. Joh. 6. 33. he hath by the grace of God tasted death for every Man, and is raised again for their justification. And God hath given us (mankind) eternal life, and this life is in his Son, Heb. 2. 9 Rom. 3. 23, 24. 1 Jo●. 5. 10, 11. and in due season he lighteth every Man that cometh into the World, Joh. 1. 4, 9 and ch. 8. 12.  
7. That manna ceased to be their food when they were come into the land of Canaan: they had then new and other meat to eat; as it is said, The manna ceased on the morrow after they had eaten of the old corn of the land: neither had the Children of Israel manna any more, but they did eat of the fruit of the land of Canaan, etc. Josh. 5. 11, 12. But Christ abideth the bread of life for ever; as here he saith : To him that over-cometh will I give to eat of the hidden manna, etc. namely, after he hath overcome; to which afterwards.  
3. Hidden manna Christ may be called; Because he is not now fully known by any, nor his preciousness and excellency: and this is true most fully with respect to those who are and remain in darkness and ignorance: The natural Man cannot know him, nor those spiritual things in him, because they are spiritually discerned, 1 Cor. 2. 14. no Man knoweth the Son but the Father, Mat. 11. 27. Prov. 30. 4. And what our Saviour said to the Jews, may be extended more generally to all, while they are of the World: they neither know him, nor his Father, Joh. 8. 19 they know not the excellency of his sufferings, nor how good and excellent food he is become for the Soul to seed on; The preaching of the cross is to them that perish foolishness, 1 Cor. 1. 18. 22, 24. The God of this world blinds the minds of them that believe not, etc. 2 Cor. 4. 3, 4. And therefore they are spending their money for that which is not bread, Isay 55. 1, 2. yea the wisest Men of the world are naturally ignorant of him, Mat. 11. 25, 27. Christ ●rueified is to the greeks, who seek after wisdom, foolishness, 1 Cor. 1. 22, 23. yea and the manna is in a great measure hidden from, and unknown to the believers: though they know so much of him as to come to him as the bread of life; yet the full excellency of him is not revealed in any Revelation vouchsafed: The Apostles knew him in part, and prophesied in part, 1 Cor 13. 9, 12. And if he, and his beauty and glory be not fully revealed; much less is he fully discerned and known, for many things contained in the Revelation of him are not fully understood: The love of Christ passeth knowledge, Eph. 3. 19 the peace of God, which Christ hath made by the blood of his cross, and is become, and which is in him, passeth all understanding, Phil. 4. 7. The Apostle did still seek to know him, and the power of his resurrection, and the fellowship of his sufferings, P●il. 3. 10, 11. 1 Joh. 3. 2. and much less is he fully known by any of us.  
4. He is hidden manna, kept safe and secure, laid up in Heaven; where neither moth, nor rust doth corrupt, nor can thiefs break thorough and steal, Col. 1. 5, 6. with 1 Tim. 1. 1. and Luke 12. 33. he is hid in God, and our life is hid with Christ in God, so as the gates of hell shall not prevail against him, neither the power nor policy thereof, Col. 3. 3. Joh. 14. 10. with Mat. 16. 18. And in him, who is in the Father, are hid all the treasures of wisdom and knowledge, Col. 2. 3, 9, 10.  
5. Hidden manna he is, not seen, otherwise than by faith, which is the evidence of things not seen, Heb. 11. 1. and therefore also he is eternal: for the things that are seen are temporal, but the things that are not seen are eternal, 2 Cor. 4. 18. all other meat is perishing meat: But his flesh is meat indeed, and his blood is drink indeed, even such as endureth unto everlasting life, Joh. 6. 27, 55. But unto this we have spoken somewhat before.  
3. We come now to consider, how Christ will give this hidden Manna [to eat] to him that overcometh. To which we may say,  
That without all peradventure, he will give it continually to them, now by faith, that they may overcome, and in their overcoming, to strengthen their hearts: as bread is said to strengthen the heart of Man, Ps. 104. 15, and to comfort them in all their trials and conflicts, Gen. 18. 5. this enduring bread the Son of Man will continually give unto them, Joh. 6. 27, 51.  
But here in this promise, he most fully, if not only, intends; he will give to them this hidden manna hereafter to eat, after they have overcome, in spirit: and in the first resurrection, most gloriously, completely, and eternally: so as then, they shall be abundantly satisfied with this fatness of his house, and he will make them drink of the river of pleasures: for with him is the fountain of life, Ps. 36. 8, 9 he will then give himself unto them, and those everlasting consolations in himself: so as they shall be completely, and eternally satisfied therewith. Indeed now they are so satisfied, as not to hunger after any other bread, or thirst after any other drink▪ Joh. 6. 35. and ch. 4. 13, 14. But yet still, the more they taste his graciousness, the more they hunger and thirst after him, Mat. 5. 6. Cant. 2. 3, 5. their souls follow hard after him, Ps. 63. 1, 8. they follow on to know, that they may more know him, Phil. 3. 7, 10. Hos. 6. 3. they are breathing for him: looking for and hasting unto the coming of his day; and longing for his appearing, Ps. 14. 7. Tit. 2. 14. 2 Pet. 3. 12, 14. Rev. 22. 16, 17, 20. But then their desire shall come and be accomplished, Phil. 1. 23. Prov. 10. 24. and ch. 13. 12, 19 when they awake, in the morning of the resurrection, they shall be satisfied with God's image, even with Jesus Christ, Ps. 17. 15. with Heb. 1. 3. They shall then hunger no more, neither thirst any more:— for the Lamb which is in the midst of the throne shall feed them, even with himself; and shall lead them unto living fountains of waters, even unto himself also: (for he is meat and drink; and herein also preferred before the typical manna: Rev 7. 16, 17, with Joh. 6. 51. Jer. 2. 13.) hope and desire shall then cease, in their complete and glorious enjoyment of him, in whose presence is fullness of joy, and at whose right hand are pleasures for evermore, Psal. 16. 11.  
And seeing he will give to them, who have overcome, this hidden manna, it showeth unto us; that this is most excellent and precious, and worthy to be remembered by us at all times: and it may instruct us now to feed on it. It is that which shall be remembered and fed on to all eternity, even the flesh and blood of Christ: by the spirits of just Men made perfect, Rev. 5. 8, 10. when he is gloriously married to those that have overcome, they shall be called to the supper of the Lamb, Rev. 19 9 with Luke 14. 16, 18. and on this meat they shall feed for ever, Rev. 22. 1, 3. Joh. 6. 27, 51. [see the notes before on v. 7, of this chapter.]  
And I will give him a white-stone.] Stones were used formerly, in their judicatures: when any one was acquitted and cleared in judgement, there was given to him a white-stone, in token of absolution, as a black one was given unto him that was condemned: And so the meaning of this saying is, that though such an one hath been brought and drawn before men's judgment-seats, and hath been condemned by them; yet when once they have overcome, they shall from thenceforth be more blessed than ever they were before, and shall be acquitted by God, whose judgements shall stand, Rev. 14. 13. Ps. 16. 3. they shall return to God, and be judged and justified by him: he will then completely save the poor from those that condemn his Soul: and their sins shall be ●ully and eternally blotted out, when the times of refreshing are come from the presence of the Lord: And he shall send us Jesus, etc. Eccles. 12. 7. Ps. 109. 31. Acts. 3. 19, 20.  
Again; these stones were used in men's being chosen to any honour, or honourable place, Acts 1. 26. so now, those that have overcome, when they have done so, have a white-stone given to them; To signify they are fully and completely chosen to that salvation in Christ Jesus with eternal glory: their election, now in this day, may be made more firm and sure, 2 Pet. 1. 12. and they may be more chosen, Isay 48. 10. But then they shall be indeed, and unalterably chosen unto his high honour, to be Kings and priests unto God.  
And these stones were used in numbering and account in former times, Acts 1. 26. Rev. 13. 18. And he that overcometh, shall have this white-stone given to him, and shall be numbered with, and be of the number of the Spirits of just men made perfect, when he hath finished his course, & fought the good fight of faith: and be of that blessed number that shall inherit that inheritance incorruptible, and undefiled, and that fadeth not away, reserved in the Heavens for them, who are kept by the power of God thorough faith unto the salvation ready to be revealed in these last times, 2 Tim. 4. 7, 8. and indeed, Christ will then gloriously give himself unto them, who is the white one, Cant. 5. 10. the chosen and precious stone of God, 1 Pet. 2. 4, 6. And he will be theirs for ever; and then for ever, they shall walk in Christ's uprightness, and before him, Isay 57 2- and in him they shall be justified, and in him they shall glory, Isay 45. 17, 25.  
And in the stone a new name written.] and so given unto them also: truly now in this day, they are all the Children of God, who believe on the name of Jesus Christ: they are now graciously reputed, and called, the Sons of God, Joh. 1. 12. 1 Joh. 3. 1. Rom. 8. 14. but yet this is by faith, which is the evidence of things not seen: It doth not now appear what they shall be, Gal. 3. 26. with Heb. 11. 1. they are yet still in the warfare, and have many enemies and adversaries to oppose, and withstand them: many labours and combats: But he will, when they have overcome, give them a new name in this white stone, a name of victors, and conquerors; a name of overcomers: when they die in the Lord they shall rest from all their labours and combats, Rev. 14. 13. 2 Tim. 4 7. and when they are raised in the resurrection of the just, they shall have the name of Kings reigning gloriously with Christ, Rev. 19 12. Isay 32. 1. now indeed they are Kings, but yet they reign not as they shall do then, Rev. 5. 8, 10. and ch. 20. 4, 6. they shall then judge the World; and have power over the nations, 1 Cor. 6. 1, 3. Rev. 2. 26. and this new name of perfect victory and dominion, they shall then have in this White-stone: they shall then be actually and gloriously the Sons of God, Rev. 21. 7. and that will be their new name, that shall then be written, so as it shall be seen and read of all men, 2 Cor. 3. 2. And this is such a name,  
Which no man knoweth saving he that receiveth it,] none of the World now: nay, though themselves now receive it by faith, and so in part know it; yet not so completely and fully, as the Apostle John saith: Beloved, now are we the Sons of God, and it doth not yet appear (no, not unto ourselves) what we shall be, etc. 1 Joh. 3. 1, 2. Ps. 31. 19 [see more of this new name in the notes on Rev. 3. v. 12.]  
Oh how might the consideration of all herein said, strengthen us to endure hardness as good soldiers of Jesus Christ: To fight the good fight of faith, and lay hold on eternal life, whereunto we are called: that however now our names are cast out as evil for the son of Man's sake, yet at the last we may be counted worthy to have this new name which none knoweth saving he that receiveth it, 1 Tim. 6. 12. 2 Tim. 2. 3, 5. 1 Cor. 9 26, 27. Eph. 3. 11.   

Verse 18. And unto the Angel of the Church in Thyatira write: These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet (are) like fine brass.]  
This Epistle, as we see, is directed unto, and written for the Angel of the Church in Thyatira. [see the notes before on v. 1.] It seems the Gospel was first planted here by the Apostle Paul, Acts 16.  
Our Lord here in this verse thus describes himself.  
These things saith the Son of God.] He had in that vision, ch. 1. 13. represented himself as the Son of Man: and here he calls himself the Son of God, for so indeed, the Son of Man is the Son of God: so he calls himself, or confesseth himself to be both, before the counsel of the Jews; when the Highpriest said unto him : I adjure thee by the living God, that thou tell us whether thou be the Son of God: Jesus saith unto him, thou hast said, I am: nevertheless, I say unto you, hereafter ye shall see the Son of Man, etc. Mat. 26. 63, 64. with Mark 14. 61, 62. Mat. 16. 13, 16. Joh. 20. 31. Gal. 2. 20. And he is indeed the Son of God, the Son of the Father in truth and love, 2 Joh. 3. both,  
1. As with respect to his divine and eternal generation: he being in the form of God, thought it no robbery to be equal with God, Phil. 2. 6. he partakes of the same divine nature and essence with the Father, and is over all, God blessed for ever, Rom. 9 5. The true God and eternal life, 1 Joh. 5. 20, 21.  
2. And he is the Son of God, as he partook of our nature, and is the Man Christ Jesus, 1 Joh. 4. 14, 15. And he is so called, and is,  
1. As to his incarnation, or being made flesh, Joh. 1. 14. as the Angel saith to the Virgin: The Holy Ghost shall come upon thee, and the Power of the highest shall over shadow thee: Therefore also that holy thing which shall be born of thee, shall be called the Son of God, Luke 1. 31, 32, 33, 35. That which was conceived in her was of the Holy Ghost, and so of God; Mat. 1. 18, 20. God prepared him a Body, Heb. 10. 5. The Lord herein created a new thing in the Earth, a Woman hath compassed a Man, Jer. 31. 22.  
2. He is the Son of God, his obedient Son, one that obeyed, and so honoured his Father, and learned Obedience by the things which he suffered, Heb. 5. 9 A Son honoureth his Father, Mal. 1. 6. And Christ did always those things which pleased his Father, Joh. 8. 28, 29. And he became obedient to him unto Death, the Death of the Cross, Phil. 2. 6, 8. Heb. 10. 5, 8.  
3. The Son of God, one in whom he is infinitely delighted: He received Honour and Glory when there came such a Voice unto him from the excellent glory, (both at his Baptism, and at his Transfiguration) saying, This is my beloved Son in whom I am well-pleased, Mark 1. 11. and 9 7. and ch. 12. 6. 2 Pet. 1. 17. The Father loveth the Son, and so loveth him, that he hath given all things into his Hand, Joh. 3. 35. and ch. 10. 17. Mat. 11. 27.  
4. He is the Son of God, his firstborn, and so his Heir, Ps. 89. 26, 27. He is his Son, whom he hath appointed heir of all things; the Inheritor of his holy Mountain, Heb. 1. 2, 3. Isay 65. 9 One who shall inherit all Nations, Ps. 82. 8. Yea all things that the Father hath are his, Joh. 16. 14, 15.  
5. The Son of God, one that is infinitely like unto him, and that doth most perfectly resemble him; the Son of the Father in truth and love, 2 Joh. 3. His holy Child, Acts 4. 27. The Image of the Invisible God, 2 Cor. 4. 4. Col. 1. 13, 14. The brightness of his Glory, and the express Character of his person, Heb. 1. 2, 3. So as, he that seethe him, seethe the Father also: He hath come a light into the World, that whosoever believeth in him should not abide in Darkness, in Ignorance of God, Joh. 8. 12. and ch. 12. 45, 46. and ch. 14. 6, 7, 9 For God hath shined forth the light of the knowledge of his Glory, in the face of Jesus Christ, 2 Cor. 4. 4, 6.  
And he is the Son of God completely and gloriously in the Nature of Man, in his being raised from the dead: He was in the Resurrection from the Dead determined to be the Son of God with Power, Rom. 1. 4. The promise which God made unto the Fathers he hath fulfilled, in that he hath raised up Jesus again: As it is written, thou art my Son, this Day have I begotten thee, Acts 13. 32 33. He is in this sense said to be the first born from the dead, that in all things he might have the preeminence, Rev. 1. 5. Col. 1. 18.  
And this consideration, that Jesus is the Son of God, may be of use to us,  
1. To show unto us, the great and wonderful love of God to mankind; God so loved the World that he gave his only begotten Son, 3. 16. In this was manifested the love of God towards us, because that God sent his only begotten Son into the World, that we might live thorough him; the Father sent the Son the Saviour of the World, 1 Joh. 4. 8, 10, 14. Rom. 8. 32.  
2. Seeing Christ is the Son of God, it may provoke us to hear him, Mat. 17. 15. And to give the more earnest heed unto the things which we have heard, because God in these last days hath spoken unto us by his his Son, Heb. 1. 1, 2. with ch. 2. 1, 2, 3,  
3. We may see and perceive, that this Son of God is more excellent than all others, that are so called: he is God's first born, unto whom God hath given the preeminence in all things; for it pleased the Father that in him all fullness should dwell, Col. 1. 18, 19 God hath anointed him with the Oil of gladness above his Fellows, Psal. 89. 20, 27. Heb. 1. Col. 2. 9, 10.  
4. Seeing he is the Son of God, and so eminently, the root of Sonship; it shows unto us how we may become Sons : To as many as received him, to them he gave power to become the Sons of God, even to them that believe on his name, Joh. 1. 12, 13. He that believeth on the Son is not condemned, but hath everlasting life, Joh. 3. 16, 18, 35, 36. and ch. 6. 40. 1 Joh. 5. 10, 12.  
5. The consideration hereof may encourage such as have the saith of our Lo●d Jesus Christ, to hold it fast; and to h●ld fast the profession thereof: Seeing we have a great High priest that is passed into the Heavens, Jesus the Son of God, let us hold fast the Profession, Heb. 4. 13, 14. Who is he that overcometh the World, but he that believeth that Jesus is the son of God? 1 Joh. 5. 4, 5.  
6. It showeth unto us the sad and deplorable condition of such as rebel against, and persist in their disobedience to him; Seeing they crucify to themselves the Son of God afresh, and put him to an open shame, Heb. 6. 6. and chap. 10. 28, 29. Oh, Be we then wise all of us, and kiss the Son, lest he be angry, and we perish from the way, Ps. 2. 10, 12. Mat. 21. 37, 41, 43.  
Who hath his Eyes like unto a flame of Fire, and his Feet (are) like fine Brass.] [See the Notes before on ch. 1. v. 14. and 15.] Only here we may again note in general, from this description of the Son of God, in which he appears dreadful, as considering the evils found with this Angel and Church, namely, their suffering Idolatrous and Antichristian Teachers among them: That he is greatly displeased with, and incensed against such as are false teachers; and them who suffer such corrupt teachers amongst them also. So also he appears terribly to the Angel and Church in Pergamos, who were guilty of the like evil as these were. [See the Notes before on v. 12, 15.] And though there were great evils in other of these Churches, as in Ephesus, Sardis, and Laodicea: Yet he only appears terrible in the description of himself to these two Churches who had evil and corrupt teachers amongst them, 2 Joh. 9 11.   

Verse 19 I know thy Works, and Charity and Service and Faith, and thy Patience, and thy Works, and the last more than the first.]  
Or, as some read it; [And thy last works more than the first.]  
Here, as before we have noted, he first of all takes notice of the things that were commendable in his sight, and before him. [See notes on ver. 2.]  
And in that this is added after that terrible description he had given of himself, so he gives us to understand; That though his Eyes are like a flame of fire, and his feet like fine brass, yet he approves and encourages whatsoever is good and approvable in his Churches: they might say, Alas if he thus appear, who can stand? Or what can be approved before him? who can stand before this holy Lord God, that is of such a piercing inspection, and so terrible in his Eyes and Feet? Truly, the Sinners in Zion may be afraid, and the Hypocrites surprised with fear. But such as receive his Grace, or wherein soever they receive it to purpose, need not be afraid: his appearing so dreadful is not to discourage, or hinder them from doing good; but to deter them from what is evil, Isay 33. 14, 16. Yea therefore we should hold fast Grace, whereby we may serve him acceptably with reverence and godly fear; because our God is a consuming Fire, Heb. 12. 28, 29. So when he appears terrible unto Pergamos, yet he would not have them think that he will be unrighteous to forget any good thing in them: He appears not thus, to be a terror to good works but to evil, Rev. 2. 12, 13. with Rom. 13. 1, 3, 4.  
Nay, though he sees all things, yet who is so blind as this Servant of the Lord? or deaf as this his Messenger whom he hath sent? Who is blind as he that is perfect, and blind as the Lords servant? seeing many things but he observes them not, etc. Isay 42. 19, 21. He is not severe to mark his Church's Infirmities and weaknesses; but he appears dreadful with his Eyes and Feet towards such as sin willingly, and particularly towards such as suffer false Teachers among them.  
I know thy works.] See the Notes before on Verse 2. and Verse 9  
And Charity.] This is indeed the work of Faith: Faith worketh by Love, Charity, Gal. 5. 6. Charity it is distinguished from Brotherly kindness, 2 Pet. 1. 7. And is a free manner of love, flowing forth towards, and fastening upon persons, not because of any thing lovely in them, but from an higher Reason and Motive; though it may be, and is to be exercised towards Brethren also in a peculiar consideration; yet it springs from some higher Reason than any thing found in and with them. We may say, originally, and most fully and perfectly, God is Charity, and the cause of it in us; he loved us, even the World of Mankind, when there was nothing lovely or amiable in us; even when we were dead in Sins and Trespasses; and manifested his love, and himself to be Charity, in sending his only begotten Son into the World, to be the propitiation for our Sins, that we might live thorough him, Joh. 3. 16. 1 Joh. 4. 8, 9, 10, 14. And love or Charity in us, is from, or of him; namely, from the knowledge and belief of his Charity to manward, and that he is Charity, 1 Joh. 4. 7, 8. And it is to be exercised towards men, in loving our Enemies, blessing them that curse us, etc. Mat. 5. 44. In loving all Men, and abounding and increasing in love towards them, 1 Thes. 3. 12. Gal. 6. 10. And towards Brethren, Col. 3. 13, 14. 2 Thes. 1. 3. above all things, saith the Apostle Peter, have ●ervent Charity among yourselves, 1 Pet. 4. 8. and all our things are to be done with it, 1 Cor. 16. 14. the fruits of it are declared to us in 1 Cor. 13. 4, 5, 8.  
Charity suffereth long] so doth God in Christ, who is Charity: He is long-suffering towards unworthy sinful ones, Exod. 34. 6. Ps. 86. 15. 1 Tim. 1. 16. and Charity is effecting long-suffering in us also, 2 Cor. 6. 6. and that with long suffering we should forbear one another in love, Eph. 4. 2, 3. Col. 3. 12.  
And is kind] all the time of its long-suffering; so of God it is said, He is slow to anger and of great kindness, Neh. 9 17. Joel 2. 13. Jona 4. 2. He is long-suffering and abundant in goodness, Exod. 34. 6. So this Charity leads us to be like our heavenly Father in some measure, even to be kind unto the evil and unthankful, Mat. 5. 44. 45. and if our enemy hunger, to feed him, if he thirst to give him drink, Rom. 12. 9, 10. and to be kind one towards another, tenderhearted, Eph. 4. 32.  
Charity envieth not.] it doth not grudge at the good or prosperity of another, whether inward, or outward; it hath not an evil ey thereat: indeed the spirit which dwelleth in us lusteth to envy, and leads us to repine and be troubled at the good and flourishing estate of others; of which evil we are oftentimes warned, Jam. 4. 4, 6. Ps. 37. 1. and 72. 3. 1 Cor. 3. 3, this envying proceeds from our wisdom, Jam. 3. 14, 16. and from desires of vain glory, Gal. 5. 26. But charity envieth not, but leadeth us to rejoice in the good and prosperity of others, Ps. 4. 6, 7.  
Charity vaunts not itself, or boasts not itself.] it proclaims not its own goodness, as the most of Men do, Prov. 20. 6. It knows, we have nothing but what we have received; and preserves us from boasting of our givings, or do, and to do what we do in secret, that our left hand may not know what our right hand doth, Judg. 7. 2. 1 Cor. 4. 7. Luke 18. 11. Mat. 6. 1, 2, 3, 4.  
Charity is not puffed up,] not blown up like a bladder by any thing it hath received, or doth: knowledge, even the knowing our knowledge puffeth up, but charity doth not so, but edifieth, 1 Cor. 8. 1. 2 Cor. 12. 6, 9 Luke 18. 11.  
Doth not behave itself unseemly,] uncomely, shamefully; which is the effect and consequent of the former: when men are puffed up, it leadeth them to a shameful behaviour of themselves.: to be many masters, Jam. 3. 1. to render evil for evil, etc. But charity doth not so.  
Charity seeketh not her own,] profit, case, praise, advantage: So Christ did not, who is the Son of the Father in charity; but though he was rich, for our sakes, and not for his own, he became poor, that we thorough his poverty might be enriched, 2 Cor. 8. 9 and the Apostle exhorts the believers that they look not every one on his own things, but every one also on the things of others: and that the same mind that was in Christ might be also in them, Phil. 2. 2, 3, 5, 6. And the Apostle Paul saith: I please all Men in all things, not seeking mine own profit, but the profit of many, that they may be saved: And then exhorts the believers, Be ye followers, or imitaters of me, even as I also am of Christ, 1 Cor. 10. 23, 24, 33. and ch. 11. 1.  
Charity is not easily provoked,] to wit, to anger, or exasperated; though it may be angry, yet it is slow thereto: It is not easily, or readily provoked either upon a small or frivolous account, or to exceed the bounds of sobriety, Jam. 1. 18, 20. he that is soon angry dealeth foolishly, Prov. 14. 17. But the wisdom that is from above is first pure, then peaceable, gentle and easy to be entreated, Jam. 3. 17.  
Thinketh no evil,] surmizeth no evil when it is provoked, Isay 42. 17, 20.  
Rejoiceth not in iniquity.] not in speaking, or doing any, Prov. 8. 7, 8, or, not in the iniquity of others. But it leadeth Men to be grieved for the evils of others, because they keep not the word of God, Ps. 119. 136, 158. Jer. 9 2. and ch. 4. 18, 19  
But rejoiceth in, or with the truth:] It leadeth Men to rejoice in Christ Jesus, who is the truth, Phil. 3. 1, 3. with Joh. 14. 6. and in the word of truth, the Gospel of our Salvation, Eph. 1. 13. and that others walk therein: As the Apostle John saith, I rejoiced greatly when the Brethren came, and testified of the truth that is in thee, even as thou walkest in the truth, I have no greater joy than to hear that my Children walk in truth, 2 Joh. 3. 4.  
Charity beareth all things] all burdens put upon it, in seeking another's good; beareth the burdens of others, and therein fulfill's the law of Christ, Gal. 6. 2. It leads the strong to bear the infirmities of the weak, and not to please themselves, Rom. 15. 1, 3. and it leads to cover all the sins of Men, so as may tend to the seeking their good: Charity will cover the multitude of sins, Prov. 10. 12. with 1 Pet. 4. 8. It bears all things, so as it still rejoiceth not in iniquity; but rejoiceth in, or with the truth, Rev. 2. 2.  
Believeth all things,] which God hath spoken or testified, Acts 24. 14. and all things concerning the good of another, so as not rejoicing in iniquity: It leads Men to take all in the best sense they can, and to put the best construction on every thing.  
Hopeth all things,] And so, in meekness instructing them that oppose themselves, if God at any ●i●e will give them repentance unto the acknowledging of the truth, 2 Tim. 2. 25, 26. Heb. 6. 4, 9  
Endureth all things;] all afflictions and sufferings it meets with, in seeking the good of others: many waters cannot quench love, neither can the floods drown it, Cant. 8. 6, 7, 8.  
Charity never fa●leth;] Towards the proper objects thereof: so doth not God's charity when he cannot delight in us, or be wel-pleased with us, yet he is very pitiful, and of tender mercies towards us; And it is of the Lords mercy that we are not consumed, even because his compassions fail not; when his delight in us doth : For the Lord will not cast off for ever, while Men are joined to all the living: But though he cause grief, he will have compassion according to the multitude of his mercies, Lam. 3. 22, 31, 32, 33, 39 And it leads us also, when Brotherly-kindness fails, to put on, and have in usefulness charity, which is the bond of perfectness, Col. 3. 10, 12, 13. and by what hath been said of charity, we may be led to see our great shortness in it, and and want of it; and to take shame unto ourselves, and be provoked to follow after charity, 1 Cor. 14. 1. And to that end, consider we the charity of God, and that he is charity, and hath manifested himself so to be, in sending his Son the Saviour of the World : every one that loveth is born of God, and knoweth God, for God is charity: 1 Joh. 4. 7, 8, 10, 14, 16, 17. And walking in charity is the most excellent way, whereby we may be instruments of profit and good to others: for though we speak with the tongues of Men and Angels, and have not charity, we are sounding brass and a tinkling cymbal;— and though we bestow all our goods to feed the poor, and though we give our bodies to be burned, (both which we may do) and have no charity, it profiteth us nothing, 1 Cor. 12. 31, with ch. 13. 1, 2, 3.  
And service, or administration.] which is the fruit and effect of charity and the labour of love, 1 Cor. 13. 4. Luke 6. 35, 36. and this may betaken more largely, for any service of love expressed, or exercised towards others, Joh. 13. 1, 3. etc. Mat. 20. 26, 28. Gal. 5. 13. or more strictly, for administering to the necessities of others, Rom. 15. 31. In which sense it is to be taken in those words of the Apostle: For the administration of this service, not only supplieth the want of the Saints; but is abundant also by many thankesgivings unto God, 2 Cor. 9 1, 12. This service contains in it, any service of love or charity towards men or Brethren: for unto all men we should do good, as we have opportunity, but especially unto them that are of the household of Faith, Gal. 6. 10. 1 Thes. 3. 12, 13. 1 Cor. 9 23, 24.  
And faith.] either the word of Faith which they had received, and did hold fast, though there were corrupt teachers amongst them, as it is said by way of commendation concerning Pergamos, v. 13. of which faith Christ is the Lord, the author and finisher, Jam. 2. 1. Heb. 12. 2. yet it is their Faith also; not in the former considerations, but as they have embraced and owned it, and did still retain it, 1 Joh. 5. 4, 5. their most holy Faith, which they received in believing, and did hold fast, and hold forth before others also, Hab. 2. 4. Judas 20. 21. [what the faith in this consideration is, may be seen before in the notes on v. 13. of this chapter.] Or  
Thy Faith,] even their hearty closing with, and believing the word of Faith, the Gospel, and so believing on Christ, who is therein preached and evidently set forth before our eyes: Their believing with the heart the things reported therein, and walking thereby, Rom. 1. 16, 17. 2 Cor. 5. 7. Heb. 10. 38. Or,  
Thy Faith,] thy fidelity and faithfulness, their being and continuing constant to Christ, notwithstanding the many trials and temptations they met withal, to turn them aside therefrom, 2 Thes. 3. 3, 4. Rom. 3. 3.  
And thy patience,] [see notes on ch. 1. v. 9 and ch. 2. v. 2, 3.]  
And thy works, and, or, even, the last more than the first.] or, And thy last works more than the first,] even their works of Faith, and labour of love: these works of theirs did not decrease, or decay, but there was an increase in their works: They did still abound in the work of the Lord; and in those good works to which they were created in Christ Jesus, which God had ordained that they should walk in them, 1 Cor. 15. 58. Eph. 2. 10. 1 Tim. 5. 10. They did grow and become fruitful in good works, so as their last were more than the first: And this Christ knew, and took notice of, and did approve and commend them for: and this for our imitation also, that we might grow in grace and in the knowledge of our Lord and Saviour Jesus Christ; and might abound in every good word and work, 2 Pet. 3. 18. 2 Thes 2. 15, 17.   

Verse 20. Notwithstanding I have a few things against thee, [see the notes before on v. 4. and on v. 14.] Because thou sufferest that Woman Jezabel which calleth herself a Prophetess, to teach and to seduce my Servants, to commit fornication and to eat things sacrificed to idols.]  
In this verse we have the charge which our Saviour draws up against this Angel and Church. And this he doth, 

1. More generally, [Because thou sufferest that woman Jezabel.]  
2. He gives a more particular account of her evil, and therein intimately of theirs in their permitting and suffering her. And that 

1. By what she said of herself, [which calleth herself a Prophetess.]  
2. By her evil work: [To teach and seduce my Servants, to commit fornication and to eat things sacrificed to idols.]      
1. We have the charge more generally drawn up against this Angel and Church: [Because thou sufferest that Woman Jezabel.]  
Thou sufferest.] that is, thou permittest, and forbiddest her not: so [suffering] and [forbidding] are opposed the one unto the other: see Mat. 3. 14, 15, and ch. 19 14. or thou forbiddest her not with rebukes: for when we rebuke any, we may be said, not to suffer them: see Mat. 19 13. with v. 14. The evil of this Angel and Church was not, that Jezabel taught false doctrine simply: But that they did not forbid, or hinder her; that they did not rebuke her sharply, and so stop, or muzzel her mouth and not suffer her to vent her erroneous and destructive doctrines amongst them: Tit. 1. 10, 13. So God is said, not to suffer what he straight forbids: As, the Lord thy God hath not suffered thee to hearken unto observers of times, and unto diviners, Deut. 18. 14. that is, he hath strictly forbidden thee so to do: And yet they might possibly be guilty of such an iniquity; though their God suffered them not so to do, Jer. 32. 35. Now this was the evil found with this Angel and Church, not that they commanded, or encouraged her so to do, or that she taught evil doctrines simply: But they did not forbid, or make it their work to hinder her, by their convictions, sharp rebukes, and prohibitions of her, but did even tolerate her so to do.  
That Woman.] Either hereby we may understand some one particular person: or rather, some congregated society, as it seems, or framed assembly, that was gathered together, but not by Christ, or in his name, Isay 54. 15. like unto, if not the same with the synagogue of Satan mentioned before v. 9 and ch. 3 9 Some idolatrous Church appears to be meant and intended hereby: Because the word [Woman] in the Book of this Prophecy frequently signifies, either the Church of Christ, as ch. 12. 1, 4, 6, 13, 16 or mystery Babylon, the man of sins whore, ch. 17. 3, 9, 18. or any other idolatrous, or whorish society or congregation, ch. 14. 3. And so elsewhere the word [Woman] doth signify some Church, or religious society, as Cant. 1. 8. and ch. 5. 9 Ezek. 23. 2.  
Jezabel] so is this woman called with allusion to Jezabel, the wife of Ahab in former times: and so to denote unto us,  
1. That this Jezabel here spoken of was some idolatrous, and antichristian congregation, that was amongst the Church in Thyatira; and that worshipped some false object of worship, or the true God after a false manner; as afterwards also appeareth by the account given of her doctrine: and so this framed congregation was like to Jezabel of old, who was one that worshipped Baal, and had Prophets of the groves that eat at her table, 1 King. 16. 31, 33. and ch. 18. 19 And like to her was this woman herein: And like unto, if not in the beginning the same with, mystery Babylon; which hath in her right hand a golden cup full of abominations and filthiness of her fornication, Rev. 17. 1, 2, 5. for in the Apostles days, that mystery of iniquity did begin to work, though it was not so revealed as it hath been since, 2 Thes. 2. 3, 7, 8.  
2. This whorish society is called and compared to Jezabel of old, to give us to understand that they were enemies unto, and full of cruelty against the true Prophets and Servants of the Lord, as was Ahab's wife 1 King. 18. 4, 13. and ch. 19 1, 2. and ch. 21. 7. etc. and this is also true of mystery Babylon, the great whore: they have shed the blood of Saints and Prophets, Rev. 16. 6. that woman was drunken with the blood of the Saints, and with the blood of the martyrs of Jesus, Rev. 17. 6. and ch. 18. 24. and ch. 19 2. how many thousands, and ten thousands hath this Mother of harlots, and her confederates murdered and shed the blood of? yea they hold it to be a meritorious work to kill and destroy Heretics; and such they account all them to be who will not hold communion with them, or commit whoredom, and spiritual fornication with them.  
3. This woman is likened to Jezabel, in former times, to signify the witchcrafts they make use of, both more spiritually and more grossly also, 2 King. 9 22. more spiritually, all false and antichristian teachers are witches, Gal. 3. 1. and those Antichristian Christians use it also more grossly, many of them: The coming of the Man of sin is after the working of Satan, with all power, and signs, and lying wonders, 2 Thes. 2. 8, 10. And by the forcerers (both spiritual and carnal) of mystery Babylon were all nations deceived, Rev. 18. 23.  
To Jezabel of old is this Antichristian society likened here, because she gave forth herself to be a Queen: such an one was Ahabs wife indeed, 1 King. 16. 31. so mystery Babylon is too generally acknowledged as, and gives forth herself to be a queen: she ruleth over the Kings of the earth, Rev. 17. 18. and by her sitting upon the Scarlet-coloured Beast, and ruling, she lives deliciously; and before the approach of her ruin, and irrecoverable destruction, she will say in her heart: I sit a Queen, and am no Widow, and shall see no sorrow, Rev. 18. 6, 7. with Isay 47. 6, 7.  
5. This framed idolatrous congregation is also called Jezabel, because as Jezabel of old did paint her face, and tyre her head, 2 King. 9 30. so did these evil and false worshippers: and so Idolatrous ones generally, to gain love from others, and to draw them in to commit fornication, by their appearing beauty and amiableness: they cloth themselves with crimson, and deck themselves with ornaments of Gold, and even rend their faces with painting, that they make themselves fair, Jer. 4. 30. Ezek. 23. 40, 44. And how doth mystery Babylon paint her face, and deck herself with the, riches and bravery of this World! and how doth she cry up herself to be the only true catholic Church! and how boasts she of her unity, succession, number, antiquity, infallibility, etc. Rev. 17. 3, 5. and ch. 18. 7, 16.  
6. And lastly: This whorish Church is here compared to Jezabel of old, and called Jezabel, to signify the miserable end and conclusion thereof, so abiding and continuing, as afterwards followeth, 2 King. 9 32. 35. Rev. 2. 21, 23. and sad and miserable will be the conclusion of mystery Babylon: her plagues shall come in one hour, death, and mourning, and famine: and she shall be utterly burnt with fire: for strong is the Lord God who judgeth her, Rev. 18. 5, 8, 10, 16. 21. and ch. 19 1, 2, 3.  
Now in that this is the Charge he draws up against this Angel, Because thou suffered'st that Woman Jezabel,] So we may note from hence,  
1. That it is an evil thing in Christ's Angels and Churches, to suffer false teachers to teach amongst them; and their doing so is very displeasing to him, and dangerous to themselves, 2 Joh. 9 11. 2 Cor. 15. 12. 2 Cor. 11. 1, 3, 19, 20. [See the notes on ver. 14.] Yea though his Angels and Churches have not been corrupted, or polluted by their Instructions which cause to err from the words of knowledge; yet he is angry with his people for suffering such amongst them, as we have seen before in ver. 13, 14. Nay though this is the last Branch of the commendation of this Angel and Church, [that their last works were more than their first.] Yet he immediately subjoins thereto, [notwithstanding I have a few things against thee, because thou sufferest that Woman Jezabel to teach, etc.] Some may say; though we do give entertainment unto and suffer false teachers amongst us, yet we still hold fast the form of sound words and abound in good works: Well, though all this be true, yet the same Christ saith of this Angel and Church; he saith it, who perfectly knows all things: Nevertheless all this, he was angry with them, and draws up this charge against them.  
2. In that Christ had before commended this Angel and Church for their Charity and Service or Administration, and now blames and reproves them for suffering this false Prophetess among them; so he plainly signifies to us, and gives us to understand, that it is no Charity, nor service of love, to suffer false Teachers: Nay, it is opposite to love and the service thereof so to do; It is hatred to them, to suffer Sin upon them, and to strengthen them in their lies and errors, Leu. 19 17. And it's hatred to ourselves, though we be not ensnared by them, for thereby we are partakers of their evil deeds, 2 Joh. 10. 11. And it's hatred unto others, because by occasion of our suffering them, they may entertain their evil Doctrines, and either be hindered from receiving the Gospel, or be removed therefrom, after they have given entertainment to it. It is a fruit of Charity to forbid, and hinder false teachers what we can lawfully: so much the Apostle signifieth to us when he saith to Timothy; I besought thee to abide still in Ephesus, that thou mightest, charge some, that they teach no other Doctrine; to wit, beside the Doctrine of Christ: To which he adds by and by: Now the ●●d of the charge is Charity, etc. even Charity towards them and others also, 1 Tim. 1. 3, 5. Oh! say some, and too many; I cannot but be charitable towards them, and think well of them, though in some things they descent from the Doctrine of Christ: Alas! thou mistakest, who so speakest; It is not Charity, however thou callest it, but hatred to them, Jer. 23. 15. But it is an old trick of the Devil's, to call evil good, and good evil, that the evil may be embraced, and the good rejected and abhorred by us.  
2. Christ gives a more particular account of Jezabel's Evil, and therein intimately of his Angels and Churches evil in permitting and suffering her. And this is propounded to us,  
1. By what she said of herself, [which calleth herself a Prophetess.]  
This was the evil of Jezabel, and is so of other false Teachers, to profess themselves to be what they are not, even true Teachers or Ministers of Christ. If she were a Prophetess she was a bad one, and somewhat like the Prophetess Noadi●h, that did what she could to hinder the building of Jerusalem, Nehem. 6. 9, 14.  
She calleth herself a Prophetess] either so in an extraordinary sense; and so prophesying signifieth predicting, or foretelling future things: Thus in former times, many false Prophets pretended to Prophecy, 1 Kings 22. 10, 12. Jer. 5. 31. and ch. 14. 13, 14. and ch. 27. 9 And thus our Saviour tells his Disciples, that there would arise false Prophets, and they would show great signs and wonders, etc. Mat: 24. 11, 24.  
Or rather, more ordinarily she called herself a Prophetess; that is, a Teacher of others, and such an one as pretended to speak unto Edification, and Exhortation and Comfort. See 1 Cor. 14. 1, 3. In this sense, Teacher's answer to Prophets, 2 Pet. 2. 1. and this it seems the Word Prophetess doth here signify, because of what follows, viz. [to teach, etc.] and how many false teachers, both of the Male and of the Female Sex are there in our days, that call themselves Christ's Ministers, who yet are led by the Spirit of error and delusion, Jer. 23. 21. Ezek. 13. 2, 4. [See the Notes on Verse 2.] need we have therefore, to look to ourselves, that we be not corrupted by them from the simplicity that is in Christ Jesus; they come in their own name, and exalt themselves; and men are more ready to give entertainment to them than unto those sent by Christ, Mat. 7. 15. 1 Joh. 4. 1, 6. with 2 Joh. 7. 8. Joh. 5. 44. 2 Cor. 11. 1, 3, 13, 20, 21.  
2. We have an account given us of the evil work of this Woman Jezabel, which is to teach and seduce my Servants, etc.] Where consider we,  
1. What her act, her evil act was, [To teach and seduce] to teach things which she ought not to teach, and which Christ's Servants ought not to receive, Tit. 1. 11. Christ doth not teach his Servants to commit Fornication, nor would he have them to learn this Lesson; but this is the work of Evil Teachers, of such as consent not to wholesome words, the words of our Lord Jesus Christ, and the Doctrine which is according to Godliness, 1 Tim. 6. 3, 5. He gives them good Counsel and wholesome Instructions, even to worship God in Spirit and in Truth, Joh. 4. 22, 24. as he ●aith, Hear the Instruction of a Father, for I give you good Doctrine: for sake you not my Law, Prov. 4. 1, 2. He neither teacheth his Servants any such evil Lesson, nor would have them receive it from any other; but cautions them there-against; and saith, Learn not the way of the Heathen, for the customs or statutes of the People are vain: The Stock is a Doctrine of Vanities, etc. Jer. 10. 2, 6, 10. and ch. 12. 16. Nor would he have his People inquire of false Teachers or Worshippers, how they worship their Gods, lest it prove a Snare unto them, Deut. 12. 30. and ch. 13. 1, 5.  
And seduce] or cause Christ's Servants to err: This Woman Jezabel was not faulted for teaching simply by our Lord Jesus; for Women may lawfully be teachers of good things, Tit. 2. 3. though they are to keep silence in the Churches, 1 Cor. 14. 34, 36. 1 Tim. 2. 12. Nor were the Evil Prophets in former times blamed and faulted for teaching simply; they might with God's allowance, and successfully have taught God's Word, and walked in his way; as the Lord saith, If they had stood in my Counsel, and had caused my people to hear my words; then they should have turned them from their evil way, and from the evil of their do, Jer. 23. 21, 22. But this Woman Jezabel is faulted and threatened, because she did in her teaching seduce, or make to err Christ's Servants: and therefore Christ reproves this Angel and Church, because they suffered her to teach false Doctrine, and to corrupt the Believers from the simplicity that is in Christ Jesus. And such teachers as direct us to worship any other besides God in Christ, as he hath revealed himself unto us in his word, are seducers and deceivers, by whomsoever they are ordained or approved, Ezek 13. 10. 1 Tim. 4. 1.  
And she is here said [to seduce] Christ's Servants, though they were not seduced eventually by her, because it was her endeavour, and the end of her teaching so to do; so the Apostle John saith, These things have I written unto you, concerning them that seduce you; they seduce you though you are not seduced by them, 1 Joh. 2. 26. In some such sense, God is said, to purge, lead, teach, tur●, convert, such as are not purged, led, taught, turned, or converted, Ezek. 24. 13. Rom. 2. 4. Isay 48. 17, 18. Acts 26. 18. Psal. 19 7, 8.  
2. We have the Persons whom they so teach and seduce, [my Servants,] to wit, Christ's Servants; such as have the Faith of our Lord Jesus, and obey him: for his servants they are to whom they yield obedience, Rom. 6. 16. Such as serve him in the things in which his Kingdom doth consist, Rom. 14. 17, 18. even his Churches and the praticular members thereof, Rev. 22. 6. with ver. 16. Such as these especially the false teachers seduce, and endeavour to corrupt and turn from the Faith, in which they are led and acted by Satan, the adversary of Believers, Prov. 9 ●6. Mat. 24. 24. 2 Cor. 11. 1, 3. 1 Pet. 5. 8, 9 1 Joh. 2. 18, 24. 26.  
3. We have an account what she teacheth, and seduceth them to do, viz. [To commit Fornication, and to eat things sacrificed unto Idols.] See the notes before on ver. 14. of this Chapter.   

Verse 21. And I gave her space to repent of her Fornication, and she repent not. Or, (as some Copies have it) She would not repent.]  
In this Verse we have an account given unto us, 

1. Of the Goodness and Graciousness of our Lord Jesus towards this Whorish Woman, or Society: [And I gave her space to repent of her Fornication.]  
2. Of her continued evil that notwithstanding: [And she repent not; Or, And she would not repent.]    
1. We have an account given us of the goodness and graciousness of our Lord Jesus; towards this whorish Woman or Society : And I gave her space to repent of her Fornication;] In which we may observe for our Instruction,  
1. Herein is intimated to us; that not only she seduced, by teaching Doctrinally Christ's Servants to commit fornication, etc. as v. 20. But also she did herself commit fornication and adultery, v. 22. and so she taught and seduced them also practically: and so very frequenly, the wicked ones not only transgress with their tongues; but also they speak with their feet, (or walkings,) and teach with their fingers (o● works,) Prov. 6. 12, 13.  
2. Herein is also intimated to us; That the space of repentance which is given to poor sinners, is Christ's gift, and God's gift thorough him: as here the Son of God saith, [I gave space to repent;] alas, there had been no time, no space given to transgressors, to a gracious end, had not Christ by the grace of God tasted death for every Man, and been raised again for their justification. When God is so provoked by men's iniquity as to cut them off from the land of the living, than Christ, while it is called to day, mediates and intercedes for further sparing to be vouchsafed to such rebellious ones that he may dig about them and dung them, Luke 13. 6, 9 he makes intercession for transgressors, Isay. 53. 12. and the long-suffering which is afforded unto all Men, to the end they might not perish, but come to repentance, is called, and is to be accounted, the long-suffering of our Lord, of our Lord who was crucified for us; who was delivered for our offences, and raised again for our justification: It is procured for them, and continued to them by and thorough the sufferings, sacrifice, and mediation of the Son of God, who gave himself a ransom for all men, 2 Pet. 3. 9, 15. with Rev. 11. 8. Rom. 4. 24, 25. 1 Tim. 2. 4, 6. So the Apostle Paul saith; That in him, who was before a blasphemer, persecuter, and injurious one, Christ did show all long-suffering, etc. 1 Tim. 1. 13, 16. and hereto his charity leads him: for charity suffereth long, and is kind, all the while, 1 Cor. 13. 4, 8. Lam. 3. 22.  
3. We may here also take notice; unto whom Christ, and God in and thorough him, doth give space of repentance, while it is the day of his grace and patience, to wit, unto the greatest and most notorious sinners, as is here signified in ●aying: I gave [her] space, etc. her who was not only guilty of fornication both spiritual and carnal, but taught and seduced others to commit the same iniquities, even the Servants of Jesus Christ also. Yea unto her he gave space of repentance, who was called and compared to Jezabel. not only for her fornication, and paintings, but for cruelty also to Christ's disciples, who were so indeed so the Lord in former times did forbear, and give space of repentance unto Manasseth, who made his Sons to pass thorough the fire, and observed times and used enchantments, and dealt with a familiar Spirit, and with wizards, and seduced Judah to sin with his Idols, and to do more evil than did the nations whom the Lord destroyed before the Children of Israel: And who shed innocent blood very much, until he had filled Jerusalem from the one end unto the other, 2 King. 21. 2. 16, with 2 Chron 33. 1 Tim. 1. 13, 16. Jer. 2. 20, 28, 30, 33. with ch. 3. 1, 5. In which we may see his loathness with the destruction of such vile ones, and that he hath no pleasure at all in the death of the wicked, but that the wicked turn from his ways and live: as he hath both said and sworn, Ezek. 18. 23, 31, 32. and ch. 33. 11. And it might also move and prevail with us, to be like-minded after his example; even to love our enemies, to bless them that curse us, to do good to them that hate us, and to pray for them which despitefully use us, and persecute us: that we might be the Children and imitaters of him, Mat. 5. 44, 46. Prov. 29. 10.  
4. We have here also propounded to us, the end why he gave her space, viz. [To repent of her fornication;] not to continue in her sin, but to turn there from unto him: The goodness of God leadeth to repentance, Rom. 2. 4. he is long-suffering, because he is not willing that any should perish, but that all should come to repentance, 2 Pet. 3. 9, 15. It is not in favour to men's sins, but in love to their Souls, that he forbears them, Ezek. 18. 31, 32. And therefore he calls upon us to turn unto the Lord, because he ●● gracious and merciful, slow to anger, and of great kindness, etc. Joel. 2. 11, 13. It is therefore an abuse of God's goodness, and patience, to think and conclude, that he delighteth in sin, or likes our evil ways, because he is long-suffering to sinners, Mal. 2. 17. Ps. 50. 17, 22. And yet how often do Men thus pervert what is right? Because sentence against an evil work is not executed speedily therefore the hearts of the Sons of Men are fully set in them to do evil, Eccles. 8. 11. Mat. 24. 48, 49. Rom. 6. 1, 2.  
2, We have an acccount given unto us of Jezabel's continued evil notwithstanding such space of repentance was given to her: [And she repent not: or, and she would not repent.] from whence we may note,  
1. That those to whom he is long-suffering, and that to a gracious end, may abuse his goodness, and frustrate to themselves his gracious end, and cordial intention towards them therein: they whom the goodness of God leadeth to repentance, may after their own hardness and impenitent hearts, treasure up to themselves wrath against the day of wrath, Rom. 2. 4, 5. when he hath been patiented towards them, and during his patience hath been calling them, and stretching forth his hand to them; yet they may refuse, and give no due regard, but either reject his grace, or turn it into wantonness, Prov. 1. 20, 24, 28. They whom he would convert, and is converting, may not be converted: as it is said, We would have healed Babylon, but she was not healed, Jer. 51. 8, 9 They may either willingly wink with the eye, and say; our ways are good and equal; and so abuse his goodness as to conclude their innocency, because he is long-suffering to them, Jer. 2. 35, 37. or because he is silent towards them, and holds his peace, they may think he is altogether such an one as themselves, Ps. 50. 17, 21, 22. or they may say; where sin abounded grace abounded much more, let us then sin, and continue in sin, that grace may still abound, and be magnified; and God's righteousness and mercy be more abundantly commended, and illustrated in still pardoning and forgiving our transgressions, Rom. 3. 5, 8. and ch. 5. 21. with ch. 6. 1. or they may think their state is so fixed, and that they are the subjects of such immutable, and unchangeable love, that God will still be merciful to them, and continue them in his favour, though they kill, steal, commit adultery, swear falsely, and burn incense to other Gods, Jer. 7. 4, 8. of which dangerous and presumptuous thoughts the Lord warns, saying : Lest there should be among you a root that beareth gall and wormwood: And it come to pass, when he heareth the words of this curse, or oath (which the Lord made with them that he might establish them for a people to himself,) that he blest himself in his heart, saying, I shall have peace though I walk in the imagination, or stubbornness of mine heart, to add drunkeness to thirst, etc. Deut. 29. 18, 20. with v. 13. Rom. 11. 20, 22. or at last they may come to such an height of stubbornness, and impudence, as to say; we will do what is good in our own eyes, or whatsoever goeth forth out of our own mouths, Jer. 44. 3, 5. 16. and ch. 6. 16, 17. need we have therefore to exhort one another, and be exhorted one by another daily while it is called to day, lest any of us be hardened thorough the deceitfulness of sin, Heb. 3. 12, 13.  
2. That this was Jezabel's iniquity, that she repent not, or would not repent: she might have so done in the light and strength of God's grace; for though no man hath power or sufficiency, in and of himself to do, or think any thing that is spiritually good: yet while God is patiented towards, and calling upon Men, he also stretcheth forth his hand unto them, to enable them unto what he requireth of them, Prov. 1. 22, 23, 24. Mica. 2. 7. while he gives space of repentance, he also giveth the grace of repentance to them: his grace doth bring salvation to all Men, Tit. 2. 11. 2 Cor. 6. 1, 2. Acts 26. 18, 22. God hath exalted Christ with his right hand a Prince and Saviour, for to give repentance, and forgiveness of sins, even unto rebellious ones also, Acts 5. 31. And it is therefore their own sin, and wilful iniquity who repent not, while God suffereth long, and is kind towards them: hence our Saviour did upbraid some, because they repent not, Mat. 11. 20, 22. and ch. 12. 41. and thus reproves the chief Priests and Pharisees, and saith : The Publicans and the harlots believed John: But ye when ye had seen it, repent not afterwards, that ye might believe him: they had the same means and grace vouchsafed, and it was therefore their own wilful iniquity, that they did not repent also, Mat. 21. 31, 32.   

Verse 22. Behold I will cast her into a bed, and them that commit Adultery with her into a great tribulation, except they repent of their deeds.]  
Here the Son of God denounceth and threatneth judgement against Jezabel, and her companions, except they repent. Where consider we,  
1. This commination, or threat is ushered in with this note of attention to his Angels and Churches; [Behold,] In which he speaks not to Jezabel, but unto this Angel and Church, and unto all the Churches, and so he would give us to understand: That it is good and needful for Christ's Servants, and so for the Lords people, to consider the judgements which he threatneth, or executeth upon evil doers, to the end they may receive admonition, and turn away from any evils that are reproved in them: To wash their feet, their go and affections, in the blood of the wicked, Ps. 58. 10, 1●. and 64. 7, 10. And it will be an aggravation of his people's evil, if when they see God's hand lifted up against other, they fear not, so as to departed from iniquity, Jer. 3. 7. I have, saith the Lord, cut off the nations, their towers are desolate, etc. I said (to his own nation,) surely thou wilt fear me, thou wilt receive instruction, Zeph. 3. 5, 8. Amos 4. 10, 11.  
2. We have next to consider, his threatening of judgement, and that,  
1. Against Jezabel, for she was the principal evildoer : [I will cast her into a bed,] Bed, is not here to be taken for a place of refreshing and comfort, as many times it is elsewhere, Job. 7. 13. But for a sickbed, as it were, a bed of languishing, sorrow, and affliction, Ps. 41. 3. So as she should be chastened with pain upon her bed, and the multitude of her bones with strong pain, as Job. 33. 19, 21. so usually, sick, diseased, or lame persons, were laid upon beds, and are so still, Mark. 2. 4, 9 and ch. 6. 55. and so it is as if our Lord Jesus should say: I will smite her with great diseases and afflictions, and make her keep her bed; and hinder her from going about to injure others, whom you suffer to teach, and seduce my Servants: and this he would do to a gracious end, both unto herself, and others also, while it is the day of his grace and long-suffering, Job. 33. 19, 21, 29, 30.  
Or, I will cast her into a bed, even cut her off from the land of the living, and send, or cast her into the grave, where she shall lie and sleep a-bed in the midst of the slain, as it is said in Ezek. 32. 24, 25. 2 Chron. 16. 14.  
Or, I will cast her into a bed, namely, into Hell, whereinto all the wicked, and so all fornicators, and wicked teachers and seducers shall be turned, except they repent of their deeds, Ps. 9 17. so we read of A Bed in Hell, Ps. 139. 8. And all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21. 8. 2 Pet. 2. 1, 4.  
Now in that he saith, I will cast her into bed,] we may learn,  
1. That the Father hath committed unto Christ all judgement, and he hath authority to execute judgement (both now and for ever,) Because he is the Son of Man, Joh. 5. 22, 27, 29. all afflictions and death itself are his, he hath the keys of Hell and Death: [see the notes on ch. 1. v. 18.] he doth rebuke and chasten, Rev. 3. 19 and ch. 14. 14. 1 Cor. 11. 32. And therefore we should fear before him, Ps. 2. 10, 12. and seek help of him when we are in afflictions, and lift up our hearts with our hands unto him in the Heavens, Lam. 3. 37, 40. Mat. 9 2, 6. and in so doing, he who hath torn will heal us, he who hath smitten will bind us up, Hos. 6. 1, 2.  
2. That many times the Lord writes men's sins upon their punishments, [see the notes before on v. 16.] The fornicatours commit their sins upon beds: hence the whorish Woman saith, I have decked my bed with cover of tapestry, with carved works, with fine linen of Egypt : I have perfumed my bed with myrrh, Aloes, and cinnamon: come let us take our fill of love, etc. Prov. 7. 16, 18. so it is said of Israel: The Babylonians came to her into the bed of love, and they defiled her with their whoredoms, Ezek. 23. 17. and here he threatens; he will cast this adulteress into a bed, even into everlasting destruction, in conclusion, if she did not repent, Rev. 14. 8, 10. and ch. 16. 4, 5, 6. and ch. 18. 16.  
3. We may here take notice of his great displeasedness with fornicatours, even with spiritual fornicatours also, who persist in such abominable iniquity: he will not spare them, but will execute judgement on them, and send them them to hell, if they turn not therefrom: idolaters shall have their part in the lake which burneth with fire & brimstone, which is the second death, Rev. 21. 8. and ch. 22. 15. their feet go down to death, their steps take hold on hell, Prov. 5. 5. be we therefore admonished to flee from idolatry, 1 Cor. 10. 14. 20.  
4. When he cometh to execute judgements, and when there is wrath, he will begin with them that have enticed and deceived others, and punish them most severely: so God threatens to deal severely with mystery Babylon, because by her sorceries she did deceive all nations: and the inhabiters of the earth were made drunk with the wine of her fornication, Rev. 17. 2, 3, 5. and ch. 18. 2, 6, 17, 23. and the Lord in former times threatens, that his hand shall be upon the Prophets that see vanity: because, even because they seduced his people, Ezek. 13. 8, 10. and the Apostle Peter saith of those false teachers, who privily brought in damnable heresies; that their judgement lingered not, and that their damnation slumbered not: and that for them the mist, or blackness of darkness was reserved for ever, 2 Pet. 1. 3, 15, 17. Judas 8, 13. as their work hath been to corrupt, and destroy others, so their end shall be according thereto, 2 Cor. 11. 1, 13, 15. Rev. 11. 18.  
2. The Son of God doth also threaten judgement against Jezabell's companions : [and them that commit adultery with her into great tribulation:] here he openeth to us, what was meant and intended before by [Bed;] to wit, great tribulation; in which Jezabel that seduced them shall share first, but not only: For they that partake of her sins, shall also partake of her plagues, Rev. 18. 4. he will cast into great tribulation, those that commit adultery with her, even spiritual adultery also with stocks and stones, Jer. 3. 9 and ch. 13. 27, and ch. 23. 13, 14. And thus will he deal with [them] whoever or  they be, who defile themselves with her: though they be the greatest and most honourable in the World, Rev. 17. 2. and ch. 13. 27. and ch. 19 18, 21. or though any of his Servants, or Children turn aside unto folly, and commit fornication, he will not spare them, but will abhor his Sons and daughters, because of such provokings, Deut. 32. 17, 18, 19 They shall know, that he searcheth the reins and hearts, and will give unto every one of them according to their works, v. 23. Thus the Lord saith unto his people in former times: Take heed to yourselves lest ye forget the covenant of the Lord your God,— and make you a graven image, the likeness of any thing which the Lord thy God hath forbidden thee: For the Lord thy God is a consuming fire, even a jealous God:— he will utterly destroy you, if ye be guilty of suchlike iniquity, Deut. 4. 15, 26. If ye forsake the Lord, and serve strange Gods, than he will turn and do you hurt, and consume you after he ha●h done you good, Josh. 24. 19, 20. he will cast them that commit Spiritual adultery into great tribulation both now, and for ever if they continue therein: namely, such as treacherously departed from the Lord, as a wife from her husband, after they have been espoused to him; yea in some respect their evil may be greater than Jezabel's: and thus will he deal with all who continue guilty of this evil, he will render indignation and wrath, tribulation & anguish, unto every Soul of Man that doth evil, (whatever he hath done formerly,) unto the Jew first, and also to the Gentile; for there is no respect of persons with God, Rom 2. 8, 11. Oh then! Let us have no fellowship with such unfruitful works, or workers of darkness : for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?— and what agreement hath the Temple of God with Idols, Eph. 5. 11. 2 Cor. 6. 14, 16. Prov. 13. 20. If any Man defile the Temple of God, him will God destroy, 1 Cor. 3. 16, 17.  
3. But we may also take notice of this, that Christ threatneth them not absolutely, but conditionally, [except they repent of their deeds:] where also,  
1. He signifieth to us, that while it is called to day, the greatest and most notorious sinners may repent, and turn to the Lord, and find mercy with him: There is forgiveness with him that he may be feared, plenteousness of redemption, that he may be hoped in by such, Ps. 130. he gives space, and grace of repentance unto rebellious ones: such was Jezabel, and her companions: [see the notes on v. 20. and v. 21.] 2 Pet. 3. 9, 25. Ezek. 14. 6. This may therefore preserve us from concluding, what will be the future state of such as are at present guilty of, and polluted with spiritual fornication, or adultery, Mat. 21. 29.  
2. The end of Christ, and God in him, in threatening judgements is, that such polluted ones might repent, and turn unto him from all their fins and abominations, Jer. 18. 8, 11. Rev. 9 20, 21. and ch. 16. 9, 10, 11.  
3. If such will not repent and turn, iniquity will at last be their ruin, Luke 13. 3, 5. [see the notes before on the word Repent, on v. 5. and v. 16. of this chapter.]   

Verse 23. And I will kill her Children with death, and all the Churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you accoring to your works.]  
In this verse we have to consider and take notice of these things.  

1. A further threat expressed: [and I will kill her Children with death.]  
2. The effect hereof, even of his threats and judgements on that woman Jezabel, her Paramours, and Children : [And all the Churches shall know that I am he which searcheth the reins and hearts.]  
3. A signification and declaration of Christ's impartiality in his retributions, and rewards: [and I will give unto every one of you according to your works.]   
1. We have a further threat expressed; and therein still a further intimation of Christ's displeasure against Jezabel. [And I will kill her Children with death.]  
The Subjects of our Lord's threat are, [Her Children;]  
Not the Children brought forth by natural generation, or not them in that consideration, or on that account: for though they are not therefore the Children of God in a peculiar consideration; they which are the Children of the flesh, these are not the Children of God, Joh. 1. 13. Rom. 9 8. yet Children are the beritage of the Lord, and the fruit of the womb is his reward; the reward of his abasement and sufferings, Ps. 127. 3. they are graciously given by him, Gen. 33. 5. and they are born unto him, Ezek. 16. 20. with v. 36. and being baptised into the name of the Father, Son, and Holy Ghost, and so brought into the congregation of Christ, of such little ones is the Kingdom of God, Mat. 19 13, 14. Mark 10. 13, 14. and unto the Children in this sense he is vouchsafing means, and discovering his goodness, when they come to the use of understanding, Ps. 14. 2. and 36, 7. and 107. 8, 15, 21, 31. and he doth not willingly afflict, nor grieve the Children of Men, Lam. 3. 32, 33.  
Nor are the Children here spoken of, the Children of the Church, namely, such as they have been instruments of begetting, thorough the word of truth, the Gospel of our salvation; for the seed of his Church is blessed: he will pour his spirit upon her seed and his blessing upon her offspring, Isay 45. 3. for they are the seed of the blessed of the Lord, and their offspring with them, Isay 65. 23. and in due season, all that see them shall acknowledge them that they are the seed which the Lord hath blessed, Isay 61. 9 and ch. 54. 13. Prov. 11. 21.  
But here by [Children,] we are to understand, the Children of whoredoms, of their spiritual whoredoms, and fornications; such as are begotten by evil doctrines, see v. 23. worshippers and practices: Children that are corrupters, who have forsaken the Lord and provoked the holy one of Israel to anger, who are gone away backwards, a Isay 1. 1, 4. the seed of evil doers, the Children of the sorceress, the seed of the adulterer, and the whore: the Children of transgression, and seed of falsehood, Isay 14. 20. and ch. 57 3, 5. with 2 Joh. 9 such Children whose Mothers have played the harlots, and they that conceived them have done shamefully: strange Children, such as are begotten of divers and strange: doctrines, Hos. 2. 2, 5. with ch. 5. 7. with Heb. 13. 7, 9 such as are either born of the doctrines of Devils, in a more gross consideration; of most hellish doctrines, and so are Children of the Devil; Children of hell, 1 Tim. 4. 1. with Acts 13. 10. M●t. 23. 15. or of the doctrines of Men, Col. 1. 11. which in some sort may also be said to be the doctrines of Satan, and they who are born of them to be of the evil one: as our Saviour said unto Peter, get thee behind me Satan,— for thou savourest the things that be of men: implying that the savouring Men's things in opposition to the doctrine of Christ about his sufferings and resurrection, makes Men to be of Satan, Mat. 16. 21, 23. and in such a sense they who are born of Men's doctrines, in which they oppose the weighty matters of God's law, they are of Satan, and are originally of their Father the Devil, Joh. 8. 41, 44. so those who are born of the doctrine of the Pharisees, in and by which they shut up the kingdom of Heaven against Men, are the Children of the devil: as they also are, who are born of this doctrine, that Christ died not for all, nor tasted death by the grace of God for every Man, but only for the elect, etc. such are therein of Satan; these new Pharisees are like to the old ones, Mat. 23. 13, 15. and they are the Children of the evil one, who are born of the doctrine of the Saducees, who say, there is no resurrection of the dead, and so by necessary consequence deny, that Christ is raised again; or that say, the resurrection is made, or passed already, 1 Cor. 15. 12, 34. 2 Tim. 2. 17, 19 with 1 Tim. 1. 19 20.  
Now these Children are such whom the Son of God threatens, and of whom he saith, [I will kill them with death;] he hear by death he means not nor intends, the first death only, or directly, for it is appointed unto Men, unto all both good and bad, once to die, to die that death, Heb. 9 27. what man is he that liveth and shall not see death? shall he deliver his Soul from the grave? Ps. 89. 47, 48. But he will kill them with the second death, destroy them with everlasting destruction from the presence of the Lord, and from the glory of his power: he will not only kill them with grief here, (Jam. 2. 6, 9 and ch. 4. 2.) But he will cut them off, and destroy them for ever, if they continued such manner of persons; and did not repent them of, and turn from such evil doctrines and deeds.  
Now here we may note, in that our Lord Jesus thus threatneth, [and I will kill her Children with death.]  
1. That Christ hath power to cast both Body and Soul into, and destroy them in hell, Mat. 10. 28. Luke 12. 5. he will in the last day say to them on his left hand; depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels:— and these shall go away into everlasting punishment, Mat. 25. 41, 46. and this might therefore engage us to fear before him, Luke 12. 4, 5. and to hold fast grace, whereby we may serve him acceptably with reverence and Godly fear: for our God is a consuming fire, Heb. 12. 28, 29. Exod. 23. 21.  
2. In that he saith, I will kill her Children, so we may note, that false and Idolatrous teachers and seducers are not barren; But too oft they bring forth, and have many, too many Children: many follow the pernicious ways of these false teachers, who privily bring in damnable heresies, even denying the Lord that bought them, whereby the way of truth is evil spoken of, 2 Pet. 2. 1, 2. many, saith Christ, shall come in my name, and shall or will deceive many, and many false Prophets shall rise, and will deceive many, Mat. 24. 4, 5, 11. 24, 25. many by means of false Prophets go in at the wide gate, and walk in the broad way that leadeth to destruction, Mat. 7. 13, 15. and especially in these last times, many are corrupted by seducers and deceivers: as it is said, now the Spirit speaketh expressly, that in the latter days some shall departed from the faith, giving heed to seducing Spirits, and doctrines of Devils, 1 Tim. 4. 1. and by mystery Babylon particularly, many are deceived: for all nations have drunk of the wi●e of her fornication and the Kings of the earth have committed fornication with her, Rev. 17. 2, 5. and ch. 18. 3, 23.  
3. The Children false teachers and seducers bring forth, and which continue such, shall be destroyed by Christ: as it is said, They have dealt treacherously against the Lord, for they have begotten strange Children: now shall a month devour them with their portions, Hos. 5. 7. with Zech. 11. 8. these Children they bring forth to the murderer, Hos. 9 13, 16. The Lord will not have mercy upon them, for they be the Children of whoredoms, Hos. 2. 2, 5. The heresies of false teachers are Heresies of destruction, damnable Heresies: and they who receive and follow them bring upon themselves also destruction, in conclusion, 2 Pet. 2. 1, 2.  
2. We have declared to us, the effect of his threats against, and judgements executed upon that Woman Jezabel, her Paramours and Children : [And all the Churches shall know that I am he which searcheth the reins and heart.]  
In which we may note for our instruction and usefulness, 

1. That the Son of God searcheth the reins and hearts.  
2. That all the Churches shall know he doth so, by the judgements which he will execute upon seducers, and idolatrous ones, so persisting.    
1. That Christ, who is the Son of God, searcheth the reins and hearts.  
[The reins,] to wit, the affections, lusts, and desires; [and hearts,] that is to say, the cogitations, understandings, judgements, etc. These two words; [the reins and hearts,] comprehend the whole inward Man; the whole Soul, or Spirit.  
[He searcheth.] the reins and hearts, namely, he diligently enquireth thereinto; he makes a diligent search, or secret search, Jer. 2. 34. he searcheth them as with candles, Zeph. 1. 12. and by searching he seethe the inward thoughts, wills and affections: so whereas it is ●aid in one place, thou seest the reins and the hearts, in another it is said, thou seest the reins and the heart: compare Jer. 11. 20. with 20. 12. or, he knoweth the heart and reins, Jer. 17. 9 with v. 10. The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, 1 Chron. 29. 9 he knoweth the secrets of the heart; all the secret thoughts, lusts, turn and wind thereof: all things are naked to him, as is imported to us in that description he gives of himself, v. 18. who hath his eyes like unto a flame of fire, [see the notes before on ch. 1. 14.] there is not a thought in our heart, not a lust, itching desire in our reins, but he perfectly searcheth it out, and knoweth it altogether, Ps. 139. 1, 4, 13. so it is said of Jesus, that he perceived the thoughts of Men, Luke 5. 22. that he knew their thoughts, Luke 6. 8. that he perceived the thoughts of their hearts, Luke 9 47. and ch. 11. 17. Mat. 9 4. he knew all Men, and needed not that any should testify of man, for he knew what was in man, Joh. 2. 24, 25. he knoweth the hearts of all men, Acts 1. 24. with v. 6. yea also, the thoughts of the wise, 1 Cor. 3. 19 yea he knoweth all things: There is no creature that is not manifest in his sight; but all things are naked and opened unto the eyes of him with whom we have to do, Joh. 21. 17. with Heb. 4. 11, 13. Yea, Hell and destruction are before the Lord, how much more than the hearts of the Children of men? Prov. 15. 11. with Job. 26. 6. And this may be useful to us,  
1. To show unto us, that Christ is Jehovah, [see the notes on ch. 1. v. 8.] he is the true God and eternal life, 1 Joh. 5. 20. [see the notes on ch. 5. v. 8.] For this is God's peculiar, to know and declare unto Man what is his thought, Amos 4. 13. with Mat. 9 4, 5. This is peculiar to the most high God to know the hearts of Men: as Sol●mon saith, Thou, thou only, knowest the Hearts of all the Children of Men; which Christ, the Son of God also doth, as is said: Compare 1 Kings 8, 39 and 2 Chron. 6. 30, with Joh 21. 17. and Acts 1. 24. Now either Christ is Jehovah, one in Essence with the Father; or else that is not truly affirmed by Solomon, which were high Blasphemy to conceive and utter, and lying against God; for he spoke as he was moved by the Holy Ghost, 2 Pet. 1. 20. with 1 Kings 9 3. And so much also may be imported in this saying of the Son of God, I am he which searcheth the Reins and Hearts: As if he should say, I am he, that Jehovah spoken of, of whom it is said, I Jehovah search the Heart and try the Reins, even to give unto every Man according to his ways, etc. For all the Prophets gave witness to me, Jer. 17. 9, 10. with Acts 10. 43. A convincing and concluding argument, that Christ is the true GOD, GOD by Nature; yea by reason of the Personal and Hypostatical Union between the two natures in that one person: He, who is our mediator, the Man Christ Jesus, knoweth all things: God hath given the Spirit unto him without measure; and the Spirit searcheth all things, yea the deep things of God, Joh. 3. 34. and Rev. 5. 6. with 1 Cor. 2. 10.  
2. The consideration hereof may instruct and provoke us, to wash our Hearts from wickedness, and not to suffer vain thoughts to lodge within us, Jer. 4. 14. Not only to cleanse our Hands from Sin, but our Hearts also from double-mindedness, Jam. 4. 8. and not to content ourselves with making a fair face in the flesh; or with a blameless conversation before men: (though it is good to have an honest conversation amongst all Men, according to the Instructions and Operations of the grace of God, Tit. 2. 10, 11, 13.) The Hypocrites in Heart may appear specious among Men, while yet their Reins and Hearts may be very wicked; as our Saviour saith to the Scribes and Pharisees, Hypocrites : Ye appear righteous unto Men, but within ye are full of Hypocrisy and iniquity, Mat. 23. 25, 28. And, ye are they which justify yourselves before Men, but God knoweth your hearts; for that which is highly esteemed amongst Men, is abomination in the sight of God, Luke 16. 14, 15. We may sit before him as his people, and hear his words, and delight therein, and yet our hearts may go after our uncleanness, or covetousness or idolatry, Ezek. 33. 30, 33. Jer. 22. 17. Men may speak fair, and yet there may be seven abominations in their hearts, Prov. 26. 24, 25. But if it be so with us, he perfectly knoweth it: He seethe not as man seethe; for Man looketh upon the outward appearance, but the Lord looketh ●n the Heart, 1 Sam. 16. 7. Oh then! let the word of Christ dwell richly in us; hid we that in our hearts, that we sin not against him: Incline we our hearts to do his Statutes always, that his Testimonies may be the rejoicing of our hearts, Col. 3. 16. Ps. 119. 11, 80, 111, 112. Jer. 16. 15. Remember and consider he searcheth the Reins and Hearts: If you have therefore any inward and secret lustings after divers and strange Doctrines, doth not he know it? If you are kept from outwardly hearing them, and yet your Hearts itch after other Teachers, or you inwardly turn aside to other Doctrines, besides the Doctrine of Christ: If you lust and covet after such Teachers and Instructions which cause to err, though upon some by-respects you go not to their Assemblies, nor hear them; yet his Eyes are in every place, and he is a discerner of the thoughts and intents of the heart, Heb. 4. 12. Prov. 15. 3. and ch. 6. 21, 25. and ch. 7. 3, 25. If we forget the Name (the Doctrine and Gospel) of our God, or stretch out our hands to another God; shall not God search this out? for he knoweth the secrets of the hearts, Ps. 44. 20, 21. with Acts 9 15, 16. Oh so demean we ourselves, and keep we our hearts with all diligence, as those that wisely consider, he trieth our hearts, and none can hid himself in secret places, that he should not see him, 1 Thes. 2. 3, 4. Job. 31. 1, 9 Jer. 23. 24. walk we before him and be we perfect, Gen. 17. 1.  
3. This might also instruct us, to pray unto him that knoweth the hearts of all Men, (Acts 1. 24.) to search us and know our hearts, to try us, and know our thoughts; and to see if there be any wicked way in us, and to lead us (out of it) into the way everlasting, Ps. 139. 1, 23, 24. And let us not be discouraged from thus doing, because of his Omniscience, and Allseeing eye: But so let us call to mind, and consider his wonderful and unspeakable lovingkindness manifested unto us in his abasement and sufferings, that that may encourage us at all times, and in all cases and conditions, to commit ourselves to him, as it did the Prophet David; Examine me, O Lord, saith he, and prove me, try my reins and mine heart: but what emboldened him thus to pray unto God? It followeth presently, for thy loving kindness is before mine eye●, Ps. 26. 2, 3. He knows us better than we know ourselves, and hath more love for us than we have for ourselves; fear we not therefore to be searched into by him, for he doth it for our good and profit, that we might be made partakers of his holiness, 1 Joh. 3. 20. 21. Ps. 17. 1, 2, 3. Deut. 8. 2, 16.  
4. It may encourage the Believers, if their heart condemn them not, to appeal unto him who searcheth the hearts, when they are ●landered, and fal●ly accused by Men, as the holy Men of God have done in former times, upon this account: So David, O Lord my God, if I have done this thing, if there be Iniquity in mine Hands; If I have rewarded evil unto him that was at peace with me: Let the Enemy persecute my Soul; Judge me, O Lord, according to my Righteousness,— for the righteous God trieth the Hearts and Reins, Ps. 7. 1, 11. and 17. 1, 3. So Jeremiah, but thou, O Lord, knowest me, thou hast seen me, and tried mine heart; pull them out like Sheep for the slaughter, Jer. 12. 1, 3. and ch. 15. 15, 17. and ch. 18. 20. Though yet it is not good for any to be hasty in desiring the woeful day upon any, Jer. 17. 16. and Ch. 18. 20.  
5. The consideration of this, that he searcheth the Reins and Hearts, may encourage us also to hold fast the Faith, and the Profession thereof, without wavering; as the Apostle saith, All things are naked and opened unto the Eyes of him with whom we have to do; seeing then that we have a great High-prist who is passed into the Heavens, Jesus the Son of God, let us hold fast our Profession, Heb. 4. 13, 14, 16. In this we may be comforted and quieted, that though we know not what the Devil and his Instruments are intending, or devising, yet the Son of God is perfect in knowledge, Jer. 11. 18, 20. In this the righteous comfort themselves, when their Enemies did bend their Bows, and make ready their Arrows upon the string, that they might privily shoot at the upright in Heart, and were saying unto them; If the Foundations be destroyed, what can the righteous do? The Lord, say the upright, is in his Holy Temple, the Lords Throne is in Heaven, his Eyes behold, his Eye lids try the Children of Men, Ps. 11. 1, 3, 4. Jer. 18. 22, 23. [See the notes before on ch. 1. v. 14.]  
2. All the Churches shall know, that he searcheth the Reins and Hearts, by the Judgements, which he will execute on Seducers and Idolatrous-ones.  
Now they shall know it in some measure; The Lord is known by the Judgements he executeth; the Wicked is insuared in the work of his own hands, Ps. 9 6. His Judgements are as the light that goeth forth, Hos. 6. 5. And by his present Judgements he doth many times make himself known to be one that searcheth the Hearts, and trieth the Reins; in that he severely punisheth and testifies displeasure against such, as appear outwardly to be right worshippers, (as Jezebel, and her Paramours might do, as it appeareth by this description he gives of himself;) and yet inwardly consult to cast him down from his excellency, reject his say, and worship some other God besides God in Christ; or set up some stumbling-block of Iniquity before their Eyes, or in their Hearts. See Ezek. 13. 9, 10. etc. and ch. 14. 3, 8. to the end, his people may not secretly pollute his name, or confederate with such evil teachers, or doers, Ezek. 39 6, 7. nor listen to such false teachers, Ezek. 14. 8, 11. But wash their feet in the blood of the wicked, Ps. 58. 9, 10. Acts 5. 1, 14. and hereafter they shall fully know, that he is he which searcheth the reins and hearts, when the wicked shall be turned into Hell, and all the nations that forget God, Ps. 9 16, 17. Then there will be the revelation of the righteous judgement of God: he will then bring to light the hidden things of darkness, and will make manifest the counsels of the heart, Rom. 2. 5, 6. 1 Cor. 4. 5.  
We have nextly to consider, the impartiality of Christ, in his retributions and rewards: [and I will give to every one of you according to his works.]  
Not only will I thus deal with Jezabel her companions, and Children, But I will give to every one of you according to your works; as if Christ should say: he will thus render unto every Man, even according to his works: The work of a Man will he render unto him, and cause every Man to find according to his ways, Job. 34. 11. shall not he render to every Man according to his works? Prov. 24. 12. Ezek. 7. 27. Ps. 62. 12. Rom. 2. 6. But not only will he thus deal with every Man, but also he will give to every one of, and in his Churches, according to their works.  
1. He will give to every one of the Angels of the Churches according to their works: for all that is sent to the Churches is expressly directed to every Angel to be by him communicated to the Church. Now he exactly takes notice of the works of those messengers; of their do who labour amongst, and are over their Brethren in the Lord; and he will render unto every one of them according thereto: As the Apostle Paul saith of himself and his fellow-labourers: We must all appear before the judgement-seat of Christ, that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad, 2 Cor. 5. 10.  
2. And he will give to every one of them according to their deeds: for he is one who without respect of persons judgeth according to every Man's work, 1 Pet. 1. 17. he will impartially render to every one of these also: for he is no respecter of persons, nor taker of rewards to blind his eyes withal.  
And he will give to every one of both the Angels and Churches [according to their works.] be they good or evil; and not according to their Persons, or professions: he will bring every work into judgement with every secret thing, whether it be good or bad, Eccles. 12. 14. and according thereto, he will reward them in the day of judgement: That is, unto those who have received and held fast Christ's works, which he wrought for them, and in them; and in a patiented continuance in well-doing have been seeking Glory, and Honour, and immortality, he will render eternal life. But unto them who have been contentious and have not obeyed the truth, but obeyed unrighteousness, he will render in dignation and wrath; Tribulation and anguish upon every Soul of Man that doth evil: for there is no respect of Persons with him, Rom. 2. 6, 7, 8, 11. But thus he will render to every Man, according as their works [shall be.] Rev. 22. 12. and not according to what they now are, unless he continue the same. When a righteous Man turneth away from his righteousness, and commits iniquity, shall he live? all his righteousness, that he hath done, shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he hath ●inned, in them shall he die : And if the wicked will turn away from all his sins,— and do that which is lawful and right, he shall surely live, he sh●ll not die: All his transgressions that he hath committed, they shall not be montioned unto him: In his righteousness that he hath done he shall live, Ezek. 18. 21, 28. and ch. 33. 12, 19  
Now from hence we may note for our instruction,  
1. That there shall be a resurrection of the dead, both of the just and unjust: for this necessarily precedes the eternal judgement, in which he will reward all men according to their deeds: so we have an account given first of the resurrection; and than it is said, they were judged every Man according to their works, Rev. 20. 11, 13. Heb. 6. 2. All that are in their graves shall hear the voice of the Son of Man, and shall come forth: they that have done good to the resurrection of life and they that have done evil unto the resurrection of damnation, Joh. 5. 27. 28, 29 Acts 24. 15, 16. 1 Cor. 15. 21, 22.  
2. That Then Christ will be the Judge: he is ordained to be the judge of quick and dead, Acts 10. 42. Every knee shall bow to him, and every tongue shall confess to God: So that every one shall give an account of himself to God, Rom. 14. 9, 10, 12. Mat: 25. 30, 31. and then he will bring every work into judgement, Ecc●s. 12. 14.  
3. He even Christ, will then render to every one according to his works; as our Saviour saith: The Son of Man shall come in the● Glory of his Father with his Angels; And then he will reward every Man according to his works, Mat. 16. 27. And he will judge them according to the ru●e of the glorious Gospel, Rom. 2. 16. Mark. 16. 16.  
4. Then it shall most ●●●arly appear, th●● he 〈◊〉 the reins▪ and hearts; according to the scope of ●his p●ace, ●er. 32. ●●. A●● the end of seducers, and of those that have been seduced and polluted by them, shall be according to their works, 2 Cor. 11. 15. and ch. 5. 10.   

Verse 24, and Verse 25. But unto you I say, and unto the rest in Thyatira, as many as have not this Doctrine, and which have not known the depths of Satan as they speak: I will put upon you none other burden: But that which ye have already hold fast till I come.]  
In these two verses, our Saviour, after he had declared how he would deal with Jezebel and her Paramours, and Children, and what effect these judgements he would execute upon them, should have upon the Churches, etc. v. 20, 23. here addresses himself to them who had kept themselves unspotted from their pollutions. Wherein note in General;  
That when Christ is angry with, and threatens evil Men and seducers, and such evil ones in his Churches as are polluted by them, or have fellowship in any unfruitful work of darkness; yet still he hath love for, and speaks friendly and kindly unto those whose hearts are upright before him, and ●ound in his testimonies: he is not like unto us; when some have displeased us, we are apt to be angry with all: but when he is angry with evil speakers and doers; and though he gives a dreadful description of himself v. 18. yet he is still graciously affected towards, and speaks gently and loveingly unto those who who keep themselves pure. So it appears here in these two verses, and in what follows presently: so also in ch. 3. 2, 4. when he saith to the Angel and Church in Sardis generally; I have not found thy works perfect before God: And threateneth : If thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee: yet then presently he speaks to the hearts of such as were perfect before God : Thou hast a few names— which have not defiled their garments, an● they shall walk with me in white; for they are worthy: so when he had been declaring the great iniquities and transgressions of his people in former times, and threatening heavy judgements against them therefore; yet than he chargeth his servants : say unto the righteous that it shall be well with him, for they shall eat the fruit of their do, Isay 2 and ch. 3. 1, 10. and when God overthrew Sodom and Gomorrah, etc. he remembered Abraham, and sent Lot out of the midst of the overthrow, Gen. 19 29. 2 Pet. 2. 9 how might this therefore engage us so to receive his grace that bringeth salvation to all men, that denying ungodliness, and worldly lusts, we may live soberly, righteously, and godly in this present World; considering in so doing, he will receive us and will be a Father to us, how angry soever he be with others, 2 Cor. 6. 14, 18. and how may it comfort those who are upright-hearted, and strengthen them not to fear, though the earth be moved, and though the mountains be carried into the midst of the sea! for God will be their refuge and strength, and will never leave them nor forsake them; however angry he be with, or how much soever he threatneth and punisheth others amongst whom they live, [see notes on ch. 3. v. 4.] more particularly in these two verses we have to consider and speak unto these things.  

1. The persons unto whom he speaketh kindly.  
2. What he saith and speaketh unto these Persons.   
1. The Persons unto whom he now speaketh kindly: And they are thus described to us, by way of distinction from, and opposition unto those fore-spoken of; [But unto you I say, and unto the rest in Thyatira, as many as have not this Doctrine, and which have not known the depths of Satan, as they speak:]  
Unto you I say,] These persons are distinguished from those that follow; and it appears that hereby are meant, those that went before this Church their Ministers, Bishops or overseers: for in the beginning of every Epistle Christ directs himself to the Angel, as we have said and seen before: and though the word Angel be used in the singular number, to denote the unity that ought to be in them in the faith of Christ and profession thereof; yet there might be, and it doth appear plainly by this expression there was more than one Minister over the Churches [see notes on ch. 1. v. 20.] so when the Apostle writes to the Church of the Philippians at Philippi, he thus directs it, To all the Saints in Christ Jesus which are at Philippi, with the Bishops, etc. As signifying to us, they had more than one Bishop, or over●eer over that Church, Phil. 1. 1. and so it appears there were several in the Church of Ephesus, Acts, 20. 17. with v. 28. see also Tit. 1. 5. and so Servants in one Evangelist is Servant in another, Mat. 22. 4. with Luke 14. 17. Ps. 34. 7. it appears evidently enough in this place, that there was more than on single person in each Church to watch over it; as also where it is said, when Paul and Barnabas had ordained them (not one elder in every Church, but) elder in every Church, etc. Acts 14. 23. and so undoubtedly it appears there was more than one Elder in a Church by what the Apostle James saith; Is an sick among you? let him call for [the elder] of the Church; and let them pray over him,  
And unto the rest in Thyatira,] namely, to the residue of the Believers in that Church, who were not in such office as those before spoken of were,  
Which have not this doctrine,] To wit, of Jezabel, that evil pernicious doctrine. Some were preserved, and kept themselves pure from her polluting and pernicious Doctrine, while others were defiled therewith: [see the notes on ch. 3. v. 4.] so when the Apostle Paul saith, The Spirit speaketh expressly, that in the last days [some] will departed from the Faith, giving heed to seducing Spirits, etc. 1 Tim. 4. 1. he signifieth to us, that all the believers would not do so: Some would not follow those strangers, who came to remove them, and did remove others from the grace of Christ unto another Gospel: and these shall judge those that transgress, and abide not in the doctrine of Christ. And he directeth Timothy, and us all, how we may be preserved from erroneous Spirits; saying, Take heed unto thyself, and unto the doctrine, continue in them: for in doing this thou shalt both save thyself, and them that hear thee, 1 Tim. 4. 16. 2 Tim. 3. 13, 14, 15, 16. 1 Joh. 2. 24, 25, 26.  
[And which have not known the depths of Satan, as they speak:]  
In this he giveth us to understand,  
1. That they had depths in their evil and abominable doctrines, as they called them: so they spoke and boasted of mysterious things, which they thought were not easily, or readily understood by others: they had cunningly devised fables; and might turn the great things of God's law into allegories, 2 Pet. 1. 16. 2 Tim. 2. 16, 18. and ch. 4. 4. The Gospel of Christ they might call Letter; as many Antichristian Spirits now do: that was but the shell, but their Spiritual meanings, and corrupt glosses were the kernel: that the History, but their fables were the mystery: they had such depths as lay not in the Letter as they call it: They boasted they were wise, and the law of the Lord was with them: They knew, they conceited, the spiritual meaning of the say of God: and that was such as did not plainly appear in, nor agree with the import of the expressions of the Holy Ghost, Jer. 8. 8, 9 and ch. 18. 18. as there are the depths of God, 1 Cor. 2. 10. so they had their depths also, their mystery of iniquity, 2 Thess. 2. 7. Eph. 5. 11, 12.  
2. Those depths they know not, who have not their doctrine: nor doth our Lord put it upon them, to search or inquire into them : Lest thou shouldest ponder the path of life, her ways are movable, thou canst not know them: hear me now therefore, O ye Children, and depart not from the words of my mouth: remove thy way far from her, and come not nigh the door of her house; saith the holy Spirit, Prov. 5. 6, 9 Their depths they do conceal and hid from such as reject their doctrine, as much as they can, till Men listen to them they will not acquaint them with their secrets; nor at first unto them, until they be snared with the words of their lips; but pretend one thing while they intent and mean another: They privily bring in damnable heresies, and not openly, 2 Pet. 2. 1. they only consult to cast down Christ from his excellency, they delight in ●ies, they bless with their mouth, but they curse in their inward parts, Ps. 62. 4. Though they serve not our Lord Jesus but their own belly, (their own spirit and wisdom,) yet they use good words, and fair speeches, where with they deceive the hearts of the simple; pretending to guide them to safety and satisfaction, while indeed their end and design is nothing else but destruction, Rom. 16. 17, 18. Phil. 3. 17, 18, 19  
3. But the depths they boast of are depths of Satan, not of God; such as are hatched in hell and such as tend to exalt Satan's design and Kingdom: Their doctrines are doctrines o● Devils, such as tend to exalt him in the world, and such as will lead Men unto everlasting destruction, if they be continued in, and not turned from: And yet they may say as they did; we have made a covenant with death, and with hell are we at agreement: when the overflowing scourge shall pass thorough, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves, Isay 28. 14, 15, 18, 20. 1 Tim. 4. 1.  
2. What he saith and speaketh unto these persons, and that followeth viz. [I will put upon you none other burden: But that which ye have already, hold fast till I come.] where we may inquire and consider, 

1. What was that which they had already?  
2. How was that to be held fast by them?  
3. How long was it to be retained, or held fast by them?    
1. What was that which they ●ad already, and which they should hold fast?  
And that is somewhat answering unto, and yet opposed unto their doctrine: that is to say, the doctrine of Christ, or Faith of the Gospel; which the Angel and Church in Pergamos are commended for holding fast; notwithstanding there were false and corrupt teachers amongst them, as v. 13, 15. and Philadelphia is commended also for having kept Christ's word, the word of his patience, and not denying his name; notwithstanding the Synagogue of Satan amongst them, ch. 3. 8, 10. and is still exhorted to hold fast that which they had; as here this Church also is : ch. 3. 11. and on like occasion as here, namely, because of seducers, such instruction and exhortation is given unto other Churches and believers: by this, ●aith the Apostle Paul, ye are saved, if ye keep in memory, or or hold fast, that which I have preached unto you, etc. 1 Cor. 15. 1, 2, 3. Let that therefore abide in you which you have heard from the beginning, 1 Joh. 2. 22, 24, 26. Therefore, Brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or by our Epistle, 2 Thes. 2. 8, 15. 2 Joh. 7. 9, 11. This is that which they had already, and which they were to hold fast, even the Doctrine of Christ, with the Instructions, and Commandments thereof, Heb. 13. 7, 8, 9 [See the notes before on Verse 13. of this Chapter.]  
2. How was this Doctrine to be held fast by them? And that is,  
1. In the midst of their Hearts, in an hearty belief of it, and yielding up to it, and obeying it from the heart, Rom. 6. 17. Let the word of Christ dwell richly in you, saith the Apostle, Col. 3. 16. Eph. 3. 17. and so rejoice in Christ works, and suffer this faith of the Gospel to purify your hearts, Acts 15. 9 To purify your souls, 1 Pet. 1. 22. Prov. 2. 10, 11, 16. and ch. 3. 1. and ch. 4. 4, 13. and ch. 7. 1, 26.  
2. They were also to hold it fast in word and conversation, Phil. 2. 13, 16. To hold fast the Profession of the Faith without wavering, Heb. 4. 13. and ch. 10. 23. and this is a consequent of the former; namely, as to word; as it is said, If thou keep them within thee, they shall withal be fitted in thy lips, Prov. 22. 18. And this confession with the mouth, proceeding from belief with the heart, will tend to the further saving ourselves and others also, Rom. 10. 8, 10. 1 Tim. 4. 16. And this holding fast the Doctrine of Christ in our word and confession should be without mixture of our wisdom, or of our corrupt glosses, additions, or take away therefrom. Though we understand it not, or though it stand cross to our thoughts and apprehensions: yet we should acknowledge and confess the goodness and truth thereof, 2 Cor. 2. 17. Prov. 30. 6. Ps. 119. 113. Jer. 23. 28. And also in conversation we should hold fast this Doctrine of Christ, having our conversation becoming it; that we may in all things adorn the Doctrine of God our Saviour, Phil. 1. 27. with Tit. 2. 10, 11, 13. Mat. 5. 16. 1 Pet. 2. 11, 12. and in holding fast the Gospel of Christ in our hearts, and from the heart obeying it, we shall be made free from Sin, and become Servants unto Righteousness, Rom. 6. 16, 18. And indeed we should so hold fast the word of Christ, as to oppose and convince gain sayers; and should contend earnestly for it; and this we should do together, and jointly, Phil. 1. 27. Judas 3. Tit. 1. 9 Gal. 2. 3. 1 Tim. 6. 12.  
3. We have in the next place to inquire and consider, how long this word of Christ, was, and is to be held fast?  
And that is here expressed to us, [till I come,] to wit, until Christ comes, either till he comes to them particularly, to remove them out of the Land of the living, Luke 12. 40. And so they should be faithful herein unto death, as was the Apostle Paul, 2 Tim. 4. 6, 7, 8. Heb. 11. 13. Rev. 3. 11. [See the notes before on Verse 10. of this Chapter.] Or,  
Until he come, to wit, to take to him his great power and reign; according to that, I give thee charge— that thou keep the Commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ, 1 Tim. 6. 13, 15. But how should they do so? By constantly keeping it themselves until death; and committing the same to others also, that it may be preserved amongst them, Ps. 78. 3, 4, 6, 7. 2 Tim. 2. 2, 3. 2 Pet. 1. 12, 15.  
Now in that he thus speaketh, and saith unto them, [I will put upon you none other burden, but that which ye have already, hold fast till I come.] We may learn from hence,  
1. That in saying, [I will put none other burden upon you,] so he signifieth to us; That he doth put a burden upon them that are his Faithful Disciples and Followers; he doth put some weight or burden upon them that is to be born by them; that which is grievous to the flesh, and in and by which that is kept down, that it cannot run whither it would, or do what it pleaseth, and best likes, Mat. 11. 28, 29.  
2. In that he saith [none other burden] so he gives us to understand; that he did not put that as a burden upon them, that they should inquire into the seducers depths of Satan, as they speak; for that might be hurtful to them. In former times God charged his people, to take heed unto themselves that they were not snared by following after Idolaters.— And that they should not inquire after their Gods, saying, How did these Nations serve their God? etc. Deut. 12. 30, 32. And we are commanded, to go from the presence of a foolish man, when once we perceive not in him the lip of knowledge, Prov. 14. 7. and ch. 19 27: Many do much mistake and abuse that saying of the Apostle, [Try all things,] as if hereby liberty were given to them to hear all false teachers whatever; whereby many become a prey unto Foxes, and embrace and follow pernicious ways: whereas the Apostle gives that exhortation, not unto all, but only to such as had received the Apostles word, not as the word of men, but as it is in truth the word of God, which also wrought effectually in them, 1 Thes. 1. 3, 6. and ch. 2. 13. And again, that exhortation of the Apostles gives none, such undue liberty, as too many take; but it is to be considered by us as relating unto what goes before; viz. despise not prophesying, (to wit, such speakings of the word of Christ as are to edification, and exhortation, and comfort, 1 Corinth. 14. 1, 3.) And then adds, [try, or, prove all things, etc.] Namely, in those prophesyings we should not despise we are not to take all on trust which they say; but to search the Scriptures, whether the things delivered therein be so or no; and hold fast what is good, 1 Thes. 5. 19, 21. with Acts 17. 11, 12. But this gives us no liberty to search into the depths of Satan, or to be heaping to ourselves teachers after our own lusts, 2 Tim. 4. 3, 4. It is a commendation of those upright ones in Thyatira, both Teachers, and those that were taught, in this Verse 24. They have not known the depths of Satan, as they speak: And our Lord lays no such burden upon them, as to seek after the knowledge thereof: this is the Character Christ gives of his Sheep; A Stranger will they not follow, but will flee from him, for they know not the Voice of Strangers; all that ever came before me are Thiefs and Robbers, but the Sheep did not hear them, Joh. 10. 4, 5, 8, 27. Christ lays upon his sincere followers no other burden but to hold fast what they have. He would not have them receive, or listen unto any new Doctrine; for the word of his grace is able to build them up, and to give them an Inheritance among them that are sanctified, Acts 20. 32. And the Apostle saith, the anointing you have received of him, (to wit, the things they had heard from the beginning,) abideth in you; and ye need not that any Man teach you; but as the same anointing teacheth you of all things, etc. 1 Joh. 2. 20, 24, 27. And the Apostle Paul saith, though we, or an Angel from Heaven, preach any other Gospel unto you; than that which we have preached unto you, let him be accursed. As we said before, so say I now again: If any Man preach any other Gospel to you then that ye have received, let him be accursed, Gal. 1. 6, 8, 9, 10.  
3. In that he saith, [I will put upon you none other burden: but that which ye have already hold fast, etc.] to wit, the word and doctrine of Christ, as hath been said: So he gives us to understand, that his Yoke is easy and his Burden is light, Mat. 11. 29, 30. It is not like that of which the Apostle saith, neither we nor our Fathers were able to bear, Acts 15. 10. Nor like to the Lawyer's burdens, or the Scribes and Pharisees; who loaded men with burdens grievous to be born, and themselves did not touch the burdens with one of their fingers, Luke 11. 46. with Mat. 23. 4. Nor like the burden of Sin and Satan, which, however they seem sweet and easy to the Flesh, yet they wound and break the heart and Spirit, and expose men to the wrath of God both present and eternal, Rom. 6. 21, 23. and ch. 5. 21. 2 Tim. 2. 26. Heb. 2. 15. But his burden is a sweet and easy one indeed to the heart and soul, Mat. 11. 29. His Commandments are not grievous, 1 Joh. 5. 3. His ways are ways of pleasantness, and all his paths are peace, Prov. 3. 16, 17. his doctrine is a good doctrine, his words are gracious Prov. 4. 2. Luke 4. 18, 22. with Psal. 45. 2. And his mouth hath spoken truth, and wickedness is an abomination to his lips, Prov. 8. 6, 8. And his word is a powerful word, Psal. 29. 4. Luke 4. 32. The Gospel of Christ is the power of God to salvation to every one that believeth, Rom. 1. 16. Thereby God is working in them both to will, and to do of his good pleasure, what he requires of them; that they may do all things without murmur and dispute, Phil. 2. 12, 15. And his words are the words of eternal life; he that keepeth them shall never taste death, but have eternal life, Joh. 5. 24, 25. and ch. 6. 68 and ch. 8. 51.  
4. In that he saith, [hold that fast which ye have already,] so he intimates to us; that Satan and his Instruments more generally, and more particularly false teachers, would pluck away Christ's Gospel from us if possibly they could, Mat. 13. 19 Luke 8. 12. Acts 13. 8, 10. ●need therefore we have, to take fast hold of Instruction, and not let it go, to keep it, for it is our life; and to hold it fast till he come, that being faithful unto death, we may in due season receive the Crown of Life, Prov. 4. 13. and ch. 7. 1, 5. [See the notes on Chap. 3. Verse 3. and Verse 11.]   

Verse 26. And he that overcometh and keepeth my works unto the end, to him will I give power over the Nations.]  
In this Verse, and the two following, we have great and gracious promises propounded to, and set before this, and the rest of the Churches; and which every one that hath an Ear is called upon to hear. Wherein consider we, 

1. The subject of that which is here and afterwards promised.  
2. That which is promised and assured unto every such an one.    
1. The subject of that which is here and afterwards promised : [And he that overcometh, [See the notes before on Verse 7. and on Chap. 3. Verse 5.] And keepeth my words unto the end,]  
His Work is honourable and glorious, and his Righteousness endureth for ever: He hath made his wonderful works to be remembered, Psal. 111. 2, 3, 4.  
The works of Christ which are to be kept by us unto the end, are,  
1. The works which he hath wrought and accomplished for us, in his own personal body, which the Father prepared for him: his personal abasement and sufferings wherein he humbled himself, and became obedient unto death, the death of the cross, Phil. 2. 6, 8. of which he saith as to his suffering work on earth; I have finished the work which thou gavest me to do, Joh. 17. 4. and whereby he hath redeemed us from the curse of the law being made a curse for us, Gal. 3. 13. purged away the guilt of our first sin and sinfulness from before the presence of God, Heb. 1. 3. 1 Joh. 3. 5. Abolished and overcome that first death, which was the wages of that first sin and sinfulness, and delivered us in himself from it, 1 Cor. 15. 57 2 Tim. 1. 10. 2 Cor. 1. 10. and hath destroyed him that had the power of death, that is, the Devil: For this purpose was the Son of God manifested, that he might destroy the works of the Devil: and he hath done the work which the Father sent him to do: he hath bound the strong Man, cast out the prince of this world, Heb. 2. 14. 1 Joh. 3. 8. Joh. 12. 31. he hath taken out of the way all that was in it contrary to us; Oh that Men would praise the Lord for his goodness, and for his wonderful works to the Children of Men: For he hath broken the gates of brass, and cut the bars of iron in sunder, Ps. 107. 15 16. and he hath by his blood, in the virtue whereof he is raised again, obtained eternal redemption, Heb. 9 12. a restoration of our nature in his person into the image of God, and so into perfect innocency, integrity, and immortality; and into dominion over the works of God's hands: and recovered our loss into himself, having obtained for us the forgiveness of our personal sins, Acts 13. 38, 39 brought in everlasting righteousness, Dan. 9 24. Ps. 98. 1, 3, 4. received the immeasurable fullness of the Spirit, that he might bring forth judgement to us Gentiles, Joh. 3. 24. Isay 42. 1. and ch. 11. 1, 3. and is possessed of eternal life in our nature for Mankind, 1 Joh. 5. 10, 11. In him God hath blessed us with all Spiritual blessings in Heavenly things: In whom it hath pleased the Father that all fullness should dwell, Eph. 1. 3. Col. 1. 19 and ch. 2. 6, 10. These works which he hath wrought & accomplished for us, should always be kept in memory by us; that we might be glad thorough his work, and triumph in the works of his hands; in which his lovingkindness is wonderfully manifested to us, Ps. 92. 1, 4, 5. and 40. 5, 8. and 118. 22, 25.  
2. And the works which he is now doing, both in Heaven with the Father for us; in which he is the one and only mediator between God and Men, making intercession for transgressors, 1 Tim. 2. 5. Isay 53. 12. and ever liveth to make intercession for them that come to God by him, as their advocate, Heb. 7. 24, 25. and ch. 9 14, 15. 1 Joh. 2. 1, 2. And what he is doing from Heaven in the name of the Father, and fullness of the anointing of the holy Spirit, to us; as a Testimony of God's goodness to all Men, in their proper seasons and ages: And as the Apostle of the Believers profession, 1 Tim. 2. 6. Heb. 3. 1.  
3. And what he will do hereafter, viz. give rewards to his Servants the Prophets and to his Saints, and them that fear his name, small and great; and destroy them that destroy and corrupt the earth, Rev. 11. 17, 18. Isay 45. 16, 17. 23, 25.  
These are to be held fast and kept in faith and hope, and to be rejoiced in at all times by us: And he that doth truth cometh to the light, that his works may be made manifest, that they are wrought in God, Joh. 3. 21. Isay. 26. 12. and these works of his are to be kept in our mouths and to be declared to others also, that they knowing them may come unto him, and put their trust under the shadow of his wings: accoring to that, Give thanks unto the Lord, call upon his name, make known his deeds among the people, sing unto him, sing Psalms unto him, talk of all his wondrous works, 1 Chron. 16. 8, 9 Ps. 105. 1, 5. declare among the people his do, Ps. 9 11. and 77. 12. Isay 12. 14.  
And also by [Christ's works] are meant, what he worketh and effecteth in us by his Gospel; the work of Faith, and labour of love, and patience of hope in our Lord Jesus Christ, etc. 1 Thes. 1. 3, 5, 6. for the Gospel being hearty received, worketh effectually in them that believe, 1 Thes. 2. 13. he it is that worketh all our works in us, and perfects what concerns us, even by his Gospel, which is the power of God to salvation to every one that believeth, Isay 26. 12. Ps. 138. 8. with Rom. 1. 16. his works, even these works of his also, are to be held fast by us to the end; until we come to lay down our lives, Mat. 10. 22. that we may die in the Faith, Heb. 11. 13. Rev. 14. 13. Now herein is intimated and signified to us,  
1. That the works of Christ, as declared in, and effected by his Gospel may be kept by us unto the end, notwithstanding all opposition whatsoever, for he is faithful by whom we have been called to the fellowship of his Son; Jesus Christ our Lord, 1 Cor. 1. 8, 9 1 Thes. 5. 21, 24. and that is greatly for our encouragement and consolation.  
2. That false teachers and seducers endeavour to cause us to let go Christ's works, that we may rejoice in the works of our own hands, or in something done by us in our own wi●dom and strength: or to rejoice originally in that effected in us by his Gospel: or they would lead us to se●k and endeavour to perfect by the flesh, or works of the law, what was begun in us by the Spirit, Gal. 3. 1, 4, 10, 13. Rom. 4. 1, 4, 5. Eph. 2. 7. 8. 9, 10.  
3. In and unto our keeping Christ's works, we must fight against all ●vil workers, with the weapons of God's warfare, and overcome; as here he saith, He that overcometh, and keepeth my works unto the end: we must fight the good fight of Faith, and so lay hold on eternal life, 1 Tim. 6. 12. that we may keep the works of Christ unto the end, as declared in his word; and keep the commandment, the Gospel, we must endure hardness as good Soldiers of Jesus Christ, 2 Tim. 2. 3, 4.  
2. We have in the next place to consider and speak unto the blessedness which is here assured to every such an one as overcometh, and keepeth Christ's works to the end, that is to say, [To him will I give power over the nations.]  
The blessedness here assured and promised by our Saviour is, that which follows after, and is consequential to, overcoming, and keeping Christ's works to the end, to wit, of their lives, as v. 10. and it is not, that they shall be ruling Bishops in and among the Gentiles, while they are in mortal bodies, as a learned Man would make us believe: Though it is somewhat strange also, that he should make such an interpretation of the words; when-as the Blessedness here assured is not only to the Angels, or clergymen, as they speak, but to the whole Church; And spoken to the Churches indefinitely. But it is that which they shall be made partakers of hereafter; when they have finished their course; and when they are raised again in the resurrection of the just: and then shall all the promises be fulfilled to him that overcometh, which are promised, and mentioned in the close of every Epistle to each of these seven Churches, as we have seen, and may further see.  
The Persons, or those over whom he will give him power that overcometh, etc. are, [the nations, or heathens,] Ps. 2. 8. such as are distinguished from Christ's redeemed ones, out of which they are chosen, Rev. 5. 9 and ch. 7. 9 and so hereby may be meant, all uncircumcised ones in heart, even the whole world, as distinguished from the Children of the first resurrection, and Israel after the flesh, with those joined to them, Rev. 20. 8, 10. and ch. 21. 23. 24.  
The Power he will give them over the nations is, as followeth, such power as Christ hath received; to wit, perfect conquest and victory, power and authority over them, they shall take them captives, and rule over their oppressors, Isay 14. 2. A glorious outward power over all nations, shall be given to them, so as the nations shall be subdued under their feet, Ps. 47. 3. The upright shall have dominion over them in the morning, Ps. 49. 14. then every one that now overcometh, and keepeth Christ's works unto the end, shall reign on earth: they shall reign with Christ a thousand years, Rev. 5. 8, 10. and ch. 20. 4, 6. they shall judge the world, 1 Cor. 6. 1, 2. Then the Kingdom, and dominion and greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most high, whose Kingdom is an everlasting Kingdom, Dan. 7. 18, 27. the Saints as Princes shall rule in judgement, Isay 32. 1. To him that overcometh Christ will grant to ●it with him on his throne, Rev. 3. 21, 22. Then indeed gloriously shall that be verified in the Israel of God, which was spoken to Israel after t● flesh; and in some first-fruits performed to them: they shall reign over many nations, but they shall not reign over them, Deut. 15. 6. It is a faithful saying,— If we suffer with him, we shall reign with him, 2 Tim. 2. 11, 12.  
Now the consideration of this may be of usefulness to us,  
1. To provoke us that, seeing those that overcome, and keep Christ's works unto the end, shall have power over the nations, and Judge the World; we should hold fast, and keep his works and doctrine, and not do the works of the flesh: for he that doth them shall not inherit the Kingdom of Christ and of God, 1 Cor. 6. 9, 11. Eph. 5. 3, 6. Gal. ●. 19, 21. This might therefore prevail with us, to fight the good fight and to resist unto blood, striving against sin, against Satan, and the World, and against all false and corrupt teachers; who are of the World, therefore speak the● of the World, and the World hears them; And who would beguile us of our reward, Heb. 12. 4. 1 Joh. 4. 1, 5. Col. 2. 3, 9, 18, 22.  
2. Seeing Christ will give him that overcometh such power, it shows unto us, that Christ hath not only received such power for himself, ●o ru●e over the nations; but also authority to give that power to others also: As he saith unto his disciple● : I appoint unto you a Kingdom, as my Father hath appointed to me, Luke 22. 29, 30. Mat. 20. 22. Rev. 3. 21, 22. and ch. 5. 9, 10.  
3. It may take us off from placing our affections on things here below, and engage us, that seeing when Christ shall appear, we shall appear with him in glory, we should seek after, and set our affections on things above, Cal. 3. 2, 4. every one that h●●h thi● hope in Christ purifieth himself even a● he is pure, 1 Joh. 3. 2, 3. 1 Pet. 1. 13. Heb. 11. 14, 16.  
4. It is proper and powerful to preserve the believers from fulling out amongst themselves, or quarrelling one with another about the things here below: so it is propounded to such an ●nd by the Apostle. 〈◊〉 any of you having a matter against another, go ●o law before the ●●just, 〈…〉 befo●● the Saint's 〈◊〉 do ye not know that the Saints shall judge 〈◊〉 World? 1 Cor. 6. 1, 2. So the Apostle Peter saith: Love as brethren, be pitiful, be courteous, not rendering evil for evil, nor railing for railing, but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing, 1 Pet. 3. 8, 9, 10. Luke 22. 24, 29.  
5. It may admonish and strengthen the believers to be without carefulness, and solicitousness about the things appeartaining to the natural life; and not first to seek after what they shall eat or what they shall drink, but rather to seek after the Kingdom of God: As our Saviour saith to his disciples: Fear not little ●●ock, it is your Father's good pleasure to give you the Kingdom; and therefore be confident of it: he will in and unto your seeking first his Kingdom, give you ●ood and raiment, Luke 12. 22, 29, 30, 32. Ps. 84. 11, 12.  
6. It may comfort them in all the trials and tribulations they endure, and help them to suffer paiently all afflictions and poverties here, as knowing that when they are tried, they shall receive the crown of life which the Lord hath promised unto them that love him, Jam. 1. 12. Heb. 11. 24, 26. Luke 22. 28, 29.   

Verse 27. (And he shall rule them with a rod of iron, as the vessels of a Potter shall they be broken to shivers,) even as I received of my Father.]  
In this verse we have to consider and speak unto, 

1. How he shall exercise the power given him over the nations.  
2. What power Christ will give unto him that overcometh, etc.    
1. How he shall exercise the power given him over the nations. And this is here laid down in two branches, That is to say,  
1. He shall rule them with a rod of iron.] them, to wit, the nations, or Heathen, as distinguished from the camp of the Saints, and those that convert, and are joined to them, as is before said on v. 26. these natitions, or Heathen he shall rule with a rod, or Sceptre of iron; namely,  
1. With a strong Sceptre; for what is of iron is said to be strong: As, there shall be in it the strength of iron, Dan. 2. 41, 42. So it is said of Behemoth: His bones are as strong pieces of brass, his bones are like bars of iron, Job. 40. 18. So it is here; that which is assured to him that overcometh, and keepeth Christ's works unto the end, is; That he shall have such power given him over the nations, that he shall rule them with strong sceptre, (as Ezek. 19 11, 14.) so as they shall thereby be brought into subjection, and subdued under their feet, Ps. 47. 3. and made to bow before them as their victors and conquerors, Rev. 3. 9 The Sons of them that afflicted them shall come bending unto them, and all they that despised them shall bow themselves down at the Soles of their feet, etc. Isay 60. 14. Then power shall be on the side of the Saints, whereas it is now on the side of their oppressors, Eccles 4. 1. They shall then rule the Heathen with power and strength, And bind their Kings with chains, and their nobles with fetters of iron: To execute on them the judgement written: This honour have all his Saints, Ps. 149. 8, 9 And  
2. He shall rule them with a rod of iron, namely, break them in pieces, as it is said: As iron breaketh in pieces and subdueth all things: And as iron breaketh all these, shall it break in pieces and bruise, Dan. 2. 40. Then shall that be fully accomplished, which was so long since prophetically said: Arise and thresh, O Daughter of Zion; for I will make thy horn iron, and I will make thy hoofs brass: And thou shalt beat in pieces many nations, etc. Mica. 4. 13. For behold the day cometh that shall burn as an oven, and all the proud, yea and all that do wickedly shall be as stubble:— And ye shall tread down the wicked, for they shall be ashes under the soles of your feet, etc. Mal. 4. 1, 2, 3. Thus he that overcometh shall rule them with a rod of iron, even destroy them, and feed them with judgement (as Ezek. 34. 16.) and break them in pieces: And this also appears to be the meaning of the second branch which followeth, viz.  
2. As the Vessels of a Potter shall they be broken to shivers,] that is to say,  
1. Easily, without difficulty, with a great deal of facility, as the vessels of a Potter are broken with an iron-rod: so than they that overcome shall have power given them with ease to break in pieces the nations.  
2. With an irrecoverable breach, so as they shall never be made whole again, as the vessels of a Potter are not, when they are dashed in pieces: he shall break them in pieces, as the breaking of the Potter's vessel that is broken in pieces, he shall not spare, Isay. 30. 13, 14. He shall break them with a rod of iron, as one breaketh a Potter's vessel that cannot be made whole again, Jer. 19 1, 11. with an irreparable breach shall the nations be broken. It's certainly a palpable mistake to think that our Lord here speaks of the converting the nations: for the contrition and conversion of the Soul is not spoken of in Scripture to be effected with an iron-rod, and dashing them to pieces like a potter's vessel. And besides he that shall thus dash them, is such an one as is not in a mortal body; As we have said before on v. 26.  
3. As the vessels of a Potter, they, the nations, shall be broken to shivers; that is, their Breach shall come suddenly, at an instant, Isay ●0 13, 14. when they shall say peace and safety, then sudden destruction shall come upon them, as travail upon a Woman with Child, and they shall not escape, 1 Thes. 5. 2, 3.  
And they shall be broken to shivers, and dashed in pieces like a Potter's vessel by those that overcome, when they, the Saints, shall be raised out of their graves, and go with the lamb to the destruction of his, and their Adversaries, Rev. 19 14, 21. Zech. 14. 3, 6. Then the Nation and Kingdom that will not serve Christ, and the Children of the first Resurrection shall perish: yea those Nations shall be utterly wasted, Isay 60. 11, 12.  
2. We have next to consider, what power Christ will give to him that overcometh, and keepeth Christ's works to the end: [Even as I received of my Father;] this is to be joined with the latter end of Verse 26. and the former part of this Verse is to be read as it is with us, in Parenthesis; and so it is thus to be read; [To him will I give power ●ver the Nations, even as I received of my Father:] Now in that which Christ here affirms of himself, to wit, that he hath received power over the Nations, is also signified, what power he will give to him that overcometh: all power, absolute power is given to him, and received by him over them; and it is first received by him, before it be given to the overcomer indefinitely considered; and yet not actually and gloriously given to him, until he was raised again; nor shall be gloriously and visibly exercised, in such manner as is here spoken of, till God shall send us Jesus again, who shall then take to him his great power and Reign, Rev 11. 15, 18. Nor will he thus give it to him that overcometh, till he be raised again, as hath been said. This power Christ hath received of his Father, upon the account of his Sufferings, Sacrifice, and Mediation; as when the Psalmist speaking of his Resurrection from the dead in these words, Thou art my Son, this day have I begotten thee, as the Father's saying to his Son Christ; and further saying to him, Ask of me, and I will give thee the Heathen for thin● Inheritance, and the utmost parts of the Earth for thy Possession: To wit, all power over the Nations: Then it is added, Thou shalt break them with a Rod of Iron, (with an irresistible power;) thou shalt dash them in pieces like a Potter's Vessel, Psal. 2. 7, 8, 9 with Acts 13. 32, 33. As it is here also assured by Christ to him that overcometh, etc.  
Christ hath received all power over the Nations, and shall inherit all Nations, Ps. 82. 8. He shall govern the Nations upon Earth, Psal. 67. 4. He shall judge the World in righteousness, and minister judgement to the people in uprightness, Psal. 9 6, 8. and 96. 13. and 98. 9 and 22. 27, 29. He shall have dominion from Sea to Sea, and from the River unto the ends of the Earth: They that dwell in the Wilderness shall bow before him, and his Enemies shall lick the dust. The Kings of Tarshish, and of the Isles shall bring presents: The Kings of Sheba and Seba shall offer Gifts, yea all Kings shall fall down before him, all Nations shall serve him, Psal. 72. 8, 11. and 66. 1, 4. The Lord shall be King over all the Earth, Zech. 14. 9 He (and not the Church of Rome, as a learned man ●ondly conceits) is the Manchild, who shall rule all Nations with a rod of Iron, Rev. 12. 5. Isay 2. 4. He shall rule them with a Rod of Iron, with an irresistible power, as before is said; and break in pieces the Oppressor, and all that rebel against him, and will not fall down, and submit to him, Psal. 72. 4. Isay 1●. 4, 5. Yea this Kingdom of Christ's which the God of Heaven shall set up, shall never be destroyed, nor be left to other people: but it shall break in pieces, and consume all other Kingdoms, and it shall stand for ever, Dan. 2. 34, 35, 44. And so, in the beginning of his Reign he shall smite the Nations, and he shall rule them with a rod of Iron: and he treadeth the Wine-press, and Wrath of Almighty God, Rev. 19 15, 21. And he shall fight against and destroy those Nations that come against Jerusalem, Zech. 14. 3, 4, 12. And in the time of his reign, he will plague those Families that come not up to worship the King, the Lord of Hosts, and to keep the Feast of Tabernacles, Zech. 14. 16, 19 And in the end of the thousand years' reign, Fire shall come down from God out of Heaven, and devour the Nations, which are in the four quarters of the Earth, who will then being deceived by the Devil, go up, and compass the Camp of the Saints about, and the beloved City, Rev. 20. 7, 8, 9  
And in that Christ hath received, and will in due season exercise such power over the Nations; the consideration of it may be useful to us,  
1. To show unto us the preciousness of his blood; for upon the account thereof the Father hath highly exalted him, and given him a name above every name, Jo●. 3. 35. with ch. 10. 17. Phil. 2. 6, 9, 11. Rev. 5. 12.  
2. It may engage and provoke us all, now to submit to him: this is the use the Holy Ghost makes of the power given to Christ; and that he shall rule the Nations with a Rod of Iron, etc. Be wise now therefore, O ye Kings, be instructed ye Judges of the Earth:— Kiss the Son l●st he be angry, and ye perish, etc. Psal. 2. 8, 10, 12. Acts 3. 19, 20. and ch. 17. 30, 31.  
3. In that he will give such power to him that overcometh; it shows that such are called to the fellowship of Jesus Christ our Lord, 1 Cor. 1. 9 2 Thes. 2. 13, 14. To him are they beholden for all, Rom. 8. 17. Luke 22. 29, 30. And it might engage us therefore, to hold fast his works, and to fight the good fight of Faith, 1 Tim. 6. 12. Then their Horn shall be exalted with Honour, Psal. 75 10.   

Verse 28. And I will give him the Morning Star.]  
This is a farther Branch of the Blessedness assured unto him that overcometh and keepeth Christ's works unto the end.  
By the [Morning Star] is here meant, Jesus Christ himself, as he gives us to understand, saying, I Jesus have sent mine Angel to testify to you these things in the Churches: I am [the bright and morning Star,] Rev. 22. 16. And he is [the morning Star] so called, by way of excellency and eminency; and so he is preferred before the Angels, or Messengers of the Churches, who are called Stars, chap. 1. 17, 20. For he is the Angel or Messenger of the Covenant, Mal. 3. 1. And before the Apostles, who are compared to, and called Stars, Rev. 12. 1. For he is the Apostle of the Believers Profession, Heb. 3. 1. And before the Angels, who are by nature Spirits, and who are called the morning Stars, Jo● 38. 7. For he is God's Angel, emphatically so called, in whom his name is, Exod. 23. 20, 21. He is made so much better than the Angels, as he hath by Inheritance obtained a more excellent name than they, Heb. 1. 3, 4, 13. This is that Star of which Balaam prophesied when he said, There shall come a Star out of Jacob, Numb. 24. 17. and he is here called the morning Star, and the bright and morning Star, ch. 22. 16. to signify to us, that when God shall send him again, then immediately will follow the day of God, 2. Pet. 3. 12. or the day of Christ, Phil. 1. 6. and ch. 2. 16. that notable day of the Lord, Acts 2. 20. And so he is called the Daystar, 2 Pet. 1. 19 and Dayspring, East, or Sunrising, Luke 1. 78. This Morningstar he will give to him that overcometh then, not as now by Faith, but gloriously. And so,  
1. He will give himself then gloriously, who is the Resurrection, and the Life, and so give them a part in, and raise them up in the first Resurrection; so the different glory in the Resurrection is compared to the diversity of the glory among the Stars, 1 Cor. 15. 41. with Verse 33. Rev. 20. 4, 6. He will raise them up in the Resurrection of the just, Luke 14. 14. and ch. 20. 35, 36.  
2. He as the Son of Righteousness will appear, and immediately arise to them with healing under his wings, Mal. 4. 2. and wipe away all Tears from their Eyes; and there shall be no more death, neither sorrow, nor crying; nor shall there be any more pain, for the former things shall pass away, Rev. 21. 1, 4, 5. He will then perfectly and eternally forgive their Sins, and heal their Diseases, and deliver them from all the Fruits of Sin, Ps. 130. 8. Isay 33. 24.  
3. He will immediately be a perpetual light to them; he will give himself as the morningstar unto them; and that day shall then come in which there will be no darkness to those that have their part in the first Resurrection. The Sun shall be no more their light; neither for brightness shall the Moon give light unto them: but the Lord shall be unto them an everlasting light, and their God their Glory, Isay 60. 19, 20. The light of the new Jerusalem shall be like unto a stone most precious, like a Jasper-stone, clear as Crystal; and the City had no need of the Sun, neither of the Moon to shine in it; for the Glory of God did enlighten it; and the Lamb is the light thereof, Rev. 21. 10, 11, 23, 25. This going forth of his is indeed prepared as the morning, Hos. 6. 3. then fully and gloriously they shall see light in his light, Ps. 36. 9 they shall see as they are seen, and know as they are known, 1. Cor. 13. 8, 11. all ignorance and darkness shall be expelled from them for ever; and they shall see the face of God, and the Lamb, and his name shall be in their Foreheads; and there shall be no night there, and they need no Candle, nor light of the Sun; for the Lord God giveth them light, Rev. 22. 4, 6. and then the days of their mourning shall be ended, and they shall have fullness of joy and celestial pleasure, Isay 60. 20. Eccles. 11. 7, 8.  
4. And now in this morning, when he gives them the morningstar, they shall have the Dominion, Psal. 49. 14. 2 Sam. 23. 3, 4. Namb. 24. 17.   

Verse 29. He that hath an Ear let him hear what the Spirit saith unto the Churches. [See the notes before on Verse 7. of this Chapter.]    

AN EXPOSITION On the Third CHAPTER OF THE REVELATION.  
Chap. 3.  

Verse 1. And unto the Angel of the Church in Sardis write: These things saith He that hath the seven Spirits of God, and the seven Stars, I know thy Works, that thou hast a name that thou livest and art dead.]  
THIS Epistle, we see, is directed unto the Angel of the Church in Sardis. [See Notes on Ch. 2. Ver. 1.] In which we have to consider in this first Verse.  

1. The Description our Lord Jesus gives of himself to them.  
2. The Account of his knowledge of them.   
1. The Description he gives of himself to them, in two particulars.  
These things, saith he [that hath the seven Spirits of God,] even that one Holy and Eternal Spirit. [See notes before on Ch. 1. Ver. 4.]  
Now our Lord [hath] these seven Spirits of God.  
1. By his Merit, he hath obtained them by his Blood into the Nature of Man in his person, Rev. 5. 6, 9, 12. The Father so loveth the Son, because he laid down his life for us, that he might take it again, that he hath given all things into his hand, Joh. 3. 34, 35. with ch. 10. 17. Because he was his Servant, he hath put his Spirit upon him, Isay 42. 1. and ch. 11. 1, 2, 3. And so,  
2. Upon the account aforesaid, he hath the Spirit by the gift and donation of the Father; he hath given the Spirit without measure to him, Joh. 3. 34. With this Ohl of gladness he is anointed above his Fellows, Heb. 1. 9 Acts 10. 38. and ch. 4. 27. And this promise of the Holy Spirit he received of the Father, being by the right hand of God exalted, Acts 2. 33. whereby he knows all things, Rev. 5. 6, 12. and hath given forth the full of the Testimony, Isay 61. 1, 2, 3. Luke 4. 18. Joh. 3. 34.  
3. He hath the seven Spirits of God to-dispense to others, or to withhold, or withdraw from others, as he pleaseth. If Men provoke him, and vex his holy Spirit, he can take it away from them, or not give it to them, though he be ●low to anger, Ps. 51. 11. Gen. 6. 3. with 1 Pet. 3. 18, 20. And he can and doth dispense of this blessed Spirit to Men in the means he vouchsafes; to glorify himself to them, and therein and therewith to convince the World of Sin, of Righteousness, and of Judgement: and to open their blind Eyes, and bring forth Judgement to them, Isay 42. 1, 7. and ch. 45. 22. Joh. 16. 7, 14. He is become a quickening Spirit, to quicken dead souls, even such also as are become so, after they have been enlivened by him, Joh. 6. 33. 1 Cor. 15. 45. Hos. 14. 1, 5. And will pour ou● his Spirit (abundantly) and make known his words unto them, whoever they are, or whatever they have been, who turn at the reproofs of his Instruction, Joh. 15. 26. Prov. 1. 22, 23.  
And the seven Stars] he hath them also. [See the notes on Chap. 1. 16. and 20. and Chap. 2. Verse 1.] These he hath in his right hand, and holdeth them; ●e hath them in his hand, as the Clay is in the hand of the Potter, Jer. 18. 2, 6. to fill them, if he sees good, and their works be perfect before God, with his blessed Spirit, Acts 2. 32, 33. yea though they have a name that they live and are dead, yet he hath the immeasurable fullness of the Spirit, to reprove them for, and convince them of their wander and back-slidings from him; and to strengthen them to turn at his reproofs, Prov. 1. 21, 23. though they have deserved to be cast out, and utterly forsaken: yet, if in the light and strength of God's grace they purge themselves from their pollutions, he can pardon their sins, and dispense his Spirit to them; and they shall be Vessels unto Honour, sanctified and made meet for their Master's use, and prepared to every good work, 2 Tim. 2. 20, 21. In their returning again, they shall yet stand before him, Jer. 15. 19 And though they are dead, yet he is the life, hath life in himself to quicken whom he will, Joh. 14. 6. and ch. 5. 21, 26. He abides and remains the Fountain of living waters, Jer. 2. 12, 13. and ch. 13. 17.  
Or, if they provoke him, he can withdraw his Spirit from them, Isay 63. 9, 10. And though at present they are vessels of Honour, he can make them vessels of Dishonour, Jer. 22. 24. Rom. 9 21. 1 Tim. 3. 6. He hath the seven Stars, and he hath the seven Spirits of God; and if, by men's continued-in rebellions, they provoke him to take away his Holy Spirit from them, Ps. 51. 11. there is no man hath power over the Spirit to retain the Spirit, Eccles. 8. 11. And this may be of usefulness unto his Angels and Messengers,  
1. To preserve them from being lifted up with Pride, if they be preferred before others in their Gifts, Knowledge, Utterance, Service, etc. for not they, but Christ hath the Spirit resting upon him; and of him, and of his fullness they receive; he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, Eph. 4. 7, 11. Joh. 1. 16. Who made thee to differ? saith the Apostle, and what hast thou that thou didst not receive? Now if thou didst receive, why dost thou glory as if thou hadst not received? 1 Cor. 4. 7. And let such take heed that they provoke him not to anger, Exod. 23. 21. for he can take away their Talents from them, Luke 19 24, 26. It's his Spirit, and he can recall it, and then they will become Vessels in whom is no pleasure.  
2. The consideration of what hath been said, may admonish their Brethren, who are not in such office, not to think too highly of the Angels of the Churches, nor to glory in men; for all things are theirs, whether Paul, or Apollo, or Cephas, etc. 1 Cor. 3. 21, 23. not to think of them above what is written, that none of them be puffed up for, one against another, 1 Cor. 4. 1, 2, 6. For what have they but what is given to them? And, who then is Paul, and who is Apollo? but ministers, etc. 1 Cor. 3. 4, 7. They have not the Spirit upon them, but may so provoke Christ, as that he may take it away from them.  
3. It may instruct them, and us all, whom to look to, and unto whom we should lift up our Eyes and Souls, when we have brought deadness and witheredness upon ourselves, even unto him who hath the seven Spirits of God still remaining and resting upon him; and who is ready to give it to them that ask; yea so to give, or dispense it preventingly that we may ask, Luke 11. 13. and if he will give none can hinder its being poured forth: the Spirit like the wind breatheth where it listeth, Joh. 3. 8. and though we are like unto dead bones, yet he can put his spirit in us, that we may live, Ezek. 37. 11, 14.  
2. We have the account of his knowledge of them; [I know thy works, [see notes on ch. 2. ver. 2.] That thou hast a name that thou livest and ar● dead.]  
This was that which he did discern, and take notice of, in and by their works; that they appeared to be something when they were nothing, and so deceived themselves and others, Gal. 6. 3. Jam. 1. 22.  
Thou hast [a name,] a fame or good report amongst others: So [name] often signifies in Scripture [fame or report] as we are come because of the [name] of the Lord, for we have heard [the fame] of him, Josh. 9 9 So, An evil name is a bad report, Deut. 22 14, 19 and a good name is a good report, Eccles. 7. 1. and thus the word [name] is frequently used and accepted amongst us. Or, thou hast [A name] to wit, renown: so Men of name are called Men of renown, Gen. 6. 4. and base Men, are Men of no name, or no renown, Job. 30. 8. 2 Sam. 7. 9, 23. and ch. 8. 13. So then, when he saith thou hast a name, it means; thou art well reported of by others: or, thy renown is gone forth for thy beauty and worth, as Ezek. 16. 1●. and in this sense thou art taken up into the lips of talkers: they no● only think well of thee, but they praise thee, and speak highly and honourably of thee: and thou hast got a good report, and great renown, not only among them that are without but especially amongst Christ's Churches, and not only thou hadst, but [thou hast] a name, thou still hast it: thou hast in former times so behaved thyself, that thereby thou gat'st thee renown, which is not usually soon gotten; and thou still keepest it also.  
Thou hast a name [that thou livest.] not livedst, but livest; that thou still dost so even at this present when this Epistle is directed to thee: he speaks not here of the life of their bodies, for without doubt as to them they lived and were not dead: for there is no work, nor device, nor knowledge, nor wisdom in the grave, Eccles. 9 5, 6. 10. Ps. 6. 5. and 30. 9 and 88 5, 11. Isay 38. 18, 19 But here he speaks concerning the life of their Spirits, or Souls, in a spiritual consideration, Isay 38. 16. and ch. 55. 3. of the life of their hearts, Ps. 22. 26. and so it is as if he should say, thou hast gotten and retainest a renown by thy works, and ar● reported of by them that thou livest, that thy Soul liveth: That is to say,  
Thou hast a name that thou livest.] In a more general consideration, life, in Scripture, as opposed to death, doth summarily comprehend all happiness, and blessedness: Rom. 6. 23. Joh. 10. 10. life signifies blessing, as death doth cursing: as it is said, I have set before thee life and good, and death and evil: And again; I have set before you life and death, blessing and cursing: therefore choose life. [Life] here comprehends good and blessing, and so all happiness: compare Deut. 30. 15. with v. 19 so here, Thou hast a name that thou livest, that is to say, that thou art an happy and blessed people: The Churches look upon thee, O Angel, to be in a very good condition; that thou believest with the heart the word of Faith, and makest confession with the mouth unto salvation; that thou walkest with a right foot in the Gospel, and art an useful and profitable instrument of good to others: In short, thou hast the report, that thy state is very happy, blessed, and : thou hast-renown amongst others.  
And they look on thee, O Church, as, and report thee to be a very flourishing society, and happy thriving Church and congregation; and what Church is so much spoken of, so oft named, and so greatly renowned, as this Church of Sardis? Oh! this is mentioned and reported to be an excellent Congregation, and preferred before many others.  
More particularly; [Thou hast a name that thou livest;] that thou abidest in the lively knowledge of the only true God, and of Jesus Christ whom he hath sent, the Saviour of the World : For this is life eternal, saith our Saviour, Joh. 17. 3. with 1 Joh. 4. 14. In this stands and consists the life of the Spirit: hence that cry of the Psalmist; give me understanding and I shall live, Ps. 119. 144. And on the other hand; they who remain in ignorance of God are said to be alienated from the life of God, Eph. 4. 18. And the man that wanders out of the way of understanding, shall remain in the congregation of the dead, Prov. 21. 16. But thou hast a name that thou walkest and abidest in the way of understanding; and that thou art filled with all knowledge of Jesus Christ, and him crucified, and of God in him; And so that thou understandest all things, Prov. 28. 5. that thou art filled with the knowledge of God's will in all wisdom and spiritual understanding.  
That thou livest,] That thou art and abidest in the ●avour of God, in whose ●avour is life, Ps. 30. 5, yea, whose lovingkindness is better than life, Ps. 63. 5. Prov. 8. 34, 35. in the light of whose countenance is life, and his favour is as a cloud of the latter rain, Prov. 16. 14, 16. thou hast a name that thou art in Christ; and not only so, but that thou walkest in him as thou hast received him: and so art justified, owned, and approved, not as to thy state only, but as to thy demeanour, Joh. 3. 36. and ch. 5. 24. Rom. 8. 1. That his eye is delightfully upon thee, and his Soul takes pleasure in thee: that thou dwellest and remainest in the peculiar love, and special favour of God, whose favour is towards a wise Servant, but his wrath is against him that causeth shame, Prov. 14. 35. Joh. 14. 21, 24.  
That thou livest,] that thou hast a lively hope by the resurrection of Christ from the dead, as declared to thee in the Testimony of God concerning Christ, 1 Pet. 1. 3. that thou livest by faith, even by the Faith of the Son of God who loved thee, and gave himself for thee, Gal. 2. 20. Hab. 2. 4. that thou livest by Christ, as he is revealed in the Gospel: that thou eatest that living bread, and feedest thereon, even on the flesh of Christ that was given for the life of the World: whose flesh is meat indeed, and whose blood is drink indeed, Joh. 7. 51. 53, 57, 58. and that thereby thou art filled with joy and peace in believing, and aboundest in hope thorough the power of the Holy Spirit, Rom. 15. 13. 1 Pet. 1. 3, 4, 8. that in eating of the flesh of the hind of the morning, thy heart liveth, Christ dwelling therein by Faith, Ps. 22. 26. with the title, Eph. 3. 17. that Christ liveth in thee, Gal. 2. 20. and in thy spirit are living waters, out of which flow rivers of living water, and from whence are issues of life; Issuing forth praises of him, longing desires after, and prayers for more knowledge of him, acquaintance with him, Faith in him, more high prizings of him, more servant affection to, and welpleased delight in him, Joh. 7. 37, 38. Prov. 4. 21. Cant. 2. 3, 5. That Christ is thy life, that living stone, the foundation of thy Faith, confidence, hope, and expectation: that he is thy consolation, and not any works of thine own, or any thing effected in thee, or done by thee, Col. 3. 4. Rom. 1. 16, 17. 1 Pet. 2. 3, 4, 5. Luke 2. 25. and that thou hast thy Glorying in his cross, and thy rejoicing always in him who died, yea rather is risen again, etc. And hast no confidence in the flesh, Gal. 6. 14. Phil. 3. 1, 3. 10. and ch. 4. 4.  
That thou livest,] art quickened to new and living affections unto Jesus Christ, and God in him; and lovest him because he loved thee first: that he is the He whom thy Soul loveth, 1 Joh. 4. 14, 16, 17, 19 and to new and living affections to Brethren; so as thou lovest them with a pure heart fervently, 1 Pet. 1. 22. yea that thou lovest, desirest, and endeavourest the good of all Men; and that from the constrain● of the love of Christ, because thou judgest, that this One died for all and rose again; and that God would have all Men to be saved, 2 Cor. 5. 14, 15. 20. 1 Tim. 2. 1, 8. Luke 6. 27, 35.  
And that thou art led by and walkest in the Spirit, and so art preserved from fulfilling the lusts of the flesh; not only the more gross ones, but also the desires of the mind; such as the wisdom, righteousness, goodness of the flesh, praise of Men, desires of vainglory, etc. Gal. 5. 16, 22, 26. that thou art spiritually minded, and led by the spirit, who always leads in the path of life; and that to thee to live is Christ; and the end of thy conversation is, that God in all things may be glorified thorough Jesus Christ, that his Gospel may have free course, and be received and hearty believed by others, Phil. 1. 21. 1 Pet. 4. 11. 1 Cor. 9 23. and ch. 10. 33.  
This is somewhat of the name that this Angel and Church now had, of their renown that was gone forth among the other Churches; they were highly esteemed and well reported of by others. Thou hast a name that thou livest.  
But what was Christ's knowledge concerning them? and what account doth he give of this Angel and Church generally? It follows : I know thy works that thou hast a name that thou livest [and art dead] and this he knew also by their works.  
Dead,] not so as to their bodies, as we have said: for they still lived in that sense, and conversed among Men, whereas those that are naturally dead know not any thing, Eccles. 9 5. nor is the truth sent, or preached to them, Isay, 38. 18. But they were dead while they lived, 1 Tim. 5. 6.  
Dead.] not with Christ, not crucified with him, as Gal. 2. 20. not dead to the rudiments, and elements of this present world, Col. 2. 12, 20. or to the law by the body of Christ, Rom. 7. 4. or to sin, Rom. 6. 7 or conformed to the death of Christ, in suffering shame, reproach, and persecution for his sake, Phil. 3. 10. 2 Tim. 2. 11. we are not to understand the word [dead] in any of these senses: for this death is an efficacy of the grace of God known and believed, and so not reprovable, but commendable: But this Angel and Church is reproved and blame-worthy for being dead, as plainly appears in this Epistle which is sent unto them, in what follows.  
Nor yet [dead] in an outward, open, and visible consideration spiritually; that is, they were not walking in the gross lusts, and requirings of the flesh; or not openly walking in them: they were not like the Prodigal, who wasted his substance with riotous living; of whom his Father saith; this my Son was dead, Luke 15. 13, 24, 32. nor like the Ephesians of whom the Apostle saith: And you who were dead in trespasses and sins, wherein also ye walked according to the course of this world, according to the Prince of the power of the air, etc. Eph. 2. 1, 2. that is, I mean, they did not openly work the will of the Gentiles, walking in lasciviousness, lusts, excess of wine, revel, banquet, etc. 1 Pet. 4. 3. for such an openly vile conversation would have been altogether inconsistent with, and have taken away, their name, among the Churches. But they were more inwardly dead.  
And yet they were dead, not totally and absolutely, but comparatively, and in a great measure so; as to the living and lively usefulness of what they had known and believed; and the power and preciousness whereof they had discerned, proved, tasted, and experimented: therefore in v. 2. it is thus expressed, [the things which remain, and are ready to die:] And so,  
Thou art dead,] to wit, in general; Thou art in a piteous condition, in a miserable way at present: so we have shown before, that death includes and contains in it, many times, when it is mentioned alone, all misery and unhappiness: and so certainly, this Angel and Church were in the highway to destruction, and would bring that on themselves, if Christ's counsel were not seasonably received and obeyed by them, v. 2, 3. And so he, as it were, saith to this Angel and Church, as he doth to that of Laodicea; Thou art wretched and miserable, v. 17.  
More particularly, [thou art dead.] thou art wandered out of the way of understanding; and so thou art, and remainest among the congregation of the dead, Prov. 21. 16. thou hast in a great measure lost that living and useful knowledge, that good understanding of Jesus Christ and the excellency of his cross; and the love of God therein commended, which sometimes thou hadst: and blindness is happened to thee in part; and in a great measure also: they were become blind, 2 Pet, 1. 9 and had not such knowledge of God as formerly they had had, which was a shame for them, 1 Cor. 15. 34.  
Thou art dead,] under condemnation, by walking after the flesh, ●h● wisdom and ducture thereof: thou art carnally-minded, savouring thine own things; thine own name, praise, esteem, works of righteousness: and to be carnally-minded is death, Rom. 8. 1, 6. Thou hast been living after the flesh, however after the refined, and more goodly and beautiful part thereof, the desires of the mind, after thine own wisdom, good-doing, reputation, vainglory; and so art become dead, Rom. 8. 13. Gal. 5. 24, 26. and so thou art fallen under the wrath and displeasure of God, Jam. 4. 4, 6. whose wrath is as messengers of death to thee, Prov. 16. 14. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the Spirit, Rom. 8. 1. But thou art not walking in and after the Spirit, but after the flesh; and so art under reproof and condemnation, Gal. 5. 24, 25. Rev. 3. 2, 3.  
Thou art dead;] though thou appearest to live by Faith, yet indeed thou art fallen under the law; under the power and dominion thereof: and so thy conscience is defiled and pollutted with dead and unprofitable works, Heb. 6. 1. and ch. 9 14. thou hast forgotten and let slip what thou didst receive and hear at first, and which was so precious, pleasant, and satisfying to thee; how that Christ died for our sins, according to the Scriptures: and was buried; and that he risen again the third day, according to the Scriptures, v 3. with 1 Cor. 15. 1, 4. and how hereby he hath finished the transgression, and made an end of sins, and is making reconciliation for iniquity; and hath brought in everlasting righteousness, Dan 9 24. yea that in him all things are actually prepared and made ready, before thou wast invited to come to him, Luke 14. 17. and all things pertaining to life and godliness to be received thorough the knowledge and Faith of him, 2 Pet. 1. 3. and therefore instead of believing that thou mayst be justified, sanctified, conformed to him, and so made meet for the inheritance, Gal. 1. 15, 16. Acts 26. 18. thou art seeking to attain righteousness by thy wisdom, or as it were by the works of the law, Rom. 9 31, 32, and 10. 1, 4. and art under the law in thy mind and conscience, which is the ministration of death, 2 Cor. 3. 7. Gal. 5. 18. And canst not otherwise look up to God, joy in him, or approach with boldness to him, but according to thine own law-services, thy works and righteousness: though thou didst receive the Spirit by the hearing of ●aith, and not by the works of the law; yet now thou art become so foolish, having begun in the spirit, thou wouldst be made perfect by the flesh, Gal. 3. 1, 5, 12. thou art seeking the life and living of thine own hands, Isay 57 10, 12. and having forgotten the precious blood of Christ, or the preciousness thereof, and love therein commended, v. 3. thou art entangled with the yoke of bondage, and art seeking to be justified by the law: and Christ is in too great a measure become of none effect to thee, Gal. 5. 1, 4. thou dost not now wait thorough the Spirit for the hope of righteousness by Faith: thou hast not now such rejoicing in Christ, such tastes of his graciousness, such confidence in him, and confident dependence upon him, and God in and thorough him, as when thou didst keep in memory the word of the beginning of Christ, 1 Cor. 15. 1, 2. Gal: 4. 15.  
Thou art dead;] hast no living affection to him as formerly, nor zeal for him, and for glorifying him unto others; nor readiness, and resolution to suffer shame and persecution for his sake, and for the Gospel: nor such love unto Men and Brethren: And though thou hast works, yet they are not perfect before God; not the works of Faith, but rather the works of the Law, Jam. 2. 14, 26. 1 Cor. 13. 3. Now here we may note,  
1. That they that have a name that they live; they that have a same and report amongst others, and whose renown is gone forth for their beauty, knowledge, Faith, zeal, virtue, etc. may yet be dead and withered; and be far off from being such manner of persons as others report them to be: not only may they be greatly mistaken who commend themselves, and think themselves to be something when they are nothing, Gal. 6. 3. as was Laodicea, which said, I am rich, and increased with goods, and have need of nothing; And mean time, was wretched, and miserable, and poor, and blind, and naked, and knew it not. v. 17. 2 Cor. 10. 18. But they may be dead and withered, and their moisture ●urned into the draught of summer, of whom others speak highly, and honourably, Luke 6. 26. and ch 16. 15. Matt. 23. and ch. 6.  
2. Yea they that have a name amongst the Churches that they live, such as are very renowned amongst them, and ●amous in the Congregation of the Lord, as Numb. 16. 2. may yet be dead: They, the Churches and Angels thereof, may be mistaken, and deceived in those they think and speak so highly and honourably of: and therefore, as it may be a small thing with us to be judged of Men, or of Man's day, in General; So it should be, in particular, a small thing with us to be justified, praised, and commended of others, of our Brethren, of our Teachers: for the seven Spirits of God are not on them, and they may be mistaken: But let every one of us prove our own works, and then shall we have our rejoicing in ourselves alone, and not in another; or in others: not in their good thoughts, esteems, or commendations of us, 1 Cor. 4. 4. Gal. 6. 3, 4. And let us not content ourselves though we have a good report of all Men, unless we have it of the truth also, of Christ in his Gospel, 3 Joh. 12.— For,  
3. Such as these, who are highly approved and commended by others, and by the Angels and Churches also, may yet be disapproved of, and reproved and threatened by Christ : that which is highly esteemed amongst Men, may be an abomination in the sight of God, Luke 16. 15. Christ hath the seven spirits of God, and he is thereby quick of understanding, Isay 11. 1, 3. he seethe not as a Man seethe; for Man looketh on the outward appearance, but he looks on the heart; ●nd so may refuse whom his Prophets or Angels may choose, and highly esteem of, 1 Sam. 16. 6, 7. his eyes are as a flame of fire, and he searcheth the reins and hearts, [see the notes on ch. 1. v. 14. and on ch. 2. v. 23.] one would have thought that such a Church had been approved of him, and might well have been commended of others, of whom he saith, I know th● works, and thy labour, and thy patience, and how thou canst not bear them which are evil, and hast tried them which say they are Apostles and are not, and hast found them liars; and hast born, and hast patience, and for my name's sake hast laboured and hast not fainted; and yet, notwithstanding all this, I have against thee, etc. [See notes on Chap. 2. Verse 1, 5.] 2 Cor. 10. 18.   

Verse 2. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God.]  
In this Verse Christ gives gracious and useful counsel to this Angel and Church; and lays down a Reason or Argument to engage them to receive it.  
We may from the former part of the Verse note in general,  
1. In that our Lord Jesus gives such good and useful Counsel and Instruction unto dead ones, and such dead ones also; that Christ is not willing that such as these, who after they have been enlivened and quickened in their Spirits, have again brought themselves into a miserable condition, so as they are even become dead; should perish and be lost for ever, while it is called to day; though their iniquity be very great and highly provoking to him, yet he hath no pleasure, none at all in the death of him that dieth: he hath no pleasure in the death of the wicked, of such wicked ones also as have left off to be wise, and to do good, but that such turn and live; as he hath both said and sworn, Ezek. 18. 23, 31, 32. and ch. 33. 11. with Ps. 36. 1, 3, 4, 7. Luke 15. 24. He is not willing that any should perish, but that all should come to repentance, 2 Pet. 3. 9, 15. 1 Tim. 2. 4. He would have all men to be saved, while the day of his grace and patience lasteth: And hence, when by his Apostle Judas, he warns of some such ungodly ones, as turned the grace of our God into lasciviousness; and is saying of them, they were trees without fruit, whose fruit withereth; twice dead, plucked up by the roots: yet he gives this instruction to the believers, And of some have compassion, making a difference: and others save with fear, pulling them out of the Fire, etc. Judas 4. 12, 22, 23.  
2. In that he gives this good and profitable counsel to those who were dead in a Spiritual Consideration, as we have seen; so he signifies to us, that his words are Spirit and Life unto such as these, Joh. 6. 63. His Gospel, with the Counsels, Commandments, and Instructions thereof, is the word of life, Phil. 2. 16. In and with this word he gives life preventingly to dead Souls, Joh. 5. 21, 25. 1 Cor. 15. 47. and is quickening them also, who thorough their carnal mindedness have again brought death upon themselves, and lost those things which have been wrought in them by the Gospel, Eph. 5. 14. His word is with power, Luke 4. 32. and while he calls he stretches forth his hand to enable men to turn at his reproofs, and to receive and obey his Counsel, Prov. 1. 24. He doth lighten their Eyes, that they may not sle●● the sleep of death, Ps. 13. 3. with Prov. 29. 13. He works powerfully in and with his word, to the recalling, converting, and turning such to himself as have sold themselves for their iniquities, and for their transgressions are put away: and hence he thus speaketh to, and expostulateth with such, wherefore when I came was there no Man? when I called was there none to answer? Is mine hand shortened at all, that it cannot redeem? or have I no power to deliver? Isay 50. 1, 2, 3, 4.  
1. From hence then we may note, that when we say, dead Men may receive God's Word, Instruction and Counsel, while it is to day: we suppose not, nor believe that Men have naturally freewill, or power to turn, or quicken themselves: for to be sure, dead Men have neither will nor power to any thing that is spiritually good: but in such like say we conclude, as we have good ground to do, that God exerts, and puts forth his power in and with his word, to enable them to what he requires of them: where the word of this great King is, without doubt there is power, Eccles. 8. 4. hence he saith to his people in former times: O thou that art named the house of Jacob, is the Spirit of the Lord shortened? though thou hast neither will nor power to turn thyself, Jer. 31. 18, 19 yet is not his Spirit the Spirit of power and might, 2 Tim. 1. 7. Isay, 11. 2. and is this spirit of his straitened towards thee to enable and strengthen thee? Surely no, Mica. 2. 1. 7.  
2. It may lead us highly to esteem the word of Christ, to glorify the word of the Lord, and not listen to or be deceived by them who call it the letter, and a dead letter, but to know, it is the ministration of the Spirit, and the Spirit, 2 Cor. 3. 6, 8. Eph. 6. 17. The word of God is living and powerful, or in-working, Heb. 4. 12. It is able to quicken dead souls, as the Prophet David confesses, saying, thy word hath quickened me: And again; with thy precepts thou hast quickened me, Ps. 119. 50, 93. Eph. 2. 1, 4. 5.  
3. It may instruct them that have this word of the Lord, and have it fitted in their lips, to speak it Faithfully, and not to make use of excellency of speech, or of wisdom; But to know the word of God is powerful, and needs not the additions, or mixtures of Man's eloquence or wisdom, or the strength of their arguments, or most powerful and persuasive demonstrations and reasons: the plain preaching of the cross without wisdom of words, is the power of God, 1 Cor. 1. 17, 25. and ch. 2. 1, 5. Col. 2. 3, 8. If they had stood in my counsel, saith the Lord, and had caused my people to hear my words, than they should have turned them from their evil way and from the evil of their do.— he that hath my word let him speak my word faithfully: what is the chaff to the wheat? saith the lord Is not my word like as a fire, saith the Lord, and like an hammer, that breaks the rock in pieces? Jer. 23. 22, 30. 2 Cor. 2. 17.  
4. It may provoke them that have it in their hearts, to take fast hold of it, and not let it go, to keep it, for it is their life, life to their Soul, Prov. 4. 13. with ch. 3. 21, 22. If it will quicken dead Souls, without peradventure it will keep and preserve living one's in life: and they that hear it in hearing shall live; they shall never see death, Joh 5. 25, with ch. 8. 51. It is able to build them up, and to give them an inheritance among all them that are sanctified, Acts 20. 32. hence David saith: I will never forget thy precepts, for with them thou hast quickened me, Ps. 119. 93. 1 Joh. 2. 24, 25. 2 Joh. 9  
But we come to look into, and speak unto the words more particularly.  
In which we shall look upon and consider,  
1. The counsel which our Lord gives unto this Angel and Church, in two branches.  
Be watchful;] This appears to be a general head of instruction, encluding all afterwards counselled unto; or it is needful therereto: And so,  
Be watchful,] become waking, or awake: or, as some former translations read it, Be awake: how long wilt thou sleep, O sluggard? Prov. 6. 9 so watching is opposed to sleep: As, let us not sleep as do others, but let us watch, 1 Thes. 5. 6. Thus our Saviour, when he comes to the Disciples, and finds them all asleep, saith. Watch, etc. namely, awake from your drowsiness and sleepiness, Mat. 26. 40, 41. It is high time to awake out of sleep, when persons have brought themselves into such a miserable condition as this Angel and Church had done: like to that; awake to righteousness and sin not, for some have not the knowledge of God: I speak this to your shame, 1 Cor. 15. 134.  
Now then, from hence we may note for our Instruction and usefulness.  
1. That these, who were in a wretched miserable condition, were yet asleep and secure, and dreamt that their condition was good enough: they thought themselves to be free from danger, and the subjects of Christ's favour and wellpleasedness: they might even lie a-bed and sleep, they thought, for they had a name among the Churches that they lived, though indeed and in truth they were dead; thus also it was with Laodicea, v. 17. This Angel and Church were like to Jonah in former times; when the ship was like to be broken, and all in it ready to perish, he was gone down into the sides of the ship, and he lay, and was fast asleep: thus it was with these, Jonah 1. 4, 6. they were like to them that lie down in the midst of the Sea, or as he that lieth asleep upon the top of a mast; in the very mouth of danger and destruction, and yet insensible of it, unacquainted with it, or unwilling so to be: Oh dreadful case! Oh deplorable condition! Prov. 23. 34, 35. they might think their mountain was so strong settled, that they should never be moved, they should never be in adversity, Ps. 30. 6, 7. That God had so engaged himself to them, and their condition was thereby so , that they needed not to fear any evil, but might laugh at calamity and destruction, Rom. 11. 20, 22. Though they had not been led by the Spirit, and so were not his sons as to their demeanour; yet such impudence might be found with them as to say as they did : thou art our Father, thou art the guide of our youth, Jer. 3. 4. Though we should cease in our Sonlike demeanour unto, and affection and imitation of him, yet he can never cease to be a Father unto us: a dangerous presumption, and hurtful conclusion so to imagine! Deut. 32. 17, 19, 22. and ch. 29. 18, 20. Oh be we not thus highminded, but fear! Rom. 11. 20, 22. or, Because they had gotten a name, and were well reported of, and greatly renowned among the Churches, or by the Angels thereof; hence they might grow careless, and confident that all was well with them: Oh take we heed that we be not so deceived: our Brethren, our Overseers, may be deceived and mistaken, or upon some by respect possibly they may flatter us, and so destroy us: As it is said: O my people, they which call thee Blessed cause thee to err: And they that are blessed of them are destroyed, Isay 3. 12. and ch. 9 16. Margin. But Christ cannot be deceived, or mocked; nor doth he accept persons, nor take rewards: walk we before him, and be we perfect, Gen. 17. 1. Oh what a ●ad thing will it be in conclusion if we should be secure, whilst our course is evil? how many are there that are at ●ase, and confident of the goodness of their condition, who yet are very miserable; and when they are convinced of their evil by the spirit of God, say, it is no● he, neither shall evil come upon us! like them spoken of, Jo● 12. 6. they that provoke God are secure, and so continue, many of them, till they go quick into destruction : while they cry peace and safety, sudden destruction comes on them, as travail on a Woman with Child, and they shall not escape. Oh that we may not sport ourselves in such self-deceiving, Jer. 5. 12. 1 Thes. 5. 3. Amos 6. 1, 7.  
2. Or; he may signify, that their slothfulness, sleepiness, and security brought them into this condition, that though they had a name that they lived yet they were dead : yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travaileth, and thy want as an armed Man, Prov. 6. 10, 11. and ch. 24. 33, 34. while Men slept, the enemy came and sowed his tares, as Mat. 25. By this means, Satan got his advantage against them: hence our Saviour faith, Why sleep ye? rise and pray, lest ye enter into temptation, Luke 22. 46. If Men give way to spiritual sleep, they may quickly sleep themselves into the sleep of death, (as Ps. 13. 3.) Oh therefore, let us not love sleep, lest we come to poverty, but open we our eyes wide, that we may be satisfied with bread, Prov. 20. 13. Luke 21. 34, 36. 1 Pet. 4. 7.  
3. In that our Saviour saith to these sleepy ones, Be watchful, or be awake; so he gives us to understand: That the way to be recovered out of that sad condition they had brought themselves into, was, to a-awake out of sleep, to cast off their drowsiness and security; whereto he is preventing and enabling Men by his calls, and arm therein and therewith stretched out, as we have said before: when they are fast asleep, and securely reposing themselves, as if the evil should not overtake, nor prevent them; Lo than he sends forth his voice, and that a mighty voice: then he rouzes and knocks at the door of their hearts, as it is in v. 16. 20. and even saith to them, as the shipmaster did unto Jonah, when he was fast asleep in that great storm : what meanest thou, O sleeper? arise, call upon thy God, etc. Jonah 1. 6. Awake thou that sleepest, arise from the dead, and Christ shall give thee light, Eph. 5. 14. Awake to righteousness and sin not, etc. 1 Cor. 15. 34. And when he is thus speaking unto us, and knocking loudly at our hearts; than it is good for us to cast off our sluggishness: and that is the way whereby we may be recovered out of the snare of Satan, and may again be enlivened, and quickened, and stand before him, and live in his sight, 2 Tim. 2. 26. Eph. 5. 13, 14. Prov. 20. 13. and ch. 6. 9  
2. Be watchful,] namely, keep waking when thou hast once awaked: give no longer, nor again, sleep to thine eyes, nor slumber to thine eyelids. But watch and pray always, Luke 21. 36. So the office of a watchman, or his exercise is, or should be, to be always and continually waking and watchful, Ps. 127. 1. Isay. 21. 6, 8. and the watching here intimately counselled unto, is especially and principally, the exercise of the mind or Spirit: though yet it is good and profitable to shake off drowsiness from the body, when opportunities are afforded, and may be enjoyed, for having fellowship in the Gospel of Christ: yet (I say) it is especially an earnestness and intention of Spirit, in which a Man doth with diligence and circumspection set himself to observe any matter or business; or wait upon his employment, or for any Man or matter: as it is said of the watchman : he harkened diligently with much heed, Isay 21. 6, 7. And as the Prophet saith of himself: I will stand ●pon my watch, and set me upon the tower, and will watch to see what he will sa● unto me, etc. Habak. 2. 1. Luke 21. 34, 37. And so,  
Be watchful,] To remember and mind what thou didst at first receive and entertain, as he saith presently: remember how thou hast received and heard: [see the notes on v. 3.] harken what God the Lord is therein speaking to thee: What love he is therein discovering to thee, what instructions, or reproofs of instruction he is sealing home upon thee, Ps. 85. 8. Habak. 2. 1, 4. watch daily at wisdom's gates, and wait at the posts of her doors, that you may find wisdom, even Jesus Christ, who is the wisdom of God; and so find life, to revive and quicken you, and may obtain favour of the Lord, Prov. 8. 34. 35. with Ps. 103. 6. and watch unto prayer, 1 Pet. 4. 7. continue in prayer, and watch thereunto with all perseverance, Col. 4. 2, 3. Luke 21. 36. Eph. 6. 18. and watch against evil, and enemies: Be sober, be vigilant, because the Devil your adversary as a roaring lion goeth about seeking whom he may devour, 1 Pet. 5. 8. Mat 26. 41. Neh. 4. 7, 9 and especially watch against that evil which hath brought you into this sad and miserable condition: and watch we over ourselves and Brethren, Heb. 12. 15, and ch. 13. 17. yea and for the good of all: and that whereunto we should watch is, the vision of all, Hab. 2. 1, 4. with Isay. 29. 11. the testimony of Jesus: thereto watch for instruction, and reproof, for wisdom, strength, etc. And this leads us to the next thing counselled unto, viz.  
And strengthen the things that remain, which are ready to die.] Some thus read the words: [strengthen the rest which remain that are ready to die.] as applying it to persons: but if they intent by [the rest] those spoken of in v. 4. they greatly mistake; and of a third company we read not in this Church: But we shall speak to the words as we read them : [strengthen or establish the things which remain, that are ready to die:] there may be some good things remaining in them that are even dead, v. 1. The persons may be dead, as to their usefulness of them, and fruitfulness in them, and yet still, in some sort, the root of the matter may be in them; (as Job. 19 28.) Men may still retain some right and true notions, and have the truth in a notional understanding, though they imprison it in unrighteousness, and suffer it not to work effectually in them, Rom. 1. 18. they may believe the first and great things of God's law, and yet believe in vain, and not to the saving of the Soul, 1 Cor. 15. 2. with Heb. 10. 39 the love of God may be in them in some sense, and yet it may be so weakened and unfruitful, as that may be said, how dwelleth the love of God in them! 1 Joh. 3. 17. It may be in word and in tongue, not in deed and in truth, 1 Joh. 3. 18. and Christ that will not break the bruised reed, nor quench the smoking flax, or dimly-burning week, acknowledgeth, that there were some good things remaining still in these, though they were so weak, they were even ready to die and extinguish, Isay. 42. 3. And these Christ doth here counsel them, strengthen, or establish, even their weak Faith, love, hope, etc. though even dead, Jam. 2. 17, 26. and so the gifts and operations of the Spirit which they had received, and were wrought in them; to cherish and nourish these things that had been wrought in them by the holy Ghost: and so stir up, and kindle again the gifts of God which were in them and so revive them, as 2 Tim. 1. 6. as a Man by stirring the fire or blowing it when it's almost out, doth thereby kindle it anew, quicken and strengthen it.  
But doth not the Psalmist thus cry to God; strengthen. O God, that which thou hast wrought for us, or in us, when it was weak, or weakened? Ps. 68 28. And doth not the Apostle pray that God would strengthen them with might by his Spirit in the inward Man, Eph. 3. 16, 17. how then doth he here say to these; strengthen the things that remain? To this we may say, yes verily: all things appertaining to the saving of the Soul are of God: But yet still, somewhat is required of us, as he is preventing and enabling us with his grace. It is God, saith the Apostle, that worketh in you both to will, and to do of his good pleasure: But was there nothing therefore required of them? yes verily, for so it follows: Do all things without murmuring and disputing, Phil. 2. 12, 15. It is the work of God to establish the believers: and yet also they are exhorted in the strength of God's g●ace, which brings salvation, to establish their hearts, 2 Thes. 2. 17. with Jam. 5. 8. And this is required of us in general here, that we may strengthen the things that remain; to be watchful and wait upon him: For they that wait upon the Lord shall renew strength: they shall mount up with wings as eagles Isay 40. 31. In waiting upon him he will strengthen their hearts, that they may strengthen the dying things, Ps. 27. 14. and particularly, he directs them how to strengthen them in v. 3.  
2. We have in the next place to speak unto the reason laid down by our Saviour, to engage this Angel and Church to receive the Counsel in the former part of this verse: [For I have not found thy works perfect before God.] In which we may note for our usefulness,  
1. That Christ doth take notice of, and search into all men's works, and especially into the works of his Churches, Heb. 4. 12, 13. Ps. 33. 15. All the Churches shall know, saith Christ, that I am he that searcheth the reins and hearts, and I will give to every one of you according to your works, [see notes on ch 2. v. 23.] hence he saith to every one of the Churches, I know thy works: that is, he takes notice of them, and considers of what nature or kind soever they be, [see notes on ch. 2. 1.] and the consideration hereof may be useful to us,  
1. To preserve us from, or purge out of us those foolish blasphemous, and Athestical thoughts, whereby Men think to hid their doin the dark from his allseeing eye: Thus some wickedly reasoned, thorough their ignorance and blindness, as it seems, in that the Lord saith; can any hid themselves in secret places that I shall not see them? Do not I fill Heaven and Earth, saith the Lord? Jer. 23. 24. Isay 29. 15. Thus again it is said: Is not God in the height of Heaven, and behold the height of the stars how high are they? and thou sayest, how doth God know? can he Judge thorough the dark cloud? Thick clouds are a covering to him that he seethe not, etc. Job. 22. 12, 14. and ch. 24. 15, 17. and ch. 34. 22.  
2 It might also, and would be powerful to preserve us, from putting forth our hand to iniquity, were it considered by us, that he searcheth into, and knoweth all our works : and why wilt thou, my Son, (saith the holy Spirit,) be ravished with a strange Woman? For the ways of a Man are before the eyes of the Lord, and he pondereth all his go, Prov. 5. 20, 21. Ps. 44. 20, 21. Job. 31. 1, 4. O then! walk we before him, and be we perfect [see notes on ch. 2. v. 23.]  
2. Herein is affirmed, that Christ did not upon search find their works perfect before God: they might be, and it appears they were perfect before Men, before the Angel, or Angels, and Churches: Because they had a name amongst them that they lived, as before v. 1. others thought and spoke highly & honourably of them, to their hurt and prejudice, it seems: But here, our Lord Jesus, he who is holy, he who is true, deals faithfully with them, and undeceives them and others concerning them, and saith: Thy works have not been found by me perfect before God: and his open rebuke and conviction was better than secret love, or their Brethren's high commendations of them: Faithful were the wounds of this Friend, Prov. 27. 5, 6. Ps. 141. 5.  
But may not the same be said of all believers works? Are any of their works perfect before God? Is there not imperfection in them all?  
To that we may say; they are not completely perfect, not so according to the strictness of the law, or letter : for there is not a just Man upon the earth that doth good and sinneth not, Eccl. 7. 20. there are iniquities cleaving to their holy things; and so to their best works, do and performances: So as if God should strictly observe the failings and imperfections cleaving to them, he might wipe them our, and reject them, Exod. 28. 38. with 1 Pet. 2. 5. Neh. 13. 14, 22, 31.  
But yet, Blessed is the Man to whom the Lord will not impute sin, Rom. 4. 5, 8. and Ps. 32. 1, 2. Blessed are the perfect, or undefiled in the way, who walk in the law of the Lord: Blessed are they that keep his testimonies, and that seek him with the whole heart: They also do no iniquity, they walk in his ways: Ps. 119. 1, 2, 6. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the Spirit: such God justifies, not as to their persons only, but also as to their works: and who then shall condemn them? Rom. 8. 1, 33, 34. A Man's works may be said, according to the rule of the Gospel to be perfect, when they are done in union with Jesus, Eph. 2. 10. and so are produced by the Faith of the Gospel; which faith worketh by love: and these two are the new creature, Gal. 5. 6. with ch. 6. 15. when they proceed from the grace of God which brings salvation to all Men, known and hearty believed, whereby the heart is purified, and body washed with that pure water, so as according to the teachings thereof, denying ungodliness, and worldly lusts, they walk soberly, righteously, and godly in this present World: Looking for that blessed hope, etc. Tit. 2. 11, 14. and the end of this conversation is, that God in all things may be glorified thorough Jesus Christ, and therein the good of Men and Brethren is endeavoured and pursued, 1 Pet. 4. 11. 1 Cor. 10. 32, 33. [see the notes on ch. 2. v. 5.] and thus, the works of the weakest as well as of the strongest may be perfect before God: for whosoever abideth in Christ sinneth not, 1 Joh. 3. 6.   

Verse 3. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as as a thief, and thou shalt not know what hour I will come upon thee.]  
The former part of this verse contains in it, a gracious direction which our Lord gives to this Angel and Church: and it refers to what goes before, as is evident.  
In v. 1. he had said, thou art dead; and here, [Remember therefore,] to the end thou mayest be revived, quickened, enlivened, and comforted: and it's like to that, Remember therefore from whence thou art fallen, [see notes on ch. 2. v. 5▪] and so that here directed to, is like to what the Psalmist provokes his Soul unto, when the sorrows of death compassed him : Return, saith he, unto thy rest, O my Soul, for the Lord hath dealt bountifully with thee, to wit, in that thy rest, Ps. 116. 3, 7. or like to what Jonah rela●es : when my Soul fainted within me, I remembered the Lord, and my prayer came in unto thee, into thine holy Temple, Jonah 2. 4, 7. that which did enliven them at the first, when they were dead in sins and trespasses, was also powerful to revive them again; even Christ as declared in the Gospel, and so the Gospel of Christ, which is the word of life, Phil. 2. 16.  
Or, this may have reference unto the former part of v. 2. [Be watchful and strengthen the things that remain, which are ready to die:] But how should they do that, thus; [Remember therefore ●ow thou hast received and heard, etc.] the weakness of God, even the foolish preaching of Christ crucified, is stronger than Men: It is the power of God, whereby thou mayest be enabled to strengthen those dying things, Rom. 1. 16, 17. 1 Cor. 1. 17, 22, 25.  
Or, this direction & instruction may have reference to the latter clause of v. 2. or to Christ himself, as convincing them of, and reproving them for what was amiss in them : [I] have not found thy works perfect before God: Remember therefore, etc. like that ch. 2. 4, 5. If Men only had blamed thee, and Charged thy works with imperfection, it had been no great thing, and thou needest not much have laid it to thy heart, for they are liable to mistake and err: But [I] who have the seven Spirits of God have searched into thy works, and have not found them perfect▪ before God: therefore remember, etc. It is high time for us to remember, and consider our ways, when he in his word reproves us, for we cannot disannul his judgement, Job. 40. 8. he cannot be deceived.  
Now in this direction and instruction, there are three Branches.  
1. Remember how thou hast received and heard. 2. And hold fast. 3. And repent.  
1. Remember therefore how thou hast received and ●eard,]  
Quest. But why saith he, [how thou hast received and ●eard,] and not rather how thou hast heard and received; seeing many times hearing is put before receiving in the order of words, as Prov. 4. 10. and ch. 19 20. Mark. 4. 16, 20.  
Ans. 1. This order is not always observed; sometimes [received] is put before [herd] and that when Backsliders are not spoken unto: As the Apostle saith to the Philippians, those things which ye have [received and heard] do, Phil. 4. 9 And the Lord saith to Ezekiel, Receive in thine heart, and hear with thine ears, etc. Ezek. 3. 10. And therefore when there is a different order in the expressions frequently, the order of words proves nothing, though it doth when it's usually observed, Rom. 10. 9, 10. Rev. 10. 9, 10. Joh. 6. 27.  
2. These two expressions may be duly placed in order, as we may understand them: And so by [Received] may mean, received with thine ears, and heard, to wit, in hearing, which includes also believing, and receiving in believing; so receiving is with the ear: As let your ●ar receive the word of his mouth, Jer. 9 20. so Eliphaz saith : now a thing was secretly, or by stealth, brought to me, and mine ●ar received a little thereof: which is the same with that afterwards, I heard a voice, Job. 4. 12, 16. and sometimes, as is said, hearing includes and contains believing, or receiving by faith: As, hear and your Souls shall live, Isay 55. 3. they that hear shall live, Joh. 5. 25. and many times when it is mentioned alone, or after some other act of ours, as here, it doth so signify; and however we shall so look upon it here, Remember how thou hast received, to wit, with thine ears; And heard, namely in hearing.  
Now then in this direction and instruction let us consider, 

1. The matter or thing to be remembered : [how thou hast received and heard:]  
2. the Act which is required of them, [Remember.]    
1. The matter or thing to be remembered, [how thou hast received and heard.]  
Now by this word [how] we may understand,  
1. What, or the thing which they had received and heard: so the word [how] is sometimes to be taken, and understood: so that which is in one Evangelist, take heed [how] ye hear, is thus expressed in an other, take heed [what] ye hear: compare, Luke 8. 18. with Mark. 4. 24. so when our Saviour saith to the Lawyer: what is written in the law? how readest thou? he means how as included therein; what readest thou? Luke 10. 26. so remember how, that is, what he spoke unto you when he was yet in Galilee, saying, the Son of Man must be delivered into the hands of sinful Men, etc. Luke 24. 6. compare also Mat. 22. 31. with Mark 12. 26. and so it is as if Christ should say; remember what thou hast received and heard. And that which they had received with the ●ar, and heard, and so received in believing was, Jesus Christ by his Spirit: he, and the things of him are to be heard by us, and the first things also: he received honour and Glory from his Father when he said, this is my beloved Son, hear him, Mat. 17. 5. with 2 Pet. 1. 17. and the things to be heard from the beginning are: that Christ died for our sins according to the Scriptures: and that he was buried: And that he risen again the third day according to the Scriptures; and that he was seen of Cephas, etc. 1 Cor. 15. 1, 4. with 1 Joh. 2. 24. and he and the things of him, are to be received by Faith in believing: As the Apostle signifies, saying, As ye have received Christ Jesus the Lord, walk ye in him, Col. 2. 6. And with him God gives all things freely: & the believer receives them by Faith, Rom. 8. 32. Even all things that pertain to life and godliness, 2 Pet. 1. 3. Christ himself is that which is received by the faith of the operation of God, Jo●. 1. 12. And he that hath received and hath him, hath life, 1 Joh. 5. 12. hath the forgiveness of his sins, 1 Joh. 2. 12. Joh. 5. 24. And so he is delivered in his mind and conscience from under the guilt and accusation of sin by the law, and from the ●ears of God's wrath, because of his natural and necessary sinfulness and pollution: The law of the Spirit of life in Christ makes him free from the law of sin and death; By showing unto him, That what the law could not do in that it was weak thorough the flesh, God sent his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom. 8. 2, 3. so as there remains no more conscience of sin to him on that account, Heb. 10. 2, 5, 22. 2 Pet. 1. 9 yea and also he with Christ receives in believing the remission of his own personal sins: and is justified from all things from which Men could not be justified by the law of Moses, Acts 10. 43. and ch. 13. 38, 39 And so hath peace with God: his Soul is delivered from death, and his eyes from tears, Rom. 4. 25. and 5. 1. Ps. 116. 7, 8, 16. and with Christ he receives righteousness, Prov. 8. 18. yea Christ is made of God to him righteousness, Jer. 23. 6. 1 Cor. 1. 30. Rom. 3. 22. and his conscience is by the blood of Christ purged from dead works, from the life-less and unprofitable works of his own righteousness, Heb. 9, 14. with Isay 57 12. he is dead to the law by the body of Christ, crucified with Christ thereto, Rom. 7. 3, 5. Gal. 2. 19, 21. in receiving Christ he partakes of the ●avour of God, Prov. 8. 35. and 1●. 14, 16. Is a Son of God by Faith in Christ Jesus: and what manner of love is this! Joh. 1. 12. 1 Joh. 3. 1, 2. Is quickne● to a live●y hope by the resurrection of Christ from the dead; an hope that will not make ashamed, because the love of God is shed abroad in the heart by the Holy Ghost: that while we were yet without strength, in due time Christ died for the ungodly, 1 Pet. 1. 3, 5. Rom. 5. 2, 5, 10. and unto new and living affections and services, Rom. 8. 3, 4. 1 Joh. 4. 14, 19 and v. 7, 10. In receiving Christ, though the body was still dead because of sin, yet the Spirit was life for righteousness sake : And out of the belly of him that believeth in Christ do flow rivers of living water, Rom. 8. 10. Joh. 4. 13, 14. and ch. 6. 50, 51, 57 and ch. 7. 37, 39  
2. [How] thou hast received and heard, that is to say, by what means; so the word [How] doth oft signify; as, [How] shall this be, seeing I know not a Man? Luke 1. 34. So when the Pharisees ask the Parents of the blind Man, How doth your Son now see? they answer, By what means he now seethe we know not, Joh. 9 19, 21. So here also it may be taken: Remember [how] or by what means thou hast received and heard; and that was by the Gospel of Christ; thereby you received Christ, Spirit, Forgiveness, Righteousness, Life, etc. He that receiveth you, (saith our Saviour to his Disciples, when he sent them forth to preach the Gospel,) receiveth me; and he that receiveth me, receiveth him that sent me, Mat. 10. 40. Luke 10. 16. Joh. 13. 20. I declare unto you the Gospel, saith the Apostle, which I preached unto you, which also you have received, and wherein ye stand, etc. 1 Cor. 15. 1, 4. And thorough this Knowledge and Doctrine of Christ, God gives, and the Believer receives all that pertain to Life and Godliness, 2 Pet. 1. 3. Rom. 1. 16, 17. Hence the Apostle thus demands of the Galatians; received ye the Spirit by the works of the Law, or by the hearing of Faith? Having begun in the Spirit, are ye now made perfect by the Flesh? It was not by the Doctrine or Works of the Law, but by the report of Faith, by the Faith of the Gospel, that they received the Spirit, and thereby Christ, and all good things by Faith, Gal. 3. 1, 4, 5. Luke 11, 13. with Mat. 7. 11. 1 Cor. 1. 18, 23, 24.  
3. [How] thou hast received and heard.] Namely, in or after what manner: so the word [How] doth also signify: As, let every Man take heed [How] he builds thereon, namely, after what manner, 1 Cor. 3. 10. and the seed springs, and grows up he knows not how, Mark 4. 27. Thou knowest not [How] the bones do grow in the womb of her that is with child: namely, in what way, or, after what manner, as in the former part of that verse Eccles. 11. 5. so here in this place we may also understand it; [Remember ●ow thou hast received and heard:] That is to say,  
With what joy and rejoicing; how gladding it was to thee at first, when thou heardest those glad tidings of great joy to all people reported in the Gospel; what great joy it caused to thee, as Acts 8. 5, 8. how thou receivedst it with joy in the Holy Ghost, 1 Thes. 1. 6. Oh! it was a joyful sound then to receive with the ear and hear in hearing, that Christ took thy nature upon him, Luke 2. 10, 11. that he had thy sins, and the trespasses of the World imputed to him: and that by the grace of God he tasted death for every Man, and was raised again for their justification: how gladsome were these tidings to thee, when they were reported to, and received by thee! Acts 13. 32, 33. Rom. 10. 14, 15. And that he had broken the gates of brass, and cut the bars of iron in sunder, Ps. 107. 15, 17. that he had purged away the guilt of our first sin and sinfulness from before the presence of God; and so made peace by the blood of his cross; overcome and abolished the first death, and destroyed him that had the power of it; and so delivered us from that so great a death, as in which otherwise we must have perished for ever: and obtained power to give repentance from, and the forgiveness of our own personal sins, received Spirit, wrought, and brought in everlasting righteousness, obtained eternal life; and is in all the Saviour of the World of Mankind. And herein and herewith to hear and understand what a lover of the World of Mankind God is: what kindness and love he hath thereto, and that he is not willing that any Man should perish, Joh. 3. 16, 17. 1 Tim. 2. 4, 6. Oh! was not this goodnews from a far country like cold waters to thy thirsty Soul! Prov. 25. 25. Did not this received fill thee with joy and peace in believing? Rom. 15. 13. yea in believing didst thou not rejoice with joy unspeakable, and full of Glory? 1 Pet. 1. 3, 8. did he not make thee, glad thorough the work of his hand, and help thee to triumph in the works of his hands? Ps. 92. 1, 4. was not this good news to thee as life from the dead, when thou wast in woeful misery; when the sorrows of death compassed thee, and the pains of Hell got hold on thee, and thou found'st trouble & sorrow? when thy Soul ●ainted within thee, and horror and trembling came on thee, did not this revive thy Spirit, to hear that our Jesus liveth who was dead, who died for all that were dead, and that he is alive for evermore: and hath the keys of hell and death? Gen. 27. 28. Rev. 1. 17, 18. Remember these days of old, call to remembrance these former days; and how after what a joyful manner, thou hast received and heard.  
Again; Remember [How] in, or after what manner thou hast received ●nd heard:] with what high esteem and prizings, these things were received by thee in the days of thine illumination: Christ was then precious to thee in believing that testified of him, 1 Pet. 2. 7. more glorious and excellent than the mountains of prey, Ps. 76. 4. the chiefest of ten thousands, Cant. 5. 10. he was more to thee then all other beloved's, altogether lovely, more precious than fine gold, more dear than nearest and dearest relations, riches, righteousness of thine own, or any other thing accounted gainful and valuable. Then what things were formerly gain to thee, those thou countedst loss for Christ: yea thou countedst all things but loss, for the excellency of the knowledge of Christ Jesus thy Lord,— that thou mightest win him, and be found in him, Phil. 3. 4, 9, 10. then thou couldst take joyfully the spoiling of thy goods for his sake, Heb. 10. 32, 34. yea, if possibly thou couldst have plucked out thine own eyes, and have given them to them who have brought these glad tidings to thee: such blessedness thou didst meet with and speak of, Gal. 4. 13, 15. when thou didst first find this treasure hid in a field, thou didst hid it, and for joy thereof thou goest and sold'st all that thou hadst, and boughtst that field: like the wise Merchant Man, when thou hadst found this pearl of great price, thou goest and soldest all that thou hadst and boughtest it, Mat. 13. 44, 46. then thou didst prefer Christ before thy chiefest joy: who then but Christ with thee? he was all, thy wisdom, righteousness, sanctification, redemption, foundation, glory, goodness: whom hast thou in Heaven but he? and there was none on earth that thou didst desire besides him, Ps. 73. 25. this gift was then a precious stone, a stone of grace in thine eyes, Prov. 17. 8. all other things were undervalved, and lightly esteemed by thee in comparison hereof: Oh Remember this!  
Yea and Remember [how] in, or after what manner thou hast received and heard:] how efficacious then this joyful sound was upon thee, and how it turned thee to God from idols to serve the living and true God, 1 Thes. 1. 6, 9 and how when he had broken thy yoke, and burst thy bands, thou saidst, I will not transgress, Jer. 2. 19, 20. by this precious blood displayed before thee in the Gospel, thou wast redeemed from thy vain conversation: thereby thou wast redeemed from the earth, and from among men, 1 Pet. 1. 17, 19 Rev. 5. 9 and 14. 4, 5. thou didst escape the pollution of the World thorough the knowledge of the Lord and Saviour Jesus Christ, 2 Pet. 2. 2●. and then resolvedst; that seeing he had delivered thy Soul from death, thine eyes from tears, and thy feet from falling, thou wouldst walk before the Lord in the land of the living, Ps. 116. 7, 9, 16, 17. when his lovingkindness was first before thine eyes, this prevailed with thee to walk in his truth; and to come out from amongst Men, and be separate, Ps. 26. 3, 8. sin was rendered so exceeding sinful to thee in the cross of Christ, as that thou saidst, how shall I live any longer therein? Rom. 6. 1, 4 and all idols so unsatisfying and unprofitable, that thou criedst out; what have I any more to do with idols! Hos. 14. 1, 8. then the Gospel wrought effectually in thee, 1 Thes. 2. 13. then thou hadst the work of Faith, and labour of love: for the Gospel came not to thee in word only, but in power, etc. 1 Thes. 1. 3, 5. then it begat in thee love, inflamed love to him, delight in him, contentment with him, desires after him, high praises and commendations of him, readiness and cheerfulness in suffering for him, confident dependence on him, and expectation of all things pertaining to the life that now is and that to come from him: such was the kindness of thy youth, and love of thy espousals, that thou wast then holiness to him, given up and dedicated to him; and couldst follow him thorough the wilderness, thorough a land of deserts, and of pits, etc. Jer. 2. 1, 2, 5. with Heb. 10. 32, 34. 1 Thes. 1. 5, 6. Deut. 32. 10, 12. This he directs and calls upon them now to Remember, even how they had received and heard.  
2. We come now to speak unto the Act, or exercise whereto he directs and exhorts this Angel and Church: [Remember;] now this doth signify, either,  
1. Remember.] that is, keep and retain in memory, as 1 Cor. 15. 2. that these things may not run away from you as water out of a leaking vessel, Heb. 2. 1. So the Lord commanded his People, Remember the Sabbath-day to keep it holy, that is, keep this always in your minds, Exod. 20. 8. with Deut. 5. 12. Or,  
2. Remember;] that is recall or bring it back to your minds: And so here we are to understand it; for they had forgot how they had received and heard, as it plainly appears by what is said in General, and particularly by what follows, viz, [And hold fast;] so remembering signifies, a considering of the former things, as Isay 43. 16, 18. Or, bringing again to mind, as remember this, bring it again to mind, Isay 46. 8, 9 Or, a recalling, or making a thing to return to our hearts, as Lam. 3. 20, 21. or, a setting it before ones face, or a setting it before ones face, or in one's view: for as forgetting is a casting behind one's back: so opposite thereto, Remembering is a setting a person or thing before one's face, and so in ones sight, that it may be always looked upon and viewed, Ezek 23. 25. and thus here we are to understand the expression: thou hast forgotten how thou hast received and heard: O call to remembrance these first and former things!  
We ●ome now briefly to note some instructions from this branch of the direction, because we have spoken to the same before, [see the notes on ch. 2. v. 5]  
1. Herein is signified to us in that he saith, [Remember, etc.] that they had forgot, and we are too apt to forget, how we have received and heard; to suffer a forgetfulness of the precious blood of Christ, and love therein commended, and what Blessedness we did at first partake, and speak of, Gal. 4. 13, 15. with ch. 3. 1. hence that admonition, we ought to give the more earnest heed to the things we have heard lest at any time we should let them slip:— for how shall we escape if we neglect so great salvation? Heb. 2. 1, 3. and ch. 10. 32, 34.  
2. The forgetting, and letting these things slip out of our minds, is a great and provoking iniquity, and that which leads into all other evils, and brings into a dying and dead condition: This iniquity was that which brought deadness on this Angel and Church, and was the reason of the imperfection of their works before God, as is here intimated to us: As the Apostle saith: By this ye are saved if ye keep in memory, etc. So we may say on the contrary; this is the high way to bring destruction upon ourselves, if we forget the sufferings of Christ, and the love of both Father and Son therein manifested, and everlastingly demonstrated to us; and to expose ourselves to the displeasure of God, 1 Cor. 15. 9, 4. Heb. 2. 1, 2, 4.  
3. The calling to remembrance how we have received and heard, is the way to be recovered out of our sad condition and evils when we are dead, and our works imperfect before God, Gal. 1. 6. and ch. 3. 1, 5. and ch. 4. 12, 16. Thus the Apostle when he admonishes the Hebrews not to cast away their confidence; and is setting before them the great danger of drawing back, and departing from the living God, by an evil heart of unbelief, he than exhorts them, to call to remembrance the former days in which they were illuminated; as that which was proper to recover and preserve them from such transgressions as they were polluted with, or inclined unto in any measure, Heb. 10. 38. Ps. 77. 10, 11. and 42. 6, 7.  
Such is the graciousness & faithfulness of Christ to such forgetful hearers, as that when they have forgotten how they have received and heard, and forgotten him days without number; yet while it is called to day, he is their remembrancer by his Spirit, who hath the seven Spirits of God, Joh. 14. 26. So the Lord in former times was to his people when they forsook him, and lightly esteemed the rock of their salvation:— when of the Rock that begat them they were unmindful, and had forgotten God that form them. Then he saith to them; Remember the days of old, consider years of many generations, etc. Deut. 32. 4, 7, 12, 15.  
18. And so by another Prophet he saith to them: O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of Servants, and I sent before thee Moses, Aaron, and Miriam: O my people, remember, etc. Mica. 6. 2, 5. So doth our Lord to this Angel and Church: he puts them in, or stirs them up to the remembrance of those things that were, and might again be pleasant and profitable to them, that so they might cause them to return to their hearts again, Jer. 2. 4, 6. 32. and this shows he hath no pleasure in the death, and everlasting destruction of such dying ones as these were: [see notes on Chapt. 2. Verse. 5.]  
2. And hold fast.] This is a further Branch of the Direction and instruction which he gives to this Angel and Church; and hereby is intimated to us what is meant by [Remember] before; namely bring back into your minds what you have received and heard: and then, hold fast: not only by remembrance recall them, but retain and keep them fast to the end. To this phrase we have spoken before, and shall therefore say the less here: [see notes before on ch. 2. v. 13, 25.] only here we may note,  
1. In that this charge is given to these who had forgotten; that they especially and all like them need to be provoked, not only to remember how they received and heard, but also, to hold fast who have formerly had a miscarrying womb: of such it may be said more than of others, that have not so let slip; how weak is your heart! Ezek. 16. 30. and they have given great advantage to Satan thereby, to use all all means, and endeavour if he can possibly to prevail against them again.  
2. Such as these may do what they are here exhorted to, they may hold fast these things when they are brought back to their hearts: on other things they cannot lay fast hold, they are not, Prov. 23. 4, 5. they endure not, Job. 8. 15. they are a very , Isay. 44. 20. But these are substantial; and power accompanies them, to enable us to hold them fast, 1 Tim. 6. 12, 12. Heb. 6. 18. 1 Jo●. 4. 4, 5, and indeed, our holding fast is, in letting them abide, and dwell in us richly, 1 Jo●. 2. 24, 26. Col. 3. 16.  
3. It's needful and profitable for us all, and for such forgetful ones, to hold them fast: for hereby we may and shall be quickened and revived: wisdom is a tree of life to them that lay hold on her, and happy is every one that retains her, Prov. 3. 18. hence that instruction and exhortation: take fast hold of instruction, let her not go, keep her fast for she is thy life, Prov. 4. 13. In holding fast we are made partakers of Christ, and are his house: and he will dwell in us, and walk in us, Heb. 3. 6, 14. and if we so do not, we shall lose all. Whosoever transgresses and abides not in the doctrine of Christ, hath not God, 2 Jo●. 9 Heb. 10. 38. Rev. 3. 11.  
3. And Repent.] namely, in and this with remembrance, and holding fast, repent; repent in dust and ashes, Jo●. 42. 6. Be ashamed and confounded & even loathe thyself that thou shouldst thus forget & forsake Christ, & his Gospel, and thereby bring thyself into such a miserable condition, Jer. 31. 19 Ezek. 20. 43. and turn from this iniquity unto him from whom thou hast revolted, Ezek. 14. 6. and ch. 18. 30. see the notes on ch. 2. v. 5.]  
We have next to speak unto Christ's conditional threat, in case they followed not his direction, nor received his instruction: [If therefore thou shalt not watch [see notes on v. 2.] I will come [see notes on ch. 2. v. 5.] on thee as a thief, and thou shalt not know what hour I will come upon thee.]  
That is that which he threatneth, that he might provoke them to obey his counsel, and to remember how they had received and heard, and hold fast, and repent: [I will come on thee as a thief, etc.] that is to say,  
1. As a thief;] that is, secretly and suddenly; and so the last words open the former; thou shalt not know what hour I will come upon thee: thou art asleep, and if thou dost not awake and watch, I will come by stealth upon thee, Jo●. 4. 12. even unexpectedly, when thou thinkest not of it: the day of the Lord should come upon them as a thief in the night, 1 Thes. 5. 1, 4. and take them napping: he would come in a day when they looked not for him, and in an hour that they were not ware of, Mat. 24. 43, 50. and such a coming will be very terrible and affrighting, 2. Pet. 3. 10. this circumstance renders a judgement very terrible; that when Men are saying peace and safety, then sudden destruction comes upon them as travail on a Woman with child, 1 Thes. 5. 3. Prov. 6. 15. Isay. 29. 15. and ch. 30. 13. Oh then! let our loins be always girt about, and our lights burning: and we ourselves like Men that wait for their Lord when he will return from wedding; Blessed a●● those Servant●, whom the Lord when he comes shall find watching, Luke 12. 34, 37, 40. Behold, saith Christ, I come as a thief: Blessed is he that watcheth, and keepeth his garments, Rev. 16. 15. Mark. 13. 34, 36.  
2. As a thief:] To steal, or take away, Joh. 10. 10. so he would come as a thief, though not a thief: to take away▪ not that which was none of his own, for all is his, Jo●. 16. 15. But that which he had been giving to them; to take away his peace from them, even lovingkindness and mercies, Jer. 16. 5. 1 Chron. 17. 13. to take away his spirit from them; against which David prays, Ps. 51. 11. to take away their gifts from them: for from him that hath not shall be taken away, even that which he hath, Mat. 13. 12. and ch. 25. 24, 29. to take away their garments and ornaments from them, that their shameful nakedness might appear, and they might no longer have a name that they lived, while yet they were dead; but might become the reproach of the foolish; and all might see their shame, Ps. 39 8. Ezek. 16. 36, 37. Rev. 16. 15. To take away their candlesticks, as he saith unto Ephesus, [see the notes on ch. 2. v. 5.]  
3. As a thief,] To kill and destroy them, except they would receive timely admonition, and repent, Joh. 10. 10. and take their names out of the book of life, Rev. 22. 19 Deut. 7. 4, 9 and ch. 8. 19, 20. To cut them off in their sins by his judgements, Joh. 15. 2. Ezek. 33. 6. Thus he can deal with his Angel and Churches, and thus he will deal with them that treacherously depart from him and persist therein: he will wound the hairy scalp of such an one, (whoever he be, or whatever he hath been,) that goes on still in his trespasses, Ps. 68 18, 21.  
1. Then here we may see how provoking it is to Christ to let slip how we have received and heard: how shall we escape if we neglect so great salvation! Heb. 2. 1, 3. Because Israel was unmindful of the rock that begat them, and forgot God that form them; when the Lord saw this he abhorred them, because of the provoking of his Sons, and of his Daughters, Deut. 32. 18, 20. If a Man abide not in Christ, he is cast forth as a branch, etc. Joh. 15. 6.  
2. We may here see the impartiality of Christ, in his deal with his Churches: he will not spare them, if they sin against him, and continue in their provocations of him, as hath been said, ch. 2. 5, 23. he is one who without respect of person judgeth according to every man's work, 1 Pet. 1. 17. Do we then provoke the Lord to anger? 1 Cor. 10. 22. Job. 41. 8, 10.  
3. And yet we may see his slowness to anger, and his unwillingness with the destruction of such as have forgotten him, and how they have received and heard: though he saith, he will come as a thief, yet he gives them warning before he so comes, and therein he doth not like a thief; and saith to the Prophet; If thou give●● not the wicked Man warning, nor speakest to warn him from his wicked way to save his life,— his blood will I require at thine hand, Ezek. 3. 18, and ch. 33. 6, 8, 11.   

Verse 4. Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy.]  
In this verse we have propounded to us to consider, 

1. A commendable account which our Saviour gives of some amongst them: [Thou hast a few names even in Sardis, which have not defiled their garments.]  
2. An assurance of their happiness, or a gracious promise concerning them: [And they shall walk with me in white,]  
3. The reason thereof: [for they are worthy.]    
1. A commendable account which our Saviour gives of some amongst them: [Thou hast a few names in Sardis, which have not defiled their garments.]  
Thou hast,] not only hadst, but still hast, [A few names,] that is to say, persons for so [names] signify persons sometimes, Acts 1. 15. Rev. 11. 13. and here this word may be used to give us to understand, that Christ doth, as it were, know them by name, and takes especial notice of them, as Exod. 33. 12, 17.  
[Which have not defiled their garments,] It seems then, the rest, and greatest part had so done; But these had not.  
By their (garment] may be meant the same with their righteousness, or their works, v. 2. And so, righteousness or works are compared to garments,: as Job. 29. 14. Isay 59 6. Ps. 132. 9 [see the notes on v. 18. of this Chapter.]  
Now then, the garments with which the belivers are clothed, are  
1. The righteousness of Christ, that everlasting righteousness, which he hath brought in by his blood, Dan. 9 24. as it is said; he hath clothed me with the robe of righteousness, Isay 61. 10. this righteousness they receive by faith, and have it to appear before God in Phil. 3. 9 Rom. 3. 20, 22. 1 Cor. 1. 30. Jer. 25. 6. and though this righteousness, this garment, cannot be so defiled as to hurt it, or damnify it in itself; yet it may be defiled, in some such sort, as God himself, and his name are said to be polluted: As ye say, wherein have we polluted thee? in that ye say; The table of the Lord is contemptible, Mal. 1. 7. so again Pollute ye my holy name no more with your gifts and sacrifices, Ezek. 20. 30. So the righteousness of Christ may be said to be polluted, or defiled by us, when we seek to establish a righteousness of our own, Rom. 10. 3. or add a righteousness of our own to his, as if the righteousness of Christ were incomplete, or insufficient, to render us acceptable in the sight of God; and therefore we must add thereto, or join therewith something of our own workings and do: of which we are admonished and warned by the preacher; Be not righteous overmuch, Ec●l. 7. 16. so in former times; If they did lift up their tool upon God's altar of stone, they did thereby pollute it, Exod. 20. 25. and excellency of speech, or of wisdom, added to the Gospel, makes the cross of Christ of none effect, 1 Cor. 1. 17, 18. and ch. 2. 1, 2, 5. and this adding our works of righteousness to Christ's proceeds from a secret jealousy and fear le●t his righteousness would fail, or deceive us in conclusion; and so declares, we have base, unworthy, low, and dishonourable thoughts of that righteousness which God hath prepared and accepted, Rom. 3. 21, 22.  
Or, the righteousness of Christ may be de●iled by us, when while we seek to be justified by Christ, we ourselves are found sinners; and so by means of us, others are ready to charge Christ with being the minister of sin, though indeed he is not so; and far be it from any to think or speak so, Gal. 2. 16, 18. we may be said to pollute his immaculate righteousness, when we boast thereof, and make as if we had that to glory in, in God's presence, and are ●ound notwithstanding, and under that pretence, to act and commit such things as displease him and cause his name to be blasphemed by others.  
2. Or, by those [garments,] may be meant the fruits of his spirit and righteousness believed and received; such as Bowels of mercies, kindness, humbleness of mind, &c, and these may be defiled, more grossly, when Men are walking in the gross lusts of the flesh: as when persons appear merciful and pitiful to others, and pretend much love; and yet walk in the lust of uncleanness; of which latter the Apostle warns, when he exhorts to the former: Be ye followers of God as dear Children, and walk in love as Christ also hath loved us;— But fornication and all uncleanness, etc. l●t it not be once named among you as becometh Saints, Eph. 5. 1, 3. Or, Men defile their garments, or works, when they pretend to a great deal of humility; and under that pretence debase themselves to hell, in sitting with evil company, Isay. 57 8, 9 Or, when they pretend zeal for the glory of God, and an endeavour of men's good, and yet have fellowship with them in their unfruitful works of darkness: when-as this is the Highway to harm ourselves and others also, and not to be instruments of good to any, Prov. 9 5, 6. Eph. 5. 11. Jer. 23. 14. But it appears, that this Angel and Church had not so defiled their garments, or not openly so, because it's said thou hast a name that thou livest, v. 1, and much less had these upright ones amongst them so defiled theirs.  
Or, Men may be said in a more plausible and spiritual way, to defile their garments: as when they are wise in Christ, and leaning to their own wisdom and understanding, of which we are admonished, Prov. 24. 3. and ch. 3. 5. and in following which and leaning whereto, Men defile the Temple of God, and set up an idol therein, as it were to the provoking the eyes of the Lord's glory, and making the cross of Christ of none effect, as before is said, 1 Cor. 1. 17. and ch. 2. 1, 5. and 3. 16, 19 or when Men do what they do, and show forth love, and exercise mercy out of covetousness, or that they may in rich themselves in so doing, Eph. 5. 1, 3, 5. or to establish a righteousness to themselves thereby, and think to cover themselves with their works, Rom. 9 30, 33. Isay 57 12. and 59 6. or when they are seeking after the praise of Men, and do their works to be seen of Men: or are pursuing their desires of vainglory, or the friendship of this world, which is enmity with God, Mat. 6. 1, 18. and ch. 23. 5. Gal. 5. 26. Jam. 4 4. or walking in anger, & wrath, & pretending in so doing, they are zealous for Christ, and his Gospel: whereas the wrath of Man works not the righteousness of God, Jam. 1. 20, 26. and ch. 3. 13, 16, 17.  
Now of these few names in Sardis it is here said, by way of commendation of them, they had not defiled their garments, in either consideration: unto them Christ did not herein impute iniquity, Ps. 33. 1, 2.  
Now then, from this commendable account our Saviour giveth of these few Persons in Sardis, we may observe for our instruction.  
1. That in times of defection, when many, or most in the Church of Christ become degenerate, as Jer. 2. 21. it is ofttimes found, that all are not polluted, but some keep themselves pure, and continue unspotted: so it was here in this fair-faced Church. So when all flesh had corrupted his way upon the earth; and the earth was corrupt before God; and the Sons of God too generally transgressed: yet Noah found grace in the eyes of the Lord: him God saw righteous before him in that generation, Gen. 6 and ch. 7. 1. so when the Men of Sodom were wicked and sinners before the Lord exceedingly, there was a just Lot among them, Gen. 18. 2 Pet. 2. 5, 8. and in Ahab's days when the Prophet thought he was left alone, yet the Lord saith; I have left me seven thousand in Israel, all the knees which have not bowed to Baal; and every mo●th which had not kissed him, 1 King. 19 14, 18. So when the Lord greatly complains of his people and saith; I have nourished and brought up Children, and they have rebelled against me: yet than the Prophet saith, Except the Lord of hosts had left unto ●s a very small remnant we should have been as Sodom, and we should have been like to Gomorrah, Isay 1. 2, 9 And when the natural branches were generally cut off, yet there was a remnant of upright ones; a Remnant according to the election, or out-chusing of grace, Rom. 11. 1, 4, 6. Rev. 2. 24. and ch. 18. 4.  
Use. 1. This shows one reason why the rest, who have polluted themselves, and defiled their garments, are not presently consumed, Rom. 9 29. Thus saith the Lord, As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it: So will I do for my Servants sake that I may not destroy them all, Isay 65. 7, 8. had there ●een but ten righteous Men in Sodom, he would not have destroyed it for the ten sake: And though there were not, yet upon Lot's making intercession for Zoar, it was not overthrown with the other cities, Gen. 18. 32. and 19 19, 20. so here; I will come on thee as a thief, and thou shalt not know what hour I will come upon thee; But (as some read) thou hast a few names even in Sardis, etc. and therefore he would not so suddenly hasten the destruction thereof.  
2. These few may judge the rest; as it is said, The Righteous Men they shall judge them after the manner of adulteresses, Ezek. 23. 45 These shall show their causeless departure from, or forgetfulness of Christ, and his things: For even at the same time, and under the same means, some were undefiled in the way, when others turned aside out of it.  
2. Thou hast a few names even in Sardis, etc.] hence we may note that in times of defection and Apostasy, usually the greatest part are corrupted, and turned aside by Satan : A little leaven leavens the whole lump, 1 Cor. 5. 8. By the springing up of one root of bitterness ofttimes many are defiled, Heb. 12. 15, 17. Men are too forward and ready to follow the bad examples of others especially when their leaders go astray, and wander out of the way of understanding: Oh how much hurt do they do to the flock ! O my people, saith the Lord, they which lead thee, or call thee blessed, cause thee to err, and destroy the way of thy paths, Isay 3. 12. and ch. 9 16. when they depart out of the way they cause many to stumble at the law, Mal. 2. 6, 8, 9 when Prophet and priest are profane, than they cause others to err: and from them profaneness goes forth into all the land, Jer. 23. 9, 10, 11, 13, 14, 15.  
Use. 1. Needful it is therefore for such to be clean who bear the vessels of the Lord, Isay 52. 11. and to be examples of the believers in word, in conversation, in charity, in spirit, in purity, 1 Tim. 4. 12. In all things to show themselves patterns of good works, Tit. 2. 7, 8. 1 Pet. 5. 1, 3, 4.  
2. It is good and needful for us therefore to receive that instruction, to be followers of our leaders, and of one another, as they or others are of Christ Jesus, 1 Cor. 11. 1. so to imitate others, as we may be followers of them, and of the Lord also, 1 Thes. 1. 6, 8. and no otherwise: And not to hearken to the words, or bad examples of any, which tend to make us vain, and to corrupt us from the simplicity which is in Christ Jesus, Jer. 23. 16. Prov. 6. 12, 13. nor to follow a multitude to do evil, Exod. 23. 2. But be followers of God as dear Children, Eph. 5. 1, and if the leaders grow evil, or negligent, to say to them, Take heed to the ministry which ye have received in the Lord, that ye fulfil it, Col. 4. 17. and by all means have no fellowship with the unfruitful works of darkness, but rather reprove them, Eph. 5. 11. 16.  
3. We may further observe from hence; in that our Lord takes such notice of these few in Sardis, which had not defiled their garments, and speaks so graciously concerning them: That though the upright ones in his Churches, and amongst his people be never so few; yet he hath a gracious regard to them, and will favour them with the favour of his people, and visit them with his Salvation, and discriminate them from such as wander out of the way of understanding: though they be but one of a city and two of a family, yet he will take notice of, and take them, etc. Jer. 3. 14. so when he purposed the destruction of Jerusalem, yet he commands a mark to be set on the foreheads of them that did sigh & cry for all the abominations that were done in the midst thereof, Ezek. 9 2, 5. Rev. 7. 1, 3. Though he sift his professed people among all nations, like as corn is sifted in a sieve; yet shall not the least grain, not the weakest upright one, fall on the earth; when all the sinners of his people shall die by the Sword, Amos. 9 9, 10. he will not cast away, or correct in hot displeasure any that are upright, when he comes to plead with the same Church, or people: Though he will not exempt them from suffering persecution for the Gospel's sake; yet he will take special notice of them, Deut. 4. 4. yea though they are never so few; of one Noah, and Lot, Gen. 7. 1. 2 Pet. 2. 5, 8. of a Caleb and Joshua; when he is provoked to anger by all the residue of his people, Numb. 14. 24, 30, 38. and ch. 32. 11, 12. Though there be but a few gleaning grapes left, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches therereof, yet he will not destroy, or lose them, but have a gracious respect to them, Isay. 17. 6. and ch. 24. 7, 14.  
1. This may therefore provoke us, to give diligent heed to keep our garments unspotted: and to be steadfast, unmoveable, always abounding in the works of the Lord, as knowing our labour shall not be in vain in the Lord, 1 Cor. 15. 58. to seek the Lord, to seek righteousness and ●eekness, that we may be hid in the day of the Lord's anger, Zeph. 2. 3. To watch and pray always that we may be accounted worthy to escape all those things that shall come to pass, and to stand before the Son of Man, Luke 21. 36.  
2. It may preserve such from, and strengthen them against their fears: As the Lord saith, Fear not thou worm Jacob, and ye few Men of Israel, I will help thee, etc. Isay 41. 14. Jer. 39 19, 18. they might think, being so few, that they should not be respected, or taken notice of by Jesus Christ, but that he would deal with them as with the rest: But, as Abraham saith, That be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked, that be far from thee: shall not the Judge of all the earth do ●ight? Gen. 18. 32, 25, 32, when he is wroth with and threatens destruction upon the sinners of his people, yet than he takes care of those that are upright-hearted amongst them; and gives this charge, say ye to the righteous it shall be well with him; (though he be but one) Isay 3. 10. when sudden destruction comes upon others, than that day shall not overtake them as a thief, 1 The●. 5. 3, 5. as here, If thou shalt not watch, I will come on the● as a thief, and thou shalt not know what hour I will come upon thee: But thou hast a few names even in Sardis, which have not defiled their garments; and with them I will deal otherwise.  
3. We may here see, that the seven spirits of God are upon Jesus Christ, and that thereby he is full of knowledge, and quick of understanding. The others had a name that they lived, and might so think of themselves: But he saith of the generality, thou ar● dead: and here thou hast a few names, etc. Heb. 4. 11, 13. Rev. 2. 23, 24. The eyes of the Lord are in every place beholding the evil and the good, Prov. 15. 3. he perfectly knows both the one and the other; and looks not on the outward appearance, as Men do; But he seethe the heart, 1 Sam. 16. 7. Prov. 17. 3. and ch. 21. 2.  
2. We have next to consider, the assurance of the happiness of these ●ew persons, or a gracious promise concerning them; [They shall walk with me in white,] and so should not the rest, in case they continued and persisted in that evil condition they were in.  
This here assured and promised includes and contains the blessedness of the life to come especially; though it may take in also that enjoyable in this life, in some measure. Now herein is intimated to us,  
1. That these few persons were at one with Christ, there was an agreement between Christ and them; and they were such as were wellpleasing in his sight: this is signified to us in that it is here said, [they shall walk with me,] for how can two walk together except they be agreed? Amos 3. 4. So in one place it is twice said, Enoch walked with God, Gen. 22. 24. In another, he pleased God, Heb. 11. 5.  
2. In that it is here said and assured, [they shall walk with me in white,] even with Christ; so we may learn, that Christ is in white garments: To which after.  
3. Expressly, herein Christ promiseth, they shall [walk] with me in white; that may mean, they shall abide with Christ in white: as what is read in one place, He that followeth Christ shall not [walk] in darkness; is in another, whosoever believes on him should not [abide] in darkness. Compare Joh. 8. 12. with ch. 12. 46. 1 Joh. 2. 10, 11. And so the blessedness assured to these few upright ones is suitable to their virtuous demeanour: they had walked in the light, which is said to be white, as opposed unto black ways, or ways of darkness, Mat. 17. 2. with Prov. 2. 13. and they shall walk in white, saith Christ, that shall be their reward. See Ps. 11. 1, 2, 3.  
And particularly we may say, in that he saith [they shall walk with me in white.]  
1. They shall be, and be arrayed as Priests, 2 Chron. 5. 13. they being clothed upon with the righteousness of Christ, and the fruits thereof, shall now be Priests unto God and Christ, 1 Pet. 2. 4, 9 Yea though they are of the Gentiles, yet he will also take of them for Priests and for Levites, who have come unto, and walked in Christ, and have not gone astray when their Brethren went astray, Isay 66. 10, 20, 21. Ezek. 44. 15, 19 And hereafter they shall be so, when they are removed out of the land of the living, in Spirit, Rev. 5. 9, 10. and ch. 6. 11. and gloriously in Soul and Body, in the first Resurrection, Rev. 20. 4, 6.  
2. In white] that is, in Holy Garments, Rev. 19 11. Leu. 16. 4. He will sanctify them throughout, in their whole Spirit, Soul and Body, 1 Thes. 5. 23. Joh. 17. 19 and hereafter completely and gloriously they shall be holy; Blessed and holy shall he be, that hath part in the first Resurrection, Rev. 20. 4, 6.  
3. In white] in Garments of joy and rejoicing, Eccles. 9 8, 9 As Sorrow and Sadness is oft represented by Blackness, and Blackness of Darkness, Jer. 4. 28. and 8. 21. Mal. 3. 14. Judas 13. So opposite thereto, White betokeneth Joy and Gladness, and Pleasure; as, truly the light (which is white) is sweet, etc. Eccl. 11. 7, 8. So now, believing, they rejoice with joy unspeakable and full of glory, 1 Pet. 1. 8. they that know the joyful sound, shall now and for ever walk in the light of his countenance, etc. Ps. 89. 15, 16.  
4. ●n white] like Kings in Royal Apparel, Esth. 8. 15. Neh. 7. 5. Jer. 27. 20. They are now Kings by Faith; and hereafter they shall reign on the Earth, Rev. 5. 9, 10. and ch. 20. 6. [See notes on ch. 1. v. 6. and on ch. 3. v. 18.]  
This is somewhat of the Blessedness assured to these few clean ones.  
3. We have nextly to speak unto the Reason. [For they are worthy.]  
Herein is supposed and taken for granted, the other were not so: but these were worthy; these few were not like the former; they had forgotten how they had received and heard; but these few had not so done, but held fast and kept in memory, what had at first been delivered to them, to wit, that Christ died for the Sins of the Jews and Gentiles according to the Scriptures; and was buried, and that he risen again the third day according to the Scriptures, etc. 1 Cor. 15. 2, 4. and so they were saved from the errors and pollutions of the residue of their Brethren, 1 Cor. 15. 2. that which they heard from the beginning did abide in these few, and so they continued in the Son, and in the Father, and they were worthy: they are graciously reputed as worthy persons, who keep in a believing mindfulness, and high-prizing, the precious sufferings of Christ, and what he hath thereby done for Mankind, and obtained into himself; and what an excellent one he is become by means thereof, as these things are now reported to us in the glorious Gospel; and by keeping these, they were preserved from defiling their Garments, and had kept them clean: and had their conversation as becomes the Gospel of Christ, Phil. 1. 27. Such an one as did adorn the Doctrine of God our Saviour, Tit. 2. 10, 11. and so were worthy to walk with him in white, or graciously counted worthy, 2 Thes. 1. 5, 11.  
But how is it here said [they are worthy?] To that we say,  
1. There is a worthiness by way of merit and desert: And so in a good sense, God who sits upon the Throne, or supreme seat of Government, who liveth for ever and ever is worthy to be feared, worshipped, and reverenced: as they rightly acknowledge, saying, Thou art worthy, O Lord, to receive Glory, and Honour, and Power, etc. Rev. 4. 11. 2 Sam. 22. 4. And the four living Creatures, and the four and twenty Elders fall down before the Lamb, saying, Thou art worthy to take the Book, and to open the Seals thereof, for thou wast slain, etc. and an innumerable company of Angels say with a loud voice; Worthy is the Lamb that was slain to receive power and riches, etc. Rev. 5. 8, 10, 12. And the Gospel of Christ is a faithful saying, and worthy of all acceptation: It highly deserves to be received, embraced, and entertained by us, because of its truth and goodness, 1 Tim. 1. 15. Jam. 2. 7.  
And in an evil sense, impenitent sinners are worthy of punishment, by way of merit, or demerit; they deserve what is inflicted and executed upon them; they commit things worthy of stripes, Luke 12. 48. Heb. 10. 29. So the Angel of the Waters saith, Thou art righteous, O Lord— Because thou hast judged thus,— for thou hast given them blood to drink, for they are worthy: they deserve thus to be judged, Rev. 16. 5, 6.  
But now in such a sense these were not worthy, not so by way of merit, no not of the least of all God's mercies and truth, as Jacob acknowledgteh, Gen. 32. 10. and much less of the greatest : John the Baptist confesseth, he was not worthy to unloose Christ's shoes latchet, Joh. 1. 27. The good centurion did not think himself worthy to come unto Christ, Luke 7. 7. none in Heaven, nor in Earth, nor under the earth; no mere creature, was found worthy to open, and to read the Book, neither to look thereon, Rev. 5. 2, 4. indeed, in this respect, when we have done all that is commanded us, we have cause to say we are unprofitable Servants, we have done that which was our duty to do, Luke 17. 9 there is so much of imperfection and pollution cleaving to our best deeds, as that they deserve nothing of reward from God, but rather to be rejected and forgotten: hence Nehemiah prays, Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, etc. As giving us to understand, that God might righteously have wiped them out, there was so much grease and filth cleaving to them. And again; Remember me, O my God, concerning this also, and spare me according to (not the goodness of his deeds, but) the greatness, or multitude, of thy mercy: signifying; not only that God might have wiped out his good deeds, but punished him also for the iniquities of them, had he been severe to have marked them, Neh. 13. 14, 22. 31. for there is not a just Man upon the earth that doth good, and sinneth not, Eccl. 7. 20. our spiritual Sacrifices are only acceptable by Jesus Christ, who takes away the iniquities of our holy things, and perfumes them with the odours of his acceptable sacrifice, Exod. 28. 38. with 1 Pet. 2. 5. and Rev. 8. 3, 4. and should he give us according to our deserts, what could we look for but wrath from him! Ezek. 7. 27. And though their good works shall be rewarded, yet the reward will be not of debt, but of grace, Rom. 4. 4, 5. 1 Pet. 1. 13. Zech. 4. 7. by way of Merit, no holy Man is worthy to walk with Christ in white, but they need the mercy of our Lord Jesus unto eternal life, Judas. 21. Ps. 103. 17. Boasting is excluded by the law of faith, and all merit, and works of supererogation, Rom. 3. 27, 28. Psal. 130. 3. and 143. 2.  
2. There is a worthiness of meetness and becomingness: So worthy signifies becoming; As, let your conversation be as becometh, or as is worthy of, the Gospel, Phil. 1. 27. compare Luke 3. 8. with Mat. 3. 8. So, worthy frequently signifies, meet, or, becoming: as Eph. 4. 1. 4. Col. 1. 10. 1 Thes. 2. 12. thus they were said not to be worthy who preferred their farms, or merchandise, or Fathers or Mothers, or Sons or Daughters before Jesus Christ, and that feast which is in him prepared for all nations, Mat. 2. 4, 8. and ch. 10. 37. and they who received not them that brought the word of reconciliation with them, Mat. 10. 11, 13. with Luke 10. 5, 6. It is very unmeet, unreasonable, and unbecoming such a precious pearl, as is Christ, and his Gospel, to reject them for nothing; or after they have received, to turn aside, or forget how we have received and heard; and to spot and defile our garments: Thus [worthy] is here to be understood: and yet they were rather counted meet, or, worthy, than so indeed, Luke 20. 35. and ch. 21. 36. and under this head comes, the being counted worthy.   

Verse 5. He that overcometh the same shall be clothed in white raiment: And I will not blot out his name out of the Book of life, but I will confess his name before my Father, and before his Angels.]  
In this verse is encouragement propounded to, and set before others also, besides those spoken of v. 4. even such as had let slip how they had received and heard, and whose works were not perfect before God, but defiled.  
As well as also encouragement propounded to, and set before them who had not defiled their garments, v. 4. that they might patiently continue in well-doing, and hold on their way. In which verse we have to consider, 

1 The subject of the blessedness here promised: [He that overcometh.]  
2. The blessedness itself promised, and that in three branches. 

1. The same shall be clothed in white-raiment.]  
2. And I will not blot out his name out of the book of life.]  
3. But I will confess his name before my Father, and before his Angels]      
1. The subject of the Blessedness here promised : [He that overcometh;] We shall speak to this, both as with respect to those that had forgotten how they had received and heard, and as the consequent thereof, had defiled their Garments; and as with respect to them that had not so done.  
1. As with respect to those that had forgotten how they had received and heard, and thereby had defiled their garments; so, in that this encouragement is propounded to them also, for it is spoken to all the Churches, we may learn,  
1. That those who have been foiled by Satan, and over whom iniquities have prevailed, may again get the victory over them that led them captives: they may overcome at the last, who have formerly been overcome, (as Gen. 49. 19) even such while it is the day of God's grace and patience, may again recover themselves, who have been taken captive by Satan at his pleasure, 2 Tim. 2. 26. And the way whereby they may recover themselves, and prevail against their enemies and iniquities is before directed to in v. 3. Namely, In calling to remembrance how they have received and heard, and holding fast, and repenting: In returning and rest, and with their Souls returning to their rest, they should be saved, Isay 30. 15. with Ps. 116. 2, 7. The word of God being again hearty embraced, and retained, they should be strong, and overcome the wicked one, and the World, 1 Joh. 2. 14. and ch. 5. 4, 5. Rev. 12. 9, 10. and should be delivered and preserved from their transgressions and iniquities, Ps. 119. 1, 3. Gal. 5. 16, 17. thereby those who have been worsted, and who have fallen by their iniquities, may yet quit themselves like Men, and do valiantly: Therefore this is said to all the Churches against whom Christ draws up a charge, and with whom evils were found : [he that overcometh.] Thus it is said also to Ephesus, which had left her first love: To Pergamos and Thyatira, amongst whom were false teachers; To Laodicea, which was become lukewarm, ch. 2. 4, 7. and v. 14, 17. and v. 20. 26. and ch. 3. 15, 21. To signify to us, that they might again overcome in the light and strength of the grace of God which brings salvation to all Men: such as have defiled their garments, as the Church of Sardis had done, may wash them again, there is a fountain opened to this end and purpose, Zech. 13. 1, and so it is said of some; they have washed their robes, and made them white in the blood of the Lamb, Rev. 7. 13, 14, and this consideration may encourage such wanderers, backsliders, and polluted ones, to remember from whence they have fallen, and not to say, there is no hope, Jer. 2. 25. for in returning to him, he will return to them: he will turn again and have compassion upon them, and subdue their iniquities: And will cast all their sins into the depths of the Sea, Mal. 3, 6, 7. with Micah 7. 18, ●9, 20.  
2. In that it is said to these polluted ones, and such encouragement propounded to, and set before them after he had said, [If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee, v. 3.] So he shows unto us his lothness with the destruction of such as these; and that he hateth putting away, Mal. 2. 16. and therefore, when he frames evil, and devises a device against such, yet he calls upon them to return from their evil ways, Jer. 18. 6, 11. and ch. 3. 1, 5, 20. he hath no pleasure at all in the death of the wicked, in the death of him that dieth, but that he turn and live, Ezek. 18. 23, 31, 32. Luke 15. wholly. and is still more unwilling that any of those little ones, who have tasted of his graciousness, and been espoused unto him should perish, Mat. 18. 11.  
3. He that doth overcome, and abides overcoming to death, shall be thus blessed, as here follows, whatever he hath been: him that cometh to Christ in this day he will in no wise cast out, Joh. 6. 37. If they wash them, and make themselves clean, and put away the evil of their do from before his eyes, and cease to do evil, and learn to do well, etc. whose sins have been as Scarlet and crimson, he will pardon them, and again receive them into his favour, Isay 1. 10, 18. all their former evils and out-turning from him shall not be remembered against them. As the Lord saith; If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die: All his transgressions that he hath committed, they shall not be mentioned to him in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die, saith the Lord God, Ezek. 18. 21, 23, 27, 28. and ch. 33. 14, 17, 19, 20.  
2. Or we may look upon the subject of the blessedness here propounded, to have reference to the few in Sardis, which had not defiled their garments, v. 4. yet to them also he saith, yea it is immediately added to what he saith to them, [He that overcometh;] and so it affords us this instruction; that it is needful for such as have abidden in Christ, still to abide in him, or else they are not the subjects, nor will be made partakers of the blessedness here spoken of: unless they be faithful to death, they will not have the crown of life, ch 2. 10. hence this saying is not only added in the close of those Epistles written to the Churches that were faulty and faulted, but to such also as were not so, and against whom our Lord had no exception: As to the Church in Smyrna, to those upright ones in the Church in Thyatira: to the Church of Philadelphia: To these all who are not reproved (or however, not the first and the last) but greatly commended, he still saith, [To him that overcometh, etc.] ch. 2. 8. 11. v. 24. 26. and ch. 3. 7, 12. Though Christ had said to these few names in Sardis, they shall walk with me in white, for they are worthy, v. 4. yet it's only assured to them as abiding faithful, and enduring to the end, Mat. 10. 22. and ch. 24. 13. As the Lord saith : when I shall say to the righteous that he shall surely live: If he trust to his own righteousness, and comm●●iniquity, all his righteousness shall not be remembered, but for his iniquity that he hath committed, he shall die for it, Ezek 33. 13, 18. and ch. 18. 24, 26. and 3. 20. [see notes on ch. 2. 10. and ch. 3. 11.] and as what we have said, as with respect to them who had forgotten, and let slip how they had received and heard, and had defiled their garments, may encourage and provoke them to turn to him from whom they had revolted: So this also, as it is spoken to them who had let the word of Christ dwell richly in them, and had not defiled their garments, it may encourage them to continue in their good way, and admonish them not to departed from him, unto the fellowship of whom they are called; not to be highminded but fear: for the goodness of God, his peculiar goodness, is to them that continue in his goodness: otherwise they also should be cut off, Rom. 11. 20, 22. they are all the Children of God by Faith in Christ Jesus: and now the just shall live by Faith, but if he draw back, if he by an evil heart of unbelief departed from the living God, his Soul shall have no pleasure in him, Gal. 3. 26, 29. with Heb. 3. 12. and ch. 10. 38. 1 Cor. 10. 12.  
2. We have also to consider, The blessedness itself promised and assured to him that overcometh; and propounded, both to such as had, and to such as had not defiled their garments, that they might overcome to the end: And this in three Branches, that is to say,  
1. The same shall be clothed in white raiment,] to wit, in the righteousness of Christ, Isay 61. 10. In the Lord they shall be justified, and in him they shall glory, Isay 45. 25. And they shall be perfectly conformed to the image of Christ; In Spirit, when they are absent from the body: and in due season in Soul and body reunited, even in the resurrection from the dead, the first resurrection, Rev. 6. 9, 11. and ch. 19 8, 9 [see notes before on v. 4.]  
Now here he signifies to us; In that this Branch of blessedness, and what follows, is thus propounded, and assured to him that overcometh indefinitely, and indifferently, even to such as had, and to such as had not polluted their garments: That in the eternal judgement, such as have sometimes demeaned themselves unworthily, and yet afterwards have considered their ways, and turned their feet to God's testimonies, shall even be dealt with, and honoured as the rest that have abidden faithful, and have not so turned out from Christ Jesus: Thus he speaks to the Church in Laodicea, which was become lukewarm, and he threatens to spew her out of his mouth; and she was generally polluted, and none but polluted one's in her: yet to that Angel and Church he saith, To him that overcometh will I grant to sit with me in my throne, Rev. 3. 15, 16, 21. So 〈◊〉 speaks to them in the Church of Thyatira, in which Church, it ●●●ms, some had not the Doctrine of Jezabel, but held fast Christ's Doctrine: and some were polluted with the doctrine of that evil and false prophetess; yet to all he saith, to all the Churches, and all in them, [He that overcometh shall be thus and thus blessed, and alike blessed,] see ch. 2. 23, 29. there is not here, or anywhere to any of these Churches, one reward propounded, to some in one Church, and another to others in the same Church: or one thing promised to one overcomer, and another thing to others, but the same to all: he that overcometh shall inherit all things, Rev. 21. 7. And let not them who have continued faithful and who have not defiled their garments, murmur, or be discontented, or troubled hereat, because he will give to those who have been foiled, and yet have overcome at last, even as he will unto them: Is it not lawful for him to do what he will with his own? why should their eye be evil because his is good? Mat. 20. 11, 16. Luke 15. 25, 32. Nor let any of us say, let us turn aside, and return to evil ways, and, because where sin abounded grace abounded much more, let us then continue in sin that grace may abound, Rom. 5. 20, 21. and ch. 6. 1, 2. for in so doing we may provoke him to cut us off in such our departure from him: our times are in his hand: and he may, and there is abundant cause to fear he will take away our breath and cut us off in such wickedness, Ps. 94. 23. De●t. 29. 18, 20. And then we are gone for ever, and shall be punished with everlasting destruction from the presence of the Lord, 2 Thes. 1. 8, 10. or, if he so deal not with us, but spare our lives, and thorough his grace that brings salvation to him that is joined to all the living, we be recovered, yet he may break our bones, and cause the terror of him who is the almighty to fall upon us, Ps. 51. 8. he may permit and order the sorrows of death to compass us, and the pains of Hell to get hold of us, Ps. 116. 37. and may remember such iniquity against us till we die, and his judgements, may never departed from us as long as we remain in this World, 1 Sam. 3. 14. 2 Sam. 12. 10, 14. Isay. 22. 14. but let the consideration of what hath been said provoke, and encourage wanderers and backsliders to return to him from whom they have fallen by their iniquities: and cause us all to admire at the riches of the Lords goodness towards v●le, sinful and polluted ones. David, who sinned so greatly in the matter of Vriah, shall be a Prince hereafter: And the house of David as God, as the Angel of the Lord, being, while the day of grace lasted, washed in that fountain which is opened for the house of David, etc. Zech. 12. 8. with ch. 13. 1. And such as denied the holy one and the just, and desired a murderer to be granted to them, and killed the Prince of life; yet having repent, their sins shall be blotted out, when the times of refreshing shall come from the presence of the Lord, Acts 3. 14, 15, 19  
2. And I will not blot out his name out of the Book of life.] This is also assured to him that overcometh; whoever he be, or whatever he hath been: whether to him that is turned aside, and is recovered and healed; or unto him that hath abidden faithful, and hath not wickedly departed from the Lord.  
Now in this branch of blessedness is signified to us, 

1. There is a Book of life in which Men's names are written.  
2. That it is possible some men's names may be blotted out of this Book.  
3. His name that overcometh shall not be blotted out of this Book of life.    
1. That there is a book of life in which the names of Men are written: and so we say and show that there is a book of life.  
1. More general, which is called the book of the living, Ps. 69. 28. and in this book all men's names are written, while they are joined to all the living, as ungodly ones, sinners, and enemies, even in the testimony of God concerning Christ, as the subjects of the kindness and pity of God, and of Christ's redemption: For God so loved the World, that he gave his only begotten Son;— for God sent not his Son into the World to condemn the World, but that the World thorough him might be saved, Jo●. 3. 16, 17. while we were yet without strength, Christ died for the ungodly,— God commands his love to us, in that while we were yet sinners Christ died for us: he died for all, even for all of mankind that were dead, and gave his flesh for the life of the world: and hath obtained for all Men a justification of life from the first condemnation: So as all Men in their several ages have a comfortable enjoyment of their lives, and of God's mercies vouchsafed to them; and that to a gracious end, that they which live should not henceforth live to themselves, but to him that died for them, and rose again, Rom. 5. 6, 8, 2 Cor. 5. 14, 15. Rom. 5, 18. and while they are joined to all the living there is hope, Eccles. 9 4. This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners, 1 Tim. 1. 15. he once suffered for sins, the just for the unjust, that he might bring them to God, 1 Pet. 3. 18. and in him God hath given to us (Mankind) eternal life, 1 Joh. 5. 10, 11. But this book is not here directly spoken of, for here such a Book of life is spoken of, in which the names of overcomers, and after they have overcome are written.  
2. There is also a special Book of life spoken of, and mentioned in the Scripture: And this, I conceive, is twofold. That is to say,  
1. One in which some men's names are written, who shall not be raised in the first resurrection, nor reign with Christ on earth; and yet shall have eternal life when they are raised in the general and second resurrection: Of this Book of life mention is made in Rev. 20. In which chapter is first declared to us, that those that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast neither his image; neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years: But the rest of the dead lived not again until the thousand years were finished: This is the first resurrection, v. 4, 5; 6. and then after the thousand years were expired;— he saw the dead small and great, stand before God: and the Books were opened, etc.— And whosoever was not found written in the book of life, was cast into the lake of fire, v. 11. 15. In which Scripture it plainly appears, that there is a Book of life, in which the names of some are written, who are not raised in the first resurrection, nor shall reingn with Christ and the Children of the first resurrection; nor yet be cast into the lake of fire, but shall at the last day have eternal life. And in this book may be written the names of such little ones as died in their incapacity, and before they came to the use of understanding, and who were not circumcised, or baptised, when time was afforded, and liberty given: but their parents, or those under whose care or charge they were, neglected, or stubbornly refused. And so speaking of this general resurrection, and after mentioning the book of life, he saith: I saw the dead small and great, stand before God: and the small are first spoken of. And the Lord said to Abraham in former times; the uncircumcised manchild, whose flesh of his foreskin is not circumcised, that Soul shall be cut off from his people, Gen. 17. 12, 14. and so shall not partake of that inheritance of the land of Canaan, promised to Abraham, and his seed, but not yet performed: Because he is cut off from that people. For the neglect hereof, the Lord met and sought to kill Moses, Exod. 4. 24, 26. howbeit the eternal judgement and last resurrection, they shall not miss of eternal life, Ezek. 18. 2, 3. Jer. 31. 29, 30. And in this Book of life may be written, the names of such fearers of God amongst the gentiles, as have not been brought into the family of Abraham, or Church of Christ; and who have not had, while in mortal bodies, any distinct knowledge of the mediator, Act. 10. 34. Ps. 115. 9, 11. who though they are not the subjects of that covenant made with Abraham, for himself and his seed, which covenant was confirmed of God in Christ, Gen. 17. 7, 8 with Rom. 4. 9, 13. yet are accepted of God and shall partake of eternal life, Acts 10. 34. Rom. 2. 26, 27. and all their names also may be written herein who are converted to Christ after his descension from Heaven, & during his reign with the Children of the first resurrection upon the earth, Isay 65. 20. 22. But we shall add no more to this particular in this place.  
2. There is another Book, a more special book, called the book of life; and the Lamb's book of life, Rev. 13. 8. and ch. 21. 27. In which are written the names of such as believed in Christ, as witnessed by the Prophets in former times: and of such as believe in him, as he is now revealed to us by the Apostles of the lamb: which is called, the book of the righteous, Ps. 69. 28. and the writing of the house of Israel, Ezek. 13. 9 whose names are written in Heaven, Luke 10. 20. Heb. 12. 23. and all, such Children as have been brought into the congregation of the Lord, and died before they came to years of discretion, to choose the good, and refuse the evil: for of such is the Kingdom of Heaven, as our Saviour saith, Mat. 19 13, 14. Mark 10. 13, 14. Luke 18. 15, 16. Mat. 2. 16, 18. with Jer. 31. 15, 16, 17. Gen. 17. 7, 8, 12, 14.  
2. We come next to consider and show, that it is possible that some men's names may be blotted out of the Book of life. And so indeed,  
1. Men's names may be blotted out of the general Book of life, and are so, if they continue in their ignorance of God, or disobedience to his Gospel, till the day of God's patience beat an end towards them: So the Lord saith, Whosoever hath sinned against me, him will I blot out of my book, Exod. 32. 33. And the Psalmist imprecates thus; Let them be blotted out of the Book of the living, and not be written with the righteous, Ps. 69. 28. For though he who descended into the lower parts of the earth, who by the grace of God tasted death for every man, be now ascended up on high, and hath led captivity captive, and received gifts for Men, yea for the rebellious also, that the Lord God might dwell among them:— yet he will wound the head of his enemies, and the hairy scalp of such an one as goes on still in his trespasses, Ps. 68 18, 21. his Spirit will not always strive with Men, nor will he still hold open the door, but will rise up and shut it, and then there will be no more opening, Gen. 6. 3. Luke 13. 25, 26. This may therefore admonish us all, to strive to enter in at the straight gate: to seek the Lord while he may be found, and call upon him while he is ●igh, Luke 13. 24. Isay 55. 6, 7. 2 Cor. 6. 1, 2. Heb. 3. 7, 8. 2 Pet. 3. 15. Eccles. 9 10.  
2. Yea mens names may be blotted out of the special Book of life, and out of the Holy City: and our Saviour saith; If any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the Holy City, and from the things which are written in this Book, Rev. 22. 19 If a Man abide not in Christ, he is cast forth as a Branch, and is withered, and Men gather them, and cast them into the Fire, and they are burned, Joh. 15. 6. And it's in this place supposed, that if those who had defiled their Garments; or if those who had not defiled them, did not overcome to the end, their names should be blotted out: for this is the peculiar blessedness of him that overcometh, that his name shall not be blotted out; to which after: O let none of us then speak peace to ourselves in any evil way, though our names are written in the Book of life; for they that forsake the Fountain of living waters shall be written in the Earth, though formerly they were written in Heaven, Jer. 17. 13. Deut. 29. 18, 20, Ezek. 13. 9, 10.  
3. But this is the blessedness of him that overcometh, whether of him that hath not let slip how he received and heard, and so hath not defiled his Garments: And of him that hath done so, and yet is seasonably recovered; their names shall never be blotted out of the Book of life, but all happiness is assured to them, as may be seen in ch. 2. 7, 11, 17, 26. and ch. 3. 12, 2●. and ch. 21. 7. So far will he be from blotting out their names out of the Book of Life, that he will hereafter gloriously write upon them the name of his God, and the name of the City of his God, new Jerusalem; which cometh down out of Heaven from his God: and his new name. [See notes after on Verse 12.] How might the consideration hereof cause them to rejoice, because their names are written in Heaven, Luke 10. 21. And still provoke them to fight the good fight of Faith; to resist unto blood, striving against sin, Satan, and the World: and to that end to have, and hold fast the Faith of our Lord Jesus Christ: for whatsoever is born of God overcometh the World, and this is the victory that overcometh the World, even our Faith: who is he that overcometh the World, but he that believeth that Jesus is the Son of God? 1 Tim. 6. 12. Heb. 12. 4. 1 Joh. 5. 4, 5. Eph. 6. 10, 12, 18. considering also what follows, viz.  
3. But I will confess his name before my Father, and before his Angels.]  
Now herein is signified to us,  
1. That he that doth not overcome to the end, Christ will not confess his name, but he will deny him hereafter, that in this day, either thorough fear, or flattery, turned aside from the Faith, or profession thereof: As our Saviour saith; whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father with his holy Angels, Mark 8. 38. Luke 9 22, 26. whosoever shall deny him before Men, him also will Christ deny before his Father which is in Heaven, Mat. 10. 33. And before the Angels of God, Luke 12. 9 he will deny them saying, I know you not, or I know not this, or these Men, or Man. As Peter was said to deny his Master in saying, I know him not: compare, Luke 22. 57 with ch. 13. 24, 28. this is a Faithful saying; for if we be dead with him, we shall also live with him: But, if we deny him he also will deny us, 2 Tim. 2. 11, 12. And Oh how s●d a thing will that be, to be denied and disowned of the Lord of Glory in that day of wrath, and revelation of the righteous judgement of God Oh that it may be seriously and seasonably considered by us!  
2. But he will confess his name that overcometh, whoever he be, or whatever he hath been, before his Father, and before his Angels: that is, he will own them for his then manifestly; he will publicly own them in that day: Indeed now, all his delight is in the Saints that are in the earth, etc. And he doth take up their names into his lips, Ps. 16. 3, 4, he bears their names upon his heart, and upon his arm: and therein answers unto the highpriest's bearing the names of the Children of Israel in former times, Exod. 28. But this is matter of faith to us: But hereafter he will publicly and visibly own them, and say, they are mine: and thus he will do before his Father, and before his Angels. Whosoever, saith our Saviour, shall confess me before Men, him will I confess also before my Father which is in Heaven, Mat. 10. 32. And before the Angels of God, Luke 12. 8. H● will then say to every such an one: Well done good and Faithful servant, etc. Mat. 25. 21. etc. He will set them on his right hand, Matth. 25. 31, 33, 34.  
And therefore, how might the consideration hereof, make us set light by any present confession of the great ones of this World; and preserve us from seeking after their approbation, Rom. 2. 7. Mal. 3. 16, 18. 1 Joh. 3. 1, 3. and strengthen us to endure patiently whatever we may suffer for Christ's sake and the Gospels: To set our faces like a flint; as knowing, if we partake of the afflictions of the Gospel now, and though our names be cast out as evil for the Son of Man's sake, and we be made the filth of all things; yet if we lose our lives for his sake, we shall find them hereafter: For the Son of Man shall come in the Glory of his Father, with his Angels: And then he will reward every Man according to his works, Mat. 16. 25, 27. and how might it engage us, to mortify our members which are upon the earth, Col. 3. 4, 5. and to resist unto blood, striving against sin, Heb. 12. 4. 2 Tim. 2. ●1.   

Verse 6. He that hath an ear let him hear what the Spirit saith unto the Churches.] [see the notes before on Chap. 2 Verse. 7.]   

Verse 7. And unto the Angel of the Church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the keys of David, he that openeth and no Man shutteth, and shutteth and no Man openeth.]  
After the commandment and direction given to John to write, and unto whom; [see the notes before on ch. 2. v. 1.] Our Lord describes himself, 

1. By what he is, [These things saith he that is holy, he that is true.]  
2. By what he hath [He that hath the key of David.]  
3. By what he doth, [He that openeth and no Man shutteth, and shutteth and no Man openeth.]    
1. By what he is, [These things saith he that is holy, he that is true,] And so;  
1. The holy one, or, He that is holy,] that is to say,  
1. He that is pure from all, and all manner of uncleanness and pollution: so holy is opposed to filthy, Rev. 22. 11. and holiness is opposed to all filthiness of the flesh, and Spirit, to all uncleanness, 2 Cor. 7. 1. 1 Thes. 4. 7. So he was and is holy: he was holy and clean in taking our nature upon him, of which he partook by a wonderful work of new creation: The Holy Ghost came upon the virgin, and the power of the highest did  her: therefore that holy thing that was born of her is called the Son of God, Luke 1. 35. he was God's holy Child, Acts 4. 27. Though he was born in the likeness of sinful flesh yet he knew no sin, Rom. 8. 4. with 2 Cor. 5. 21. and he was holy in all his conversation in the World. He did no sin, neither was guile found in his mouth: when he was reviled he reviled not again, etc. he loved righteousness and hated iniquity, 1 Pet. 2. 19, 22. Heb. 1. 9 he always did those things that pleased his Father, Joh. 8. 29.  
2. The holy one.] God's holy Child Jesus, whom he anointed with the Holy Ghost, and with power, Acts 4. 27. with ch. 10. 38. and who is consecrated unto God from common and profane uses: God hath set apart for himself, and for peculiar use and service this most excellent one that is holy, Ps. 4. 3. so holy and profane, or common, are opposed, Ezek. 22. 26. and ch. 44. 23. Heb. 10. 29. so he was chosen from among the people: and set apart by his Father, Ps. 89. 19 And that,  
1. To work redemption for us, and that by bearing our sins in his own body on the tree, and suffering and dying for them; which he hath done, and he only: none in Heaven, or earth was able to do this work for us but himself; and there was none else appointed to it: but this was God's holy one, who died for our sins according to the scriptures, and risen again the third day according to the scriptures, Ps. 16. 10. Acts 4, 27. and ch. 3. 14.  
2. To open our eyes, the eyes of our understanding, and to turn us from darkness to light, etc. To which end God hath anointed him with his holy Oil, Ps. 89. 20. even with his holy Spirit, Acts 10. 38. As he saith, Behold my Servant whom I uphold, mine elect in whom my Soul delighteth, I have put my Spirit upon him, he shall bring forth judgement to the Gentiles: and again, I will give thee for a covenant of the people, for a light of the Gentiles: to open the blind eyes, to bring forth the prisoners, etc. Isay. 42. 1, 16, 8. Luke 3. 22. Acts 2. 23. The Spirit of the Lord was upon him, because the Lord anointed him to preach the Gospel to the poor, to heal the , to preach deliverance to the captives, and recovering of sight to the blind, etc. Luke 4. 18. and to be the give● of wisdom to the wise: To be the Apostle of the believers profession to declare at first and continually unto them God's name, that the love wherewith he hath loved them may be in them, etc. Joh. 17. 26. Heb. 3. 1.  
3. The holy one,] the Highpriest. The word of the oath which was since the law, made the Son Highpriest, who is consecrated for evermore, Heb. 7. 28. he hath offered up an acceptable sacrifice for us; and now makes intercession for transgressors; and everlives to make intercession for them that come to God by him, Isay 53. 12. Heb. 7. 25. To take away the iniquities of their holy things, and mediate the new Testament for them; that the called may receive the promise of the eternal inheritance, Exod. 28. 38. with 1 Pet. 2. 5. Heb. 9 14, 15. such an High priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens, etc. Heb. 7. 25, 26, 28.  
3. He that is Holy,] to wit, in his work, to sanctify, and holify others: As it is said; sanctify yourselves therefore, and be ye holy, for I am the Lord your God:— I am the Lord which sanctify you, Leu. 20. 7, 8. Indeed he doth Baptise them with the holy Spirit, which are not eventually Baptised, Mat. 3. 11, 13. But especially he sanctifies himself for the sakes of believers, that they also may be sanctified thorough the truth, Joh. 17. 17, 19 he gave himself for his Church that he might sanctify and cleanse it with the washing of water by the word; That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish, Eph. 5. 25, 27. [see more about the word holy, in the notes on ch. 4. v. 8.]  
2. He that is true,] that is the true and Faithful witness, and that,  
1. In his cross and sufferings by way of propitiation: He is the true witness of the love of the Father, and of himself, Joh. 3. 16, 17. Rom. 5. 6, 8. 1 Joh. 3. 16. and ch. 4. 8, 10. Mat. 12. 39 and of God's faithfulness in performing his promises, Isay 55. 4. Luke 1. 69, 71. Acts 13. 23, 32, 33, 34.  
2. And the true and faithful witness in all his say, and promises, and threats, Prov. 8. 6, 8. Joh. 14. 6. 2 Joh. 3. Eph. 1. 13. Prov. 14. 27. And who hath sealed to the truth of the Gospel with his precious blood, Isay 50. 4, 6. Joh. 18. 37. 1 Tim. 6. 13. [see the notes on ch. 1. v. 5. and on ch. 3. v. 14.]  
2. Our Lord Jesus further describeth himself to us by what he hath, viz. [He that hath the keys of David.]  
To have the keys of David signifies, that he hath that ensign of power and Authority spiritually, and in truth, of which David's was a ●ype: and so hereby he gives us to understand, that he is the King of Israel: As Nathanael saith to him, Rabbi, thou art the Son of God, thou art the King of Israel, Jo●. 1. 49. The key of David may be, and surely is, more than the key of the house of David, which God promised (in the type) to lay upon the shoulder of Eliakim, Isay 22. 22. for though he had a robe, yet he was under the King over the household, v. 15. 22. But by his having the key is meant, that he reigns, over the house of Jacob and Israel; that is to say, he hath the supreme Authority given to him over the Church or Israel of God, Luke 1. 32, 34. And so over the Church of the living God now; As the Tabernacle of David signifies: As it is said; when God did visit the Gentiles to take out of them a people for his name, than God did return, and build again the Tabernacle of David which was fallen down, etc. Acts 15. 14, 16. And so, he is the lawgiver, Isay 33. 22. The only head of the Church, Col. 1. 18. and hereafter; The Lord God will give him gloriously, the throne of his Father David, on earth, Isay 9 6, 7. and 16. 9, 7. and ch. 24. 23. As it is said : Behold the days come, saith the Lord, that I will raise unto David a righteous branch, and a King shall reign, and prosper, and shall execute judgement and justice in the earth, Jer. 23. 5, 6. and ch. 33. 15, 17. and 30. 9 Hos. 3. 5. Ps. 67. 14. [see notes after on v. 21.] and he hath this key to open or shut, as after follows, to which we shall there speak. Now here we may learn for our usefulness, in that it is said, [he hath the key of David.]  
1. That he who hath the key of David, and so is the head of the Church, the King of Israel, is one only person, one individual person; and the Church hath not two heads one in heaven, and another in the earth: And it was the work of all the holy gifted Men in former times, even of Peter also to direct the believers, not unto themselves or any mere Man, but unto Christ as the head; That they might grow up into him in all things, which is the head, the only head, even Christ, Eph. 4. 8, 14. 15. They hold not the head, who worship Angels, whether the ministering Spirits, or any Bishops, or overseers of the Churches; though they be or pretend themselves to be, the most eminent of them, Col. 2. 18, 19 The Apostles disclaimed having dominion over the Faith of the believers, as too high a thing for them: And if they had it not, who is he that dare presume in his heart to challenge, command, or accept it? 2 Cor. 1. 24.  
2. That he hath the key of David, even he that is holy, he that is true; So we may see: This one and only head of the Church is a most excellent one, worthy of this high Glory and Honour. He is not like unto him that pretends himself to be the head of the Church on earth: he is holy and pure in all, the holy one, 1 Joh. 2. 20. he who is the King of Saints is only holy, Rev. 15. 3, 4. whereas that false pretender, and presumptuous arrogater, is the Man of sin, the wicked one, 2 Thes. 2. 4, 8. And the head of the Church is true also, even truth itself, Joh. 14. 6. whereas that proud usurper, and such as listen to, and are deceived by him, speak lies in hypocrisy, 1 Tim. 4. 1, 2. and his coming was after the working of Satan, with all power and signs, and lying wonders: and with all deceivableness of unrighteousness in them that p●rish, 2 Thes. 2. 8, 10, 11.  
3 That he hath the key of David, this shows unto us what power and Authority Christ hath obtained by his precious blood : He is the head of the body the Church, who is the beginning, the firstborn from the dead, that in all things, and amongst all persons, he might have the preeminence, Col. 1. 18, 19 yea he is exalted at God's right hand in the Heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this World, but also in that which is to come: and God hath put all things under his feet and given him to be head over all things to the Church, which is his body, Eph. 1. 19, 23. All power is given unto him both in Heaven and on earth, Mat. 28. 18. now to receive and make free all that so hear and learn of the Father, as to come to him, Joh. 8. 35, 36. And hereafter he will come again, and receive them to himself, that where he is, they may be also, Joh. 14. 2, 3. and ch. 17. 24. Phil. 2. 6, 8, 9  
4. And therefore it may provoke and engage us, to honour the Son as we honour the Father, Joh. 5. 22, 23. To kiss him, and submit ourselves to his gracious government, Ps. 2. 12. and own him as our only Rabbi: As our Saviour saith to his disciples, Be not ye called Rabbi, for one is your master, even Christ, and all ye are Brethren, Mat. 23. 8, 10. This is contained in the unity of the Spirit, that there is one Lord, and but one, one faith, etc. 1 Cor. 8. 6. Eph. 4. 3, 5. Oh that none of us may worship the ●east, and his image; nor receive his mark in our forehead, or in our hand: lest we drink of the wine of the wrath o● God, which is poured out without mixture, into the cup of his indignation, and be tormented with fire and brimstone in the presence o● the holy Angels, and in the presence of the lamb, Rev. 14. 9, 10, 11, 12. and ch. 15. 1, 2, 3 4.  
5. We may from hence learn, and here●● is showed unto us, from whom it is that any have any subordinate power in the Church of God, namely, that it is given to them and they receive it from him: as he saith to Peter, I will give unto thee the keys of the kingdom of Heaven: And whatsoever thou shalt bind on earth shall be bound in Heaven: And whatsoever thou shalt lose on earth shall be loosed in Heaven, Mat. 16. 19 and as also he saith unto all the Apostles, (to whom he gave the same power as he did unto Peter:) Verily ● say unto you; whatsoever ye shall bind on earth shall be bound in Heaven: and whatsoever ye shall lose on earth shall be loosed in Heaven, Mat. 18. 18. with Joh. 20. 21, 23. Mat. 28. 18. Eph. 4. 7, 8.  
3. He here describes himself by what he doth; and that in two branches : [He that openeth and no Man shutteth, and shutteth and no Man openeth.]  
1. He that openeth and no Man shutteth.] [He that openeth,] namely,  
1. The door into the Tabernacle of David now, namely, into his own house, the Church of the living God, as before is said: yea as he hath the key to open the door hereinto; so he is the door also, by whom any man may enter in, into the house or fold of Christ, Joh. 10. 9 and to that end and purpose, that there might be a way thereinto, and the door might be opened for every poor sinful one, of the Gentiles also, as well as of the Jews; therefore he hath made peace by the blood of his cross, broken down the middle-wall of partition that was between God and us, and between Jew and Gentile; and took out of the way all that was in it contrary to us, nailing it to his cross, Eph. 2. 13, 16. Col. 1. 20. and ch. 2. 13, 15. and so hath made a new and living way, and opened a door, of which he hath the key, that Men might there-thorow come unto God, Heb. 10. 19, 10. And he is himself the way, by who many Man may come unto God, Joh. 14. 6. and he hath preached peace, the Gospel of peace, and glad-tidings of good things; To make known the door of life, and way of peace, to them afar off, and to them that were nigh; even to us Gentiles, and to the Jews; that they might come in to the house, and be made of the household of God in a peculiar consideration, Eph. 2. 17, 20. and mediates in the virtue of his blood and sacrifice, that he might still keep open the door, for the entrance of poor sinners. And to the end Men, might see, and enter there thorough; he unstops the deaf ears of Men and opens the eyes of the blind, that they may hear the glad tidings of the Kingdom, and see in some measure what he is presenting to them even himself, Isa. 42, 1, 6, 7. hence he saith, Look unto me, all the ends of the earth and be ye ●aved, Isay 45. 22: And saith, Behold me, behold me, to a nation that was not called by his name, Isay 65. 1. And those who turn at his reproofs shall enter into the Church of God thorough this door, of which he hath the key, thorough the straight gate, Luke 13. 24. And he hath the key to lose men's sins, and remit them to them: and by him all that believe are justified from all things from which Men could not be justified by the law of Moses, Mat. 16. 19 and ch. 18. 18. with Joh. 20. 21, 23. Acts 13. 38, 39 To him give all the Prophet's witness, that thorough his name whosoever believes in him shall receive the remission of sins, Acts 10. 43.  
And no Man shutteth,] namely, not the door for admission into this house of God, while he keeps it open: indeed, Men in and by their evil glosses, interpretations, and laws, do shut up the Kingdom of Heaven against Men, and occasion much hurt to them that listen unto them, and are perverted by them; against whom our Saviour denounces a woe, and first against them on this account, Mat. 23. 13. Luke 11. 52. But still while Christ holds it open, it is in itself, in Heaven, and in his Testimony, open; and in rejecting them, and listening to Christ Men may enter in, their sh●tting up notwithstanding: they cannot put an end to the day of God's grace and patience, nor to the mediation of Jesus Christ: But any Man, in forsaking these foolish ones, and their pernicious instructions, may live, and come into the house, Prov. 9 3, 6. hence our Saviour, presently after he had said: woe to you Lawyers, for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in, ye hindered, or forbade: When there were gathered together an innumerable multitude of people, in so much that they tr●d one upon another, he began to say to his disciples first of all, (in the hearing of the multitude) Beware ye of the leaven (or doctrine) of the Pharisees, which is hypocrisy, Luke 11. 52. with ch. 12. 1. with Mat. 16. 6, 12. they do what they can to hinder Men, and do forbidden them, but yet the door is open, until he turn the key: and he is saying to Men, Harken not to the words of these Prophets,— they make you vain, they speak a vision of their own heart, and not out of the mouth of the Lord, Jer. 23. 16. Beware of false Prophets that come unto you in sheepsclothing, but inwardly are ravening wolves, Mat. 7. 13, 15. and in Christ's Testimony the door is open, that doth assure Men, that to him that is joined to all the living there is hope, Eccles. 9 4. and they that hear his word, and turn to him in his turning of them, shall be made fellow-citizens with the Saints, etc. And so,  
2. To them that by him do enter into the house, he opens the gates, that they may now by Faith enter there thorough into the strong city, and meet with salvation, and satisfaction: As our Lord Jesus saith: I am the by me if any Man enter in he shall be saved; and shall go in and out, and find pasture, Joh. 10. 9 To them he gives eternal life, and they shall never perish, neither shall any Man pluck them out of his hand, Joh. 10. 27, 29. and he saith to his servants; Open ye the gates, that the righteous nation that keepeth the truths may enter in, Isay 26. 1, 3. he will show them his marvellous kindness in a strong city, Ps. 31. 21. and 48. 3, 14. and they shall be abundantly satisfied with the fatness of his house, and he will make them drink of the river of his pleasures now by Faith, and in a first fruits of the Spirit, Ps. 36. 7, 8. with 1 Pet. 1. 6, 8. And no Man shutteth, while he openeth: no creature shall be able to separate them from the love of God which is in Christ Jesus, who love him; nor to take away their joy from, or bereave, or deprive them of their satisfaction in him, Rom. 8. 28, 39 John 16. 22.  
3. He opens, and holds open the door, for their approach to God, so as they have boldness & liberty to enter into the Holiest by the blood of Jesus: by that new and living way which he hath consecrated thorough the veil, that is, his flesh: And having him an Highpriest over the house of God. That they may therefore come boldly to the throne of grace, that they may obtain mercy, and find grace to help in time of need, Heb. 10. 19, 22. and ch. 4. 14, 16. By him they may come continually unto God, Heb. 7. 24, 25. and ch. 13. 15, 16. Joh. 14. 6. and wherever they are, none can shut this door, or bar up his way, no Man can do it. Indeed, by their iniquities they may provoke him to shut it up, at, and for some time, as the Prophet saith: Thou hast covered thyself with a cloud, that our prayers should not enter, Lam. 3. 8, 40. 42. But no Man can shut the door. Men may put his people into prison, and make them fast therein with chains and bars: But though their bodies cannot get out, yet they may cry with their voice to him that hears the groaning of the prisoners, Ps. 102. 19, 20. and 79. 11. and 142. 5, 7. they may be banished from their habitations, and native Countries; but then their adversaries cannot stop, or shut the passage to Heaven. When David fled for ●ear of Saul to Achish, or Abimelech, King of Gath, yet than he sought the Lord, and he heard him, and delivered him from all his fears, Ps. 34. title, and v. 4, 6. with 1 Sam. 21. 10, 11. yea though they be in Hell, as it were, yet while it is called to day, they may pour out their hearts to him, as Jonah saith, Out of the belly of Hell cried I, and thou heardest my voice: then he remembered God, and his prayer came in unto him, into his holy Temple, Jonah 2. 2, 7. Ps. 116. 4, 6. no Man can shut this door by all their laws, edicts, prisons, banishments, etc.  
4. He opens into the secrets and mysteries of his Kingdom; opens Heaven, and Heavenly things to them that turn from their iniquities, as he saith to Nathanael: Verily, Verily, I say unto you: Hereafter ye shall see Heaven open, and the Angels of God ascending and descending upon the Son of Man, Joh. 1. 51. The secret of the Lord is with the righteous, Prov. 3. 22. he brings them into the chambers, Cant. 1. 4. and c●. 2. 14. and manifests himself to them; and all things that he hath heard of his Father, Joh. 14. 21, 22. and ch. 15. 15. and no Man can shut this door: But they that follow on to know shall know the Lord, whose going forth is prepared as the morning, which all the Men of the World cannot possibly hinder, Hos. 6. 3. Acts 4. 11, 13. To those that believe earthly things, he will show them heavenly things, Jo●. 3. 11. with v. 3. [see the notes on ch. 4. v. 1.]  
5. He opens doors of utterance when he sees good, and keeps them open, during his pleasure, and none shutteth. But to this we shall speak on v. 8.  
6. Yea in due season, he will open the gates of his people's graves, and bring them out, Ezek. 37. 12, 13. for he hath that key too. [see the notes on ch. 1. v. 18] And will open the gates into the new Jerusalem for them, into which they shall enter, Ps. 118. 20. Isay 26. 1, 3. As he saith, Blessed are they that d● his commandments, that they may have right to the tree of life, and may enter in thorough the gates into the city, Rev. 22. 14. Then indeed they shall have an abundant entrance into the everlasting Kingdom of the Lord and Saviour Jesus Christ, Joh. 14. 2, 3. 2 Pet. 1. 10, 11. and no Man shutteth against them that overcome, none shall be able to hinder them, or keep them from the reward of the inheritance, Mat. 25. 21, 23. And this consideration may be of usefulness to us,  
1. To show unto us, that seeing he hath the key and he openeth, who died for us, and is the true witness of his own, and his Father's love to us, we are greatly beholden to him; for by him, and by him only, we may have admission and entrance into God's house and Kingdom: no Man cometh to the Father but by him, Joh. 14. 6. Eph. 2. 13, 18. And by him any Man may enter, Joh. 10. 9 Prov. 9 ●, 5. all the earth, who are his by redemption, are called upon, to enter into his gates with thanksgiving, and into his courts with praise; to be thankful unto him, and bless his name, Ps. ●5. 1, 3. and Ps. 100 1, 4.  
2. It may provoke and engage us, to watch daily at his gates, and ●●it at the posts of his doors, that we may find wisdom, and so ●●nd life, and obtain ●avour of the Lord, Prov. 8. 34. 35. Mat. 7. 7, 8.  
2. And shooteth and no Man openeth,] and this also he doth with the ●ey of David. That is to say,  
1. He shutteth now when ●e pleases, the door of the Tabernacle of David, the door of God's Kingdom, and no Man openeth: some times he may, and doth for trial shut for a little time, that Men might be importunate knockers: and during that time no Man can open: But he will himself open to them that are importunate, Luke 11. 5, 13. and ch. 18. 1, 8. or for men's transgressions and rebellions he may in part shut, Lam. 3. 8, 41, 43. But when the day of grace is wholly ended, and he hath done mediating, or interceding for any; when he hath finally shut the door with a firm purpose and resolution no more to open, then there can be no admission; As our Saviour saith: When on●e the Master of the house is risen up, and hath shut to the door; and ye begin to stand without and to knock at the door, saying, Lord, Lord, open to us: Then he shall answer and say, I know you not whence you are;— There shall be weeping and gnashing of teeth, etc. Luke 13. 25, 28. There will be then a great gulf fixed, so as there will be no passing from one place, or state to another, no not for ever, Luke 16. 24, 26. If he make a change and shut up, or gather together, than who can turn him away? Behold h● breaketh down and it cannot be built again: he shuts upon a Man, and there can b● no opening, Job. 11. 10. and ch. 12. 14.  
2. And hereafter also, he shutteth and no man openeth: as he will do against the foolish virgins, who took their lamps, and took no oil in their vessels: while they went to buy, the bridegroom came,— and the door was shut. And when they came, saying, Lord, Lord open unto us; h● answered and said unto them, Verily, I say unto you, I know not whence you are, Mat. 25. 2, 12. and he will hereafter shut the door against all such as are, and remain enemies of, and disobedient to the Gospel, so as they shall not be admitted into his Kingdom: There shall in no wise enter into the new Jerusalem any thing that defileth, neither whatsoever worketh abomination, or a lie, Rev. 21. 27. he that doth not overcome shall then be shut out; even the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, etc. Rev. 21. 7, 8, and ch. 22. 15. Mat. 7. 22, 24. Eph. 5. 3, 5, 6. Col. 3. 5, 6. Gal. 5. 20, 21. 1 Cor. 6: 9, 11.  
Use 1. Seeing [he shutteth,] It shows unto us, that the door into the Tabernacle of David was opened for, and open to all, as is intimated before, in that it is first said, he openeth: a door cannot be shut against them, for whom it was never opened: But he hath made a way for all to come to himself. Wisdom ha●h builded her house, she hath ●ew● out her seven pillars: she hath killed her killing, she hath mingled her wine, she hath also furnished her table: she hath sent forth her maidens, she crieth upon the ●ighest places of the city: whoso is simple let him turn in hither, etc. Prov. 9 1, 4, 5. God our Saviour would have all Men to be saved and come to the knowledge of the truth, 1 Tim. 2. 4, 5. but to this we have said somewhat before.  
2. In that he saith, [he shutteth,] not, hath shut from eternity; So he signifieth to us, that he hath not so tied his hands before Men were born, but that now if Men come not while the door is open, he shutteth in the present day: woe to him that striveth with his maker: Let the Potsherd strive with the potsherds of the earth: shall the clay say to him that fashioneth it, what makest thou? or thy work, he hath no hands? Isay 45. 9 The door is indeed open now in this day and held open, until he rises up out of his place of mercy, for such as at last provoke him thorough their wickedness to rise up and shut it, Isay 26. 21. Luke 13. 25. men's states were not fixed in a personal consideration before they were born, nor are they so, while they are joined to all the living, Joh. 5. 23, 24. Eccles. 9 4. But they that live may thorough the grace of God which bringeth Salvation to all Men, live to him that died for them and risen again, 2 Cor. 5. 14, 15. and this is God's will concerning them; for he is not willing that any should perish, but that all should come to repentance, 2 Pet. 3. 9, 15.  
3. In that he saith, [he shutteth and no man openeth] so it shows unto us, that the Man of sin cannot open when he shutteth, nor remit their sins whom he retains in Heaven; he cannot remit his own sins, and therefore not the sins of others: none can deliver out of Christ's hands: none can open when he, or where he shuts, Job. 12. 14. they who have any authority have it from him; they have their keys under, and from him, and not against him, Mat. 16. 19 and therefore let us not have idolatrous esteems of Men, Prov. 29. 25.  
4. Let the consideration hereof now move and prevail with us, to strive to enter in at the straight gate:— for when once the Master of the house is risen up, and hath shut to the door, none can open, Luke 13. 24, 28. Let us labour therefore to enter into his rest, lest any Man ●all after the same example of unbelief, Heb. 4. 11. Oh let us now receive his grace to purpose: for now is the accepted time, now is the day of Salvation; that we may be born of water and the Spirit, and so may enter into the Kingdom of God, 2 Cor. 6: 1, 2. Isay 55. 6, 7. Eccl. 12. 1, 5. and 9 10. Joh. 3. 5, 7. and content not ourselves that we are in the outward court, but let us so receive his grace, that we may be of, and abide in the true sanctuary, Mat. 8. 11, 12.   

Verse 8. I know thy works: Behold I have set before thee an open door, and no Man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.]  
After he had given a description of himself in Verse. 7. He now addeth this, concerning this Angel and Church: In which we have,  
1. An account of his knowledge concerning them; [I know thy works.]  
2. His gracious use of the key as with respect to them, which he calls on them to behold: [Behold I have set before thee an open door, and no Man can shut it:]  
3. The reason thereof : [For t●ou hast a little strength, and hast kept my word, and hast not denied my name.]  
1. An account of his knowledge concerning them: [I know thy works.] see the notes before on ch. 2. v. 2. and v. 9 and v. 19] Only here we may add; that considering how he commends this Church, and blames them for nothing; so when he saith, I know thy works; it may include also, that he did own and approve them: Though in describing himself v. 7. he saith; [these things saith he that is holy,] yet here; I know thy works; he knows the works of them, with a knowledge of approbation, though he be holy, and none holy as he whose hearts are upright with him: This might be a discouragement to us, and make us say as they did; who is able to stand before this holy Lord God? 1 Sam. 6. 20. Or as the Prophet I say, when the Cherubims cried one to another, Holy, Holy, Holy is the Lord of hosts:— Then said he woe is me, for I am undone, Because I am a Man of unclean lips, etc. Isay 6. 1, 3, 5. But now, to the end we might not be discouraged, or ●aint in our sighing, he who is holy here faith, I know thy works: he himself is made unto the hearty believers holiness, 1 Cor. 1. 30. with Exod. 28. 36, 38. and he takes away their iniquities, Isay 6. 5, 7. and the iniquity of their works, who come unto God by him, and walk in the light as he is in the light, Eph. 2. 10 1 Pet. 2. 5. Heb. 7. 25. 1 Joh. 1. 6. and he doth present them in the body of his flesh thorough death, holy, unblameable, and unrebukeable in his sight, who continue in the ●aith grounded, and settled, and are not moved from the hope of the Gospel, Col. 1. 22, 23. he is sanctifying and cleansing them with the washing of Water in the word, Eph. 5. 25, 27. So that this needs be no encouragement, that he is Holy: for though he be so, though his name be holy, and he dwells yet in the high and holy place; yet with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones, Isay 57 15.  
2. His gracious use of the key as with respect to them, which he calls on them to behold : [Behold I have set before thee an open door, and no Man can shut it:]  
We have in the former verse spoken to the door, and his opening it in several particulars: and here only we add that which is not spoken unto, viz.  
I have set before thee an open door,] an open door, wide open, to do good to others, to propag●●● and found forth the Gospel: a door of utterance, liberty and opportunity to publish and preach the glad-tidings of the Kingdom; and therewith to go out thorough this door to others that are without, Joh. 10. 9 to go forth into the field of the World, Cant. 7. 9 such a door as the Apostle speaks of when he saith: A great door and effectual is opened unto me, etc. 1 Cor. 16. 9 And again; when I came to Troas to preach Christ's Gospel, and a door was opened to me of the Lord, I had no rest in my Spirit, etc. 2 Cor. 2. 12. And he exhorts the believers to pray for him, and his fellow-labourers, that God would open to them a door of utterance, to speak the mystery of Christ, for which, saith he, I am in bonds, Col. 4. 2, 3. Eph. 6, 18, 20. such an open door he had set before this Angel and Church that the word of the Lord might run and be glorified: and he did deliver them from those unreasonable and wicked Men that were amongst them, the Synagogue of Satan, v. 9 And from all others, 2 Thes. 3. 1, 3. And no Man could shut it while he kept it open: As he saith to Paul; Be not afraid, but speak, and hold not thy peace, for I am with thee: and no Man shall set on thee to hurt thee, Acts 18. 9, 10. Luke. 13. 22. Now here we may learn,  
1. That Christ sets an open door for declaring the Gospel, and winning Souls, not only before his Angels, but before his Churches also; and so before every believer according to his capacity: hence the Apostle exhorts the Saints of Christ at Philipp●; with the Bishops and deacons', (and not the Bishops and deacons' only,) to shine as lights in the World; holding forth the word of life: That, saith he, I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain, Phil. 1. 1. with ch. 2. 13, 16. with Luke 14. 7. they are all an holy nation, a peculiar people, that they should show forth the praises of him who hath called them out of darkness into his marvellous light, 1 Pet. 2. 9 and as every Man h●th received the gift, so he is exhorted to minister the same one to another, as good stewards of the manifold grace of God, 1 Pet. 4. 10, 11. and the believing Thessalonians are commended for this, Because from them sounded out the word of the Lord, etc. 1 Thes. 1. 7, 8. The manifestation of the Spirit is given to every one of them to profit withal, Mat. 5. 14, 16. 1 Cor. 12. 7. 1 Tim. 4. 12. 1 Pet. 2. 5.  
2. Behold, he sets an open door before his people, whoever be instrumental therein. The King's heart is in the hand of the Lord, as the rivers of water: he turneth it whither soever he will, Prov. 21. 1. hence Ezra saith, Blessed be the Lord God of our Fathers, which hath put such a thing as this is into the King's heart, etc. Ezra. 7. 27. 28. and ch. 9 8, 9 the Father hath committed all judgement and government unto him, Joh. 5. 22, 23. Mat. 28. 18. and he is pleased at some times to set an open door before his people, and to give rest to his Churches, that they might be edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost might be multiplied, Acts 9 31. he is, when he seethe it good for them, helping them with a little help, Dan. 11. 34. Behold, he it is that setteth an open door before his Angels and Churches.  
1. That we may especially and principally give thanks unto him, for any liberty of that nature we are made partakers of: he causes his people to be pitied, and gives them favour in the sight of Men: And when their ways please him he makes their enemies to be at peace with them, Ps. 106. 45, 47. Prov. 16. 7. and hath assured us, that the rod of the wicked shall not rest upon the Lot of the righteous, lest the righteous put forth his hand to iniquity, Ps. 125. 3.  
2. Behold it is he that opens, and keeps open the door, that we may have to do with him; and may be careful for nothing, but in every thing by prayer and supplication with thanksgiving let our requests be made known to him, Phil. 4. ●. To pray for all Men, for Kings, and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2. 1, 2, 3. To cause him to hear our voice, and let him see our countenance, Cant. 2. 13, 14, 15.  
3. Behold he set before them an open door, that we may learn out of whose hands we should take it when doors are shut: to wit, out of his: for he opens and no man can shut while he sits and keeps open the door: who is he that saith and it cometh to pass, when the Lord commands it not? out of the mouth of the most high, proceeds not evil and good? Lam. 3. 37, 39 so much he gives us to understand, saying, I form the light and create darkness, I make peace and create evil: I the Lord do all these things, Isay 45. 7. It's he that takes away his peace from his people, when it is removed, even lovingkindness and mercies, Jer. 16. 5. Adivine sentence is in the lips of the King, his mouth transgresses not in judgement, Prov. 16. 9, 10.  
4. The consideration hereof may engage us to fear and reverence him, and not Man Idolatrously: when he pleases he will say (and his word shall stand), Cast ye up, cast ye up, prepare the way, take up the stumbling-blockout of the way of my people, Isay 57 14. and when he doth so, though their enemies associate themselves together, though they gird themselves, though they take counsel together, though they speak the word against them, it shall not stand, Isay. 8. 9, 14. when he gives quietness, who then can make trouble? and when he hideth his face who then can behold him? Job. 34. 29. Oh then, let us beware, and not provoke him, Exod. 23. 20, 21.  
3. We have now to consider, the reason of the former, viz. [For thou hast a little strength, and hast kept my word, and hast not denied my name.]  
For thou hast a little strength,] he saith not, their strength was little, or he who was their strength: for surely, the Lord was their strength, Ps. 46. 1. and 84. 5. Isay 26. 3, 4. he is a strength to the poor, a strength to the needy in his distress, Isay 25. 4. But they had a little strength; that is, they were not so strong in faith as some others, Rom. 4. 20. and 14. 1. and ch. 15. 1. of little faith, as our Saviour saith to his disciples, Mat. 6. 30. weak to do and suffer for Christ's sake, ready to faint in a day of adversity, Prov. 24. 10. But little Children and babes in Christ in comparison of some other, 1 Joh. 2. 13, 15. 1 Cor. 3. 1. They had but little knowledge, little Faith, little confidence, little experience: and yet he doth not despise the day of small things, Zech. 4. 10. Behold he is great, and despiseth not any, he is mighty in strength and wisdom, Job. 36. 5. he shall feed his flock like a shepherd: he shall gather his lambs with his arm, and carry them in his bosom, Isay 40. 11. Abruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgement unto truth, Isay 42. 3, 4. he saith; strengthen ye the weak hands, and confirm the feeble knees, say to them that are of a fearful heart, be strong, fear not, Isay 35. and charges Peter first of all, as he loved him, to feed his Lambs, before he saith, feed my sheep, Joh. 21. 15, 17. and by his Spirit exhorts the believers, to comfort the feeble-minded, and support the weak; which the strong aught to do, 1 Thes. 5. 14. Rom. 15. 1. of such as have but little strength he takes notice, and speaketh comfortably to them, their hearts being upright before him, and is most tender of, and compassionate towards them: What a Comfort is this for poor, weak and infirm ones! and how may it strengthen them to hold on their way, that they may be stronger and stronger; and to grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ, Joh. 17. 9 Psal. 84. 4, 5, 7.  
And thou hast kept my word and hast not denied my name. [See notes on chap. 2. v. 13. and v. 25. And on chap. 3. v. 11.] Only here we shall note,  
1. That those who have but a little strength may keep his word in their hearts, and so also they shall be fitted to their Lips: So did this Angel and Church, of whom our Lord saith, Thou hast a little strength; he affirms the same by way of commendation of those weak ones, which he doth of his Apostles in his Address to his Father, concerning whom he saith, They have kept thy Word, Joh. 17. 6. We may keep his Word, and shall do so, if we let it abide in us, 1 Joh. 2. 24. Col. 3. 16. And indeed, the Gospel of Christ is the power of God; the Power and Arm of God is put forth in it, to enable weak ones to keep it, and hold it fast in despite of the Devil and his Instruments, 1 Joh. 2. 12, 14, 24. Rom. 1. 16. Therethorow he gives gives power to the faint, and to them that have no might he increaseth strength; when the Youths faint, and be weary, and the young men utterly fall, they that wait upon the Lord shall renew their strength, Isay 40. 29, 31. If they have but what they have, if they do but receive it, and retain it to purpose, and have it in usefulness, he will not be wanting to them: To him that hath shall be given, and he shall have more abundantly, Mat. 13. 13. As our Saviour said to the Apostles, when they said unto him, Increase our Faith, the Lord saith, If ye had Faith as a Grain of Mustard seed, ye might say to this Sycamine-tree, be thou plucked up by the Root, and be thou planted in the Sea, and it should obey you: As if he should say, if ye had but what ye have, though it were never so little, ye should remove impediments, and do excellent things, Luke 17. 5, 6. The weak might then say, I am strong, Joel 3. 10.  
2. In that he saith, [Thou hast kept my word, and hast not denied my name.] So he gives us to understand, that they were indeed lovers of him: For, saith our Saviour, He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him: And again, If any Man love me, he will keep my word, etc. Joh. 14. 21, 23. Whoso keepeth his word, in him, verily, is the love of God perfected: Hereby know we that we are in him, saith, 1 Joh. 2. 3, 5. Joh. 15. 9, 10. Men may pretend love to Jesus Christ, but it is but in word and in tongue, unless his word be held fast in the midst of our hearts and mouths, 2 Joh. 9 Joh. 14. 24. And we have here conjoined, an affirmation and denial; thou hast kept, and hast not denied: to denote their greater integrity and uprightness herein; and the weightiness hereof: as also, ch. 2. v. 13. Joh. 1. 20.  
3. To such as these, he will set and keep an open Door, while he hath work for them to do, that the word of the Lord may have free course: and how little strength soever they have; they shall go in and out and find pasture: he will set the Door not a little, but wide open; and that he can do, though they meet with persecution, and though they should be in Prison, and under restraint: He can cause that to happen rather to the furtherance of the Gospel, as Phil. 1, 12, 14. Unto everyone that hath shall be given, and he shall have abundance, Mat. 25. 29. When a Man's ways please the Lord, he will make his Enemies to be at Peace with him, Prov. 16. 7.   

Verse 9 Behold I will make them of the Synagogue of Satan, which say they are Jews, and are not, but do lie: Behold I will make them to come and worship before thy Feet, and to know that I have loved thee.]  
In this Verse our Lord assures this Angel and Church, that in due season he will make their Enemies to bow down themselves to them, and to know, and acknowledge what now they will not. Wherein consider we,  
1. The Persons concerning whom ke speaks, who are described,  
1. By our Saviour [them of the Synagogue of Satan.]  
2. By the Title they took to themselves, though falsely, [which say they are Jews, and are not, but do lie.]  
2. What he assures concerning them, and that in two particulars: that is to say,  
1. [I will make them, I will make them come and worship before thy Feet.]  
2. [And I will make them, I will make them know that I have loved thee.]  
3. The note of Attention doubled. [Behold, Behold.]  
1. The persons concerning whom he speaks, who are described,  
1. By our Saviour, [them of the Synagogue of Satan,] where Christ hath his Church, too oft the Devil hath his Synagogue. [See notes on ch. 2. v. 9] Our Lord may here, and ch. 2. 9 call them [the Synagogue of Satan.]  
1. Because they were gathered together, not by Christ, but by Satan, Isay 54. 15. And by such things as the God of this World commendeth, corruptible, earthly, worldly things; such as name, praise, repute, to establish a righteousness of their own, Mat. 6. 2, 18. Isay 65. 2, 4. Or the riches and honour of this World: they did mind earthly things, as Phil. 3. 17, 19 They were a distinct company from the Church of Christ in Philadelphia: and might be like them in former times, who said, stand by thyself, come not near me, for I am holier than thou, Isay 65. 4, 5. Luke 18. Such as did separate themselves from the true Believers under pretence of greater piety and holiness; and yet were sensual, minding carnal, seen things, not having the Spirit, Judas 19 Such they were, as whose minds the God of this World hath blinded, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them, 2 Cor. 4. 4. And so he had caused them to unite, and embody by themselves, by way of separation from this Church, and though Christ found no fault at all with this Church, yet this Synagogue of Satan might, and so made themselves more pure than Christ, Job 4. 17. [See the notes on ch. 2. v. 9]  
2. Because as they were gathered together by Satan, and by the things he commends, so they did worship him also, though not grossly and professedly, had his Doctrines, 1 Tim. 4. 1. 2 Cor. 11. 2, 3, 13, 15. And did his lusts and requirings, especially as to the desires of the mind, Jo●. 8. 44. And by Satan's Doctrines brought forth Children for Hell, Mat. 23. 15. 2 Tim. 4. 3. [See notes on ch. 2. v. 23.] And were one with him in his design, in opposing Christ's Doctrine, and hindering others from receiving, or turning them away from the Faith: So Paul said to Elyma●, who sought to turn away the Deputy from the Faith: O full of all subtlety, and of all mischief, thou Child of the Devil, etc. And this he said, not in a distemper, or furious passion; But he being filled with the Holy Ghost thus spoke, Acts 13. 8, 10.  
3. And they carried it highly towards, and were adverse to Christ's People, reproaching and vilifying them, for their weakness, littleness of strength, infirmities, hopes, etc. they scoffed, saying, where is the promise of his coming? As they also did, who privily brought in damnable here●i●s, 2 Pet. 2. 1, 2. and ch. 3. 3, 5. Judas 17. 18. they did blaspheme, reproach, and speak evil of the true believers, as it appears ch. 2. v. 9 and therein were of Satan, Joh. 13. 27. Rev. 12. 9, 10. And continuing in this bad and sad condition, they should at last have their part and portion with Satan, whose Synagogue they were, Judas 13.  
2. The Title they took to themselves, though falsely, [which say they are Jews and are not, but do lie.] [See the notes before on chap. 2. verse 9]  
2. We have in the next place to consider and speak unto, what he assureth concerning them; and that in two particulars.  
1. I will make them, I will make them come and worship before thy Feet,] that is, either,  
1. As some understand it, he would make them come and worship himself before their Feet, and then to confess and acknowledge him their Lord, Phil. 2. 8, 10. with Isay 45. 22, 23. Rom. 14. 9, 12. They shall prostrate themselves before his people, and worship Christ as their Lord, before whom they would not bow down, but did deny him privily, 2 Pet. 2. 1. And as in former times, the people did worship the Lord before the Sanctuary; as it is said, exalt the Lord our God, and worship at his Footstool, or Holy Hill; for the Lord our God is holy, Ps. 99 5. with v. 9 So these shall do before the Sanctuary and true Tabernacle, which the Lord pitched and not Man, Heb. 8. 1, 2. And thus they shall do when Christ shall write gloriously upon his faithful Servants, the name of the City of his God, New Jerusalem, when the name of the City shall be Jehovah Shammah, or, the Lord is there, Rev. 3. 12. with Ezek. 48. 35. And so all Nations shall worship before the Lord: All they that be fat upon the Earth shall eat and worship: All they that go down to the Dust shall bow before him, Ps. 22. 27, 29. and 86. 8, 9 And this they shall do, before the Feet of his hearty and unfeigned Disciples, in an humble and submissive manner, and in the sight and view of them. Or,  
2. Before thy Feet,] that is to say, they shall worship them, not with a Religious or Divine Worship; but they shall reverence them, and bow themselves before them, as inferiors before superiors; so what is said in Rev. 19 10. I fell down to worship before the Feet of the Angel, is thus expressed in Rev. 22. 8. I fell at his Feet to Worship him: Indeed, that worship of the Apostles was forbidden, because it was done with a divine worship: But that informs us, that to worship before ones Feet, and to worship that person, may mean, one and the same thing. Compare also, Mat. 4. 9 with Luke 4. 7. And so as the People worshipped King David, 1 Chron. 29. 20. and as it is rendered with us, thou shalt have worship, Luke 14. 10. So then their Enemies shall bow before them, even the Synagogue of Satan; according to those Prophecies, The Glory of Lebanon shall come unto thee,— to beautify the place of my Sanctuary, and I will make the place of my Feet glorious: The Sons also of them that afflicted thee shall come bending unto thee, and all they that despised thee shall bow themselves down at the soles of thy feet, and they shall call thee, the city of the Lord, the Zion of the holy one of Israel, etc. Isay 60. 13, 15. they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet, Isay 49. 22, 23. with Ps. 72. 9 for now they shall be Kings gloriously, and shall reign with Jesus Christ on the earth, when he makes new Heavens, and a new earth, wherein shall dwell righteousness; and all shall then be subject unto him and his People, Dan. 7. 18, 27. Rev. 5. 10. 1 Cor. 6. 1, 2.  
And of this he gives his people great assurance, as is intimated in his doubling the expression [I will make them, I will make them.] which signifies to us, the establishment hereof, Gen. 41. 32. and that it shall certainly be performed in its due time and season: compare Exod 3. 7. with Acts 7. 34. and this he now proposes to his people to comfort them, and to strengthen them to a patiented enduring their troubles, afflictions and reproaches; that he will assuredly and certainly in due time cut off all the horns of the ungodly, Ps. 75. 10. and bring them under who are now enemies to his people, Ps. 37. 1, 13. that they might trust in him, in whom is everlasting strength : For he bringeth down them that dwell on high, the lofty city he layeth it low, he layeth it low even to the ground, he bringeth it even to the dust: the foot shall tread it down, the feet of the poor, the steps of the needy, Isay 26. 3, 4, 5, 6. and ch. 35. 3, 4.  
And he who giveth this assurance to them is, he that is holy, pure from all, and all manner of iniquity, that hates all the works of iniquity, Heb. 1. 9 and will therefore gather out of his Kingdom all things that offend, and them which do iniquity, Mat. 13. 40, 42. Rev. 15. 4. and he that is true and faithful in all he hath spoken and promised, Rev. 21. 26, 27. and ch. 22. 1. 6. And thus the Souls under the altar that were slain for the word of God, and for the Testimony which they held, address themselves unto him with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth, Rev. 6. 9, 10, 11.  
2. [And I will make them, I will make them know, that I have loved thee:] And this he assures his people also, with a double affirmation: In which is intimated to us,  
1. That now in this day, they will not know, or, they know not, neither will they understand it, Ps. 82. 5. Or, they will not acknowledge so much, but give them out to be such as Christ hates. Your Brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: But he shall appear to your joy, and they shall be ashamed, as Isay 66. 5. Joh. 16. 1, 2. they now call Christ's Disciples Heretics, Schismatics, etc. and look upon them as the vilest of Men, as the fi●th and off scouring of all things, as persons not fit to live, and therefore cry; away with such fellows from the earth, 1 Cor. 4. 9 13. Acts 22. 22. and ch. 24. 14. and ch. 28. 22. they cry out, God hath forsaken them, persecure and take them, for there is none to deliver, Ps. 22. 7, 8. and 42. 9, 10. and 71. 10, 11. and 115. 1, 2. they give their mouth to evil, and their tongue frameth deceit; they fit and speak against their better Brethren: and because Christ keeps silence, they think he is altogether such an one as themselves, and approves them in their evil thoughts, words, and ways, Ps. 50. 19, 21. Mal. 2. 17. that they are none of his disciples indeed: But they say, they themselves are Jews, the most pure and Orthodox Christians. But,  
2. However thou hast been hated of them; and they would not know, or acknowledge that I loved thee, but thought and gave forth that I hated thee, and therefore they were enemies to thee, as if Christ should say, yet I will make them to know that I have loved thee: which is one thing contained in Christ's prayer, that the World may know that God hath loved unfeigned believers, as he hath loved Christ, Joh. 17. 23. And this shall certainly be fulfilled: suitable to these Prophecies: They shall call thee the city of the Lord, the Zion of the holy one of Israel: whereas thou hast been forsaken and hated,— I will make thee an eternal excellency, a joy of many generations, Isay 61. 14, 15. Ye shall be named Priests of the Lord, Men shall call you the ministers of our God:— All that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isay 61. 6, 9 They shall call them the holy people, the redeemed of the Lord: and thou shalt be called, sought out, a city not forsaken, Isay 62. 4, 12. he saith not, I will now make them know, viz. not now, will they, nill they; Though indeed he is now so manifesting them, that others may know he loves them: As our Saviour saith : By this shall all Men know that ye are my disciples, if ye have love one unto another, Joh. 13. 35. And the Apostle Paul says: Ye are our Epistle, written in our hearts, known and read of all Men; being manifestly declared to be the Epistle of Christ, 2 Cor. 3. 2. 3. But now they will not see, or acknowledge them to be beloved of Jesus Christ: but this he will make them do in due season, when the Lord cometh: For then shall the righteous shine forth as the Sun in the Kingdom of their Father, Mat. 13. 43. Mal. 3. 16, 18. and ch. 4. 1, 2, 3.  
3. We have next to speak briefly unto the note of attention [Behold, Behold,]  
1. Mind and consider this thing, and set your hearts unto it: Look ●ot upon the things that are seen, but on the things that are not seen; for the things that are seen, both good and evil, are temporal: but the things that are not seen are eternal: That for these things sake you may not ●aint, 2 Cor. 4. 16, 17, 18. 1 Chron. 17. 1. with 2 Sam. 7. 2. and that you may not entertain desires of present manifestation, but may wait for the manifestation of the Sons of God, 1 Joh. 3. 3. with Rom. 8. 19, 23. and may, mean time, rejoice in hope of the Glory to be revealed, Rom. 5. 2. 1 Pet. 1. 6, 8, 9  
2. Behold, admire at it, for it is a marvellous thing, that these high boasters, and specious pretenders, should be thus brought down, and made to know Christ hath loved them, whom they hated; yet thus it shall most certainly be: he will accomplish, and perform it, see Micah 7. 15, 17, 18, 20.   

Verse 10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation which shall come upon all the World, to try them that dwell upon the earth.]  
In this verse, our Lord Jesus makes a gracious promise to this Angel and Church, in the latter part of it: And layeth down the reason thereof in the former; unto which we shall speak first of all.  
1. The reason of this gracious assurance and promise [Because thou hast kept the word of my patience.] This he takes notice of again, as he had done before, v. 8. and as that which was very acceptable, and wellpleasing to him, and to his Father also: hence the first thing he saith to his Father, of his de●●●ples, in his prayer, was, they have kept thy word, Joh. 17. 6, 8. and this is the description of them that love Christ, and who are therefore beloved of Christ, and his Father; that they keep his word, Joh. 14. 21, 23. and ch. 15. 9, 10. 1 Joh. 2. 3, 6. and that whereto all blessedness is assured: As our Saviour saith : Blessed are they that hear the word of God, and keep it, Luke 11. 28. and therefore the contrary hereto is very displeasing unto him; which was surely the evil sound with the Synagogue of Satan, who said they were Jews, and were not, but did lie.  
That which this Angel and Church kept, is said to be, [the word of his patience:]  
Where let us inquire and consider, for our instruction and usefulness, 

1. What is the word of Christ's patience here spoken of?  
2. Why is it called, the word of his patience?    
1. What is this word of Christ's patience? And to that we may say, It is certainly the same with his word, v. 8. even his Gospel, with the instructions, counsels, commandments, exhortations, reproofs, etc. thereof: and so some read this, my word of patience; This word of his patience is, the Gospel of Christ, which is called, the word of life, the word of reconciliation, faith, truth, righteousness, peace, wisdom, the word of the Kingdom, of his grace, the word of exhortation, etc. and here he calls it, the word of my patience: Divers titles and names are given to it; and several and various instructions are signified to us thereby: But still, it was Christ's word, his Gospel they held fast and kept; and not the doctrine of Devils, or men's divers and strange doctrines: for to the keeping his word only, such blessedness as here is assured; as our Saviour saith: Verily, Verily, I say unto you, if a man keep my saying he shall never see death, Joh. 8. 51. he that keepeth the law, the Doctrine of Christ, happy is he, Prov. 19 16. and 29. 18. 1 Joh. 2. 24, 27. 2 Joh. 9  
2. Why is the Gospel called here, the word of Christ's patience? And to that we may say; It is so called,  
1. Because in this word of his is declared to us, the great and wonderful patience of Christ, in his enduring all, and all manner of afflictions for our sakes, that we might be brought back again to God: To that end, greatly and wonderfully was he abased for us, and for our sakes and good: Though he was in the form of God, and thought it no robberry to be equal with God, yet he took our nature upon him, and took upon him the form of a Servant, and was here in a poor and mean condition, Luke 9 58. Ps. 40. 17. so as others did Minister unto him of their substance, Mat. 27. 55. Luke 8. 2, 3. And was persecuted all along, from his entering into his ministration, unto the time of his death. Before his hour was come; when he first came to Nazareth to preach the Gospel; they that heard him were filled with wrath,— and led him to the Brow of the hill,— that they might cast him down headlong, Luke 4. 16, 29. and when he had cured a Man on the Sabbath-day, they did persecute and seek to slay him, Joh. 5. 16, 18. and at many other times, Joh. 7. 30, 32. and chap. 8. 37, 40, 59 and chap. 10. 39 and chap. 11. 53. etc. and what reproaches, and reproachful words fell upon him, and were cast out against him? They said, he was a Samaritan, and had a Devil; called him Beelzebub, deceiver, accused him for blasphemy against God, and for perverting the Nation, and being an enemy to Caesar. And when his hour was come, and he was betrayed into the hands of sinful Men, how they dealt with him is recorded in and by the Evangelists, and Apostles. And he endured great things from the hand of his Father: He was tormented for our transgressions, bruised for our iniquities:— It pleased the Lord to bruise him, he did put him to grief: he made his Soul an offering for our sins, Isay 53. 5, 10. he spared not his own Son, but delivered him up for us all, Rom. 8. 32. He did forsake him, and gave unto him a bitter cup to drink, Ps. 22. 1, 2. Joh. 18. 11. And yet in all he was patiented: he did patiently continue in well-doing, and did always those things that pleased his Father, Joh. 4. 33, 34. and 8. 28, 29. and ch. 9 3, 4. Though Satan and his instruments thrust sore at him, that he might fall, and to move him from his Father's way, yet he was not rebellious, neither turned away back: But went on glorifying his Father on earth, and finished the work which the Father gave him to do, Isay 50. 4, 8. Joh. 17. 4. he did not fail, neither was he discouraged by all he met with, Isay 42. 1, 3, 4.  
And he was patiented in enduring afflictions from the hands of Men: he did not fret against those who were instruments of evil to him, nor was he impatient towards them; but endured great contradiction of sinners against himself, Heb. 12. 3. Though he was so great, and came to seek their good, and so powerful; yet when he was reviled he reviled not again, when he suffered he threatened not, 1 Pet. 2. 21, 23. though he was oppressed and afflicted, yet he opened not his mouth: He was brought as a lamb to the slaughter, and as a sheep before her shearers, is dumb, so he opened not his mouth, Isay 53. 7. But gave his back to the smiters, and his cheeks to them that plucked off the hair, Isay 50. 5, 6. he was meek, and lowly in heart, Mat. 11. 29. when he was condemned and killed, he did not resist, Luke 9 53, 56. Jam. 5. 6. yea he sought the good of them who sought his hurt, and prayed for them: for his love they were his adversaries, but he gave himself to prayer, Ps. 109. 4, 5. when he was crucified and hanged between two malefactors, than said Jesus; Father, forgive them for they know not what they do, Luke 23. 34. and he was patiented under the hand of his Father: he endured the cross, and drank off cheerfully that cup which his Father gave him to drink, Heb. 12. 1, 2. Joh. 18. 11. when he cried out, and roared by reason of the weight of the judgement of this World which was inflicted on him, yet than he acknowledgeth his Father's righteousness and purity, and saith; But thou art holy, O thou that inhabitest the praises of Israel, Ps. 22. 1, 3. and under all his afflictions and wonderful sorrows, he waited patiently for God's salvation: As the Prophet signifies speaking, of him, and in his person, and saying : I waited patiently for the Lord, and be inclined his ear and heard me, Ps. 40. 1, 3. and still waits, as it were, with much patience, for the glorious administration of his Kingdom, and will do so, until all his enemies shall completely and visibly be made his footstool: he tarries and awaits his Father's time for this Ps. 110. 10, 11. Heb. 10. 12. Rev. 11. 15, 17.  
2. The Gospel is also called, the Word of his patience, because it doth declare his, and his Father's present patience and long-suffering in the daily administration of his Government, and that towards sinful and rebellious ones, which proceedeth from his Charity, 1 Cor. 13. 4. On such he waits that he may be gracious to them, Isay 30. 8, 18. He is long suffering to us ward, not willing that any should perish, but that all should come to repentance, 2 Pet. 3. 9 He gave ●●zabel that false Prophetess, space to repent of her fornication. [See the notes on ch. 2. v. 21.] And though Laodicea was become lukewarm, and he therefore threatens to spew her out of his mouth; yet he saith, Behold I stand at the door and knock, Rev. 3. 20. And when God is even provoked to cut Men off, and cast them out of his Vineyard for their barrenness and unfruitfulness, he mediates for further sparing, and procures more long-suffering for them, Luke 13. 6, 7. Isay 42, 1, 2, 19, 20. Yea thorough him are vouchsafed riches of goodness, forbearance, and long-suffering to impenitent ones, to lead them to repentance, Rom. 2. 4, 5. with 2 Pet. 3. 9, 15. and towards his people in a peculiar consideration, he is meek and lowly in heart, Mat. 11. 28, 29. Oh how many evils of theirs doth he thorough his love overlook, and pass by! Who is so blind as this Servant of God's, or deaf, as the Messinger whom ●e ●ath sent? Isay 42. 2, 3, 19, 20. Prov. 10. 12. with 1 Cor. 13. 4. And they are instructed and exhorted, to account that the long-suffering of our Lord, exercised towards them also, is Salvation, to wit, that they● may so receive and retain the love of the truth, that they may be saved thereby from their sins and vanities; and so be saved from Wrath, the Wrath to come thorough him, 2 Pet. 3. 15. with 2 Thes. 2. 10. and 1 Thes. 1. 10. And with what patience is he instructing them, though they are dull of hearing, and unteachable, untractable ones; and doth not presently leave them, nor is weary of well-doing towards them? and thorough him God his Father is a God of patience towards unworthy ones, Rom. 3. 25. and ch. 15. 5.  
3. It is called the word of his patience, because it effect suchlike patience in them in that receive it to purpose, as is found in him, even the patience of Jesus Christ. [See notes on ch. 1. v. 9] It effects in them, a patiented continuance in well doing, Rom. 2. 7. Luke 8. 15. Continuing in the Faith grounded and settled, and not being moved from the hope of the Gospel, 1 Cor. 15. 58. Col. 1. 22, 23. and in bringing forth the fruits of the Spirit, Gal. 6. 9 and seeking the good of others, 2 Tim. 2. 23, 25. And to that end, being patiented towards all Men, 1 Thes. 5. 14, 15. and also it effects in them patience, in enduring afflictions; even laying aside every weight, and the sin which doth so easily beset them, to run with patience the race set before them, Heb. 12. 1. In patience possessing their Souls, whatever trials or afflictions they meet withal; not being moved thereby to take offence at Christ, or at his Gospel; not fretting against them who are Instruments of evil to them, Luke 21. 19 Ps. 37. 1, 7, 8. and patience in waiting for his Salvation, Jam. 5. 7. and this Gospel is effecting this patience in the hearty believer thereof.  
1. By setting before them the great endure and sufferings of Jesus Christ, and his patience therein: hence it is called, the patience of Jesus, as is before said, Rev. 1. 9 So the Apostle, when he exhorts the Believers to run with patience the race set before them, instructs them, to this end to look unto Jesus,— who for the joy set before him endured the Cross, despising the shame, etc. To consider him who endured such contradiction of Sinners against himself, lest they should be wearied, and faint in their minds, Heb. 12. 1, 3. And the Apostle James also directs to his patience in suffering, that the Believers might imitate him, saying, ye have condemned and killed the ●ust, and he doth not resist you: Be patiented therefore, Brethren, unto the coming of the Lord, Jam. 5. 6, 7. If we do well and suffer for it, and take it patiently, this is acceptable with God; for even hereunto we were called, because Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Pet. 2. 20, 21, 22.  
2. By showing to us, and directing us into the love of God, manifested in sending his Son the Saviour of the World: This way is the Gospel effecting patience in us; having access into the Grace of God, we rejoice— in tribulations also: Knowing that tribulation worketh patience,— because the love of God is shed abroad in our ●earts by the holy Spirit;— for while we were yet without strength, in due time Christ died for the , Rom. 5. 2, 5, 6. Hence the Apostle thus prays, The Lord direct your hearts into the love of God, and into the patience of Christ, 2 Thes. 3. 5. And this love, this first love of God known and believed, frames the heart to the love, to the perfect and sincere love of God, which casts out of us all fear which hath torment, helping us to judge and be persuaded. God intends our good in all he is ordering; and so frames us to, and begets patience in us, 1 Joh. 4. 16, 19 with 1 Tim. 6. 11. And his love effects charity in us towards Men and Brethren; and so leads us to be patiented towards all. Hence the Apostle saith to Timothy; thou hast known my Charity, Patience, etc. 2 Tim. 3. 10. Tit. 2. 2.  
3. And this word is effecting patience in us, and doth operate and effect it in the hearty believer thereof, by propounding and setting before us the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ, Tit. 2. 10, 13. Hence it is called the patience of hope of our Lord Jesus Christ, 1 Thes. 1. 3. And if we hope for that we see not, then do we with patience tarry fo● i●, Rom. 8. 24, 25. To this purpose the Apostle James speaks, be patiented, Brethren, unto the coming of the Lord: Behold, the Husbandman waiteth for the precious fruit of the Earth, and hath long patience for it, until he receive the early and latter Rain! Be ye also patiented,— for the coming of the Lord draweth nigh, Jam. 5. 7, 8. Ps. 37. 7, 11. 2 Pet. 1. 4, ●. were we more rejoicing in hope, we should be more patiented in tribulation, Rom. 5. 1, 3. and ch. 12. 12. 2 Cor. 4. 14, 18.  
This was that word of Christ's patience which they had kept, and for the keeping whereof Christ commends them, and sets such encouragement before them.  
2. We have a gracious promise, and blessed encouragement propounded, and made to this Angel and Church: [I also will keep thee from the hou● of temptation which shall come upon all the world, to try them that dwell upon the Earth.]  
Wherein let us a little inquire and consider, 

1. From what he promises to keep them: [from the hour of temptation.]  
2. The extent of this hour: [Which shall come upon all the World.]  
3. The end of its coming: [To try them that dwell upon the Earth.]    
1. From what he promises to keep them: [From the hour of temptation.]  
Now this [hour of temptation] may either signify,  
1. A time of great tribulation and persecution for the Gospel's sake, which was ere long to ensue under the Roman Emperors: So whereas in one Evangelist it is said, when tribulation, or persecution ariseth because of the word, by and by they are offended: It is thus rendered by another, In time of temptation they fall away, signifying to us, that a time of persecution for the Gospel is a time of temptation. Compare Mat. 13. 21. with Luke 8. 13. So such a time is called, A fiery trial, 1 Pet. 4. 12. and trial of cruel mockings and scourge, Heb. 11. 36. And the Apostle Paul, speaking of the afflictions he endured from the Jews, calls them temptations, Acts 20. 19 And our Lord makes use of this word, when he speaks of all the troubles and afflictions he met with for the Gospel's sake, saying, ye are they which have continued, were with me in my temptation, Luke 22. 28. See also 1 Cor. 10. 13. 1 Pet. 1. 6. Rev. 2. 10. And indeed, persecution is a great trial and temptation to them that endure it, especially when it is sharp, because of the Flesh in us; no chastening for the present seemeth to be joyous, but grievous, Heb. 12. 11. And it is that we would avoid if we could, we would not suffer for Christ's sake, Joh. 21. 18. We naturally love ease, and freedom from affliction; and therefore to the taking up our Cross, we must first deny ourselves, and hate our lives, Mat. 16. 24. Mark 8. 34. Luke 9 23. and ch. 14. 26, 27. And in such a time, Satan and his Instruments are endeavouring to move us from the faith, by temptations and enticements, 1 Thes. 3. 5. Heb. 2. 8. as it is said of those worthies in former times; they were stoned, they were sawn asunder, they were tempted, etc. when they dealt cruelly with them, and threatened more grievous things to them, they proffered deliverance to them, if they would forsake their way and God, Heb. 11. 35, 37. Jam. 1. 12, 13. When our Lord Jesus was in great affliction, than the Prince of this World set upon, and thrust sore at him, that he might fall, though he had nothing in him, Joh. 14. 30. Ps. 118. 10, 13. And this is a time of temptation to others also; Satan then endeavours to move the Believers who are not under persecution, because their Brethren are so hardly dealt with, 1 Thes. 3. 1, 3, 5. And to hinder others, and put them further off from the Gospel. Persecution is called, the offence of the Cross, Gal. 5. 11. And woe to the World, because of such offences, Mat. 18. 6. When the Beast opened his mouth in Blasphemies against God, to blaspheme his Name, and his Tabernacle, and them that dwell in Heaven; and it was given to him to make War with the Saints, and to overcome them; then all that dwell upon the Earth shall worship him, Rev. 13. 6, 8. Then men generally, that they may avoid persecution, and enjoy their liberties and the things here below, take offence at the Gospel, and separate from, if not turn adverse to such as are Christ's Disciples, Mat. 24. 9, 10. 1 Cor. 4. 9, 13. Ps. 102. 6, 8.  
2. Or, by this hour of temptation may also be meant, a time of falling away from the Faith; whether by occasion of persecution, as on that account many fall away, as our Saviour saith to his Disciples, Then shall they deliver you up to be afflicted, and shall kill you, and ye shall be hated of all nations for my name's sake; and then many shall be offended, and shall betray one another, etc. Mat. 24. 9, 10. Or also in and by false Teachers, many of whom went out from the true Believers, and were themselves corrupted from the simplicity that is in Christ Jesus, Acts 20. 30. 1 Jo●. 2. 19 and did also dece●ve and corrupt others, and endeavour to remove them from the Grace of Christ unto another Gospel or Doctrine; and too many are deceived by them, and follow their pernicious ways, by reason of whom the way of truth is evil spoken of, Gal. 1. 6, 8. 2 Pet. 2. 1, 2. Thus it was said in former times, when false Prophets did arise, etc. The Lord their God did try them, etc. Deut. 13. 1, 3, 4. And the Prophet Daniel saith, Some of them of understanding will fall, to try by them, Dan. 11. 35. Mat. 24. 5, 11. And in the Apostles days the mystery of iniquity did begin to work, 2 Thes. 2. 3, 7. 1 Tim. 4. 1, 2. 2 Tim. 3. 12. And this is also a time of temptation.  
And both these may be called, [An hour] of temptation.]  
1. Not as [Hour] is taken strictly, for the twelfth part of a day: so it is sometimes taken; as Christ saith; Are there not twelve hours in the day? Joh. 11. 9 so we read of the third hour of the day, to wit, nine in the morning, Acts 2▪ 15. and the nineth hour of the day, viz. three in the afternoon, etc. Acts 3. 1. But,  
2. By the [Hour] here spoken of may be meant, some indefinite time, of a long continuance as to us: so the word [hour] doth signify and comprehend, the whole time from Christ's ministration to the end of the World, Joh. 4. 21, 23. and ch. 5. 25. and the time of the resurrection of the dead, and judgement, is called, an hour, though it doth contain above a thousand years, Joh. 5. 28, 29. with Rev. 20. 4, 11. and so the hour here spoken of, though it be determined by God, and will have an end, yet might be of long duration in our account, and may continue, or however, such an one may so do, more or less, till the end of this World, 1 Joh. 2. 18.  
2. The extent of this hour is also signified to us by our Saviour, viz. [which shall come upon all the World,] the habitable part of it, which was then under the Roman heathen Emperors, Luke 2. 1. and in which generally there were some in all parts that had received the Faith of the Gospel of Christ: In this World, here spoken of, the Gospel was preached before the destruction of Jerusalem, according to our Saviour's prediction, Mat. 24. 14. And consequential hereto, this hour of temptation is permitted and ordered to try Men, as here follows. And so indeed, it is the usual way, or order of God, in permitting and ordering trials, namely, so to do after means of grace have been vouchsafed, and the Gospel preached unto them, 1 Thes. 3. 3, 5. And as he Prophecies, that this hour of temptation should come upon all the World; so therein he gives us to understand; That he is the orderer of the hour of temptation, and of all instrumental thereto: And whether it shall come to one place, or another, or whether generally; As the Assyrian was the rod of his anger, and the staff in their hand his indignation; whom he sent against an Hypocritical nation, and against the people of his wrath, etc. Isay 10. 5, 6. so all are his Servants, Ps. 119. 91. The Lord hath made all things for himself, yea even the wicked for the day of evil, Prov. 16. 4. And when Men receive not the love of the truth that they might be saved, for this cause he sends them strong delusion, that they should believe a lie, 2 Thes. 2. 10, 11, 12.  
3. The end why this hour of temptation should come upon all the World: and that is, [To try them that dwell upon the earth.] where let us consider,  
1. The Persons to be tried. 2. The end itself.  
1. The Persons whom this hour should come to try: [Them that dwell upon the earth.] Whereby may be signified to us, either,  
1. Such as in their hearts dwell upon the earth: for so the Phrase is generally taken in this Book of the Revelation of Jesus Christ, to signify such as seek after the things here below first of all, and set their affections on things upon the earth, of which the believers are admonished, Col. 3. 1, 2. and so they are distinguished from, and opposed to them that dwell in Heaven by Faith, and have their conversation in Heaven, Phil. 3. 20. Rev. 13. 6, 8. and ch. 12. 12. And in a most full sense they are dwellers on the earth, who savour the things that are here below, however they may pretend to believe the Gospel: such as riotous persons, drunkards, such as abuse the good creatures of God here below, and abuse themselves with them; As our Saviour signifies, saying; Take ●eed to yourselves lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares: for as a snare it will come on all them that dwell on the face of the whole earth, Luke 21. 34, 35. and in this sense such live on the earth, who walk in uncleanness, or covetousness: and such as are alive to the riches, Honour, Glory, praise, and friendship of this World, and who demean themselves as if they should live here for ever; and such as are enemies of, and injurious unto them which have the word of God, and Testimony of Jesus Christ, and whose fear toward God is taught by the precepts and doctrines of Men; see Rev. 6, 10. and 11. 10. and ch. 13. 12, 14. and 17. 8. upon which dwellers of the earth so abiding, all the woes denounced, and threatened, shall be executed, Isay 26. 18, 21. Rev. 8. 13. and ch. 12. 12. Because they are worshippers of the beast, etc. Rev. 17. 2. And,  
2. By [them that dwell upon the earth,] may also be signified more generally, such as are in this World, living Men, as to us; such as in their Mortal bodies are upon the earth: and so the righteous are as well as the unrighteous: for God hath made of one blood all nations of Men for to dwell on all the face of the earth: To all whom the Lord speaks to when he saith: all ye inhabitants of the world and dwellers on the earth, see ye, when he lifts up an ensign, etc. Isay 18. 3. with Rev. 14. 6. Dan. 4. 1. and ch. 6. 25. Joh. 17. 15. and these may all be called dwellers on the earth, both to distinguish them that dwell in the dust, Isay 26. 19 and from the Spirits of just men made perfect, who may be said in a more full sense to dwell in Heaven, than any that are still in mortal bodies on earth, though they may by faith dwell in Heaven also, Rev. 13. 6. and ch. 18. 20. Now upon both these in both considerations, this hour of temptations, here spoken of, shall come.  
2. The end why it should come upon them, and that is [To try them,] namely.  
1. To prove them, and to discover what manner of persons they are; and whether they will at such a time be friends of, or enemies to his Gospel and people: thus he comes to try and prove men by persecutions, and by false teachers, and such as incline to and follow them: all are in such a day proved; such as are instruments of evil and affliction, and such as suffer from them, or are enticed by them, Deut. 8. 2, 14, 16.  
2. And he doth it, while it's called to day, to purify them, or give them occasion to purify themselves by those probations, and discoveries he makes of them to themselves and others: [see the notes before on Rev. 2. v. 10]  
4. We have lastly to consider, the promise itself, viz [I will keep thee.] I that am holy, I that am true: I will keep [thee.] namely, such as keep his Gospel, and hold that ●ast: So here; Because thou hast kept the word of my patience, I also will keep thee, etc. such as have and keep his word in the midst of their hearts and mouths, like that, Prov. 3. 21, 26. and ch. 4. 4, 6. Isay 26. 2, 3. such as let the things they have heard from the beginning abide in them, they shall continue in the Son, and in the Father, 1 Joh. 2. 24. they shall abide in and under the gracious protection and defence of the Almighty, 1 Jo●. 3. 24. his truth shall be their shield and buckler, Ps. 91. 4. Prov. 4. 13. and this might therefore engage us, to keep his word, and preserve us from listening unto and entertaining any strange voice whatsoever, Joh. 14. 21, 23. 1 Pet.  
He will [keep] such from the hour of temptation,] or, out of it while, and as, it may be for their good: this he can do at his pleasure, Acts 18. 10, 11. Ps. 105. 14, 16. or however he will keep them from the evil of all: no evil shall befall them, Ps. 91. 10, 12. As the Lord saith; when thou passest thorough the waters, I will be with thee, and thorough the rivers, they shall not overflow thee: when thou walkest thorough the fire thou shalt not be burnt, neither shall the flame kindle upon thee, Isay 43. 1, 3. The gates of Hell shall not prevail against them that keep his word, Mat. 16. 18. Ps. 12. 6, 7. Oh then be we encouraged and provoked to wait upon him, and keep his word and way, and then we need fear none evil whatever, Ps. 121. and 125. Rom. 8. 28, ●9. he hath the ordering of all temptations, and times, or hours of temptation; and he is faithful, who will not suffer them to be tempted above what they are able, but will with the temptation make a way to escape: and so keep them out of the hour of temptation, 1 Cor. 10. 13. he knows how to deliver the Godly out of temptation, as he did Lot, though he met with much exercise and grief, 2 Pet. 2. 6, 9 he can hid us, Ps. 27. 4. 5. and 31. 20. Jer. 36. 26. yea though we are never so weak, and have never so little strength, as v. 8. yet he will be a strength to the poor, a strength to the needy in his distress, a refuge from the storm, etc. Isay 25. 4. and blessed is the Man whose strength is in him, Ps. 84. 4, 5. Oh then hid we his word in the midst of our hearts, and follow him in the regeneration, so shall we never fall, nor will he suffer our feet to be moved, Ps. 119. 165. and 66. 8, 12. As our Saviour saith to his disciples, and the Jews: My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life, and they shall never perish, neither shall any Man pluck them out of my hand: my Father which gave them me is greater than all, and no Man is able to pluck them out of my Father's hand, etc. Joh. 10. 27, 30. 2 Joh. 9 10. In this promise this also may be contained, that he would so keep them from the hour of temptation, that the door should still be kept open v. 8.   

Verse 11. Behold I come quickly, hold that fast which thou hast, that no Man take thy crown.]  
In this verse we have to consider, 

1. Some what they are called upon to attend and mind : [Behold I come quickly,]  
2. A gracious and needful counsel given to them [hold that fast which thou hast.]  
3. The reason thereof, [that no Man, (or no one,) take thy crown.] 〈◊〉 Somewhat they are called upon to attend and mind : [Behold I come quickly,] viz.    
1. Behold I come quickly, to order that hour of temptation spoken of v. 10. therefore hold fast what thou hast, Rev. 2. 10. and herein we may see both his graciousness and faithfulness to his Churches, that he warns beforehand, that we might be fore-armed: And as the Apostle saith; concerning the times and seasons, Brethren, ye have no need that I writ to you: for yourselves know perfectly that the day of the Lord so cometh as a thief in the night; and hereby advantage is given to them, that that day should not overtake them as a thief: To which end they ought, not to sleep as do others, but watch, and be sober, 1 Thes. 5. 4, 6. The secret of the Lord is with them that fear him, Ps. 25. 14. Amos 3. 7. That they might not be surprised at unawares, but might give more earnest heed to the things they have heard, and might hear for now, and for hereafter, Isay 42. 25. and that they might provoke one another to love, and to good works, not forsaking the assembling of themselves together,— but exhorting one another, and so much the more as they see the day approaching, Heb. 10. 23, 24, 25.  
2. Behold I come quickly,] namely to keep thee from the hour of temptation, in thy keeping the word of my patience, as if Christ should say, The Lord is at hand, be careful for nothing, Phil. 4. 5, 6. When he gives his professed people for a Spoil, and to the Robbers, and pours out the fury of his Anger upon them, etc. then he will keep and preserve from all evil, such as hold fast his word, and cleave to him with full purpose of heart, Isay 42 24, 25. and 43. 1, 5. and ch. 43. 27, 28. and 44. 1, 3, 8. Rev. 3. 3, 4. He will not leave them, nor forsake them, but will be a present help to them in the time of trouble, Ps. 46. 1, 2. Hab. 2. 1, 4. He will h●sten his good word to perform it, Jer. 1. 12. And he is holy and true who ●ath promised; and therefore this may help us confidently to expect his faithful performance according to his word: He hath said, I will never leave thee nor forsake thee; so that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me, Heb. 13. 5, 6. Ps. 37. 39, 40. As the Rain cometh down, and the Snow from Heaven, and returns not thither, but waters the Earth, etc. So shall his word be that goeth forth out of his mouth: it shall not return unto him void, but it shall accomplish that which he pleaseth: and it shall prosper in the thing whereto he sends it, Isay 55. 10, 12. He will come in unto them, and will sup with them, comfort, cheer, and preserve them; he will not delay, nor withhold his comforts and consolations from them, nor deliverances of them, Rev. 3. 20. Isay 16. 5.  
3. Behold I come quickly,] namely, to rid and deliver you out of all troubles for ever: as it may have respect unto his coming again personally, in the Glory of his Father, with all his holy Angels: and this second and glorious coming of his is propounded to the believers now to comfort them, and to encourage them to hold fast the profession of their Faith without wavering, Heb. 10. 23, 34, 36. Rev. 22. 7, 12, 14. 20. So he saith in former times : strengthen ye the weak hands, and confirm the feeble knees: say to them that are of a fearful, hasty heart, Be strong, fear not: Behold your God will come with vengeance, God with a recompense, he will come and save you, Isay 35. 3, 4. Judas 15. So our Saviour propounds this unto his disciples, when he was going to him that sent him; to comfort and strengthen their hearts: I go, saith he, to prepare a place for you: and if I go and prepare a place for you, I will come again, and receive you to myself, that where I am there ye may be also, Joh. 14 1, 3. 1 Thes. 4. 16, 18. and he will come by death quickly, and remove them from all troubles, trials, and temptations for ever, Luke 12. 34▪ 40 then they shall enter into peace, and rest in their beds, each one walking before him, Isay 57 2. Rev. 14. 13. and when he thus cometh he will, as it were, say unto them: Come my people, enter thou into thy chambers, and shut thy doors about thee: hid thyself, as it were, for a little moment, until the indignation be overpast. For behold the Lord cometh out of his place, to punish the inhabitants of the earth, etc. Isay 26. 20, 21. with Joh. 14. 13.  
2. We have a needful and gracious counsel given by him that is holy and true; to this Angel and Church, [hold that fast which thou hast;] what they had, and which they should still hold fast, we have before seen, to wit, the word of Christ's patience, [see the notes before on v. 10. and what the [holding fast] here counselled unto is, we have also spoken unto before: [see the notes on ch. 2. v. 13. and v. 25. etc. And I shall add no more to it here. But here we shall note and consider for our usefulness,  
1. In that he saith, hold [that] fast [which thou hast,] he signifies to us, that the believers should never embrace, or entertain another doctrine, but keep and hold that fast which they have already: They should not have itching ears, to heap up other teachers to themselves, or receive other instructions which cause to err from the word of knowledge, 2 Tim. 4. 3, 4. But should let that abide in them which they have heard from the beginning: And hold fast that form of doctrine, that form of sound words, which they have heard, in Faith and love which is in Christ Jesus: That good thing which was committed to them, they should keep by the Holy Ghost which dwelleth in them, 1 Joh. 2. 24. 2 Tim. 1. 13, 14. Christ lays no greater, nor other burden upon them, but that they should hold fast what they have, to wit, his Gospel. [See notes on ch. 2. v. 24, 25.] By this they are saved, if they hold fast what Christ's Apostles have preached, etc. 1 Cor. 15. 1, 3. And if an Angel from Heaven preach to them any other Gospel than what Christ's Apostles have preached, and they have received, they should be accursed to them, Gal 1. 8, 9 hence the Apostle exhorts the believing Colossians thus: As ye have received Christ Jesus the Lord, walk in him; rooted, and built up in him, and established in the faith as ye have been taught, etc. Col. 2. 6, 7, 8 and how Jealous was he, lest the Corinthians should listen unto, or entertain any other Gospel besides that they had preached, and the believers had received! see 2 Cor. 11. 1, 2, 3, 4.  
Then from hence we may conclude, that when any would persuade us to listen unto, and embrace some other doctrines, they are not therein led of God: such a persuasion comes not of him that calleth the believers, Gal. 4. 7, 8. with ch. 1. 6, 7. But it comes from Satan, whose work it is to turn them from the Faith, if he can possibly do it, Acts 13. 7, 12. The Holy Ghost instructs his Children, not to meddle with them that are given to change, Prov. 24. 21. Christ calls upon his to hold fast what they have, and not to be turned therefrom by any specious pretences, or pretenders whatsoever: The Apostles have written no new commandment unto us, but an old commandment, which is also new; as to the declaration of the actual accomplishment of that in the personal body of Christ, which was prophesied of from the beginning; and as to the revelation of those things which were formerly more hidden and mysterious, 1 Joh. 2. 7, 8.  
2. We may also note again, if we consider the persons to whom this counsel and exhortation is given: That those who have kept the word of Christ, need to be counselled and exhorted still to hold it fast: so it was here; our Lord who is holy and true faith, v. 8. thou hast kept my word, and hast not denied my name: and v. 10. Because thou hast kept the word of my patience, etc. and now he still exhorts them; hold that fast which thou hast: so ofttimes commandments of like nature are given to them, who have kept the word of God, and Testimony of Jesus Christ, 1 Joh. 2. 24. 2 Joh. 6. 9 yea this is the burden, as we have said, that he layeth upon such, and no other burden will he lay upon them, but that which they have already they hold fast until he comes: [see the notes on ch. 2. v. 24. and v. 25.] and the hearty believers need still to be thus exhorted, and to suffer the word of exhortation; And that,—  
1. Because all the time they are in this present evil World, they have ungodliness to deny, and enemies always to fight against, whose work it is, if possible, to turn them away from the truth, and to turn them to fables, 1 Pet. 5. 8, 9 Heb. 12. 4. Tit. 2. 11, 12. they need to be provoked to keep with all diligence, and to hold fast with all their might given them, even with both hands, as they speak, the word of Christ, because they have so many subtle, watchful, potent enemies, both without them and within them, who are continually endeavouring with all their might, and main, and assaying all means to remove them from the grace of Christ unto another Gospel, and to steal away the word of God from them, 1 Cor. 16. 13. 2 Tim. 1. 12, 14.  
2. Because the word of Christ is the word of life, the word of salvation: his words are Spirit and life, Joh. 6. 63. in them is the life of the Soul and Spirit: Oh then, they need to be daily stirred up and exhorted, to take fast hold of instruction, and not let it go, to keep it for it is their life, Prov. 4. 13. Sardis, by letting slip, and forgetting how she had received and heard, became dead, though she had a name that she lived, Rev. 3. 1, 3. and the Gospel of Christ is the power of God to Salvation, to every one that believeth; they are kept thereby thorough faith, unto the Salvation ready to be revealed in these last days, unto that inheritance incorruptible, and undefiled, and that fadeth not away, reserved in the Heavens, etc. Rom. 1. 16. 1 Pet. 1. 4, 5, 6.  
3. Because though we have formerly received and kept his word, yet unless we hold it fast to the end, all will be in vain and unprofitable to us: we shall not be presented holy, unblamable, unrebukable in his sight, unless we continue in the faith grounded and settled, and be not moved from the hope of the Gospel, Col. 1. 22, 23. unless we be herein faithful to the death, we shall not at last receive the crown of life, Rev. 2. 10. He that endureth to the end, the same shall be saved: But he that puts his hand to the plough, and looks back, is not fit for the Kingdom of God, Luke 9 62. Mat. 10. 22. 1 Cor. 15. 58. Gal. 6. 9 Heb. 12. 3. Oh than that we may continue holding fast his word: and in a patiented continuance in well-doing seek for Glory, Honour, and Immortality, that he may in conclusion render to us eternal life, Rom. 2. 7. and to move and provoke us so to do, let us diligently consider also that which next followeth, namely,  
3. In that our Lord Jesus gives this useful and needful counsel, after that promise he makes to them in v. 10. [I also will keep thee from the hour of temptation which shall come upon all the world, etc.] So we may learn to know the nature of those exceeding great and precious promises Ministered to us in the Gospel: that they are not made to any person, or persons, in a personal consideration; but they are made to such manner of persons: they are originally, immediately, and everlastingly made to and confirmed in Christ Jesus, Gal. 3. 16, 17. and secondarily unto them that come unto, and abide in Jesus Christ, Gal. 3. 16, 29. but if a Man abide not in him, he is cast forth as a branch, Joh. 15. 6. If the righteous Man draw back, God's Soul shall have no pleasure in him, Heb. 10. 37, 38. Ezek. 3. 20. and 18. 24. and ch. 33. 13. God not only promised, but swore also, that he would bring the Israelites, whom he redeemed out of Egypt, into the land of Canaan: But because of their unbelief, and disobedience, they entered not, that notwithstanding: As it is said by himself, Doubtless ye shall not come into the Land concerning which I swar● to make you dwell therein, etc. Numb. 14. 30, 32. So God covenanted unto David, concerning Solomon, that he would establish the throne of his Kingdom over Israel for ever: And this was done by a covenant of Salt, an incorruptible, perpetual covenant: and yet because of his, and Rehoboam's evil, ten tribes were broken off, 1 Chron. 22. 9, 10. with 2 Chron. 13. 5. and 1 Kings 11. 11. see also 1 Sam. 2. 29, 30. Ps. 125. Isay 26. 2, 4. he is the faithful God which keeps covenant and mercy with them that love him, and keep his commandments: and repays them that hate him to their face, to destroy them (notwithstanding any promise, or covenant he hath made to or with them,) he will not be slack to him that hates him (whoever he be) he will repay him to his face: Thou shalt therefore keep the commandments of the Lord: and if thou do, the Lord thy God shall keep unto thee the covenant and the mercy which he swore to thy Fathers, Deut. 7. 9, 10, 12. Josh. 1. 5, 7. Numb. 14. 8, 9 Like whereto is that which Samuel said unto Israel, The Lord will not forsake his people for his great names sake; because it hath pleased the Lord to make you his people; then might some say, our condition is so safe and sure, that however we demean ourselves, we can never be cast off, and though we may fall foully, cannot fall finally: Na●, but notwithstanding all this, saith he; If ye still do wickedly ye shall be consumed, etc. 1 Sam. 12. 22, 25. To the same purpose our Lord speaks here unto these: Though, as if he should say, I have made such a promise to you, yet hold fast what you have or else you will lose your crown, notwithstanding that promise. Like that also: Let that therefore abide in you which ye have heard from the beginning: if that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father: and this is the promise that he hath promised us, even Eternal Life, 1 Joh. 2. 24, 25. He is indeed, and abides faithful who hath promised; but if we sin willingly, after the Knowledge of the truth received, there remains no more Sacrifice for sin; but a certain fearful looking for of Judgement and Fiery Indignation, which shall devour the Adversaries, Heb. 10. 23, 26, 29, 36, 38. [See the notes before on verse 4. and verse 5. of this Chapter.] Now in that our Lord Jesus addeth this Counsel and Exhortation, after that promise in verse 10. so it may be useful to us,  
1. To admonish us all to take heed and beware of high-mindedness : Oh let us not be highminded but fear, for if God spared not the Natural Branches (to whom pertained the Adoption,- and the Covenants, and the Promises) we have cause abundant to fear he will not spare us, if we rebel against him, notwithstanding any promises made to us, Rom. 11. 20, 22. with ch. 9 3, 4. and Acts 3. 25. Let us not then say, Thou Lord of thy goodness, and by thy favour, hast made our Mountain to stand so strong, that we shall never be moved, however we demean ourselves; but let him that thinks he stands, take heed lest he fall, Ps. 30. 6, 7. with 1 Cor. 10. 10, 12. Happy is the Man that feareth always, but he that hardens his heart shall fall into mischief, Prov. 28. 14.  
2. Having such promises, let us cleanse ourselves from all filthiness of the flesh and Spirit, perfecting holiness in the fear of God, 2 Cor. 6. 14, 17. and ch. 7. 1. and not presume of God's protection, or preservation of us out of his way; a wise man fears and departs from evil, but the fool rages and is confident, Prov. 14. 26. Deut. 29. 12, 18, 20, etc.  
3. Let us abide in Christ, and in his Doctrine, so will he keep us from the evil of all temptations whatsoever : He that abides in him sins not, he doth not commit sin, nor miss his mark, 1 Joh. 3. 6. And whosoever abides in the Doctrine of Christ, he hath both the Father and Son, 2 Joh. 9 Col. 2. 6, 8. To which end also let us mind and consider the next thing, viz.  
3. The reason why they should hold that fast which they had; [That no Man take thy Crown.] In which words he gives us to understand,  
That there is a Crown which is called their Crown, who have kept the word of Christ, verse 10. Wherein also we may inquire and consider,  
1. What is this Crown here spoken of? 2. How it is called theirs?  
1. What is this Crown here spoken of? And to that we may say,  
As it hath respect to the Angel directly, so hereby is meant, the glory of their service in the Gospel, even such hearty Believers as were begotten unto, and preserved in Christ, by their diligent and faithful labouring in the Word and Doctrine, with which, they that are faithful teachers shall, as it were, cloth themselves, as with an Ornament, and bind them on them as a Bride doth, Isay 49. 18. Those that are brought in by them instrumentally, and preserved in the Faith, will be their glory. As with respect to such, they will rejoice in the Day of Christ, that they have not run in vain, nor laboured in vain, Phil. 2. 16. and 4. 1. Hence the Apostle Paul saith, for what is our Hope, or Joy, or Crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our Glory and joy, 1 Thes. 2. 19, 20. and the Apostle John thus speaks: Now, little Children, abide in him, that when he shall appear we may have confidence, and not be ashamed before him at his coming, 1 Joh. 2. 28. 2 Joh. 8. Heb. 13. 17. And thus understanding [their Crown] here, so it shows to us, that the proper and effectual way for Christ's Angels to keep their Crown, and preserve them that hear them, is, by holding fast themselves the word of Christ's patience: Hence the Apostle saith to Timothy, take heed to thyself, and to the Doctrine; continue in them, for in so doing, thou shalt both save thyself and them that hear thee, 1 Tim. 4. 9, 11, 16. and exhorts him to hold fast the form of sound words, which he had heard in faith and love which is in Christ Jesus, 2 Tim. 1. 13, 14. and ch. 2. 2. and ch. 4. 2, 5. and warns him to beware of, and to turn away from false Teachers; and beseeches him to charge some, that they taught no other doctrine beside that of Jesus Christ, 1 Tim. 1. 3, 15. and ch. 2. 4, 7. and 6. 3, 5. Tit. 1. 9 and ch. 2. 11, 15. Acts 20. 28, 32. and in these Epistles to the Seven Churches in Asia, such Angels are commended and encouraged by Christ, as did hold fast the faithful word; and they are blamed who suffered evil teachers among them; as Pergamos and Thyatira, ch. 2.  
Or, as it may have respect to all believers, (to which we shall especially speak:) so, there is a crown prepared for them, A Kingdom prepared for them: Compare Jam. 1. 12. with ch. 2. 5. And this is sometimes called, A Crown of Life, Rev. 2. 10. they shall enter into Life eternal, and so into the Kingdom, Mark 9 43, 47. they shall reign in Life by one Man Jesus Christ, Rom. 5. 17. Sometimes it is called a Crown of Glory, Prov. 4. 9 Isay 28. 5. They are called to the obtaining the Glory of the Lord Jesus Christ, 2 Thes. 2. 14. 1 Cor. 1. 9 sometimes a crown of righteousness, 2 Tim. 4. 8. with Jam. 1. 12. and Jam. 2. 5. sometimes an incorruptible crown which fadeth not away, 1 Cor. 9 25. with 1 Pet. 5. 10. 2 Pet. 1. 10, 11. they are now Kings and Priests, and shall reign with Christ on the earth, Rev. 5. 9, 10. & ch. 20. 4. An huge encouragement and motive to engage us to hold fast the word of Christ, as afterwards we may see, 1 Cor. 9 26, 27. Phil. 3. 7, 11, etc.  
2. How is this Crown called theirs? To which we may answer and say,  
It is not called theirs, because it is merited by them, for so it is not, they are not worthy of the least of all God's Mercies and Favours; and therefore not of this which is the greatest: In this respect it is Christ's reward, Rev. 22. 12. Christ's Kingdom, 2 Pes. 1. 11. Christ's Glory, etc. 2 Thes. 2. 14. But it is called theirs,  
1. Because it is prepared for them who come unto, and abide in Jesus Christ, Mat. 20. 23. and ch. 25. 34. 1 Cor. 2. 9  
2. Because it is promised by him that cannot lie, to be given to them that are, and abide faithful unto the Death, Rev. 2. 10. To such as love him, and keep his Commandments, Tit. 1. 1, 2. with Jam. 1. 12. Gal. 3. 29. Jam. 2. 5.  
3. Because they are the Heirs of it, To as many as received Christ, to them he gave power to become the Sons of God, even to them that believe on his name; and if Sons, than Heirs, Heirs of God, and Joint heirs with Christ, Joh. 1. 12. with Rom. 8. 17. and they are now by Faith and Hope receiving it, Heb. 12. 28, 29.  
Now then when he saith, [that no Man take thy Crown:] We may learn from hence,  
1. That the work of those that endeavour to draw us from Christ, is, to deprive and bereave us of our Glory and Crown; The Thief comes not but to kill, and to steal, and to destroy, Joh. 10. 10. Prov. 7. 24, 27. and ch. 9 13, 18. their end is destruction, Phil. 3. 19 And so the end of them particularly who would take away the Gospel from us, is, to subvert our Souls, and beguile us of our Reward, Col. 2. 18, 22. 2 Joh. 9 as it's said of the wicked one, he comes and takes away the word out of their hearts, lest they should believe and be saved, Luke 8. 12.  
2. That it is possible the Believers may lose, and have their Crown taken from them, and even be excluded and shut out of the Kingdom of Christ and of God: Hence we have such admonitions and cautions given to such as have received Christ, and been made the Sons of God by Faith in Jesus Christ; to take heed that none did deceive them, and to abstain from such iniquities as provoke God to wrath, and deprive them from having any Inheritance in the Kingdom of Christ and of God, Eph. 1. 14. and 4. 30. with ch. 5. 3, 7. Col. 2. 6. with ch. 3. 5, 6▪ Gal. 5. 21. 1 Cor. 6. 9, 10. Even the Children of the Kingdom, in this peculiar consideration, may be cast out, Mat. 8. 11, 12. The Apostle Paul writing to the believing Thessalonians, saith to them, God hath called you unto, or into, his Kingdom and Glory; and thanks God without ceasing, that when they received the word of God which they heard of them, they received it, not as the word of men, but as it is in truth, the word of God, which did effectually work also in them who did believe; and yet presently after he saith to them, When I could no longer forbear, I sent to know your Faith, lest by some means the tempter have tempted you, and our labour be in vain, 1 Thes. 1. 3, 6, 8. and ch. 2. 12, 14. with ch. 3. 1, 5. Our Saviour saith to his Apostles, Verily I say unto you, that ye which have followed me in the regeneration, when the Son of Man shall sit in the Throne of his glory, ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel: And yet Judas, who had obtained part of this Ministry, by transgression fell away, Mat. 19 28. with Acts 1. 17, 25. and this may preserve us from high-mindedness, and engage us to fear, Rom. 11. 20, 22. and to look diligently that none of us fail of, or fall from the grace of God; that no root of bitterness springing up trouble us, and thereby many be defiled, Heb. 12. 15, 28, 29. and this leads us to another Instruction, viz.  
3. The way for us to be assured of our Crown is, to hold fast what we have, even the word of Christ's patience, the Gospel of Christ; so will he give unto us Eternal Life, and we shall never perish, neither shall any pluck us out of his hand, Joh. 10. 27, 30. The word of his Grace is able to build us up, and to give us an Inheritance among all them that are sanctified, Rom. 1. 16. Acts 20. 32. this is the word of the Kingdom, Mat. 13. 19 the Gospel of the Kingdom, Mat. 4. 23. and 9 35. and ch. 24. 14. The Kingdom of Heaven is entailed upon it, as it were, so as they that put it away reject the Kingdom of God, Luke 10. 9, 11. and judge themselves unworthy of everlasting life, Acts 13. 46. and they that hearty receive it are Children of the Kingdom, Mat. 13. 19, 38. and shall, in holding it fast, enter into this Kingdom gloriously hereafter, Prov. 4. 4, 9 The words therein contained are the words of Eternal Life, Joh▪ 6. 68 in holding this fast, we shall never taste death, Joh. 8. 51. neither the Devil nor his Instruments shall prevail against us, 1 Joh. 5. 4, 5. Eph. 6. 10, 17. Rev. 12. 10. Oh then! Hold that fast which thou● hast, that none take thy Crown.   

Verse 12. Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out: And I will write upon him the name of my God, and the name of the city of my God, new Jerusalem, which cometh down out of Heaven from my God: and (I will write upon him) my new name.]  
In this verse are contained many promises, and encouragements, to encourage us to hold fast the Gospel of Christ, and to take to us the whole armour of God, that we may be able to withstand in the evil day, and having overcome all to stand. In which we have to mind and consider,  
1. The subject of these promises, or every one that shall certainly be made a partaker of that which is here propounded and promised: and that is [him that overcometh:] [see the notes before on ch. 2. v. 7. and ch. 3. v. 5.]  
2. The promises themselves; whereto we shall speak in order: that is to say,  
1. I will make him a Pillar in the Temple of my God,] A Pillar namely,  
1. An eminent one; so the word signifies where it is said; when James, Cephas, and John, who seemed to be, or were counted Pillars, Gal. 2. 9 even such as were of reputation amongst the Churches and teachers, v. 2. so here: him that overcometh will I make a Pillar: he shall be preferred before, and be more eminent than others, even in that Temple also: for as one star differs from another in Glory, so also will it be in the resurrection of the dead, 1 Cor. 15. 41, 42. He shall be preferred before little ones, of whom yet is the Kingdom of Heaven: and before such as have not had any considerable trials, or opposition; and so, no such occasion to fight: for our light affliction which is but for a moment, works for us a farmore exceeding and eternal weight of Glory: while we look not at the things which are seen, but at the things which are not seen, etc. 2 Cor. 4. 17, 18. he that overcometh shall be exalted above others, as the pillar is above the earth generally: and as now their sufferings for Christ do abound, so then also their consolations by Christ shall answerably abound, 2 Cor. 1. 4, 5, 7. Rev. 22. 12.  
2. A pillar,] By which the King will stand, and with whom he will be present for ever: as it is said in our types: Behold, the King stood by the the pillar (in the Temple) as the manner was, 2 King. 11. 4, 14. 2 Chron. 23. 13. and Josiah stood by a pillar in the house of the Lord, 2 King, 23. 2, 3. So the Tabernacle of God shall be with them that overcome, and he will dwell with them, and they shall be his people; and God himself shall be with them, their God, Rev. 21. 2, 3, 7. Joh. 17. 24.  
3. More directly, [a pillar,] is a strong one; though now he be never so weak, and have never so little strength, v. 8. he shall be a pillar, a stable one, established, so as nothing shall prevail against him: As the Lord saith to Jeremy; Behold I have made thee this day a defenced city and an iron pillar, etc. and they shall not prevail against thee: for I am with thee, Jer. 1. 18, 19 indeed now in this day, he that abides in Christ sins not: he keeps himself, and the wicked one touches him not, 1 Joh. 3. 6. with ch. 5. 18. The gates of hell (neither the power nor policy thereof) shall not prevail against such an one, Mat. 16. 18. Joh. 10. 27, 29. But it is possible Men may not abide in Christ, and then Satan and his instruments may get their advantage against them, as hath been shown before. But hereafter, they that overcome shall be like pillars gloriously: they shall be so established, that they shall not possibly departed, or be removed from Christ, or his Temple: they shall be like the pillars in our types, which were set in the porch of the Temple: whereof the name of the one was called Jachin, that is, he shall establish: and the name of the other Boaz, that is, in it is strength, 1 King. 7. 21. Then they that overcome, and keep Christ's works▪ to the end shall be stable for ever: God will establish, and in them shall be his strength, Ps. 87. 5. So as they shall go no more out, no not for ever, as here it presently followeth.  
4. A pillar,] on which Christ will write, as also followeth presently after: so in former times, they did write some choice and excellent things of God's law, upon their posts, or pillars: as it is said, Thou shalt write these words upon the Posts of thine house, and on thy gates, Deut. 6. 4, 9 and the Church is now called the Pillar of truth, upon which the truth is so written, that it may be seen and read of all Men: they being manifestly declared to be the Epistle of Christ, ministered by the Apostles; written not with ink, but with the Spirit of the living God, not in Tables of stone, but in the fleshly Tables of the heart, 1 Tim. 3. 15. with 2 Cor. 3. 2, 3. so they shall be pillars hereafter gloriously, as it is promised and covenanted by the Lord, saying: I will put my laws into their minds, and write them in or upon their hearts, Heb. 8. 10, 11. with Jer. 31. 33, 34. And saith Christ,  
I will make him a pillar [in the Temple of my God,] my God he calls him by way of Eminency and Excellency, to distinguish him from, and infinitely prefer him before all others, who are called Gods: The God of our Lord Jesus Christ is the Father of Glory, 1 Cor. 8. 5, 6. Eph. 1. 17. And [his God,] because he is immediately, originally, and eternally, and most completely and gloriously his, and ours thorough, and upon the account of him; as Christ saith, I ascend to my Father, and your Father, and to my God, and your God, Joh. 20. 17. Now Christ will make such an one as overcomes, A Pillar [in the Te●ple of his God;] even in the Church of Christ in its glorious estate: The Church is now called the Temple, being built upon, and abiding in Christ, as it is said, ye are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief Cornerstone: In whom all the building fitly framed together grows unto an Holy Temple in the Lord, Eph. 2. 20, 21. 1 Cor. 3. 16. for ye are the Temple of the living God, as God hath said, I will dwell in them and walk in them, etc. 2 Cor. 6. 16, 17. And this Church will be the Temple of Christ's God hereafter, when he shall present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish, Eph. 5. 25, 27. Which glorious Church or Temple, is called by the Prophet, God's Holy Hill, or, The Hill of the Lord, Ps. 15. 1. and 24. 1, 3. with Allusion to the Temple of God, which was built on Mount Moriah, 2 Chron. 3. 1. In this glorious Temple he shall hereafter be a Pillar, not of, or in this World; for Christ's Kingdom is not of this World, Joh. 18. 36. But when the Mountain of the Lords House shall be established or prepared, in the top of the Mountains, and shall be exalted above the Hills, and all Nations shall flow to it, Isay 3. 2, 3. Mica 4. 1, 3. This is therefore a powerful motive, and argument, to engage us to fight the good fight of Faith, and to resist unto Blood striving against Sin; for in so doing, we shall hereafter inherit Glory, when shame shall be the promotion of Fools and Cowards, Prov. 3. 35. with Rev. 21. 7, 8.  
2. And he shall go no more out,] namely, out of this glorious Temple before spoken of, no not for ever, upon any Account whatever. And so,  
1. They now go forth into the field of the World, to call, and bring Men into wisdom's house out of it: as it is said; she hath sent forth her maidens, Prov. 9 1, 5. and the Master of the house— said to his Servant; go out quickly into the streets and lanes of the city: and again he said : Go out into the highways, and hedges, and compel them to come in, that, my house may be filled, Luke 14. 21, 23. Joh. 10. 9 and in their going out, they meet with much occasion of sorrow and mourning; As is signified in saying, They that sow in tears shall reap in joy: he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, etc. Ps. 126. 5, 6. Cant. 7. 11. when God opens a door of utterance, a great and effectual door, there are many adversaries, 1 Cor. 16. 9 much opposition they meet withal from them whose good they seek, and are oft times in great pain: therefore their winning Souls, and bringing them in to Christ is called travailing, Gal. 4. 19 ploughing, etc. Luke 9 62. But when they have once overcome, when that work is over and finished, than they enter into peace, and rest in their beds, each one walking in his uprightness, and before him: then they rest from their labours, and their works follow with them, Isay 57 2. Rev. 14. 13. then they enter into rest and cease from their own works, as God did from his, Heb. 4 10. they shall then gloriously be Priests to God, and shall ever dwell in his house, Rev. 20. 6. with Ps. 84. 4. and shall stand before him continually, and minister to him: they shall serve him day and night in his Temple: And he that sits on the Throne shall dwell among them, Rev. 7. 14, 15.  
2. They shall go no more out;] namely, now they go out to fight with enemies: so this phrase of [going out,] is oft used upon that account: as, Go out and fight with them, Judg. 9 38. They gathered themselves together to go out to battle against the Children of Israel: And again; shall I yet go out to battle against the Children of Benjamine, Judg. 20. 14, 28. see also 2 Sam. 5. 24. 1 Chron. 7. 11. and ch. 14. 15. But now on this account, they shall go no more out : For the meek shall then inherit the earth, and shall delight themselves in the abundance of peace, Ps. 37. 11. after they are dead their Enemies have no more than that they can do, Luke 12. 4. and when they are raised their enemies shall ever have power to harm them; they shall be destroyed, as to their harming or hurting them any more for ever, 1 Cor. 15. 26. In righteousness they shall then be established: they shall be far from oppression, for they shall not fear; and from terror, for it shall not come near them, I say 54. 10, 14. Violence shall no more be heard in their Land, wasting, nor destruction within their Borders, But they shall call their Walls Salvation, and their Gates Praise, Isay 60. 18. Now is their time for fight, Heb. 12. 4. Tit. 2. 11, 12. But there shall be then no Enemy to tempt, or terrify them, to deceive or molest them, Isay 16. 5. and 35. 9, 10. The Eternal God their present and perpetual refuge, shall then completely thrust out the enemy, and shall say, Destroy them: Israel shall then dwell in safety alone, etc. Deut. 3. 3. 26, 28, 29.  
3. They now too oft go out, and wander from Christ and his people; wander out of the way of understanding, Prov. 21. 16. Depart out of Christ, or do not abide in him; for whosoever abideth in him sinneth not, doth not commit sin, 1 Joh. 3. 5, 6. too too oft they go astray, by walking after the carnal-mind in them, and wander from Mountain to Hill, forgetting their resting place, Ps. 23. 3. and 119. 176. Jer. 50. 6. Ps. 116. 1, 7. Ezek 24. 12, 13. and too many of the Church of Christ do go out personally from, and leave his Fold, that were sometimes in it, 1 Joh. 2. 19 And as it is said of some of Christ's Disciples, yea many of them, they went back, and walked no more with him, Joh. 6. 60, 66. But then there shall be no more going out, Ps. 144. 14. But they shall dwell in the House of the Lord for ever, Ps. 23. 6. Surely they shall not be moved for ever, Ps. 112. 3, 6. He shall then be a Pillar for ever.  
3. And I will write upon him the name of my God.] In this respect he shall be a Pillar also, as is before said; A Pillar to write upon: And so we have to consider,  
1. The person that will write, [I] to wit, Jesus Christ, he who is holy, he who is true, he will do it, who is the ready writer, Ps. 45. 1. This will be the time when he writes up the people, Ps. 87. 6. where he first saith: Of Zion it shall be said, this and that Man was born in her, and the highest himself shall establish her: she shall be a pillar, as here, the pillar Jachin; and shall go no more out: and then it follows, The Lord shall count, when he writes up the people, this Man was born there: then they shall be a pillar; and he will write upon her, and every one in Zion: compare, Ps. 87. 5, 6. and 1 King. 7. 21. with this place: he will then write, not by instruments, as now, 2 Cor. 3. 3, 4. But with his own finger, as Exod. 31. 18. namely, with his spirit: so that which is in one Evangelist, the Spirit of God, is in another, the finger of God: compare Mat. 12. 28. with Luke 11. 20. with this writer and matter, and not with our Ink, will Christ who is Faithful write, 2 Cor. 3. 2, 3.  
2. The act here spoken of, I [will writ:] by writing is signified to us, the perpetuating the name of God upon them: he will not only put it upon them by word, as the priests were to do; as it is said: They shall bless the Children of Israel, saying, The Lord bless thee and keep thee: and they shall put my name upon the Children of Israel, as Numb. 6. 23, 27. But he shall write it, that it may abide upon them for ever and ever, Isay 30. 8. So Job signifies, that writing was for perpetuating a thing, when he saith : Oh that my words were now written! Oh that they were printed in a Book! That they were graven with an iron Pen, and laid in the rock, for ever! Job 19 23, 24. [see notes on chap. 1. verse 11.]  
3. The manner how, [upon him,] that is to say, he will make it very visible and evident: he will not only write it in their hearts and minds, though that he will also do doubtless, as Jer. 31. 33. Heb. 8. 10. But so upon them, as that it shall be read plainly and clearly of all. Indeed, so it is now in some first-fruits, and in part: But than it shall be done evidently, fully, and gloriously: he will write his Father's name in their foreheads, Rev. 14. 1. and ch. 22. 4. Then will be the manifestation of the Sons of God, Rom. 8. 19, 21. They shall then be like Christ, for they shall see him as he is; and so shall shine forth as the Sun in the Kingdom of their Father; Then shall ye return and discern between the righteous and the wicked, between him that serves God, and him that serves him not, Mat. 13. 43. Mal. 3. 17, 18. 1 Joh. 3. 2.  
4. What will he write? [the name of my God,] saith he, namely, it shall be then put gloriously upon them, after some such manner, as Jacob's was upon Joseph's Children, as his and his Children, though unspeakably more glorious, see Gen. 48. 16. with v. 5. Mal. 3. 17, 18. and so as it shall then plainly appear they are the Sons of God. Now they are indeed the Sons of God by Faith in Christ Jesus: But faith is the evidence of things not seen, and therefore it doth not now appear (no not to themselves fully) what they shall be, Gal. 3. 26. with Heb. 11. 1. 1 Joh. 3. 1, 2. But than it shall appear, and they shall be his Sons gloriously; as it is said by God himself, He that overcometh shall inherit all things, and I will be his God, and he shall be my Son, Rev. 21. 7. They that shall be accounted worthy to obtain that World, and the Resurrection from the dead, neither marry, nor are given in Marriage; neither can they die any more, for they are equal to the Angels, and are the Sons of God, being the Children of the Resurrection, Luke 20. 35, 36. Rom. 1. 4. Yea he that is now feeble among them, at that day shall be as David; And the House of David shall be as God, as the Angel of the Lord before them, Zech. 12. 8. Isay 62. 2, 3, 4.  
And the name of the City of my God (which is) New Jerusalem, which cometh down out of Heaven from my God.] This he will also write upon him that overcometh; so as it shall be both perpetual and visible, as is before said.  
And the name of the City of my God, New Jerusalem:] which may signify unto us, either a glorious place, or a glorious people.  
1. A Glorious Place, of which Jerusalem in former times, the Old Jerusalem, was the type. That was a glorious place in former times, the City of the great King, the City of our God, Ps. 48. 1, 2, 8. Mat. 4. 5. which God did choose, 1 King. 8. 16, 44, 48. and where he dwelled, Ps. 135. 21. So this, saith Christ, is the City of my God, Heb. 12. 22. of which glorious things are spoken, Ps. 87. 3. This is that which he hath chosen, and in which he will dwell: as it is said, The Lord hath chosen Zion, he hath desired it for his Habitation: This is my rest for ever, here will I dwell, for I have desired it, Ps. 132. 13, 15. Ezek. 48. 35. Old Jerusalem was, and was o●t called, the Holy City, Neh. 11. 1. Mat. 4. 5. with Luke 4. 9 So is this New Jerusalem, it is called the Holy Jerusalem, Rev. 21. 10. And there shall in no wise enter into it any thing that defileth, neither worketh abomination, or a lie, Rev. 21. 27. Ps. 101. 8. that former was a strong City; as appears by its being an year and an half besieged before it was taken, Jer. 52. 1, 6. But this is much stronger: In that day shall this Song be sung in the land of Judah; we have a strong City; Salvation will appoint Walls and Bulwarks, Isay 26. 1. and ch. 33. 20. That had a River, Ps. 46. 3. And so hath this, a far more glorious one; a pure River of Water of Life, clear as Crystal, Rev. 22. 1, 2. This was a City compact together, Ps. 122. 2, 3. so will this be, Ps. 1. 5. Yea this new one will be unspeakably, inconceivably more excellent and glorious than that old typical one; that was an earthly one, but this the Heavenly Jerusalem, Heb. 12. 22. that was forsaken and destroyed, but this will be a continuing City; a City which hath Foundations, Heb. 11. 10. and ch. 13. 14. But we may speak somewhat more to the excellency of this glorious place, New Jerusalem, afterwards.  
2. As City may signify Persons or the Inhabitants of a City: as it is said, They shall call thee the City of the Lord, the Zion of the holy one of Israel, Isay 60. 14. And they shall call them the Holy People, the redeemed of the Lord; and thou shalt be called, sought out, a City not forsaken, Isay 62. 12. And as the Lord saith to Jeremy, I have made thee a defenced City, Jer. 1. 18. So here especially, and most directly and fully, we may understand the New Jerusalem to mean: And so the name of the New Jerusalem shall be put upon him that overcometh; of Jerusalem which is above, which is free, Gal. 4. 29. Of the Heavenly Jerusalem, Heb. 12. 22. And so they shall be of the Beloved City, of the Inhabitants thereof; a glorious people, Isay 52. 1. So the Children of the Resurrection, of the first Resurrection, are called, the Beloved City, as distinguished from the Nations in the four quarters of the Earth, and from the Camp of the Saints, to wit, Israel, and those of the Nations converted to the Lord, who are joined unto them, Rev. 20. 8, 9 Then they shall be called, and be holy, all holy and righteous, Isay 4. 3. The Lord reigning gloriously among them, Isay 24. 23. and rejoicing in them, Isay 65. 19 And then they shall be in a glorious state and condition; for the Tabernacle of God will be with them, and he will be with them, and he will dwell with them, and they shall be his people, and God himself shall be with them, their God: and God shall wipe away all tears from their Eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, etc. Rev. 21. 1, 4 and ch. 22. 3, 4. See and consider Rev. 21. 10, 21, 22, 26.  
And of this City of Christ's God, New Jerusalem, it is farther said, [which cometh down out of Heaven from my God;] In which is intimated to us,  
1. That this New Jerusalem is, and shall be in Heaven, all of them: there is the Mother, and there are and shall be the Children; yea as New Jerusalem may signify a glorious place, or glorious Mansions; so they are in Heaven: as our Saviour saith, In my Father's House are many Mansions:— I go to prepare a place for you, Joh. 14. 2, 3. 2 Cor. 5. 1, 4. And as it hath respect to persons, so it is and shall be above, as Gal. 4. 29. Above; not only born from above as now, Joh. 3. 3, 7. nor only have they, and shall have their conversation in Heaven, as Col. 3. 1, 2. Phil. 3. 20. but above in Heaven, in their Spirits: When they are absent from the Body, they shall be present with the Lord, 2 Cor. 5. 6, 8. When they are dissolved they shall be with Christ, which is far better than to be here, Phil. 1. 21, 23. The Spirits of just Men made perfect, Heb. 12. 23. Isay 57 1, 2. And when the Lord himself shall descend from Heaven, the dead shall be raised and the living changed, and all made incorruptible; and they shall be all caught up together in the Clouds, to meet the Lord in the Air, 1 Cor. 15. 43, 54. 1 Thes. 4. 16, 18. All this Generation of over●omers shall be above, before they shall come down.  
2. This New Jerusalem shall come down from Christ's God out of Heaven: He saith not, it is come down, but [cometh,] to denote the certainty thereof, and the continually nearer approach of it: As it is said of our Lord Jesus, He cometh, he cometh, to judge the Earth, Ps. 96. 13. and 98. 9 The Lord cometh with ten thousand of his Saints, Judas 14. Behold he cometh with Clouds, Rev. 1. 7. that is, he shall certainly come; and that coming of his continually approacheth: So it may be said of this New Jerusalem; It cometh down out of Heaven, etc. And this is true,  
1. Of that glorious place so called, for retaining these Blessed and Holy Inhabitants: So John saith, He carried me away in the Spirit to a great high Mountain, and shown me that great City the Holy Jerusalem, descending out of Heaven from God, Rev. 21. 2, 10. And though the Old Jerusalem may be built again by Men in its old place, for, and by the camp of the Saints, even Israel, and those that shall be joined unto them, as it is said, Behold the days come, saith the Lord, that the City shall be built to the Lord from the Tower of Hanancel, unto the gate of the Corner; and the measuring line shall yet go forth over against it upon the Hill Gareb, and shall compass about to Goath; and the whole Valley of the dead Bodies and of the Ashes, and all the Fields unto the Brook of Kidron, unto the Corner of the Horsegate towards the East, shall be holy unto the Lord, it shall not be plucked up, nor thrown down any more for ever. Which Prophecy was never yet fully accomplished, Jer. 31. 27, 38, 40. with Neh. 3. 1. and ch 2. 11, 17. Zech. 14. 10. Isay 33. 20, 21. with Mat. 24. 1, 3. and Luke 21. 20. Zech. 12. 6. Yet, I conceive, the New Jerusalem, this Holy City, this Glorious Place, and these Heavenly Mansions, shall be prepared of God. For we know, saith the Apostle, that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens: yea may some say, This building is eternal in the Heavens, and shall never come down. But their mistake will appear, if the next Verse be but read, and they pluck not one Scripture from another, as too many do: for it follows immediately, For in this we earnestly groan, desiring to be clothed upon with our House which is from Heaven, or out of Heaven: The very same Phrase there is used as here. Compare 2 Cor. 5. 1, 2. with Rev. 3. 12. So it is said of Abraham, By Faith— he dwelled in Tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a City which hath Foundations, whose builder and maker is God. Compare Heb. 11. 9, 10. with Rev. 21. 13, 14, 19 and of those Patriarches it is said again, But now they desire (even now at this present day they desire) a better Country, that is, an Heavenly: Wherefore God is not ashamed to be called their God: for he hath prepared for them a city, Heb. 11. 16. with v. 13. and ch. 13. 14. of this the Lord speaks by the Prophet Isay, saying, For behold I create new heavens & a new earth: and the former shall not be remembered nor come into mind: But not only will he do so, but he will also by his creative power make this new Jerusalem, which is therefore called here by Christ, the city of my God: and this will be the praise of the whole earth; and that in which they are especially called upon to rejoice, as it there follows: [But be you glad for ever in that which I create; for behold I create Jerusalem, a rejoicing and her people a joy.] Jerusalem is there distinguished from her people, and signifies that glorious place we have been speaking of, Isay. 65. 17, 18. This shall come down out of Heaven. [See Mr. Joh. Horn in his Discourse concerning the New Heavens and Earth, and New Jerusalem; Pag. 45, 47.]  
And the glorious Inhabitants of this New Jerusalem, even those which are written in the Lamb's Book of Life, Rev. 21. 27. shall come down out of Heaven: The Lord my God shall come, saith the Prophet, and all the Saints with thee, Zech. 14. 4, 5. Judas 14. 15. They shall meet the Lord himself in the Air, and come down with him, and so shall be ever with him, and shall reign with Christ on the Earth, 1 Thes, 4. 16, 17. See Rev. 5. 8, 10. Dan. 7. 27. They shall then inherit the Earth, Mat. 5. 5. with Ps. 37. 7, 11. Judge the World, 1 Cor. 6 1, 2, 3. Then the Saints of the most high shall take the Kingdom, and possess the Kingdom for ever, even for ever and ever, Dan. 7. 18. And here we may see the fondness and foolishness of that saying, and of those that use it in that sense. What? say they, shall the Saints come down out of Heaven again? Yes, Christ the head of the Church shall do so, and the Members also, as is here said, which cometh down out of Heaven from my God, Rev. 21. 2, 10. God. shall send us Jesus Christ, whom the Heavens must receive till the times of the restitution of all things; and his Saints shall come and be with him, Acts 3. 19 21. with Joh. 17. 24. And yet God himself shall be with them gloriously, for the name of this City shall be [The Lord is there,] Rev. 21. 3. with Ezek. 48. 35. 2 Pet. 3. 12, 13. Glorious things are spoken of thee, O City of God, Ps. 87. 1, 3. and 48. and 122. Then when he writes the name of the City of his God, New Jerusalem, upon him that overcometh; he will make them of the Synagogue of Satan, which say they are Jews and are not, but do lie: he will make them to come and worship before the Feet of every such an one, and to know that he hath loved them. [See notes before on verse 9] And seeing we look for such excellent and glorious things; how greatly doth it behoove us to be diligent, that we may be found of him in peace without spot and blameless! 2 Pet. 3. 12, 14. And to be of good courage, and play the men for this City of our God: as 2 Sam. 10. 12. fight the good fight of Faith, with the Spiritual Weapons of God's Warfare, and laying hold on Eternal Life, 1 Tim. 6. 12.  
And [I will write upon him my new name:] either that new name given to him, a name of perfect victory and conquest, Ps. 98. 1. or, as his name is King of Kings, Rev. 19 16. so they shall be Kings of Kings of the Kings of the east, even of Israel, the natural Israel, Rev. 16. 12. [see notes on ch. 2. 27, 29] or, his name shall be put upon the victors and conquerors, as the name of the Husband is upon the wife: and so, as his name shall be called the Lord our righteousness; so this is the name wherewith she, the Church, shall be called, the Lord our righteousness: compare Jer. 23. 6. with ch. 33. 16. Rev. 19 7, 8. Or, as the Lord saith, thou shalt be called by a new name, which the mouth of the Lord shall name:— thou shalt no more be termed, forsaken; neither shall thy land any more be termed, desolate: But thou shalt be called Hepzi-bah, that is, my delight is in her: and thy land Beulah, that is, married: for the Lord delighteth in thee, and thy land shall be married, Isay 62. 2, 4. A name better than of Sons and Daughters, Isay. 56. 15, 16. all this will he write upon them that overcome who hath the writer's inkhorn by his side spoken of, Ezek. 9 2, 4, 11. and this honour shall all his Saints have, Hallelujah, Ps. 149. [see the notes before on ch. 2. v. 17.]   

Verse 14. He that hath an ear let him hear what the Spirit saith unto the Churches,] [see the notes before on ch. 2. v. 7.]   

Verse 13. And unto the Angel of the Church of the Laodiceans writ: [see the notes before on ch. 2. v. 1.] These things saith the Amen, the faithful and true witness, the begininng of the creation of God.]  
We have from the beginning of this verse, to the latter end of the eighteenth verse, spoken in a Treatise called, Needful Counsel; and therefore might forbear to speak anything hereto: But because these notes may be somewhat uniform; possibly some may read, or hear these that have not that, or a time, or heart to do it: therefore I shall more briefly write over again somewhat of that, which is fore-printed in that book.  
These things saith the Amen.] Thus our Lord gins to describe himself to this Angel and Church: he is [the Amen,] to wit, he in whom all the promises of God are yea and Amen, 2 Cor. 1. 20. ratified, confirmed, and sealed even by his precious blood which is the blood of the new Testament, and everlasting covenant, Mat. 26. 28. Heb. 10. 29. and ch. 13. 20. Those great and precious promises ministered in the Gospel, which pertain to life and godliness; yea in which are contained and given all things for this life, and that to come, are not only assured by the word of God, and confirmed by his oath; which yet are two immutable things, in which it is impossible for God to lie; and therefore might quicken and encourage lukewarm ones to flee for refuge, to lay hold on that hope set before them: But also they are actually made firm by the blood of the Testator, who is also in the virtue thereof raised, and as the forerunner entered into Heaven; and is the mediator of the new Testament: that by means of death for the redemption of the transgressions u●de● the first Testament, they which are called may receive the promise of the eternal inheritance: he mediateth, and makes intercession for the taking away the iniquities of those that come unto God by him; and that the contents of that ●ovenant may be dispensed to them, according to their needs and capacities: God hath promised and Christ hath actually said, and is the Amen to them, Rev. 1. 18. Heb. 8. 6. and 9 15. It may seem, in that Jesus Christ doth first describe himself by this title of the Amen, that these lukewarm ones did not keep in believing remembrance the promises, and the firmeness and immutability of them, and certainty of their performance according to the tenor of them, being ratified by such precious blood, and ascertained by such a faithful and true witness: and therefore they grew sluggish, remiss, and indifferent; and there was great abatement of their former fervency; either fearing they should be left in sufferings, or not provided for, or dispensed unto according to their wants: and therefore to recover them he telleth them, his name is the Amen: The consideration hereof is powerful to stir up to diligence, and to recover us from our decays; to cause us that we shall not be slothful, but diligent followers of them who thorough faith and patience inherit the promises, Heb. 6. 10, 20. To strengthen us to hold fast the profession of our Faith without wavering: and ●o consider one another, to provoke to love and good works; not forsaking the assembling of ourselves together, Heb. 10. 22, 25. To engage us to come out from among Men, and to be separate, and not to touch the unclean thing: But to cleanse ourselves from all filthiness of the flesh and Spirit, perfecting holiness in the fear of God, 2 Cor. 6. 16, 18. and 7. 1. If these exceeding great and precious promises given to the Apostles to minister, and ministered by them in and with the glorious Gospel, be in us received and entertained by us, and abound; if they be suffered to dwell richly in us, and to have their perfect work, so as we limit them not, nor hold them in unrighteousness; they make us that we shall not be idle, or unfruitful in the knowledge of our Lord and Saviour Jesus Christ: they will provoke us to flee from and escape the corruption that is in the World thorough lust: and besides giving all diligence thereto, they will enable and stir us up, to add to our Faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness Brotherly kindness, and to brotherly-kindness charity. To these things will these precious promises confirmed by such precious blood enliven and quicken us, if they be suffered to dwell richly in us: For hereby we shall be made partakers of the divine nature, 2 Pet. 1. 4, 9 Oh exercise we ourselves to godliness, (to Christ, who is the root and foundation of godliness,) for it is profitable to all things, having promise of the life that now is and of that which is to come, 1 Tim. 4. 8. with ch. 3. 16. How effectual were the promises with the partria●chs in former times (when they were not so confirmed as now) to make them forsake their country, kindred, and Father's house; To confess themselves strangers and pilgrims on earth etc. These believed caused Abraham, the Father of the faithful, not to consider his own body now dead, neither yet the deadness of Sarah's womb,— But was strong in Faith giving glory to God: and being fully persuaded, that what God had promised he was able to perform: and therefore it was imputed to him for righteousness. Now it was not written for his sake alone that it was imputed to him: but for us also, to whom it shall be imputed, if we believe on him who hath performed the promise made to the Fathers, in raising Christ from the dead, who was delivered for our offences, and raised again for our justification, Gen. 12. 1, 3. Heb. 11. 13, 16. Rom. 4. 16, 25. with Acts 13. 32, 33. Heb. 11. 17, 19 The Apostle Paul, to recover the Galatians from their wander, sets before them that Christ is the Amen; to him the promises are made, and in him confirmed, and with him assured to those that receive him: So as in being Christ's they are Abraham's seed, and heirs according to promise, Gal. 3. 16, 17, 29. and 4. 28. and 5. 1. And so here Christ declareth himself to be the Amen, to cure these of that Lukewarmness they were polluted with; and assures them, that in opening, and giving entertainment to him, he would come in to them, and sup with them, and they with him: and that he that overcometh should sit with him on his throne, Rev. 3. 14, 20, 21. Oh were this considered by us, that God hath not spared his own Son but delivered him up for us all, how would this make us confident, that with him he will freely give us all things also! how would this cause us, to mount up with wings as Eagles, to run, and not to be a weary, to walk, and not saint: and to encourage and engage us to listen to his counsel, whom God hath given for a covenant to the people ! For the Lord God is a sun and shield, he will give grace and glory: no good thing will ●e withhold from them that walk uprightly, Rom. 8. 32. Ps. 84. 10, 12.  
The faithful and true witness,] This may be an explication of the Amen; and show us what is further meant by, and contained in that expression.  
These two words, [faithful, and true,] may mean one and the same thing: or we may say, he is the faithful witness in that work whereto the Father appointed him: hence the Apostle instructs the holy Brethren, to consider the Apostle and Highpriest of their profession, who was faithful to him that appointed him, namely, in that hard and difficult work of humbling himself, and becoming obedient to death, the death of the cross, Heb. 2. 9, 18 and 3. 1, 2. he is in his cross a faithful witness of the greatness and sincerity of the Father's affection to us, Isay 55. 3, 4. who is meant by the faithful witness here spoken of, may be plainly seen; and wherein he is so firstly and fundamentally, Rev. 1. 5. Jesus Christ the faithful witness, and the first begotten of the dead: And so,  
1. As he died for our sins by way of propitiation, and as the peacemaker; So he is a faithful witness of the Father's love, and that he is not willing that any should perish, but that all should come to repentance: he is the great sign and undoubted evidence of the heat and ardency of God's love towards us poor sinners, even toward every poor sinful creature of Mankind; in that by the grace of God he tasted death for every Man. In this was manifested the love of God towards us, because God sent his only begotten Son into the World, that we might live thorough him:— The Father sent the Son the Saviour of the World, 1 Joh. 4. 8, 10, 14. God so loved the World that he gave his only begotten Son, etc. Joh. 3. 16. This is the great sign of God's love to us, and it is an evil and adulterous thing to seek after any other, Mat. 12. 39 1. Cor. 1. 22, 24. and he is the faithful witness therein of the truth and faithfulness of the Father in performing his promises according to the tenor of them: for he that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things also? Isay 55. 3, 4. Rom. 8. 32.  
Yea in what he hath suffered, he is the faithful witness also of the freeness and ardency of his own love towards us: his love was so fervent, as that many waters could not quench it, nor could the Floods drown it: such was his grace that he laid down his life for us; he died for all, 2 Cor. 5. 14, 15. and such the preciousness of his blood, that in the virtue thereof he is raised again; hath purged away our sins made peace, slain the enmity; broken down the middle-wall of partition between God and mankind; taken out of the way all that was in it contrary to us; abolished death, and destroyed him that had the power of death, that is, the Devil: and obtained into himself all Spiritual blessings in Heavenly things; and confirmed a new Testament, and Everlasting Covenant. Oh what a faithful witness is he of the greatness and fervency of his own, and his Father's love? And how powerful therefore is the view of him in his Cross to cure us of our Lukewarmness? Do ye thus requite the Lord, O foolish people and unwise? Is he not thy Father that hath bought thee? Oh how doth this love constrain us to love him, and to cleave to him with full purpose? Yea and to return to him when we have fallen by our iniquities! for therein he shows us, that he hath no pleasure in the death of him that dieth; and so not in the death and destruction of poor, wretched, miserable, blind, naked, lukewarm ones! Oh! fear not to come unto, and walk before him, and be perfect: Let not your hands be slack: By this ye are saved if ye keep in memory what was at first declared to you, unless ye believe in vain; viz. that Christ died for our Sins according to the Scriptures, and was buried, and that he risen again the third day, according to the Scriptures, 1 Cor. 15. 1, 4. O foolish Galatians, saith the Apostle, who hath bewitched you, that ye should not obey the truth, (that ye should not continue in running well, but grow remiss) before whose Eyes Jesus Christ hath been evidently set forth, crucified, etc. Gal. 3. 1. with ch. 5. 7.  
2. The faithful Witness and Martyr as a Peace-preacher, who laid down his Life in testimony to the truth of that Gospel which he received from his Father, and declared to us: for to this end was he born, and for this cause came he into the World, that he should bear Witness to the truth, Joh. 18. 37. And to this he did bear witness unto the death; and sealed to the truth of that Gospel with his Blood. This the Apostle Paul sets before Timothy, to encourage him to fight the good fight of Faith; that Jesus Christ witnessed a good Confession before Pontius Pilate, when he knew what things he should suffer on that account, 1 Tim. 6. 12, 14. Away with this lukewarmness then, and let us come unto, and follow him, whithersoever he goeth, enduring bardness as good Soldiers of Jesus Christ, 2 Tim. 2. 1, 3, 8. See Heb. 12. 1, 3. 1 Pet. 2. 20, 24. and ch. 3. 17, 18.  
And the true Witness.] In his Testimony, in which he hath declared what he hath done, and the Father's love in him, and that he is the Amen. He is the truth itself, and his word is the word of truth, Prov. 8. 6, 8. Ps. 119. 160. 1 Joh. 5. 20. The true light now shineth, 1 Joh. 2. 8. His word was always true, but the truth of it is now made more apparent in the preaching of the Gospel, according to the Revelation of the Mystery: His Record is true concerning all things, there is no lie of it; but he is a true witness in what he speaketh of God the Father, himself, the work of the Spirit, Mankind, Sin, Righteousness, Judgement, Life, Death; and of what he is become, and hath for us, Gold tried in the Fire, White Raiment; and of the loathsomeness of this Lukewarmness to him: These things saith he who is holy, he who is true, Rev. 3. 7. He is true, and worthy to be listened unto, and believed by us in all his declarations, promises, discoveries, requirings, instructions, reproofs, threats, etc. a faithful and true witness, who will not lie; one who is faithful to the interest of our Souls, Prov. 14. 5. A true witness who delivers Souls from their Transgressions, wander, lukewarmnesses: who hath power to deliver from Sin, Satan, Fears, Evils, Dangers, yea from the Wrath to come; and is able to save to the uttermost all that come to God by him, Prov. 14. 25. 1 Thes. 1. 10. Heb. 7. 24, 25.  
The beginning of the creation of God.] He is before all things, and by him all things consist, Col. 1. 17, 18. The beginning both of the first and old Creation: And that both,  
1. In giving a being to it, when before it had none: It was God's creation, but made by him: God created all things by Jesus Christ, Eph. 3. 9 He is the Creator of the ends of the Earth, that faints not, neither is weary; there is no searching of his understanding. By him were all things created, visible, and invisible: All things were created by him and for him, Col. 1. 16. He knows how, and hath understanding to help us, when we are faint, dead, dry, decaying: He gives power to the faint, and to them that have no might he increaseth strength, Isay 40. 27, 29. Ah Lord God, saith the Prophet, behold thou hast made the Heaven and the Earth, by thy great power, and stretched out arm, and there is nothing too hard for thee, Jer. 32. 17. What cannot he do that created all things? (And all things were made by him, and without him was not any thing made that was made, Joh. 1. 1, 3.) He can restore heat and health, and heal us of our wounds, and cure our loathsome distempers, when our bruise is incurable, and wound grievous, and we have no healing Medicines, nor is there any to plead our cause that we may be bound up, Jer. 30. 12, 17.  
2. And he is the maker of the creation of God, when it was marred by Man's seeking out ●oolish inventions: The Earth and all the Inhabitants thereof were dissolved. He beareth up the pillars thereof, Ps. 75. 3. He upholds all things by the word of his power, Heb. 1. 3. The World was made by him, preserved from perishing, and upheld when it was marred, spoiled, and dissolved by the iniquity of Mankind, Joh. 1. 10. And therefore, though you have destroyed yourselves, and deserve to be rejected, and cast off, and out from his presence and favour for ever; yet in him is your help: neither is there Salvation in any other, Acts 4. 12. Oh turn again to him from whom you have revolted: he hath made peace by the Blood of his Cross, by him to reconcile all things to himself, Col. 1. 20.  
And he is the beginning of the new Creation, thorough and by means of his personal abasement and sufferings: the Captain of our Salvation was made perfect thorough sufferings, Heb. 2. 10. In him there is a complete Creation: He is the beginning, the firstborn from the dead, that in all things he might have the pre-eminence; for it pleased the Father that in him all fullness should dwell, Col. 1. 18, 19 In him dwelleth all the fullness of the Godhead bodily: and in ●im we are complete (completely prepared for, and furnished with all furniture,) who is the Head of all principality and power, Col. 2. 9, 10. In him our nature is restored again into the Image of God, after a more glorious manner than ever it was made in the first public man: And so there is in him a complete and perfect provision of all things that may tend to our being brought back to God in our own person, & so made new Creatures, as every one is that is in him, because he died for all, and rose again, Jam. 3. 9 Eph. 2. 10. 2 Cor. 5. 14, 17. There is in him a justification from the guilt of our first sin and sinfulness; so as that all that have sinned, and are come short of the glory of God, are justified freely by his grace, through the redemption that is in Christ Jesus, Rom. 4. 25. and 3. 23, 24. and he hath obtained forgiveness of our personal sins, gifts for Men, yea for the rebellious also; healing of our diseases, decays, deadnesses; Gold to enrich poor, wretched, miserable ones; White Raiment to cover our shameful nakedness; Eyesalve to cure our blindness; Spirit to quicken and enliven us, and to put heat into, and recover lukewarm-ones: The last Adam was made a quickening Spirit, to quicken those that were dead in trespasses, 1 Cor. 15. 45. He hath by his Blood obtained eternal Redemption, forgiveness of our Sins for ever, and the recovery of our loss, even of all the glory of God of which we came short by our sinning: He hath restored that which he took not away, Heb. 9, 12. So as that in him there is help and salvation for us, when we have rendered ourselves vile, and brought ourselves into a loathsome condition: He is the Fountain of Life, of living waters, of grace and truth, the Treasury and Storehouse of all God's fullness for us, that he may dispense to us thereof according to our various wants, and capacities; and that of his fullness we may receive, and Grace for Grace. Indeed he is the beginning and end of this new Creation; the author and finisher of the Faith; whose hands have laid the foundation, and whose hands shall finish the building, Rev. 1. 8, 11. Zech. 4. 7, 9 Heb. 12. 2.   

Verse 15. I know thy works [see notes on chap. 2. verse 1.] that thou art neither cold nor hot. I would thou wert cold or hot.]  
He saw that their works were not perfect before him, and thence saith and observeth,  
That thou art neither cold nor hot.] not cold] there was still some profession of the faith with them, some seeking God, waiting upon him, and approaching to him: they had not wholly left off all professed worshipping of him, and calling upon his name; they might still read, and hear, and pray, and have some use of Christ's ordinances among them; and a form of Godliness upon them: They had not professedly cast off the thing that was good; but there was some warmth with them still: And surely they did assemble themselves together, for they were yet reckoned by Christ a Church of his, a Golden Candlestick, that did in some measure receive, and bear forth the light: yea there might appear with them a great deal of fervency in their outward professions, and behaviours of themselves. They were not cold.  
Nor hot.] Not zealous, verse 19 not fervent in Spirit serving the Lord, Rom. 12. 11. their hearts did not burn within them, Luke 24. 32. they were not inflamed with love to him, and the things of his Kingdom. Or, as considering the scope of the place, they were not hot, that is, they did not so value Christ, and the things above where Christ sits at the right hand of God, that durable riches and Righteousness in Christ, as to buy them with a relinquishing, and selling all that they had: They did not so highly value Jesus Christ, that pearl of great price, as to part with their Sins and Idols, and to go on to count all but loss and dung, that they might be made partakers of him; to hate Father and Mother, Wife and Children,— yea and their own lives also for Christ's sake, and to take up their Cross, and follow him. That this is here meant by [hot] appears, by the counsel he gives them : [I counsel thee to buy of me Gold, etc. v. 18.] And by the reason and end of his rebuking and chastening them, [that they might be zealous,] and exercise their zeal in buying, v. 19 And by his knocking, v. 20. he was not readily received, but the door was shut against him; and other persons or things were preferred to him; and he was fain to stand and knock for admission till his head was filled with dew and his locks with the drops of the night, as Cant. 5. 2. This was the heat they were destitute of, they did not forsake all for Christ Jesus, they were as silly doves without heart; professedly waiting upon God, but still retaining sin in their hands, or double-mindedness in their hearts, Hos. 7. 11. or they were seeking their own things, their own praise, honour, glory, name, or to establish a righteousness to themselves: and though they might appear to be, and might be zealous, yet not in a good matter, Gal. 4. 18. They were like to a Man that hearing of an excellent commodity at such a mart, or market, goes thereto; he is not so cold as to stay at home: But takes so much pains as to go to the place where it may be had, and looks upon, and likes it, and hears delightfully what is spoken in commendation of it: But yet he is not so hot as to come up to the price of it, though he be willing to part with something; he hath not such an high estimate of, and affection to it, as to prefer it before all other things, and to purchase it, how dear soever it be. Truly such an one, though he be not cold, yet he is not hot: such a Man is hot, that is resolved to have such a commodity, whatever it cost him: in such a sense they were hot. They were not so cold as wholly to desist from a professed waiting at wisdom's posts; but they sat before God as his people, and heard his words; and it might be as a lovely and pleasant song to hear what was spoken in the praise and commendation of that gold tried in the fire, etc. v. 18. But still their hearts went after their covetousness, or pride and high thoughts of themselves; they conceited themselves to be rich and increased with goods; and therefore did not forsake all they had for Christ, Ezek. 33. 31, 32. Oh let us search and try our hearts in the light of God's testimony, and see if we also be not such manner of persons as these were: the Testimony of Christ is a faithful glass, that gives a true and impartial discovery of all things and persons: It is a discerner of the thoughts and intents of the heart, Heb. 4. 12. therein let us examine ourselves and not trust to our own hearts, or lean to our own understandings: for the heart is deceitful above all things, and desperately wicked; and he that trusteth therein is a fool: our wisdom and understanding will pervert us, and make us believe we are hot, when indeed we are but Lukewarm: Oh let us then come to the light of the Lord, and therein view ourselves, our hearts and ways: and as therein our Lukewarmness is discovered, let us cleanse ourselves therefrom in the light and strength of the grace of God which bringeth Salvation to all Men, 2. Cor. 7. 1.  
This is the iniquity, the provoking iniquity, of those in God's Church, that they are not hot; for though they cannot heat themselves, but must be heated with a coal from his altar, yet unto, and in their turning at his reproofs, and letting go the things faulted, and discovered to be ●vil and unprofitable, he would pour out his Spirit unto them, and make known his words which are as fire, and would even make their hearts burn within them, Prov. 1. 23. with Jer. 23. 29. Luke 24, 32. the light of Israel would be as a fire unto them.  
And this is that he expects from those in his Church, not only that they be not cold, but that they be hot; not only that they hear, pray, assemble, confer, approach to him, and have a name among the Churches that they live, (which they may have while yet they are dead) Rev. 3. 1. But that they have such an estimate of Christ, and his things, as to count all other things but vile, and unprofitable in comparison of him; that they be so hot, as to buy the truth, with selling all that they have: and when notwithstanding all his excellency and graciousness, they are still destitute of this heat and ardency of affection to him, Oh, this incenseth him against them; and so much is signified to us in that which followeth, viz.  
I would thou wert cold or hot;] as if he should say, I cannot away with this temper, or distemper of thine, as v. 16. it is very offensive and provoking to me; and therefore I wish thou wert rid of thy loathsome temper, and wert either cold or hot: It is somewhat like to what Elijah saith to the Israelites: Why halt ye between two opinions? If God be God follow him, but if Baal, then follow him, 1 King. 18. 21. or like to the saying of Joshua: If it seem evil to you to serve the Lord (in sincerity and truth, with a putting away the Gods which your Fathers served) c●use you this day whom ye will serve, whether the Gods which your Fathers served, or the Gods of the Amorites, etc. Josh. 24. 14, 15. as if he should say, do not make a show of serving the Lord, while together therewith you do indeed serve your idols: But either be hot, in serving him only and sincerely, and put away and renounce your Idols; or else be cold, and leave off all your professed waiting on him, and follow such other Gods as you shall choose. This neutrality and indifferency is very displeasing to him in his Church; this Samaritanism, in which men serve the Lord and their own Gods also: and indeed it is reputed by him as not fearing him at all, 2 King. 17. 32, 34. his grace instructeth, moveth, and strengtheneth us to love, and ●leave to him with all our heart, Soul, mind, and strength, Mark 12. 29, 30. But when the heart is divided, then shall Men be found faulty, Hose. 10. 2.  
But here we might for our usefulness propose these two Questions.  
Quest. 1. Whether, Seeing this faithful counsellor wisheth that they were either Cold or Hot, it be alike to him which of them they were? Or whether it were all one to him whether they were Cold or Hot?  
Ans. No surely, he is not indifferent herein, he would rather they were hot in buying the truth, and giving hearty entertainment to him: and therefore he counsels them, To buy of him Gold tried in the fire that they might be rich. v. 18. and therefore he rebuketh and chasteneth them, that they might be zealous and repent v. 19 and therefore he standeth at the door and knocketh, that they might open unto him, receive and entertain him hearty, v. 20. nor was it alike to the Prophet (when he reproves the Israelites for halting between two opinions,) whether they followed God or Baal: for he earnestly desired they might hearty and sincerely follow the Lord God of Israel; and to that end prayeth, Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again, 1 King. 18. 37. and the like we may say of Joshua, ch. 24. 15. Christ is in the bosom of the Father, and knows his heart and thoughts, and hath revealed, that God is not willing that any Man should perish, but that all should come to repentance, 2 Pet. 3. 9 and he and Christ Jesus are one: And therefore the Amen, the faithful and true witness is not indifferent whether his Churches, and those in them be cold, or hot; but he is one that hath pleasure in uprightness and loveth that those in his Church should cleave to him with full purpose, and be wholly and altogether his: To whose mind also the Apostle Paul was framed, when Agrippa said; Almost thou persuadest me to be a Christian: I would to God, saith he, that not only thou, but all that hear me, were both almost and altogether such as I am, and not so indifferent as Agrippa was, Acts 26. 29. And this the Apostle also desired with understanding, as knowing God's goodwill towards all Men was, that they should hearty receive the love of the truth: had he been of the mind of some Men, that God hath a secret will concurring with the destruction of the greatest part of Mankind in a personal consideration, he could never in faith have poured out such a wish to God for all them that heard him; but knowing God is love, and that he hath manifested himself so to be in giving his Son by his grace to taste death for every Man; from hence his hearts desire and prayer to God for them, was that they might be saved from their iniquities, as Rom. 10. 1, 3. and therefore thus Christ speaks, to show how abominable their present temper was to him.  
Quest. 2. Whether it were better for the Churches, or those therein to be cold then lukewarm? It is better without controversy to be hot and ●ervent in Spirit in seeking and serving the Lord, and diligently pursuing the things of his Kingdom: but whether it be better for Lukewarm ones to be cold?  
Ans. Truly, properly and fully, it is not better to be cold than Lukewarm, for neither is good: But it is worse to be lukewarm in God's Vineyard, and more abominable to him, and in his account who judgeth righteously, than to be cold: And so, to be cold, is not so bad in some respects as to be Lukewarm: For,  
1. The iniquity of Lukewarmness in his Churches is more provoking in his sight, because the clouds do more abundantly rain rain upon them that come into, and frequent the assemblies of God's people, than upon those who are cold, and come not amongst them; and they oft drink in the rain that cometh upon them: they have more advantages given to them than others, and more opportunities to hear, and be acquainted with the excellency of Christ, and the enriching nature of that Gold tried in the fire; and therein and therewith, to see the vileness of their sins, and vanity of their idols, that they might turn to God from them, and have their hearts drawn off from all other objects, and united to Christ: hence those that are among his people do oft in their evils overpass the deeds of the wicked, Jer. 5. 21, 28. 2 Chron. 33. 9, 10, and oftimes this is declared as an aggravation of the iniquity of God's people, that they sin under such advantages, and in the enjoyment of such nighness, means, and opportunities: Therefore the Lord saith concerning the Priests and Prophets; yea in mine house I have found their wickedness, Jer. 23. 11. and 11. 14, 15. Isay 66. 4. and answerable to the greatness of their iniquity as being thus aggravated, answerable will be their judgements, so persisting; yea and more swiftly will God proceed against them; especially now when more clear light than formerly is vouchsafed: he that was grieved forty years with his people in former times, was provoked after three years in latter, because of the unfruitfulness of those in his vineyard to say, cut it down why cumbreth it the ground? so here he threatneth, he will spew them out of his mouth; and accordingly he may so have done with this Church long since : Thou Capernaum, saith our Saviour, that art exalted to Heaven, shall be brought down to hell: for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day: But I say unto you, it shall be more tolerable for the land of Sodom in that day of judgement, than for you, Mat. 11. 20, 34. That earth which (drinks in the rain that o●t comes upon it, and yet) beareth briers and thorns, is rejected, and nigh unto cursing, whose end is to be burned, Heb. 6. 8.  
2. It is worse to be lukewarm in God's Vineyard than cold; because those that are cold may sooner be made sensible of their condition, and fall down under reproofs, and be made to perceive the sadness of the state they abide in, or have brought themselves into by their departure, than lukewarm-ones: when persons are lukewarm they are ready to say, Aha, we are warm, we have seen the Fire: Blessed be the Lord, for we are rich: they are highly conceited of their good condition, and say, they are hot enough already: They are in a good temperate condition, and need not to come nearer the Fire; seest thou a Man wise in his own Eyes, there is more hope of a Fool than of him, Prov. 26. 12. The lukewarm ones are ready to fill their mouths with Arguments, and to plead their own Innocency, and to stop their Ears from hearing Faithful Reproofs: they can presently say, Why find ye fault with us? What would you have us to do? we are not cold, we read, hear, pray in our families, frequent assemblies, use the ordinances of Christ: they are ready to thank God they are not like other Men, or like to what they themselves sometimes were; and not only justify themselves herewith before Men, but endeavour so to do before God also: they not only weary Men, but God also, with clearing themselves; and are even angry that he doth not approve them, and hear their prayers: So when the Lord sent the Prophet to reprove his people, he tells him they were not cold, and that they had this to plead for themselves, that they might still hold fast deceit, and refuse to return: And because hereby they were blunt, and unapt to receive correction and to turn at reproof; therefore the Prophet is charged to put to the more strength: Cry aloud, saith the Lord, (for they are very dull of hearing,) spare not, lift up thy voice like a trumpet, (that they may be afraid, and run together, Amos 3. 6.) and show my people their transgression, and the house of Jacob their sins: yet (though they are so greatly polluted, they are not quite cold but Lukewarm, for) they seek me daily, and delight to know my ways as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice, they take delight in approaching to God. Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our Souls, and thou takest no knowledge? when-as notwithstanding all this professed waiting up●n God, and frequent approaching to him, they were not hot, they did not part with the things reproved, but their hands were defiled with blood, and their fingers with iniquity: their iniquities separated between God and them; and yet they thought they were warm enough, and looked that God should accept and approve them: But, saith the Lord, their webs shall not become garments, neither shall they cover themselves with their works, Isay 58. 1, 3. and 59 1, 6. and ch. 66. 1, 2. but when they are quite cold, they have not such things to say for themselves, but sooner fall under reproof: as the Ninevites that had not God's name called upon them, nor his word and ordinances among them, sooner humbled themselves before God than the Jews, who had the scriptures read among them every Sabbath-day, and fasted, and prayed, etc. because they thought eternal life belonged to them, and that they were already in a good and happy condition, Mat. 12. 41. and ch. 21. 32, 33. Joh. 5. 39, 40. Now then; By how much the more they are the more hardly admonished, and more difficultly recovered, than those that are cold, by so much the more is their temper more sad, for they sport themselves with their own deceive.  
3. The Lukewarm ones are worse than those that are cold, because by their seeming to be religious, and to do their former works, they cause the name of God, and his doctrine to be evil spoken of, and so do more injury to others: suitable to what the Apostle saith, Behold, thou art called a Jew, (and so we may say, a Christian,) and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are most excellent;— and art confident that thou thyself art a guide of the blind, a light of them which sit in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge, and of the truth in the law: Thou therefore which teachest another, teachest thou not thyself?— thou that makest thy boast of the law, thorough breaking of the law dishonourest thou God? for the name of God is blasphemed among the Gentiles thorough you, (thorough such Lukewarm ones, who seem to be religious, and yet hold fast a lie in their right hand, and so their Religion is vain,) Rom. 2. 17, 24. when persons are grown quite cold, and come not into the assemblies of God's peculiar people, there is not then such occasion given to the adversary to speak reproachfully of the worthy name of Christ, and his doctrine, as when Men frequent those assemblies, and frequently tread his courts, appear to do their former works: when those that profess to believe the Gospel of Christ, and are frequently among them that make profession of it, and hold it forth to others; when such, I say, hold fast deceit, and refuse to return: when such walk on in darkness, fulfilling the desires of the flesh, or of the mind; the mouths of others by occasion of them is opened against Christ and his Gospel; as if he were a Minister of sin, and it a doctrine of Licentiousness. Others among whom they live will be ready to say; These are the Men that pretend to have learned the truth as it is in Jesus, and to have embraced the Doctrine of Christ more sincerely than others: they say they believe Christ died for all, and gave himself a ransom for all; and they hear, and read, and pray, and usually go amongst such as assemble themselves often and professedly to wait upon God, and to edify themselves: But yet you may see, they are as much polluted as others, their hearts goes as much after its covetousness, as the hearts of any other; and they are as proud and censorious, and highly conceited of themselves, and as uncharitable and unmerciful as others: Surely this Doctrine teacheth them to live as they list, and assures them they shall have peace though they walk after the Imagination of their own hearts: This is a Doctrine of looseness and licentiousness: It is certainly an Heresy, or otherwise it would have some other manner of efficacy on these men that make a trade of hearing it, and being amongst those that profess it. Oh how, by occasion of such, is the Doctrine according to Godliness evil spoken of, and reproached, as if it were a Doctrine of Profaneness! How is God's Name hereby polluted! Hence the Lord, as one displeased and provoked, thus speaks to his people in former times, who did not fervently and sincerely seek and serve him: As for you, O House of Israel, thus saith the Lord God, go ye, serve ye every one his own Idols, and hereafter also, if ye will not hearken unto me, (to obey my voice and give glory to my name:) but pollute ye mine holy name no more with your Gifts and with your Sacrifices, Ezek. 20. 39 As if he should say, You had better be quite cold than thus lukewarm: Did you wholly follow after your Idols, and make no profession of serving me, my name would not be so greatly polluted as now it is, while you call upon me, and yet serve your own Idols: Oh! this tends very much to the blemishing Gods worthy name called upon us, and to the defiling his Sanctuary, when persons are serving their Idols, and sowing to the Flesh, and yet come the same day into his Sanctuary, and appear to take delight in approaching to him, as if they were delivered to do those abominations: Or as if the Grace of God heard, and in some measure received by them, gave them encouragement to serve Sin, or follow their vanities, from which indeed it comes to redeem them, and to that purpose brings Salvation to all men, Ezek. 23. 38, 39 Jer. 7. 9, 11. Tit. 2. 11, 12. Oh how loathsome, displeasing and provoking is this to him, who hath deserved so well at our hands, that we should be for him only, and give him, and none other our loves, and who loves truth in the inward parts! he well knows not how to bear with, or endure such evil and unkind requitals; or to away with such a loathsome temper, as is that of lukewarmness to him: And so much he gives us to understand in what follows.   

Verse 16. So then, because thou art Lukewarm, and neither cold nor hot, I will spew thee out of my mouth.]  
In this sharp rebuke and threatening, the faithful and true witness signifieth to us the loathsomeness and unbearableness of this temper, or distemper of theirs unto himself: It was such and so grievous to him, that he could not away with it; though they were not cold, but there was still some form of Godliness and Profession of Religion upon them; they seemed to be religious, and made mention of the God of Israel, and called themselves of the Holy City, and stayed themselves upon the God of Israel; yet this was not in truth, nor in Righteousness, as Isay 48. 1, 2. Their Religion was vain, and they more odious in this condition to him, than if they had been quite cold; like that, Isay 1. 11, 16. To what purpose is the multitude of your Sacrifices to me, saith the Lord, I am full of the Burnt-offerings of Rams. When you come to appear before me, who hath required this at your hands to tread m● Courts? Bring no more Vain Oblations; Incense is an abomination to me: The new Moons and Sabbaths, the calling of Assemblies, I cannot away with, it is Iniquity (or grief) even the solemn meeting: Your new Moons and your appointed Feasts my Soul hateth, they are a burden to me, I am weary to bear them: And when you spread forth your hands, I will hid mine Eyes from you; yea when you make many prayers, I will not hear you; your hands are full of Blood: Like whereto also is that, Amos 5. 12, 21, 27. This was greatly provoking to him that they were so lukewarm, and did not buy the truth with a parting with their Abominations and Idols. So here he threatneth he will spew them out of his Mouth, because they were lukewarm: A Metaphor taken from lukewarm meat, that is displeasing and burdensome to the Stomach, or rather from lukewarm water, which is loathsome and offensive, and causeth vomiting. And it is as if he should say, I will abhor you, and cast you out, and you shall be cut off from my Congregation: I will not keep you in my mouth to plead for you, or to speak a good word for you, but you shall be cut off from among my people, and Churches: Your temper is so loathsome and grievous to me, that it were more bearable to me you did not tread my courts at all. You had better never profess to wait upon me than under that profession to hid, and keep close, and make provision for your sins and Idols: he that killeth an ox, is as he slew a Man: he that sacrificeth a Lamb, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: he that burneth incense, as if he blessed an Idol; while Men choose their own ways, and their Soul delighteth in their abominations, Isay 66. 3. Ezek. 14. 3, 11. and therefore he threatneth to abhor them, and vomit them out of his mouth, unless they did receive timely admonition and repent, v. 19 Leu. 18. 25, 28. In which he signifieth to us,  
1. That his Churches and People are especially in his Mouth: as they are in his heart to love them, and to delight in them; and in his hand to hid, protect, and defend them from their Enemies, and from all evil; so also in his mouth: he takes up their names into his Lips, and makes intercession for them especially, Ps. 16. 3, 4. Heb. 7. 25. yea, though they are lukewarm, and are thereby become offensive and loathsome in their temper, yet he doth not presently reject them, but pleads for them as his Church, and that they may be so continued; he hates putting away from this nighness, Mal. 2. 16. he is slow to anger, and it is his work, his strange work, his act, his strange act, to cast such forth out of his house, and vomit them up: and therefore he saith not, I have spewed thee out of my mouth, but, I will do it; namely, if they did still so abide and persist: He remembers for such the kindness of their youth, the love of their espousals, when they have forsaken him the Fountain of living Waters, and hewed to themselves Cisterns, broken Cisterns that can hold no water, and when they have forgotten him days without number, Jer. 3. 2, 13, 32. This Church of Laodicea was not always in this sad and abominable condition; but it was sometimes hot and ●ervent, and was so taken with Christ, and his love and loveliness, that the Apostle Paul did joyfully behold their order (in first seeking the Kingdom of God and its Righteousness,) and the steadfastness of their Faith: and therefore this exhorts them, as ye have received Christ Jesus the Lord, so walk in him; rooted and built up; in him, and established in the Faith as ye have been taught, etc. Col. 2. 6, 7. Christ was so precious to them, that thorough their beholding, belief of, and delight in his preciousness, they were made a Church of his, and called out of the state, condition, and good fellowship of the World into him, and unto fellowship with him; and were bottomed and built upon him, and begotten by him to a lively hope of his mercy: and this still Christ remembreth, and for such he maketh Intercession, though they are become unlovely and unpleasant, till they are put out of his house: yea, when they have fitted themselves for being cast out, such is the graciousness of this faithful and true witness, that he interposed himself for them, whi●e, and as it may be for their good, that further patience and forbearance may be exercised towards them, and further means used, that they may in the light and strength of his grace recover themselves, and turn unto him from whom they have revolted and backsliden: So when the Lord of the vineyard, came three years seeking fruit on the figtree that was planted in his vineyard and found none; and was so greatly incensed that he gave order to cut it down, that it might no longer cumber the ground; this gracious vine-dresser stepped in, and pleaded for it : Lord, let it alone this year also, till I shall dig about it, and dung it, (that it may bring forth fruit, and so still be continued in that ground,) Luke 13. 6, 8. So when he complains of, and to his people : Thou hast been weary of me, O Israel — thou hast not honoured me with thy Sacrifices,— but thou hast made me to serve with thy Sins, thou hast wearied me with thine Iniquities: Yet he addeth, I, even I, am he which blotteth out thy Transgressions for mine own names sake, and will not remember thy Sins, Isay 43. 22, 25. Though they were not so fervent as to give him no rest, though they did not weary him in crying after wisdom, and lifting up their voice for understanding, as those that would take no denial, but instead thereof were weary of him; yea and found him so much unpleasant work, as to weary him with their Transgressions, in hiding and covering them, and washing and cleansing them from them; yet he continued to be gracious and merciful to them: he knows not how presently to reject them, but when he speaks against them he doth earnestly remember them still; and his bowels are moved and stirred towards them: yea when he threatens to give up to destruction, because they are bend to back-slidings from him, and though called to the most high, do not at all exalt him; yet he crieth out (as one full of good bowels towards them, Jam. 5. 11.) How shall I give thee up? howshall I deliver thee? (as one that well knows not how to do it:) Mine heart is turned within me, my repentings are kindled together; I will not execute the fierceness of mine anger:— For I am God and not Man, the Holy One in the midst of thee, etc. And thus gracious is he towards such unworthy, & backsliding ones, for his own goodness, and because he remembers the kindness of their youth, Hos. 11. 1, 9 Jer. 31. 18, 20. Nay, when he puts them away from their former ●ighness to him, yet he doth not presently give them a Bill of Divorce; but is calling unto them to return to him, and proclaiming his graciousness, and readiness to receive them again, and stretching forth his hand toward them, though they have treacherously departed from him as a Wife from her Husband, and played the Harlot with many Lovers, taking in Strangers into the Bed of Love, instead of their Husband, Isay 50. 1, 2. Jer. 3. 1, 20, 22. he is not quick to vomit them out of his mouth, who are so unpleasant and loathsome to him, that he well knows not how to keep them in: he cannot easily put them from among the Children, or cast them out from being of his congregation; but is still stretching out his hand to such rebellious ones, while it is called to day, to draw and strengthen them to come to him, and to embrace them in returning, Isay 65. 2, 4. Oh the infinite graciousness and kindness of this faithful and true witness, and of the Father in him! Oh that we may never abuse such goodness, or turn such grace into wantonness! That we may never despise the riches of his patience, forbearance, and long-suffering towards us, but may so know, consider, and take notice of his goodness, and of its tendency and operation, that we may be zealous and repent: for if still our hearts be set in us to do evil, and we continue in our provocations, because sentence is not speedily executed; this will provoke him at last to execute what he threatneth: he will wound the head of his enemies, and the hairy scalp of such as go on still in their trespasses, neglecting, and lightly esteeming him who is the God of Salvation; who hath prepared for us, and is discovering, and exercising to us such salvation, in and thorough Jesus Christ, Ps. 68 18, 19, 21. and this leadeth us to the next.  
2. But though he be slow to anger, and of great kindness, and ready to repent him of the evil threatened; yet in their still continuing in this distemper, after such a gracious counsel given, v. 18. such rebukes and chastisements used, v. 19 and such wonderful condesension and patience exercised, v. 20. he will at last spew them out, and vomit them up as his Church, unson them, unchurch them, cease to plead for them as his Church, cast them out of his vineyard into the field of the World. So when he looked for grapes, and behold wild-grapes, he than saith, and threatneth, that he will take away the hedge of his vineyard, and it shall be eaten up, and break down the wall thereof, and it shall be trodden down; and he will lay it waste, it shall not be pruned nor digged, but there shall come up briers and thorns: and he threatens that he will command the clouds that they rain no rain upon it, Isay 5. 1, 6. So the vine-dresser saith; If after his digging about and dunging the fruitless figtree it shall bring forth fruit, well: but if not, after that the Lord should cut it down, he would not always intercede for it, if it still, after further means used, remained barren and unfruitful, Luke 13. 9 he can take away his Kingdom, and remove the candlestick out of its place, Mat. 21. 43, 44. Rev. 2. 5. Behold Israel after the flesh: If God spared not the natural branches, take heed lest he also spare not thee: Behold therefore the goodness, and severity of God; on them which fell severity, but toward thee goodness, if thou continue in his goodness, otherwise thou also shalt be cut off, Rom. 11. 20, 23. he can cast them out of his house that are in it, and will do so, if they persist in rebelling against him; and love them no more but forsake them, and cast them off for ever, Hose. 9 15. 1 Chron. 28. 9 of a truth God is no respecter of persons: he is not tied to any Man's person, but Christ is the Amen: To him are the promises made, and in him they are confirmed, sure to all the seed who are born of the Spirit, and led by the Spirit: for as many as are led by the Spirit of God, they are the Sons of God. In him all the promises of God are yea and Amen: and if we be Christ's then are we Abraham's seed and heirs according to promise: But if a Man (that hath been ingraffed into him) abide not in him, he is cast forth as a branch, and withereth, and Men gather them, and they are cast into the fire, and burned, Joh. 15. 16, 6. in abiding in him is safety, and security, none can pluck them out of his hand, or mouth that hear his voice and follow him, as he is drawing them, and working in them both to will and to do of good pleasure: but beware of him, saith God, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him: he will not forgive if we sin against him, and serve other Gods, and continue so to do, but will spew such at last out of his mouth, though he be long-suffering, and plenteous in mercy and goodness. He that hath an ear let him hear what the Spirit saith to the Churches: for he can do the same to any particular person that hath an ear, if he grow Luke warm and remiss, which he can do and threateneth to do to such a Church: Oh that every one of us may consider that our standing is by faith, that so we may not be high minded, but fear. The Apostles had a good use of considering the terror of the Lord to quicken them to diligence in seeking and serving the Lord; and the Apostle Paul, including himself with the holy brethren, saith: If we sin will fully after the knowledge of the truth received, their remains no more sacrifice for sin: But a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries: Oh consider this ye that forget God Exod. 23. 20, 24. Rev. 3. 16, 22. Rom. 11. 20. 2 Cor. 5. 8, 11. 1 Cor. 9 27. Heb. 10. 26, 29.   

Verse 17. Because thou sayest, I am rich and increased with goods, and have need of nothing: and knowest not that thou art wretched and miserable (or pit●ous) and poor and blind and naked.]  
This verse containeth in it either,  
1. An evidence and demonstration that they were Lukewarm; and is a declaration of the cause and reason of their Lukewarmeness: their high thoughts and conceits of themselves made them so; and so there was more hope of a fool (of such as were cold) than of them, Prov. 26. 12. when Men are highly conceited of themselves, and think they are already rich, this will make them grow indifferent, remiss, and slothful; and though they come daily and sit before God as his people, and seem to take delight in approaching to him, and remain in the assemblies of his people, yet it will make them do what they do, out of custom, and for fashion's sake, or in service to some idol, and will cause them to be like a door that turns upon his hinges; it will keep them at a stand: and though they go backward and forward like such a door; yet they will at last be but where they were at first: they will not grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: It will hinder them from being hot, from such a prising of Christ as to hate all for his sake, that they may win him, and be found in him, Prov. 26. 12, 16. The full Soul loatheth the honeycomb, and that causeth a Man also to wander from his place, as a bird from her nest, Prov. 27. 7, 8. Thus it was with Israel of old; when they were low and mean, and little in their own eyes, and in the day of their espousals; Oh then! what fervency and heat of Spirit and demeanour was found with them? they followed the Lord out of the land of Egypt, and thorough the wilderness, thorough a land of deserts and pits, thorough a land of drought, and of the shadow of death, thorough a land that no Man passed thorough, and where no Man dwelled: But when they conceited themselves to be rich, and said they were Lords, free persons, now no longer in bondage, as when they were in Egypt: they were now brought out of the house of Servants, (a type of the state of this World) and were become owners, grown rich and increased with goods; now they were become possessors, and had need of nothing: Then their former fervency was gone; they would come no more to him, but forsook him when he led them by the way, and forgot him days without number; and trimmed their way to seek love elsewhere; and yet wiped their mouths, and said, they were innocent, and therefore surely his anger should turn away from them; and still flattered him with their lips, and called him, my Father and the guide of my youth, Jer. 2. 2, 7, 31, 35. Oh! Blessed are they that hunger and thirst after righteousness, for they shall be filled, Mat. 5. 6. but the full and rich he sends empty away, Luke 1. 53. The Apostle Paul confesseth and acknowledgeth, that he had not yet attained, neither was already perfect: and therefore forgetting the things behind, and reaching forth to the things before, he pressed toward the mark for the prize of the high calling of God in Christ; he ran as for his life, and did strive as for an incorruptible Crown: and he instructs the believers, who were perfect, upright-hearted, to be like-minded with him; to reckon themselves to be imperfect as to attainment; That so they also might run with Patience the race set before them, Phil. 3. 12, 16. 1 Cor. 9 24, 25, 26.  
Whereas, on the other hand, when Men begin to take notice of themselves, and to think too highly of themselves, and of their knowledge and attainments; this cuts off the feet, and makes persons to be Lukewarm; and when a price is put into their hand for getting wisdom, they have no heart thereto. This high thought of themselves makes them sit lose from Christ; and though it blow up Men like a bladder, yet it doth not build them up: according to that, we all know we have knowledge: knowledge (even the knowing and taking notice of our knowledge) puffeth up, as with wind, but it edifieth not as charity doth, which is not puffed up: and when Men are puffed up by their fleshly mind, it takes them off from an high estimate of Christ, and causes them to wander from him, and not to hold the head: compare 1 Cor. 8. 1. with ch. 13. 4. and Col. 2. 18, 19 It is much to be feared, that we also have too high conceits of ourselves; and therefore, though we are not quite cold, yet such thoughts make us Lukewarm: Oh that we might come to the light of the Lord, and therein see, and examine ourselves; and if this iniquity be with us, put it far away: for this thinking too highly of ourselves is that which is the cause of our loath some temper.  
2. This verse is a reason of Christ's threatening, and of that woe and judgement threatened, v. 16. I will spew thee out of my mouth: Because thou sayest, I am rich, etc. Oh! what a provocation to Christ is it, that such babes as we are should boast, as if we were come to a perfect Man! that we should imagine and say, we have need of nothing, when so little a portion is known of him by us! that we should think and say, we are whole! what need have we then of a Physician? what need of a mediator to intercede for us? we do by suchlike thoughts and say make the cross of Christ, and preaching of it foolishness to ourselves, and render it a needless and undesirable thing; and they do lead us to set light by and undervalue Christ, and to give our hearts unto, and take up our conten●ment in our own a●●●ainments, and receipts, which are indeed broken cisterns, and so provoke him to anger: his name is jealous, and he cannot, he will not endure it, that we should give our loves to, and take up our rest in any thing besides himself: his jealousy (when his love is abused or slighted) is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame, Cant. 8. 6. he cannot bear it that those that are espoused to him should cast their eyes upon, and give the heart to other lovers: and therefore when any do so, the fire of his jealousy is kindled against them, and he (as here) threatneth to cast them off. woe (saith our Saviour) to you that are rich: for ye have received your consolation, Luke 6. 24, 25. he that fills the hungry with good things, doth send the rich empty away, Luke 1. 53. such he will abhor and vomit them out of his mouth, as most loathsome persons to him: Oh! how sad and calamitous is their condition, who boast and witness of themselves that they are pure, sinless, perfect as to attainment: There is a generation who are pure in their own eyes, though yet they are not washed from their filthiness: and Oh how lofty are their eyes! and their eyelids are lifted up, woe unto them, they have their happiness now, their portion in this life: and those that are in any measure like them are loathsome to Christ, and the more loathsome, the more they are like to them. It was displeasing to the Lord, that Job had such an overweening conceit of himself, of his knowledge, purity, innocency, (though he was destitute of such light and advantages as are afforded to us;) and it brought forth evil fruit in him: and that good Man, when he was convinced of his evil, was ashamed of himself, and confesseth that he was vile, and professeth he would lay his hand upon his mouth: once, saith he, have I spoken, but I will not answer, yea twice, but I will proceed no further. And when his eye saw God, he abhorred himself, and repent in dust and ashes, Job. 40. 3, 5. and 42. 4, 6. This is a becoming thing for us to be low in our own eyes, and to be sensible of our vileness, brutishness, and shortness in every matter: and to acknowledge that when we have done all that is commanded us, yet we are unprofitable Servants: To confess with him, that we are more brutish than Man, and have not the understanding of a Man; that we have neither learned wisdom, nor have the knowledge of the holy, Prov. 30. 2, 3. To this Man will he look, that (instead of boasting what he is, and hath done, and proclaiming his own goodness,) is poor and of a contrite Spirit, and trembleth at his word; that hath nothing to glory in but the Lord, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption, Isay 66. 1, 2. 1 Cor. 1. 29, 31. But the proud, the rich, the full he knows afar off. The foolish, such as are vainglorious boasters, who commend themselves, such) shall not stand in his ●ight, Ps. 5. 5. with Ps. 75. 4, 5. His Eyes are upon the haughty, that he may bring them down, 2. Sam. 22. 18. Oh! consider we this, that Pride may be hidden from us, and that we may not be wise in our own Eyes, but viewing ourselves in the Glass of the Lord's Body, may take shame to ourselves; for Pride goeth before Destruction, and an haughty Spirit before a fall, Prov. 16. 18. and 8. 12. and 29. 23. were we but comparing ourselves with that Object that is proposed to, and set before us in the Gospel; and viewing what is the breadth, and length, and depth, and height thereof, and considering that love of Christ which passeth knowledge, that peace of God which passeth all understanding; and seeing what treasures of wisdom and knowledge are hid in Christ: Oh what cause should we see to be abased, and to bewail our dimsightedness, and shortness of understanding; and see cause to complain of our great incompleatness in ourselves, and inconformity unto him; yea to cry out of our uncleanness, unlovingness, barrenness, leanness, and witheredness, 1 Cor. 13. 9, 12. Indeed the Spirit that dwelleth in us, as of us, lusteth to envy, and leads us to lift up ourselves: But he giveth more grace, grace abounding and exceeding the corruption of our natural Spirit; that our lofty looks may be humbled, and our haughty hearts bowed down: wherefore he saith, God resisteth the proud, but gives grace to the humble, Jam. 4. 5, 6. Humble we ourselves therefore under the mighty hand of God, or otherwise we shall never be fervent in Spirit in seeking the Lord, and yielding up ourselves unto him: The Apostle saw it needful, and profitable to give this admonition to every one of the Believers, that they should not think more highly of themselves, or of their parts, gifts, and attainments, than they ought to think, but to think soberly: And this he gives unto them through the grace given to him; and to that end he gives it, that they might present their bodies, as moved and strengthened by the mercies of God, a living Sacrifice to him, etc. and not be conformed to this World, but transformed according to the renewing of their mind, etc. Rom. 12. 1, 3. Implying, that if they had unsober thoughts of themselves, and did think of themselves above what is meet, this would hinder them from an hearty yielding up themselves to the Lord, as those alive from the dead; and their Members as Instruments of Righteousness unto Holiness: They would otherwise be apt to think and say, as these did, they had need of nothing; and so expose themselves to wrath, as here.  
Because thou sayest, I am rich,] rich in knowledge and utterance; the unsober taking notice hereof is very hurtful and pernicious, and puffs Men up, as is said, 1 Cor. 8. 1. and makes them grow careless and negligent, when opportunities are afforded to them for buying that Gold tried in the Fire; and to despise and set light by those helps vouchsafed unto them of God.  
And increased with Goods.] They intimate, that time was when they were poor, and had nothing; but now they are enlarged and grown rich, and their Substance is increased. Time was, when they were in Bondage to the Law, or Rudiments of this World, and were without Christ and God in the World; but now they are the Temple of the Lord, the Church of Christ, they are not like others, or like to what themselves sometimes were: They have now excellent Ornaments, they have a great gift of Prayer, and can enlarge themselves therein, they can speak freely and fluently for the truth, so as to silence opposers and stop their mouths that they have nothing material to say: They have much mortified their corruptions, subdued their lusts, cleansed their ways, escaped the pollutions of the World; and have put on bowels of Mercies, Kindness, Meekness, etc. They were become like those that trusted in, and whose heart was lifted up because of their beauty; and who made to themselves Images of God's fair Jewels, etc. Ezek. 16. 4, 19 and ch. 28. 17.  
And have need of nothing] or, of no Man, need of no Instruments; though they did not leave off the assembling of themselves together, but seemed to take delight in approaching to God; yet they knew all already that could be said to them, they needed no teaching, they were such knowing persons, and had such great understanding: They had need of no Edification, they had attained already: They needed no Reproof, they were clean in their own Eyes, and free from those Evils that others might charge them with, and fault them for: They were even saying, Blessed be the Lord, for we are rich: God we thank thee, we are not like other Men; we have all we desire to have; we have need of nothing. This was not only their thought, but their language, they so said concerning themselves. But what account did the faithful and true witness, who will not lie, give of them? For it is not he that commendeth himself is approved, but whom the Lord commendeth, 2 Cor. 10. 18. did they confirm their saying and witness the same of them which they said of themselves? No, they were their own Witnesses; he gives them to understand that they were greatly mistaken and deceived, in that he saith,  
And knowest not that thou art wretched and miserable, (or piteous) and poor and blind and naked.]  
What a great mistake was here? Do those that are so highly conceited of themselves think their case is so sad? No, these knew not their high and unsober thoughts of themselves blinded them, and made them worse than Fools, Prov. 16. 12. and their blindeness and ignorance was apparent, and their shame and nakedness visible to such as had their Eyes open: They were blind, and yet they thought and said they saw. And truly, ignorant persons usually are most highly conceited of themselves, as the Apostle signifieth when he saith, I would not have you ignorant,— lest ye be wise in your own conceits, Rom. 11. 25. They thought themselves to be rich and full, and see how empty and poor they were; while they thought themselves to be something when they were nothing, they deceived themselves, Gal. 6. 3. 1 Cor. 8. 3. Prov. 14. 6. with Rom. 11. 20. See also what a mistake was in the Corinthians, who were highminded, and highly conceited of themselves: Now ye are full, saith the Apostle, now ye are rich, (increased with goods) ye have reigned as Kings without us, etc. We are Fools for Christ's sake, ye are wise in Christ: We are weak but ye are strong: ye are honourable, but We are despised. But what manner of persons were these that had such high thoughts of themselves? See what the Apostle saith of them: I could not speak unto you as unto spiritual, but as unto carnal, as unto Babes in Christ.— I have fed you with milk, and not with meat: for hitherto ye were not able to bear, neither yet now are ye able, for ye are yet carnal, etc. 1 Cor. 4. 8, 10. with ch. 3. 1, 4. As there is that maketh himself poor, and hath great riches: So there is that maketh himself rich, yet hath nothing, Prov. 13. 7. Such a mistake there was with this Church, and is with many that have high thoughts and conceits of themselves. Herein they are like a Dream of a Night-Vision; as when an hungry man dreameth, and behold ●e eateth, but he awaketh, and his Soul is hungry: Or, as when a thirsty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his Soul hath appetite, Isay 29. 7, 8. To such a sad and loathsome condition may such bring themselves, who have believed on the name of the only begotten Son of God, by turning their Eye from Christ, and doting upon, and admiring themselves, their knowledge, parts, gifts, receipts, attainments: Oh that we may look into the perfect law of liberty, and continue therein, that we may so behold our own vileness, sinfulness, shortness, and incompleatness in ourselves, that we may be low in our own Eyes, and so be preserved from this lukewarmness, and quickened and inflamed with love to Christ, to seek after the knowledge and enjoyment of him; and for that cause to part with, and forsake all things: yea and with fervency to hold forth the profession of our Faith without wavering; that we may overcome by the Blood of the Lamb, and word of our Testimony, not loving our lives to the death; that none of the things we may suffer may move us, nor may we count our lives dear to ourselves, that we may finish our course with joy.   

Verse 18. I counsel thee to buy of me Gold tried in the Fire, that thou mayest be rich: and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear: and anoint thine Eyes with Eyesalve, that thou mayest see.]  
This Verse contains in it needful and gracious counsel, which the Amen, the faithful and true witness, gives to these luke warm ones, whom he had threatened to spew out of his mouth. Wherein consider in general,  
1. That when men have fitted themselves for being spewed out of his mouth, and brought themselves into such a condition, that they deserve to be no longer pleaded for by him as his Church, but to be vomited forth as loathsome, and he threatneth so to deal with them; yet while it is called to day, such is the graciousness and mercifulness of this faithful and true witness; such is the loathness and unwillingness of Christ, and God in him, to execute what he threatneth, that he is long-suffering to such unworthy, and ill-deserving ones, and gives good counsel to such, that they might hear and receive it, that so the Judgement threatened may not be executed upon them: he had said, [I will spew thee out of my mouth.] But before he doth so, he here saith, [I do counsel thee (in the present time) to buy, etc. See Isay 30. 8, 18. Jer. 7. 16. and 11. 14. and 14. 11. with ch. 18. 7, 11. Zeph. 1. 4, 18. and ch. 2. 1, 3. Hos. 9 14, 17. with ch. 11. 7, 8. and 14. 1, 4. Joel 2. 1, 13. Rev. 2. 5, 16.  
2. In that he saith, Thou art wretched and miserable and poor and blind and naked, verse 17. I counsel thee to buy, etc. He gives us to understand, that those persons are truly and verily poor, that are without this Gold, that is to be bought of Christ; they are naked indeed, that have not this white Raiment: and blind indeed, that are without the knowledge of Jesus Christ, and God in him, Pro●. 23. 4, 5. and ch. 8. 20, 22. 1 Cor. 1. 29, 30, 31.  
3. In that he counsels these miserable ones to buy, he intimates to us, that not only such as are sensible of their condition are counselled to come to Christ, but such as are insensible also: such as are wretched, miserable, poor, blind, naked, and know it not, Isay 42. 18. Prov. 1. 20, 23. and ch. 8. 1, 4, 6. Joh. 5. 25. Rom. 10. 20.  
4. In that he gives such counsel to those that were ignorant of their state, ●e signifieth to us; that the way to make men sensible of their condition, when their case is wretched, and miserable, and they know it not; is, to commend unto them, and li●t up before them Christ, and those treasures in him. The Gospel of Christ is the Arm of the Lord, to give light unto them that sit in darkness: So Christ saith, The Spirit of the Lord is upon me, because the Lord hath anointed me to preach the Gospel to the Poor, (and therewith) to preach recovery of sight to the blind, Luke 4. 18. Joh. 16. 8, 14. Prov. 8. 4, 6. Acts 26. 18, 23. Ps. 19 7. and 119. 129, 130.  
Particularly from the counsel itself, we may note these Instructions, 

1. That there is a complete provision, answering to the needs of those who are wretched, and miserable, and poor, and blind, and naked, and know it not.  
2. That this provision may be had by such as are poor, and miserable, etc.  
3. That to that end it is needful for them to buy it.  
4. That they may buy it, they must a●oint their Eyes with Eyesalve, that they may see.    
1. That there is a full and complete provision answering to the needs of those that are wretched, and miserable, and poor, and blind, and naked, and know it not: Here is Gold tried, etc. to answer to their wretchedness, miserableness, and poverty: White Raiment to cover their nakedness; and Eyesalve to cure their blindness.  
Here, God assisting, we shall consider in the first Bracnh of the Counsel, 

1. What is this Gold here commended and counselled to, and why called Gold?  
2. What is signified by its being said, To be tried in the Fire?  
3. What is imported in the end and motive to buy it, that thou mayest be rich?    
1. What is this Gold here commended and counselled to, and why called Gold?  
The Gold here spoken of is not natural Gold, nor the Riches of this World: for the poor, etc. could not buy this in a natural sense. Nor doth Christ rebuke and chasten Men for being without natural Gold simply: Nor doth he give such serious counsel to his Churches, to buy such a corruptible thing; nor need we be so earnestly counselled to labour for this perishing Gold; we are all too naturally inclined thereto, Prov. 23. 4. Yea a Man may be poor enough, though he had the whole World: but here Christ speaks about spiritual and Heavenly things, that which infinitely surpassed the most pure Gold here below. And so,  
1. By Gold is here meant Christ himself, with whom are all durable riches, Prov. 8. 18. And so he is not only said to be girded with fine Gold of Vphaz, Dan. 10. 5. Rev. 1. 13. and to have a Crown of pure Gold on his Head, Ps. 21. 3. but also his Head is said to be the most fine Gold, and his hands Gold-rings, etc. Cant 5. 11, 14. Yea he is said to be Gold, Job 22. 23, 26. and a Pearl of great price and treasure, Mat. 13. 44, 46. Eph. 3. 8.  
2. Now he in himself, and as declared to us in the Gospel, is called and compared to Gold, to signify to us in general, his preciousness and excellency, that he is most enriching: as is also signified in the end laid down, and proposed to us, to buy it, that we may be rich. And particularly he is called and compared to Gold,  
1. Because as Gold is taken out of the Earth, before it becomes so precious, and enriching to us, Job 28. 5, 6. So Christ died and was taken out of the Earth, that he might become enriching to us: Herein indeed there is a dissimilitude between the natural Gold, and this spiritual; the Earth is the original place of the former, but not of the latter: Christ came down from Heaven from above: He is over all God blessed for ever, Joh. 3. 31. and 6. 38, 51. Rom. 9 5. But that he might become unsearchable riches for us, and we might be brought back to God, it was absolutely necessary he should suffer, and rise again from the dead, Joh. 12. 24. Acts 17. 3. 2 Cor. 8. 9 Ps. 68 18. It is the fruit of the earth which is excellent and comely for our escape, Isay 4. 2. Jer. 31. 22.  
2. Because as Gold is the most excellent metal, more precious than Iron, Brass, Silver, or any other metal, Isay 60. 17. Numb. 31. 22. So Christ is the most excellent one, there is none to be compared to him: He is the beginning, the principal one, the firstborn from the dead, that in all things, and amongst all persons, he might have the pre-eminence, Cant. 5. 10, 16. Col. 1. 18, 19 Heb. 1. 4, 14. and 3. 1, 6. and ch. 7. 16, 28. He that cometh from Heaven is above all, Joh. 3. 31. Prov. 3. 13, 18. Phil. 3. 4, 10.  
3. He is called and compared to Gold, because as money answers all things, in having Gold, tried Gold, a Man may have any thing here below, Eccles. 10. 19 So it's most fully and completely true here: He that hath Christ hath all things, in such manner as he hath him; for with him God gives all things also freely, Joh. 3. 35. with Rom. 8. 32. God hath given us eternal life, and this life is in his Son: he that hath the son hath Life, Joh. 3. 35, 36. 1 Joh. 5. 10, 11, 12. 1 Cor. 3. 21, 22, 23. and ch. 1. 29, 30, 31.  
4. He is called and compared to Gold, because as Gold, especially when tried, is very delightful and desirable to the Natural Eye, and that with which he heart is affected: So Jesus Christ is very amiable to the enlightened Eye of the understanding, as he is displayed before us in the evidence and demonstration of the Spirit, Hag. 2. 7, 8. Isay 42. 1. and 45. 22. and chap. 65. 1. 2. Cant. 5. 9, 16. and chap. 6. 1.  
2. We have in the next place to inquire and consider, what is meant by this expression, [tried in the Fire:] Therein is signified,  
1. The wonderful afflictions and sorrows which Christ endured and underwent for us, and for our sakes: Herein he was like Gold thrown into the Fire, as that signifies great and grievous pains and sufferings: He was tormented (as in the Fire) for our Transgressions, bruised for our iniquities, etc. Isay 43. 4, 5. He is eminently and emphatically called, the afflicted one, Ps. 22. 24. God afflicted him with all his waves, Ps. 88 3, 16. Mat. 26. 37, 38. Ps. 22. 1, 2, 14, 15 Isay 53. 10. Rom. 8. 32. and he endured great things from the hands of men, Ps. 2. 1. and 22. 6, 12. Acts 7. 52. and the Prince of this world came to afflict and torment him, Luke 22. 53. Ps. 40. 2. and 116. 3. and 18. 4, 5.  
2. Tried in the Fire] signifieth, that this Heavenly Gold was proved herein, and appeared to be so right and excellent, as that he could and did endure and abide the Fire; and therefore also he is called and compared to Gold, because it was one of these things, and the first-named, that would abide the Fire, Numb. 31. 22, 23. He was proved to purpose herein, the word of the Lord was tried, Ps. 18. 30. He is a tried Stone, Isay 28. 16. He did not shrink from, or perish in this Fire, but endured to the end. His love and graciousness was tried, and evidenced to be strong as, yea stronger than the Fire itself, which had a most vehement flame, Cant. 8. 6, 7.  
3. His being tried in the Fire, doth signify, that he was herein, and here thorough purified, and refined, and came forth as Gold out of the Fire, Job 23. 10. Indeed he had never any pollution of his own, or any mixture of Sin cleaving to him: He knew no Sin, he did no Sin, there was guile found in his mouth, 2 Cor. 5. 21. 1 Pet. 22. 2. But yet he had our sins laid upon him: God made him to be sin for us: The Lord laid on him the iniquities of us all, 2 Cor. 5. 21. Isay 53. 6. and so he was by imputation spotted, as it were, with our spots, and deformed with our afflictions and wrinkles; but he was tried in the Fire; therein and thereby was he purified from our Sins, from the guilt of them, and so he is pure: He was manifested to take away our Sins, and in him is no Sin, 1 Joh. 3. 3, 4, 5. and he hath put off all mortality, and weakness in his Resurrection, 2 Tim. 1. 10. and hath a glorious body now in the Heavens, Phil. 3. 20, 21. He now liveth who was dead, and he is alive for evermore, Rom. 6. 9, 10. [See the notes before on ch. 1. v. 18. and on ch. 2. v. 8.]  
4. This Gold is said to be tried, to denote, that this trying work is over and past, though the virtue, and glorious fruit of it remains and abides for ever: It is not said, Gold [trying] but [tried] in, or out of the Fire; for (as before is said) he is acquitted of all our Sins imputed to him, and hath overcome, abolished and got rid of all our weakness and mortality, and all occasions of grief and trouble; and is not (as some ungodly and antichristian Spirits blasphemously affirm) dying in some, or in any, in every age of the World: Once, and but once, in the end of the World he appeared, to put away Sin by the Sacrifice of himself, Heb. 9 25, 26. Christ being raised from the dead dieth no more, death hath no more dominion over him; for in that he died he died unto Sin once, but in that he liveth, he liveth to God, Rom. 6. 9, 10. Heb. 7. 8, 16, 25. Rev. 1. 18.  
3. In the next place consider we, what is imported to us in the end why he counsels this Angel to buy, which is also a powerful motive and argument used, to move us to have such an high estimate of this Gold, as to buy it at any rate; [that thou mayest be rich.] In this end is signified to us,  
1. That those that have not this Gold tried in the Fire cannot be rich, nor enriched with true riches; but are poor, miserable creatures in the Eyes of him that judgeth righteously; though they have large possessions, much Gold, and a multitude of Rubies: These riches here below will not profit in a day of Wrath, or death: Will he esteem thy Riches? No not Gold, etc. Job 36. 18, 19 Zeph. 1. 18. Prov. 11. 4. nor make us partakers of the favour of God, Cant. 8. 7. Though we had never such an abundance of the Gold and Riches of this World, yet we should not upon that account, be rich toward, or with God, Luke 12. 16, 21.  
2. In this end and motive is also signified to us, that be we never so poor, and miserable, as with respect to the Riches, Wisdom, Righteousness, etc. of this world; and though these Riches here below, of what nature or kind soever they be, will not truly enrich us; yet in buying, and being made partakers of this Gold tried in the Fire, we may be rich, rruly rich, Eph. 3. 8. Riches and Honour are with him, yea durable riches,— his fruit is better than Gold, yea than fine Gold:— And therefore those that love him shall inherit substance, and he will fill all their Treasures, Prov. 8. 4, 18, 21. Rom. 8. 32. Jam. 2. 5.  
3. In that he saith, that [thou] mayest be rich; it declares and shows unto us, the great grace of our Lord Jesus Christ; such was his grace to us, that to this end he became poor, that thorough his poverty we might be made rich, 2 Cor. 8. 9 It was not, nor is, his own good and profit this faithful, and true witness aims at but the profit and benefit of others that they may be saved, 1 Cor. 10. 33. and ch. 11. 1. Christ once suffered for Sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 18.  
4. In that he here commends himself to us under the name of Gold, and proposeth such an end to us, to move and persuade us to buy it that we may be rich: herein is intimated and signified to us, his willingness and cordial desire that we should receive his counsel, and part with, and suffer the loss of all things for the excellency of him, that we might win him: Therefore he doth so aptly and enamouringly present himself to us, and make use of such engaging and alluring arguments and motives: he knows we all naturally love Riches, our Hearts are taken with Gold, and our Eyes set upon that as a most desirable and delightful thing. Now then, he thus in the first place describes himself and calleth; and commends himself to us under the name of Gold tried in the fire, and counsels us to buy, that we may be truly and indeed enriched. But no more to this Branch of the counsel.  
In the next place we come to the second Branch : Viz.  
And white Raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.]  
This is a further Branch of the good and wholesome counsel given us by the Amen, who is the counsellor of peace. In which let us consider,  
1. The thing further counselled to by this excellent one, and that is, [white Raiment.]  
2. The end why this Angel and Church is counselled to buy this White Raiment: [That thou mayest be clothed, and that the shame of thy nakedness do not appear.]  
1. The things which this Counsellor further counsels this Angel and Church to buy, and that is, [White Raiment,] or White Garments. Here consider we,  
1. What is this [White Raiment] here counselled unto.  
In general we may say; It is such raiment as is only to be had and bought of Christ, and which the people may buy and wear as well as the Angel: and hereby is signified to us righteousness, as Rev. 19 8. so Job saith, I put on righteousness and it clothed me, Job 29. 14. And, let thy Priests be clothed with righteousness, Ps. 132. 9 Isay 61. 10.  
But now, this righteousness which is the White Raiment, is not our own righteousness according to the law, Rom. 3. 19, 20. But the white raiment here spoken of is,  
1. The righteousness of God without the law, which Christ hath wrought and completed in himself, and is become, who is Jehovah our righteousness, Jer. 23. 6. and so he is compared to a garment, and believers are instructed to put him on, Rom. 13. 14. and as many as are baptised into Christ are said, to have put on Christ, Gal. 3. 27. Col. 3. 10. Eph. 4. 23, 24. And Christ is, and in him appears, the righteousness of God: and so he is become righteousness for us, in taking our nature upon him, and therein being made sin and a curse; and so tasting death by the grace of God for every Man, whereby righteousness is come: God made him to be sin for us, that we might be made the righteousness of God in him, 2 Cor. 5. 21. If righteousness come by the law, than Christ hath died in vain, Gal. 2. 21. In which is implied, that to the end he might bring in everlasting righteousness, he must die, Dan. 9 24, 26. and he is raised again as the public Man; And so he is raised for our justification, Rom. 4. 25. 1 Tim. 3. 16. 1 Cor. 1. 30.  
2. By this White Raiment, or those White garments, are meant, the fruits of this righteousness believed, Jam. 3. 18. For this the Apostle prays for the Phillippians, that they might be sincere and without offence being filled with the fruits of righteousness, which fruits are by Jesus Christ (received and believed in) unto the Glory and praise of God, Phil. 1. 9, 10, 11. and of these fruits there are some more inward, and some more outward.  
Those more inward, and wrought in the Spirit of the mind by the Spirit in the Testimony, in glorifying Christ, and taking of his things, and showing unto us, are,  
Humility; This is compared to a garment; Be ye all clothed with humility, 1 Pet. 5. 4. Col. 3. 12. and this garment these needed to buy of Christ: for they were lifted up with high thoughts and conceits of themselves, we have seen, v. 17.  
Zeal for God, to be clad herewith as with a cloak, Isay 59 17. this was that also, which this Angel and Church were destitute of: they were Lukewarm, and neither cold, nor hot, as we have seen before: This was therefore needful to be bought by them, in, and with humility; and unless that be put on, this cannot be had by us: for while Men have high thoughts of themselves, and their attainments, this disposes them to Lukewarmness, and hinders them from being zealous.  
Bowels of mercy, kindness, etc. are also to be put on by his Angels and Churches; not only outward acts of mercy, but bowels of mercy, Col. 3. 12. and these garments aptly follow, and are joined with zeal; for when the love and loveliness of Christ is so known, and believed, and considered by us, as to inflame our hearts with love to him; together herewith also we are led, and prevailed with, to put on Bowels of mercies, and to be tenderhearted unto all.  
Meekness also is to be put on by them as a garment, Col. 3. 12. The ornament of a meek and quiet Spirit, which is in the sight of God of great price, 1 Pet. 3. 1, 5. and this is joined with, and put as the consequent of lowliness, Eph. 4. 2. and of humbleness of mind, Col. 3. 12. and meekness and lowliness of heart were conjoined in our Saviour, Mat. 11. 29. Prov. 13. 10. Jam. 3. 13, 17.  
Charity also is to be put on by us: above all things have ●ervent charity among yourselves, 1 Pet. 4. 8. above all these things put on charity, which is the bond of perfectness, Col. 3. 14. Let all your things be done with charity, 1 Cor 16. 14. and indeed, in putting on charity, we put on all the other garments before spoken of: In putting on this we shall put on humility: for charity vaunts not itself, is not puffed up, 1 Cor. 13. 4. in putting on this, we put on zeal and fervency: hence it is called, fervent charity, 1 Pet. 4. 8. Cant. 8. 6, 7. In putting on this, we put on bowels of mercies, kindness : Charity suffers long, and is kind, 1 Cor. 13. 4. Luke 6. 27, 38. [see notes before on ch. 2. v. 19 about charity.]  
And by the fruits of righteousness, and so by those White garments are meant, those more outward; even the holding forth the word of life in word and conversation; so as the grace of God in its efficacies, and outward works may be seen, and beheld of all Men, Acts 11. 22. Phil. 2. 13, 16. Mat. 5. 16. Col. 3. 5, 9, 15.  
2. Why is this raiment said to be white, and what is imported therein?  
1. In general we may say, in this expression there is allusion and reference to the garments that the Priests and Levites did wear, and in which they did minister: Euod. 28. 39, 43. Leu. 16. 4, 23. 2 Chron. 5. 12. and ●ow the Priesthood being changed, there is made of necessity a change also of the law, Heb. 7. 12. we have an Highpriest after the order of Melchisedeck; and he is King of righteousness, who hath brought in an everlasting righteousness, and is clothed therewith, Isay 61. 10. and hath it to confer upon, and cloth with, all that are born of him, Heb. 7. 1, 2. 1 Jo●. 3. 6. and all that are born of, and come to him, are made Priests, be they Jew or Gentile, male or female, 1 Pet. 2. 4, 9 Rev. 1. 5, 6.  
2. More particularly; this raiment is said to be White; to note the purity thereof: So those garments, those white garments, of the Priests in former times, are said to be holy, Leu. 16. 4, 32. Ezek. 44. 16. 19 So, clean and white, and pure and white, are put together; To signify, That whiteness and cleanness, or purity, do meet together here, Rev. 19 8. and 15. 6. and so, this white raiment is holy.  
3. This raiment is white as the light, Mat. 17. 2. shining and glistering, Mark 9 3. Luke 9 29. such as being bought by his Angels and Churches, and put on, and found in, is powerful to give light to such as have their understandings darkened: and to discover and cure their errors and mistakes, 1 Pet. 2. 11, 12.  
4. This Raiment is said to be white, to signify to us, that it is raiment of praise and beauty, of rejoicing and gladness; It betokens, and occasions joy and rejoicing; as black is a token of sadness or mourning, Mal. 3. 14. So, white of joy and rejoicing, Eccl. 9 7, 9 [see the notes on v. 4.]  
2. We have next to consider, the end why this Angel and Church is counselled to buy this White Raiment; which is also a motive used to stir up to fervency in buying, viz. [that thou mayest be clothed, and that the shame of thy nakedness do not appear:] In which end is signified to us,  
1. That those that have not this excellent and durable clothing here counselled to, even the righteousness of God by faith, and the fruits therefore, they have a shameful nakedness upon them, Ps. 14. 2, 3. Rom. 3. 1, 2, 9, 11, 19  
2. We cannot  ourselves, nor cover the shame of our nakedness with any garments of our own making and preparing: nor can we be clothed so as the shame of our nakedness appear not, with any other raiment than that which is to be bought of the Amen: our bodily outward garments will not cover our shame from his eyes with whom we have to do, 1 Tim. 2. 9 nor our wisdom, or any excuses or cover thereby made; nor any good works or righteousness of our own, Isay 57 12. and chap. 64. 6. Rom. 3. 20, ●7.  
3. But with this white raiment we may be covered, clothed, and adorned, so as our shameful nakedness may not appear, Isay. 61. 1, 3, 10.  
This which hath been said shall suffice for the first instruction: and now we come to speak unto the second.  
2. That Christ and that preparation in him, may be had by those that are miserable, and wretched and poor, and blind, and naked: And this appears if we consider,  
1. The ground and cause of all this provision was for all Men, Joh. 3. 17. and 4. 42. Christ took the nature of all Men upon him; and therefore when he was born, the Angel saith: Behold, I bring you good tidings of great joy which shall be to all people, Luke 2. 10, 14. and he had the sins and trespasses of all the World imputed to him, 2 Cor. 5. 14, 19, 21. Joh. 1. 29. And he died for all, even for all of Mankind that were dead, Heb. 2. 9 2 Cor. 5. 14, 15. 1 Tim. 2. 4, 6, 8.  
3. Thorough and by means of his death, in the virtue whereof he is raised again, there is in him a perfect and complete provision for Mankind: all things are ready and prepared for Jews and Gentiles; and so for all Mankind, Ma●. 22. 1, 4, 9 In him God hath prepared salvation before the face of all people, Luke 2. 30, 31. Rom. 3. 20, 22. Isay. 25. 6.  
3. This provision may be had by Men, because Christ is discovering it unto all in due season; And inviting and strengthening them to come and partake of it: Christ is a Testimony, and doth testify to all in due season what he hath done for them, and is become, and hath obtained into himself, according to the means vouchsafed, Isay 55. 1, 5, 7. Prov. 1. 20, 23. and 8. 1, 10. he is the light of the World, the manifestation of God, and all things to the World, and the true light which lighteth every Man that cometh into the World, Joh. 8. 12. and ch. 1. 6, 7, 9  
4. This provision in Christ may be had and enjoined by us: because we may have it freely, without any real worth or worthiness; and otherwise we could not have it: for we have no good thing whatsoever in us: But he that is a-thirst, and whosoever will may come and take of the water of life freely, Rev. 21. 6. and ch. 22. 18. we may buy without money, and without price, Isay 55. 1.  
3. That to the end the wretched and miserable, etc. may have and partake of this preparation and provision, needful it is to buy it, To buy this Gold and white raiment; and that in the present time. To buy it namely, to get it into our possession: hence whereas in one place the Holy Ghost saith, Get wisdom and with all thy get get understanding; In another place he saith, Buy wisdom and understanding: compare Prov. 4. 5, 7. with ch. 23. 23. and this is called buying; not as if we had any thing of real, or equivalent worth or value to part with, and give for this most excellent provision here invited to: But this is called and compared to buying, because we must part with something that we may be made partakers of Christ: we must be like the wise merchant, who when he had found one pearl of great price, he went and sold all that he had and bought it, Mat. 13. 44, 46. So must we do, we must part with and forsake all, that we may have this gold, and white raiment: we must at first and always let go our pride and high thoughts of ourselves: This was the great and fundamental evil found with these, as is said: so we must let go and cease from our double-mindedness, and halting between two opinions, the wisdom of this World, our own and others; our own righteousness, that of our own working in our own wisdom and strength, Jam. 1. 6, 8. and ch. 4. 4, 5, 8. 1 Cor. 3. 18, 20. Prov. 23. 4. Phil. 3. 4, 7, 9, 10. yea we must forsake all that we have, our sins and idols, that we may win Christ, and be found in him, Luke 14. 26, 33. and thus we must buy, with selling and parting with all our own things; Because,  
1. If they be not parted with, they will hinder us from fervently and diligently seeking after Christ, and that salvation and provision in him: for these are contrary the one to the other, Gal. 5. 16, 17. 2 Cor. 6. 14, 15. 1 Cor. 3. 18, 20. Prov. 3. 5, 7.  
2. Not only will our sins and idols indispose and hinder us from receiving Christ, and his durable riches and clothing; and fill us with enmity there-against, and alienation therefrom: But also our affectionate retaining, and cleaving with purpose to our sins and idols, after the grace of God brings salvation to us, will render us unworthy of him, Jer. 5. 25. he is not worthy of Christ, who prefers any thing to him: they that prefer their Farms, Merchandise, Wives, Sons, or Daughters, yea or their own lives before him, are not worthy of him, Mat. 22. 1, 8. and ch. 10. 37, 38. 1 Sam. 2. 30. Luke 14. 26, 33. Jonah 2. 8.  
3. Yea it is needful to buy in the present time, because if the present opportunity be neglected and let slip by us, we may deprive ourselves hereof, and be guilty of the greatest folly and madness imaginable; behold now is the accepted time, behold now is the day of Salvation, 2 Cor. 6. 1, 2. Mat. 25. 6, 12.  
4. That to the end the wretched, and miserable, and poor, and blind, and naked may buy this Gold tried in the Fire, and this White Raiment here commended to us, it is good and needful for them, that they anoint their Eyes, the Eyes of their understanding, with Eyesalve, with the Testimony of Christ, that they may see; for without this knowledge the Soul cannot be good, Prov. 19 2. Hence he instructs us, to cry after knowledge, and to lift up our voice for understanding, Prov. 2. 1, 2, 3, 6. and calls upon all the ends of the earth to look unto him and be saved, Isay 45. 22. and ch. 65. 1, 2.  
Thus I have briefly put down somewhat of that which is more fully, largely, and distinctly spoken unto, on this v. 18. in the Treatise called Needful counsel; and desire that may be more minded, and diligently considered by them that have it in their hands.   

Verse 19 As many as I love, I rebuke and chasten: Be zealous therefore and repent.]  
This is that which the Amen, the faithful and true witness adds, after he had faulted, threatened, and given wholesome and Needful counsel to this Angel and Church: The Lord will not cast off for ever: but though he cause grief, yet he will have compassion according to the multitude of his mercies. For he doth not afflict willingly, or from his heart, nor grieve the Children of Men, Lam. 3. 31, 33. though for their iniquity he was wroth, and smote them, he hide himself and was wroth, and they went on frowardly in the way of their heart, yet though he saw their ways, he healed, and restored comforts unto them, Isay 57 16, 18. he thus speaks to these, that they might not faint in their sighing, and say, there is no hope, he hath forgotten to be gracious: Therefore to preserve, or deliver them from suchlike thoughts, or conclusions, he acquaints them with the graciousness of his heart toward them, and shows his loathness with their destruction; and that it was in love to their Souls he had been so chiding and chastening them, even as he said to his people in former times: In one place; I will cast them out of mine house, I will love no more: In another, and afterwards, he thus speaks to them, How shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? my heart is turned within me, my repentings are kindled together, etc. Hos. 9 15. and ch. 11. 4, 8, 9 see also Jer. 31. 18, 19, 20. So he now acquaints this Angel and Church, that it was his love to them that led him to be reproving them for their evils, and threatening to cast them out of his mouth; and that he had a gracious end towards them herein: And that we might know and consider, that in love and faithfulness he convinces us of, and rebukes us for our follies, and wander. Now in this verse we have to consider,  
1. An assertion, or affirmation, of the faithful and true witness: [As many as I love, I rebuke and chasten:]  
2. Good and wholesome counsel and exhortation given unto them from the former: [Be zealous therefore and repent.]  
1. An assertion, or affirmation, of the faithful and true witness: wherein consider we,  
1. The subjects concerning whom he speaks; [As many as I love,] who are they?  
1. Generally, all Mankind, with a love of pity, and compassion, while it is called to day; and this he hath undeniably-manifested in his great abasement and sufferings for them: herein perceive we the love of God, because he laid down his life for us, 1 Joh. 3. 16. The love of Christ was and is for ever herein commended, and demonstrated, and herein to be discerned, because this one, this single, and singular person died for all, even for all of Mankind who were dead, condemned to die, and dead in sins and trespasses, 2 Cor. 5. 14, 15. Tit. 3. 3, 4. and therefore, and therethorow, all nations and peoples are called upon to praise him; Because his merciful kindness is great toward them, Ps. 117. 1, 2. and he that seethe the Son, seethe the Father also, Joh. 12. 45. he so loved the World, that he gave his only begotten Son, Joh. 3. 16. he gave him by his grace to taste death for every Man, Heb. 2. 9 and thorough Christ he is gracious, and full of compassion, slow to anger, and great in mercy : The Lord is good and loving to all, and his tender mercies are over all his works; he is kind to the unthank-ful and evil, Psal. 145. 8, 9 Matth. 5. 44, 46. But,  
2. He loves them that love him with peculiar manner of love, Prov. 8. 17. Joh. 14. 21. with a love of wellpleasedness: The Lord takes pleasure in them that fear him, in them that hope in his mercy: he is nigh to all them that call upon him, to all that call upon him in truth, Ps. 147. 16, 11. and 145. 18, 19 and he is rich in the streams of his pity and compassion toward them : The same Lord over all is rich unto all that call upon him, Rom. 10. 12. As a Father pitieth his Children, the Lord pitieth them that fear him, Ps. 103. 11, 13. Jam. 5. 10, 11. And of both these we may understand it, though especially of the latter.  
2. That which is here affirmed concerning as many as he loves, viz. [I rebuke and chasten,] I rebuke] namely, convince them of their evils, and reprove them for them; as the Lord saith, I have been a rebuker of them all, Hos. 5. 2. [and chasten,] viz. Inflict judgements and punishments upon them, Ps. 6. 1. and 38. 1. and usually in this order he proceeds: he first ●hews them with his prophets, and slays them with the words of his mouth: and then his judgements are as the light that goeth forth, Hos. 6. 3, 5. Micah 6. 8, 10, 11. Job 33. 13, 18. and so indeed he doth rebuke and chasten, when need is; as many as he loves he rebukes, the simple, who love their simplicity, and scorners who delight in scorning; and fools that hate knowledge, Prov. 1. 20, 23. his Spirit is convincing and reproving the World of sin, of righteousness, and of judgement, Joh. 16. 8, 11. and he doth also chasten, visit, and and try them, Job 7. 17, 18. 1 Cor. 10. 13. and especially and more frequently he doth rebuke and chasten his own people, Ps. 73. 13, 15. he that chastiseth the heathen, shall not ●e correct, to wit, his own people, Ps. 94. 8, 10. every branch in Christ that beareth fruit he purgeth, that it might bring forth more fruit, Joh. 15. 2. Ps. 94. 12, 13. and 11. 5. Prov. 3. 11, 13. And this may be useful to us to inform us,  
1. That seeing as many as he love she rebukes and chastens; all such may, and do need to be rebuked and chastened, even such also as he loves with peculiar manner of love: for in many things they offend all, Jam. 3. 2. There is not a just Man upon the earth that doth good and sinneth not, Eccl. 7. 20. 2 Chron. 6. 36. It is only when need is, that they are in heaviness thorough many temptations and trials: either to correct and punish them for some evils committed by them, or some good omitted; or to purge out of them some polluting thing that sticks close to them, or preserve them from some iniquity they might otherwise be guilty of, 1 Pet. 1. 6, 8. Isay. 27. 8, 9 2 Cor. 11. 7, 8. 1 Joh. 8. 10. The Psalmist prays God, not to rebuke him in his wrath, nor chasten him in his hot displeasure: therein signifying, that if God had been extreme to have marked iniquities, he might justly have so done: For, saith he, mine iniquities are gone over mine head; and I am ready to halt, and my sorrow is continually before me: For I will declare mine iniquity: I will be sorry for my sin, Ps. 38. 1, 4, 17, 18.  
2. We may herein see the impartiality of the Lord in his rebukes and chastisements [As many as he loves he doth rebuke and chasten:] he is one who without respect of persons judgeth according to every Man's work, 1 Pet. 1. 17. what Son is he whom the Father chasteneth not, Heb. 12. 7. he doth not only rebuke and chasten those that are weak and infirm ones; and such as he cannot so much delight in as in some others, but the most strong and ●minent ones also; and such as he hath greatly preferred in some respects, before the residue of their Brethren: though God gives this account of Job, that he was perfect and upright, and one that feared God, and eschewed evil, yea that there was none like him in the earth, a perfect and an upright Man, Job 1. 1, 8. yet saith Job, If I sin then thou markest me, and thou wilt not acquit me from mine iniquity; Job. 10. 14. Moses and Aaron among his priests, and Samuel among them that call upon his name: They called upon the Lord, and he answered them:— thou wast a God that forgavest them, though thou tookest vengeance of their inventions, Ps. 99 6, 7, 8. Numb. 12. Ezek. 33. 13.  
3. Herein we may see the vertuousness of the personal abasement and sufferings of Christ; Both in that he is now the chastener: he hath thorough death destroyed him that had the power of death, that is the Devil: and he hath the keys of hell and death: [see the notes on ch. 2. v. 22.] and that now afflictions and chastisements are fruits of his love, and ordered by him unto such as he loves; yea unto as many as he loves: death is now abolished, and made the path of life, Eph. 4. 8, 10. Acts 14. 22. 2 Tim. 1. 9, 10. Heb. 12. 9, 11.  
4. Seeing as many as he loves he rebukes and chastens; It may teach us neither to despise his chastenings, nor faint when we are rebuked of him: Behold happy is the Man whom God correcteth, therefore d●spise not the chastening of the almighty, Job. 5. 17, 19 My Son, saith the Holy Ghost, despise not the chastening of the Lord, nor faint when thou art rebuked of him, or be not weary of his correction. For whom the Lord loveth he chasteneth and s●ourgeth every Son whom he receiveth, Heb. 12. 5, 7. with Prov. 3. 11, 12. Thou shalt consider in thine heart, saith Moses, that as a Man chasteneth his Son, the Lord thy God chasteneth thee; Therefore thou shalt keep his commandments, Deut. 8. 5, 6. 2 Sam. 7. 14, 15. yea having access by faith into his grace, we should be helped to acknowledge his godness and faithfulness, Ps. 119. 67. 68, 75. yea to give thanks unto him because of his righteous judgement, Ps. 119. 62, and to rejoice in tribulation, Rom. ●. 3, 4. Jam. 1. 2, 5. Prov. 13. 24. with ch. 23. 13, 14.  
5. It may admonish us, not to judge one another, as if they were hated of God, and accursed, whom he rebukes and chastens. Indeed Men are apt to think so in their vain thoughts: But the Lord knoweth the thoughts of Man that they are vanity. Blessed is the Man whom thou chasteneth, O Lord, and teachest him out of thy law, Ps. 94. 11, 12. This was the fault found with Job's friends; they judged him to be an hypocrite, because the rod of God was upon him, Job 8. 6, 13. and 11. 14, 20. and ch. 22. 5, 10. Oh let us not judge them to be the greatest sinners, who are most frequently, or heavily afflicted, Luke 13. 1, 5. or that there are no evils with us, because we are not so corrected, or tried as others are: for are there not sins with us, even with us also, against the Lord, 2 Chron. 28. 9, 10. Oh be we not many masters, for in many things we offend all, Jam. 3. 1, 2. Gal. 6. 1, 2.  
6. Let us not look upon them that are in a prosperous state here, or who are not in trouble as other Men, to be never a whit the more loved of God; nor desire to be in their condition: For the Tabernacles of robbers prosper, and they that provoke God are even secure, Job 12. 6. and ch. 21. 6, 9 The Lord trieth the righteous, but the wicked and him that loveth violence his Soul hateth: And therefore he doth not so try them as he doth the other, Ps. 11. 5. Indeed, it hath been a great trial and temptation to some holy ones in former times, that themselves have been oft chastened and plagued, while their Enemies, the wicked prospered, and were secure: Their strength was firm, they were not in trouble as other men, neither were they plagued like other men: at this God's people have been astonished, and stounded; and the Feet of some of them have been almost gone, their steps have well-nigh slipped, Ps. 73. 2, 6, 13. Job 21. 5, 14. Jer. 12. 1, 3. Hab. 1. 13. But alas! the consideration of this, that as many as he loves he rebukes and chastens, would preserve us from envying their prosperity, and keep us from desiring to be with them, and help us to see their case is very sad and deplorable whom he forbears to chasten, Hos. 4. 14. It was in severe displeasure God thus speaks to his people, Why should ye be smitten any more, ye will revolt more and more? Isay 1. 5.  
2. We have nextly an wholesome exhortation given to them, relating to the former; Be zealous [therefore,] etc. Therefore, because as many as he loves he doth rebuke and chasten: This he acquaints them with, as that which was proper and powerful to provoke them unto what he exhorts them: When persons conclude there is no hope, and that God hath no love to them, nor will be favourable any more, this takes them off from exercising themselves to what is good, and makes them resolve to follow strangers, and to walk after their own devices, and do the imagination of their evil heart, Jer. 2. 25. and ch. 18. 11, 12. But therefore he assures them of his love, even in his rebukes and chastisements: and that he hath no pleasure in their destruction, that they might consider their ways, and turn their feet unto his Testimonies: and then he will take away all iniquity, and receive them graciously, Ezek. 33. 10, 11. Joel 2. 12, 13. Heb. 12. 11, 14. Hos. 4. 1, 4. and ch. 6. 1, 2.  
Be zealous.] This is the first Branch of the exhortation which he gives to them: he counsels them who were at present lukewarm, to be zealous and servant; and that doubtless in a good thing. It is good, saith the Apostle, to be always zealously affected in a good thing, Gal. 4. 18. In which is signified; that there is an evil and reprovable zeal; but unto such an one he doth not exhort or counsel them.  
Some there are that are zealous in the service of the gross lusts of the Flesh; such as riotting and drunkenness, and the evil consequents and concomitants thereof: they run to all excess of riot, 1 Pet. 4. 3, 4. They rise up early in the morning, that they may follow strong drink, and continue until night, till Wine inflame them, Isay. 5. 11, 12. and chap. 56. 10, 12. But this is far from the zeal here intimately exhorted unto.  
Some there are, and too many, who have a bitter zeal, and are walking in strife, and envying; even biting, backbiting, defameing, and devouring one another: And too too oft they pretend their strife and envying, to be zeal for God: Of this the Apostle James speaks, saying, If ye have bitter zeal, or envying, and strife in your hearts, glory not, and lie not against the truth: (say not, this is for the glory of God, or proceeds from Heavenly Wisdom: for) this wisdom descends not from above, but is earthly, sensual, devilish, etc. Jam. 3. 13, 17. Rom. 13. 13.  
Some are eagerly and earnestly pursuing their covetous inclinations, and very greedy of gain, Prov. 1. 19 Amos 8. 4, 8. Rising early, and sitting up late, and eating the bread of carefulness, that they may increase, and heap up to themselves the uncertain riches of this World, Ps. 127. 2. 1 Tim. 6. 5, 8, 10.  
Some are zealous of the traditions of their Fathers, Gal. 1. 13, 14. and to establish a righteousness to themselves according to the Law, Rom. 10. 1, 3. and ch. 9 31, 33.  
Some, and very many in our days, are zealous, in receiving, pleading for, and promoting Evil Doctrines, and compass Sea and Land to make a Prosylite, Prov. 4. 16. and ch. 7. 5. 24. Mat. 23. 15. Gal. 4. 17, 18. But our Lord doth not exhort, or provoke them to any such evil zeal, as we have been speaking of.  
But the zeal here intimately counselled to is, that which is joined with repentance from all dead, as well as deadly works: And he here exhorts them to that which they were wanting in v. 15, 16. Even to such a zeal as is exercised,  
1. In an eager and diligent seeking after Christ, and the things of him; so as to buy of him Gold tried in the Fire, that they might be rich; and White Raiment, v. 18. And to that end, to anoint their Eyes with Eyesalve, that they might so see, and behold the beauty and glory of Christ, his love and loveliness, that they might prise him above, and prefer him before all others, both persons and things, and forsake all that they have, that they might know him, win him, and be ●ound in him, and be conformed to him, Prov. 2. 2, 6. Psal. 42. 1, 3. and 63. 1. 8. and 84. and 119. 20, 40, 129, 131, 145, 148. 174.  
2. This zeal here intimately counselled to is, a fervency in serving the Lord, Rom. 12. 11, a serving him especially in those things in which his Kingdom doth consist. As in Righ●cousness, and Peace, and Joy in the Holy Ghost, Rom. 14. 17, 18. In walking before him, and with fervency seeking the good of Men, Acts 18. 25. Thus the Apostles did, whether they were looked on as mad Men, or sober Men: For, the love of Christ did constrain them, so as they could not but speak the things which they had seen and heard, 2 Cor. 5. 14, 15. with Acts 4. 20. And this zeal is to be exercised toward Brethren; in seeking their good especially, Col. 4. 12, 13. In loving them with a pure heart fervently, 1 Pet. 1. 21, 22. In having above all things ●ervent eharity among themselves, 1 Pet. 4. 8. administering to their wants and necessities, according to ability, 2 Cor. 9 2. watching over one another; looking diligently that none fail of the Grace of God, 2 Cor. 11. 1, 3. Heb. 12. 15, 16. and standing fast in one Spirit, with one mind, striving together for the Faith of the Gospel; and in nothing terrified by adversaries; and overcoming by the Blood of the Lamb, and Word of the Testimony, not loving their lives to the death, Gal. 2. 3. Ps. 119. 139. Judas 3. Phil. 1. 27, 28. Rev. 12. 11.  
Now in that he saith, [Be zealous therefore, etc.] So he signifieth to us,  
1. That one reason why he rebukes and chastens whom he loves is because they are not zealous; and as with respect to his people, because they abate in their love to, and zeal for him, and go backward and not forward, Jer. 15. 6, 7. And this he doth,  
1. As with respect to himself; it's a loathsome and unbearable thing to him, that they grow remiss and indifferent: Therefore he threatens this Church before, I will spew thee out of my mouth; See v. 15, 16. [See also the notes on ch. 2. v. 4. and v. 5. and ch. 3. v. 3.] The Lord our God is a jealous God, who will not give his glory to another, nor his praise to graven images, ●ant. 8. 6. Isay 42. 8. see how he speaks as one grieved in Spirit : I Remember thee, saith he, the kindness of thy youth, the love of thine espousals, when thou goest after me in the wilderness: Thus saith the Lord, what iniquity have your Fathers found in me, that they are gone far from me, and have walked after vanity? Jer. 2. 1, 13.  
2. As with respect to themselves, that they might not be condemned with the World, 1 Cor. 11. 32. But might consider their ways which are not good, and bethink themselves, and return unto him, Hos. 2. 6, 14. 1 King. 8. 46, 48. Ps. 116. 3, 7. To which after.  
3. With respect to others; Because such backsliders do great hurt to them by their Lukewarmness and indifferency: as by their zeal they provoke many; so by their want of it they hinder others from seeking after the Lord and strengthen them in their evil ways, Prov. 28. 4. Jer. 2. 34, 36. and ch. 23. 13, 14.  
2. He also signifies, that this is his end in his rebukes and chastenings, not to drive us from him, or make us more remiss in seeking after him; but to awake us to earnestness and diligence in seeking after him: To purge away our iniquities, and take away our sins; and to make us more fruitful in every good work and word, Isay 27. 9 Joh. 15. 2. Heb. 12. 1, 6, 7, 2 Cor. 7. 9, 11. This was his gracious end in rebuking and chastening this Angel and Church, that he might deliver them from Lukewarmeness, which was so loathsome to him, and hurtful to them; and that they might be zealous and ●ervent. O mistake we not his end in his rebukes and corrections; but let us turn unto him that smiteth us, and seek the Lord of hosts: and in so doing, he will heal our backslidings, and love us freely: and he will be as the dew unto us, and will cause us to grow and blossom as the lily, Hos. 14. 1, 2, 3, 4, 5. and ch. 5. 15. with ch. 6. 1, 2, 3.  
And repent.] This is the other branch of the exhortation, which the faithful and true witness gives to this Angel and Church; as a further direction to them how they might avoid the judgement threatened; and is needful to be joined with the former: and this is added to that to show unto us what zeal he had been speaking of, namely, of such as is joined with repentance unto salvation not to be repent of, 2 Cor. 7. 10. with repentance from dead works, from such as will not profit them that are exercised in them, Heb. 6. 1, 2. and also to signify to us, that to the end they might be zealous, it was requisite and needful they should repent, and change their minds, and let go their high thoughts and conceits of themselves, which led them to say, We are rich and increased with goods, and have need of nothing, as v. 17. For if these vain, evil, and sinful thoughts were suffered to lodge and abide in them, they would hinder them from fervently seeking after the knowledge and enjoyment of Jesus Christ, and promoting the things of his Kingdom, Jer. 4. 14. Prov. 26. 12, 16. and ch. 27. 7▪ 8. Therefore in love to their Souls he calls upon them, and exhorts them to repentance: and also provokes them thereto by his convincements, rebukes, and chastisements; because he was not willing they should perish, but that they should come to repentance, Jer. 18. 8, 11. [see the notes before on the word Repent, in ch. 2. v. 5. and v. 15.]   

Verse 20. Behold I stand at the door and knock: If any Man hear my voice, and open the door, I will come in to him, and sup with him, and he with me.]  
In this verse we have these things to consider, a and speak unto.  
1. A call of our Lord's to this Angel and Church. [Behold I stand at the door and knock:]  
2. A gracious encouragement to engage them to listen thereto, and obey it.  
1. A call of our Lords : [Behold,] This is a note of attention, to stir them up, and awaken them to attend and mind what he saith: and indeed by what follows it may appear, that they were sleeping in carnal security; as the spouse saith, I sleep,— it it is the voice of my beloved that knocketh, saying open to me, Cant. 5. 2. or, as it is said of the virgins; they all slumbered and slep●, Mat. 25. 5, 6. And so indeed, Men may be in his Church in a secu●e condition, when they are greatly blame worthy and near to danger [see notes before on v. 2.] and especially they are thus apt to be, either when they were thus highly conceited of themselves; or when they have a name amongst others, and are famous in the congregation, persons of renown: and ye● now, when they were thus secure and in a sleepy slumbering condition, Christ being willing they should sleep the sleep of death, rouzes them up, and awakens them, Ps. 13. 3. 1 Cor. 15. 34. Eph. 5. 14. he now calls unto, and upon them, as followeth.  
[I] The Amen, in whom all the promises of God are yea and Amen, 2 Cor. 1. 20. and if we be Christ's then are we Abraham's seed, and heirs according to promise, Gal. 3. 29. the faithful and true witness of his own and his Father's love, etc. [se● v. 14.]  
S●and,] or, have stood; standing is a more se●led posture than walking, Ps. 1. 1. and signifies as much as abiding, or continuing; and is opposed to overthrow: as the wicked are overthrown, and are not: But the house of the righteous shall stand, to wit, continue or, remain: Prov. 12. 7. and so, the counsel of the Lord that shall stand, Prov. 19 21. So here, Christ had continued, and did abide, seeking their good.  
At the door,] to wit, the door of the heart, Cant. 5. 2. Ps. 24. 7, 9 so it is said; The Lord opened the heart of Lydia, as a door is opened, Acts 16. 14. at this door Christ stood, that it might be opened to him, as after; That so also the door of the lips might be opened, Ps. 141. 3. Micah 7. 5. for with the heart Man believeth unto righteousness, and with the mouth confession is made unto Salvation, Rom. 10. 9, 10.  
And knock.] to wit, with earnestness and importunity call and solicit as it were: knocking is an high and further degree than ask or seeking, and denotes the earnestness of the action and agent, Mat. 7. 7. Luke 11. 9 and he knocks with his voice as it is said, It is the voice of my beloved that knocketh, to wit, calls loudly and earnestly upon, and unto me, Cant. 5 2. Now here we may note,  
1. That when persons have high conceits of themselves, it occasions them to shut out Christ, to shut the door of the heart against him, and sit lose from him: when God's people said they were Lords, than they also said; we will come no more unto thee: then they forsook the fountain of living waters, and hewed them out cisterns, broken cisterns that could hold no water, Jer. 2. 12, 13, 31. Then like Jerusalem of old they trust in their own beauty, and play the harlot treacherously, departing from the Lord as a wife from her husband; and receiving some other into the bed of love, and shut the door against him, Ezek. 16▪ 9, 15-16. and it is probable such an evil was found with the spouse, upon the account of her too delightfully viewing and too much taking notice of, and pleased with the fruits she had brought forth: for after she had been saying: Let my beloved come into his garden, and eat hi● pleasant fruits: And Christ saith, I am come into my garden my sister my spouse: I have gathered my myrrh with my spice, etc. then she presenly disposes herself to a sleeping posture, and shuts the door upon him, Cant. 4. 16. and ch. 5. 1, 2. Take we heed then of thinking unsoberly of any thing we have received, brought ●orth, or done, Rom. 12. 3. and ch. 11. 20. Ps. 30. 6.  
2. We may here observe and take notice of the wonderful and admirable graciousness of Christ, to such as shut the door against him; as to all the Churches that were faulty, Rev. 2. 4, 5. and ch. 3. 3. here he stirs them up and awakes them, and even saith, Awake thou that sleepest and arise from the dead, Eph. 5. 12, 14. Because he is not willing they should perish, Mat. 18 11. he seeks for entrance again; and when they go astray like lost sheep, he seeks them up again, and is restoring their Souls, Ps. 23. 3. and 119. 176. and rouses. not calls softly, as if he mattered not whether he were heard or no; but knocks and makes a loud noise. Lo he sends forth his voice, and that a mighty voice, Ps. 68 33.  
3. Yea herein also we may see and behold the admirable humility and condescension of Jesus Christ; that he should so importunately seek the good of such unworthy ones as these were, and we are, that we might open unto him: As the Apostle Paul saith, Now than we are ambassadors for Jesus Christ, as though God did beseech by us: we pray in Christ's stead, Be ye reconciled to God, 2 Cor. 5. 20. well may it be said of him that he is meek and lowly in heart, Mat. 11. 29. 2 Cor. 10. 1. he hath given a wonderful proof of his admirable humility, in coming down from Heaven, and being so greatly abased for us: Though he was in the form of God and thought it no robbery to be equal with God; yet he made himself of no reputation and took upon him the form of a Servant:— yea he humbled himself, and became obedient unto death, even the death of the cross, Phil. 2. 6, 8. and still he who is such an excellent one, and cannot be added unto, advantaged or advanced by us, is seeking us up, and knocking at the doors of men's hearts, that he might be received and entertained by them into the bed of love.  
4. Yea here we may also behold and view his great patience to such as these, because he loves them: hence he saith, I stand and knock, even continue knocking: till his head was filled with dew, and his locks with the drops of the night, as Cant. 5. 2. or, I have stood and do still knock: herein his patience doth wonderfully appear, Rev. 1. 9 2 Thes. 3 5. he who came into the world to save sinners doth show forth all long-suffering, 1 Tim. 1. 15, 16. and this proceeds from his love and charity: Charity suffers long, and is kind, 1 Cor. 13. 4. and he is therefore long-suffering, because he is not willing that any should perish: The long-suffering of our Lord is salvation: Oh that it may be so accounted by us, that we may not despise the riches of his goodness and forbearance, and long-suffering; But to day while it is called to day, may hear his voice, and not harden our hearts against him, 2 Pet. 3. 9, 15.  
5. We have here a discovery and intimation given to us of the nature of his gracious and spiritual operations; though he doth prevent with power and capacity, yet he forceth not men against their wills, nor makes them open, will they, nill they: He draws with mighty and powerful Cords; but still, men may possibly not come, who are thus drawn: As he saith, I drew them with Cords of a Man, with Bands of Love, and I was to them as he that taketh off the Yoke on their Jaws, and I laid meat before them: and yet they refused to return, Hos. 11. 4, 5. He calleth, and stretcheth forth his hand; yet Men may not regard, but may set at nought all his counsel, and not will any of his reproofs, Prov. 1. 23, 25. He worketh in Men both to will, and to do of good pleasure: But still it is required of Men as their work, in the light and strength of his grace, that brings Salvation to them, to do all things without murmuring and disputing; or otherwise they will not not be blameless, Phil. 2. 13, 15. Indeed as with respect to his providential workings and operations in the World, he will work and none shall let him, or turn it back, Isay 43. 13. with ch. 14. 27. But as with respect to his gracious and spiritual operations, for the saving of the Soul, he doth not work irresistibly: He draws indeed, but Men may break his Bands, and cast away his Cords from them, Ps. 2. 1, 3. Jer. 5. 5. He may purge and Men not be purged, Ezek. 24. 13. He may lead, and yet Men may not be led, but may forsake him when he leads them by the way, Rom. 2. 4. with Jer. 2. 17. He may be gathering them as an Hen gathers her Chickens under her Wings, and yet they may not be gathered, Mat. 23. 37. He may teach them to profit, and lead them by the way they should go; and yet they may not be taught, or hearken to his Commandments, Isay 48. 17, 18. So here; he stands at the door and knocks; but he doth not break open the door by his invincible, or irresistible power, but saith, Open to me, my Sister, my Love, etc. As Cant. 5. 2, 3.  
2. We have a gracious and blessed motive, and encouragement propounded, and set before them, to engage them, or any Man, to listen to his call, and obey it : [If any man hear my voice, and open to me, I will come in to him, and will sup with him, etc.] Where we have to take notice of, and consider,  
1. That which is requisite to render a man the subject of this blessedness.  
2. The blessedness itself assured and promised unto such an one.  
1. That which is requisite to render a Man the subject of this blessedness, and this is here set down in two particulars: That is to say,  
1. If any Man hear my Voice.] That which is to be heard is [Christ's Voice] as distinguished from, and preferred before all other Voices, and as opposed to all evil ones: there are many voices in the World, 1 Cor. 14. 10. there is the voice of Fools, Eccles. 5. 3. And the voice of Strangers, speaking in their divers and strange Doctrines, Joh. 10. 5. with Heb. 13. 9 but their voice is not to be heard: But we are exhorted to go from the presence of a Foolish Man, when we perceive not in him the Lip of knowledge, Prov. 14. 7. and ch. 19 27. But the voice which is to be heard by us is [my Voice] saith Christ, the Voice of the Beloved, Cant. 5. 2. and ch. 2. 8. Even,  
1. And principally, the Voice of his word, Ps. 103. 20. that joyful voice, Job 3. 7. even the voice of the Son of Man, Joh. 5. 25. The voice of the true Shepherd, Joh, 10. 3, 4, 16, 27. for in his word his voice comes to us, in which excellent things are declared to us, and true things, concerning his abasement and sufferings, and how he hath been tried; and what he hath thereby done for us, and obtained into himself, and is become; and what he is now doing, and will hereafter do: And in which Testimony of Jesus he is giving good counsel, and wholesome commands to us, Prov. 20. 23. and ch. 8. 1, 4, 6, 10, 23. and ch. 9 1, 6. Rev. 3. 18. In these words of his he sends forth his voice, and that a mighty voice, Ps. 68 33. And this he doth, even to such also as after tastes of his graciousness departed from him, and shut the Door against him: And by his voice in his Gospel, he knocks at the hearts of Men, yea and at the hearts of such as these, and saith, Remember how ye have received and heard, Rev. 3. 3. Remember from whence ye are fallen, Rev. 2. 5. By this voice he first knocks at their hearts, and puts to their remembrance what they have heard, and let slip, who have wandered out of the way of understanding, 1 Cor. 15. 1, 3. Gal. 4. 13, 17. and at the doors of the hearts of men generally, as they come to the use of understanding, Prov. 8. 1, 4, 6.  
2. And the voice of his Rod and Judgements, either threatened, or in some measure executed also; the voice of trembling, of fear, and not of peace, Jer. 30. 5. Mica 6. 9 Of which the Prophet speaks saying, When I heard, my Belly trembled, my Lips quivered at the voice, rottenness entered into my bones, etc. Hab. 3. 2, 16. And again, The great day of the Lord is near, it is near, and hasteth greatly: the voice of the day of the Lord, the mighty Man shall cry there bitterly, Zeph. 1. 14, 18. Jer. 4. 15. with which voice he was speaking to this and other faulty Churches, Rev. 2. 5. and ch. 3. 3, 15, 16, 19 And both the voice of his word and rod is as the sound of many waters. See notes on Rev. 1. v. 15.]  
The Act requisite about this object is, [to hear] this his voice, as it's here said; If any Man hear my voice.] To wit, that which is here called for is, attentively to hear, and to hear with understanding, his voice: [See notes on ch. 1. v. 3.] Now herein is signified to us,  
1. In that he saith, [If any Man ●ear,] that he in due time sends forth his voice to men, as before is said, and to them also that forsake him, that they might hear; even to such as have sold themselves for their iniquities, and who are put away for their transgressions, he calleth, and proclaims his goodness and graciousness to them: and so knocks at their hearts that they might give entertainment to him, Jer. 3. 1, 5, 8, 12. Isay 50. 1, 2. And this shows his great lothness and unwillingness with the destruction of them.  
2. When he sends forth his voice to them, he expects from them that they incline their Ear thereto, and hear what he is speaking to them: Hence he saith, Hear, for I will speak of excellent things; and the opening of my lips shall be right things, Prov. 8. 4, 6. Harken diligently unto me: Incline your Ear and come unto me, hear, and your Souls shall live, Isay 55. 1, 3. Mat. 12. 50. All ye Inhabitants of the World, and dwellers upon the Earth,— when he blows a Trumpet hear ye, Isay 18. 3. Wherefore, my beloved Brethren, saith the Apostle, let every man be swift to hear, Jam. 1. 18. Luke 8. 21.  
3. It is here supposed and signified to us, that it is possible men may not hear, when his voice is to them, in that it is said, [if] any man hear: Yea it is too too frequently found, that they to whom he speaks ●o turn a deaf Ear unto him; as is signified to us in what he speaks of his people in former times : This thing commanded I them, saying, obey my voice, etc. But they harkened not, nor inclined their Ear.— I sent unto you all my Servants the Prophets daily, rising up early, and sending them: yet they harkened not unto me, nor inclined their Ear, but hardened their Neck, Jer. 7. 23, 16. He may cry and call, even lift up his voice unto them, and yet they may, and too many do, stop their Ears, and refuse to hearken to him, Ps. 81. 8, 11. Zech. 7. 11, 13. Heb. 3. 7, 15. Ps. 58. 5. And in their thus stopping their Ear, they add Rebellion to their Sin, Jer. 5. 21, 23. Ezek. 12. 2, 3. and greatly provoke him to anger, and to testify his dislike of, and displeasure with them, Mat. 13. 12, 13, 14, 15.  
4. It is also supposed, that any man may hear his voice in due time; for he both speaks unto them, and his word is with power, Luke 4. 32. Mica 2. 7. His voice is a mighty voice, as the sound of many waters, Rev. 1. 15. The voice of the Lord is powerful: The voice of the Lord is full of Majesty, Ps. 29. And herewith he opens men's Ears to hear, before he expects from them, or requires of them that they hear: As our Saviour saith, The hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5. 25. Isay 42. 18, 20. He prevents all, as they come to years of capacity, so as every man might hear his voice, Jam. 1. 18, 19 Job 33. 16. Though no man is necessitated thereto, yet all are in due season capacitated thereto by Jesus Christ: And therefore he thus here speaks and saith; if any man hear my voice, etc.  
2. The second thing requisite is, [and open the Door.] Namely, of the heart, as we have seen. This is further required of, and needful for any man, that he may be made a partaker of the blessedness here propounded and spoken of.  
Obj. But is it not Christ's work to open this Door? Is it not said of Lydia, whose heart the Lord opened that she attended unto the things spoken? Acts 16. 14.  
Answ. Yes certainly; it is his work firstly and preventingly; his grace doth bring Salvation to all in due time, Tit. 2. 11. But then he requires of us, that we open unto him, Phil. 2. 13, 15. So it is his work to open the eyes, Isay 42. 1, 5. But then he saith to us, Look unto me, and be ye saved, Isay 45. 22. The Lord hathmade the seeing Eye; but yet he calls upon us, Open thine Eyes and thou shalt be satisfied with Bread, Prov. 20. 12, 13. It is his work to unstop the Ear, Isay 35. 5. The Lord hath made the hearing Ear, Prov. 20. 12. But then it's required of us, that we incline our Ear, and come unto him, Isay 55. 1, 3. And indeed, so much is signified in the Scripture objected, that though he prevents with power, yet somewhat is then required of, and expected from us: for thus it should be read, whose heart the Lord opened to attend, etc. Acts 16. 14.  
Now here we may note, comparing these words with the former,  
1. That before he expects we should open the door, he first signifies we should hear: Hearing is the one thing, and first thing needful to all that is required of us, Luke 10. 39, 42. To our believing; How shall men believe in him of whom they have not heard? Rom. 10. 14. Acts 15. 7. Joh. 5. 24. To our coming to Christ; incline your Ear, saith he, and come unto me, Isay 55. 1, 3. Joh. 6. 45. To our receiving instruction; hence he first saith, hear; and after, receive my Instruction, and not Silver, Prov. 8. 6, 8, 10. Joh. 6. 45. To our loving the Lord our God with all our heart, and soul, and mind, and strength, and our neighbour as ourselves, Deut. 6. 4, 5.  
2. In that he adds this after the former, so he instructs us; that though hearing be needful, and the first thing requisite; yet not the only thing required if Men be hearers only, they will deceive their own selves, Ezek. 33. 30, 32. hence the Holy Ghost commands, Be ye doers of the word, and not hearers only, Jam. 1. 19, 22, 26. this is the description given of him that received seed into the good ground: he is such an one as heareth the word, and understands it; which also beareth fruit, and bringeth forth, etc. Mat. 13. 18, 23. hearing is first required of us in order unto some other thing; as is here signified to us.  
3. In that he saith, [If any Man hear my voice, and open the door;] So he gives us to understand, That we should then only open the door when we hear his voice: To him the porter openeth, and the sheep hear his voice, and he calls his own sheep by name, and leads them out:— and the sheep follow him, for they know his voice: and a stranger will they not follow, but will flee from him, for they know not the voice of a stranger, Joh. 10. 3, 5. The beloved saith, Open [too me] my sister, my love, my dove, my undefiled: And saith the spouse, I risen to open to my beloved, and my hands dropped with myrrh, Cant. 5. 2, 5. I opened to my beloved, v. 6. My Son, saith the wisdom of God, give me thine heart, Prov. 23. 26. Though others call never so loudly and alluringly, yet shut them out: cease to hear the instructions that cause to err from the words of knowledge, Prov. 19 27. we should be so far from opening our hearts to such voices, as that we should stop, and shut our ears against them; le●t they deceive our hearts with their good words and fair speeches, Rom. 16. 17, 18.  
4. In saying, [if any Man hear my voice and open, etc.] So he signifies, that though the generality who are called and spoken to, do refuse so to do, yet he will take it kindly if any Man, if but one particular person, obey his voice, and be not rebellious like the rest, Ezek, 2. 8. he will come in to him: he will take them one of a City and two of a family, and will bring them to Zion, Jer. 3. 14. Oh then! think not Christ will reject because of the paucity or fewness: say not, I will do as others do: But know, if thou art alone in this exercise, thou shalt be blessed in thy deed, Joh. 6. 51. and 7. 17. and ch. 10. 9 and ch. 12. 26. [see the notes before on v. 4. of this chapter.]  
5. Yea if any Man, how vile, sinful, ungrateful soever he hath been: him that overcometh he will in no wise cast out, Joh. 6. 37. So our Saviour saith; If any Man thirst, any of you officers that are sent to apprehend me, let him come unto me, Joh. 7. 32, 37. Isay 55. 1, 7. If any Man hear my voice, and open the door, ●ow lukewarm soever he hath been; how much, or how long soever he hath barred the door against me, and taken others into the chamber of his heart, though he hath been guilty of the greatest evils, and have been like Sodom and Gomorrah; yet in harkening unto him, he will pardon and take away all his iniquity, and receive him graciously, Isay 1. 10, 14. Hos. 14. 1, 4. Oh then! let no former unworthiness of thine hinder or discourage thee: But while he calls, and knocks, open the door unto him, and no longer stand out, or harden thine heart against him; but awake, and arise from the dead, and Christ shall give thee light, Heb. 4. 7. Eph. 5. 13, 14. and and to engage, move and prevail with us so to do, let us consider that which here followeth, which is propounded as a motive and argument to persuade, and prevail with us to suffer the word of exhortation, and to hear his voice, and open the door; namely,  
2. The Blessedness assured to every such an one as doth hear his voice and open the door : [I will come in to him, and will sup with him, and he with me.] Now here note in general,  
1. As this Blessedness contained in those gracious promises is propounded to them by Christ before they return; so it shows unto us, That in preaching the Gospel to any, it should be so declared, as therewith the exceeding great and precious promises should be ministered and propounded to Men, while they shut out Christ: Thus doth our Lord to them who were ignorant of him, and enemies to him: Verily, Verily, I say unto you, he that heareth my word, and believeth on him that sent me hath everlasting life, and shall not come into condemnation, Joh. 5. 24, 25. and ch. 6. 27, 35, 51, 58. Prov. 1. 20, 23. and ch. 8. 32, 35. 2 Pet. 1. 4. So in former times, when the Lord had been largely declaring the blessedness of the Servants of the Lord, and promising great things to them, he than saith; Ho every one that thirsteth, come ye to the waters— harken diligently unto me, etc. Isay 54. 13, 17. and ch. 55. 1, 3, 6, 8. Mat. 5.  
2. As this blessedness is assured to him that hears and opens; so we may learn, That if we be Christ's then are we Abraham's seed, and heirs according to promise, Gal. 3. 16, 29. though the promises are propounded to all in the Gospel, yet all are not of them, Heb. 6. 16, 19 Rom. 4. 12, 16. But such as exercise themselves to godliness: for that is profitable to all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 7, 8. It is a very evil and provoking thing, to assure the promises are theirs, and they the heirs of them, who shut out Christ, and walk in evil and crooked paths; for whosoever walks thererein shall not know peace: see what the Lord threatneth ●nto those false prophetesses that cried peace, peace, and promised happiness to the wicked, Ezek. 13. 18, 22.  
But we shall speak particularly to that here assured to them that hear Christ's voice, etc.  
I will come in to him.] The coming he here speaks of is not personal, for so he was never in any, but in the womb of the virgin: indeed, so he came into that womb, and into the world, and here went up and down in a mortal body, doing good, preaching the Gospel, etc. And when he had finished the work the Father gave him to do on the earth, and had died for our sins, and was buried, and risen again; he after some few days left the World, and ascended up into heaven, Joh. 16. 28. and ch. 17. 11. and 20. 17. Acts 1. 9, 11. and he is in heaven, 1 Pet. 3. 22. Heb. 9 24. and ch. 4. 14. and no Man ever saw him with bodily eyes since Paul, 1 Cor. 15. 1, 8. Joh. 16. 10. 1 Pet. 1. 8. and the heavens must receive him until the times of restitution of all things▪ Acts 3. 21. and then he shall come again, which yet he is not, 1 Thes. 4. 16. Acts 3. 20, 21. then he will receive them to himself, who live and die in the faith of our Lord Jesus Christ, Joh. 14. 1, 3. But now here he speaks of his gracious and spiritual coming: [see notes on ch. 2. v. 5.] we are not to understand it, as if Christ would come in personally, no more than we may that of Jerusalem, even the houses, buildings, or inhabitants coming into them, Jer. 51. 50. or the Corinthians being personally in the Apostle, 2 Cor. 7. 3. Phil. 1. 7. But, he will come in to them by his Spirit, and riches of grace, and consolations: in hearing his voice, and opening the door to let that in, he will come in, and the Father also: like that, If any Man love me he will keep my word, and my Father will love him, and we will come unto him, and make our abode with him, Joh. 14. 23. with Isay 57 15. he that abideth in the doctrine of Christ he hath both the Father and the Son, 2 Joh. 9 In the heart of such an one Christ dwelleth by faith; even by the word of faith received, Eph. 3. 16. Ps. 24. 7, 9 he would come in by his Spirit, to quicken, enliven, heat, and comfort the hearts of them, Rom. 8. 9, 11. to enrich them with the riches of grace, and to be in them the hope of glory, who were wretched and miserable, and poor, etc. Col. 1. 27. to enlighten them in their blindness, and manifest himself to them, more and more to discover his excellency to them, Joh. 14. 21, 23. to make them fruitful, and enable them to bring forth much fruit, Joh. 15. 4, 7. to give them the victory over their Spiritual enemies, 1 Joh. 4. 4, 5. and to feast with them as afterwards followeth.  
1. We may here then see the graciousness of Christ, and his readiness to forget all past, in their yet obeying his voice: he will not retain anger for ever, because he delighteth in mercy, Micah 7. 18. see Luke 15. 20, 32. Oh how willing and forward is he to overlook all past, and and to come in to them, on their opening the door: for he is the sanctifier, and clean-maker of them, Ezek. 36. 25, 26. Eph. 5. 25, 26.  
2. Let it then provoke and encourage us, however we have sinned, yet to return, and open to him, that we may have this blessed guest, without whose spiritual incoming and indwelling, we must needs be miserable : know ye not, saith the Apostle, that Christ is in you, except ye be reprobates, 2 Cor. 13. 4.  
And to move us all to hear his voice, and open the door he further saith,  
And will sup with him.] This contains in it, what he will do now in this life in part: and what he will do hereafter fully and gloriously.  
1. Now he will sup with every such an one: namely, receive, accept and ●eed upon the fruits produced in and thorough them by his Spirit: Thus when the spouse desires; Let my beloved come into his garden, and eat his pleasant fruits, he saith, I am come into my garden, my sister, my spouse, I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey, Cant. 4. 16. and ch. 5. 1, 2. and ch. 8. 1, 2. these pleasant fruits are such as should be laid up for the beloved, Cant. 7. 13. the tree brings not forth fruit for itself; if it doth, it is empty and barren in a spiritual consideration, how fruitful soever it be: as it is said, Israel is an empty vine, he bringeth forth fruit unto himself, Hos. 10. 1. But now, he will sup with them who hear his voice and open the door, and bring ●orth fruit meet for him by whom they are dressed, Heb. 6. 7. Prov. 23. 15, 16. he will take away the mixtures, and will eat the fruits produced by his Spirit in and by them, 1 Pet. 2. 5. Gal. 5. 22, 23.  
And he with me,] namely, every such an one shall eat of the fatness of his house; and he will make them drink of the river of his pleasures, Ps. 36. 7, 8. and 65. 4. and that is, the Lord himself, and that feast treasured up in him, Ps. 42. 1, 3. and 34. 8. and 22. 26. and 63. 1, 5. which is prepared for all, Isay 25. 6. Luke 14. 17. he shall be a partaker of that one bread, even eat the flesh of Christ which was given for the life of the World, and drink his precious blood which is the blood of the new Testament; and everlasting covenant, Joh. 6. 35, 51, 58. 1 Cor. 5. 7. Joh. 1. 29. Isay 55. 1, 3. Cant. 2. 3, 4.  
2. And hereafter gloriously and for ever, he will sup with him, and he with Christ; they shall mutually feast together, Rev. 2. 7, 17. Ps. 36. 7, 9 Luke 22. 29. 30. Rev. 19 7, 9   

Verse 21. To ●im that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.]  
Here is great encouragement propounded to, and set before this, and all the Churches to engage them to overcome. In which is somewhat supposed of Christ, and somewhat proposed to us, and promised to the victor, or conqueror.  
1. That which is supposed of Christ, is here declared to us in two branches.  
1. That he overcame.— 2. That he is set down with his Father in his throne.  
1. That he overcame,] to wit, all his and our enemies, as with respect to their first work, in which they thought to have destroyed us in the first public Man: his is the power, and the glory, and the victory, 1 Chron. 29. 11. By his God he hath run thorough a troop, and leapt over a wall, Ps. 18. 29. he once in the end of the World appeared to put away sin by the sacrifice of himself, and in him is no sin: for he hath purged, or made purgation of our sins, Heb. 9 26. 1 Joh. 3. 5. Heb. 1. 3. he hath abolished and overcome death, the first death, 2 Tim. 1. 10. and is risen from the dead, 1 Cor. 15. 55, 57 and will in due season destroy it, Isay 25. 6, 8. 1 Cor. 15. 26. he hath overcome the Devil, broken his head, spoiled his plot, and taken away his principality, Gen. 3. 15. with 1 Joh. 3. 8. Luke 11. 21, 22. he who by the grace of God tasted death for every Man, hath thorough death destroyed him that had the power of death, that is the Devil: and that he might deliver them who thorough fear of death were all their life-time subject to bondage, Heb. 2. 9, 14, 15. Col. 2. 15. Ps. 68 18. he is gone up with a shout, the Lord with the sound of a trumpet. Sing praises to to our God, sing praises, Ps. 47. 4, 6. and to this end he hath delivered us from our enemies, that we might serve him without fear: in holiness and righteousness before him all the days of our lives, Luke 1. 74, 75. he hath prevailed against his enemies, Isay 42. 1, 13. And this is he who now stands at the everlasting doors of the Soul, and knocks; even the Lord strong and mighty, the Lord mighty in battle: compare Ps. 24. 7, 10. with Rev. 3. 20, 21. Oh then! be we of good cheer, for his right hand, and his holy arm hath gotten him the victory, Ps. 98. 1, 4. Joh. 16. 33. and open we to him continually; and believe we with the heart the victory and conquest he hath gotten, that there-thorow we may do valiantly, Rom. 8. 36, 39 1 Joh 5. 4, 5.  
2. He is set down with his Father in his throne:] namely, on the account of his overcoming, as it is said, when he had by himself purged our sins, he sat down on the right hand of the majesty on high, Heb. 1. 3. and ch. 10. 10, 12 because he humbled himself, & became obedient to death, the death of the cross: Therefore also hath God highly exalted him, and given him a name, which is above every name, etc. Phil. 2. 6, 8, 10. and herein is imported and signified to us,  
1. That that Christ is in Heaven in that glorious place so called, with his Father: for there is God's throne; as it is said, The Lord's throne is in heaven, Ps. 11. 4. [see notes on ch. 4. v. 2.] thither is Christ gone; he is gone up into, and received in Heaven, Luke 24. 51. Mark 16. 19 1 Pet. 3. 22. And it is said of Stephen: He looked up steadfastly into Heaven, and saw the glory of God, and Jesus standing on the right hand of God, Acts 7. 55, 56. and ch. 3. 20, 21.  
2. Herein is directly said, [he is set down with his Father in his throne] viz.  
1. He is there an Highpriest, a Kingly Highpriest, Zech. 6. 13. King of righteousness, and King of peace, Heb. 7. 1. him hath God exalted with, and to his right hand, a prince and Saviour, to give repentance and forgiveness of sins, Acts 5. 31. he is the Highpriest upon the throne, who makes intercession for transgressors, Isay 53. 12. and the one and only mediator between God and Men, 1 Tim. 2. 5. For every highpriest is taken from among Men,, and is ordained for Men, (for the good of Men) in things pertaining to God:— who can have compassion on the ignorant, and on them that are out of the way, Heb. 5. 1, 2. he is the propitiation for the sins of the whole world, 1 Joh. 2. 2. with ch. 5. 19 he who died for all Men, now appears making intercession for them while they are joined to all the living; thorough whom God is long-suffering, because he is not willing that any Man should perish, but that all should come to repentance, and be saved, 2 Pet. 3. 9, 15. 1 Tim. 2. 4, 5. he is the lamb of God, who is in the midst of the throne, that taketh away the sin of the world: compare Joh. 1. 29. with Rev. 5. 6.  
And he is the Highpriest of the believers profession, Heb. 3. 1. who ever liveth to make intercession for them that come unto God by him, and is therefore able to save them to the uttermost, Heb. 7. 24, 26. and this may strengthen them to hold fast the profession of their faith without wavering: and to come with boldness to the throne of grace, that they may obtain mercy, and find grace to help in the time of need, Heb. 4. 14, 16. and 8. 1, 3. ●nd ch. 10. 18, 23, 25. he is their advocate with the Father; with his Father as here: our advocate is the King's Son: and with their Father to personate them; to plead their cause, present their suits, manage their matters, obtain gracious returns for them, and to perfect whatsoever doth concern, them 1 Joh. 2. 1, 2. Ps. 138. 8.  
2. He is on his Father's throne; he is Lord of all, Acts 10. 36. all power given to him both in heaven, and in earth, Mat. 28. 18. he is set on the throne of Majesty and Sovereignty, the throne of the Kingdom, Deut. 17. 18. 2 Sam. 7. 13. 1 King. 1. 46. To sit on the throne is to reign; compare 1 King. 3. 6. with 2 Chron. 1. 8. or, to be the ruler; compare 1 King. 9 5. with 2 Chron. 7. 18. or, to be the governor: hence the throne is called, the throne of the governor, Neh. 3. 7. and he is indeed God's King, whom he hath set upon his holy hill of Zion, Ps. 2. 6. one on whose shoulders is the government, Isay 9 6. The Father hath committed all judgement, all the government, unto him, Joh. 5. 22. he is King of nations, the King of all the earth, Ps. 47. and that for the good of Men generally: and hence all the earth is called upon to sing a new song, because he reigneth, Ps. 96. 1, 10. and 97. 1. and 98. 1, 6. and for the especial good of them that believe: for he is the Saviour of all Men, especially of them that believe, 1 Tim. 4. 10. Isay 52. 7. Zech. 9 10. he hath a peculiar care of, and favour toward them that kiss him, and submit unto the sceptre of his Kingdom, Isay 49. 13, 16. and 51. 22. Ps. 146. 10. therefore they may rejoice, and run with patience the race set before them, because he endured the cross, despising the shame, and is set down at the right hand of the throne of God, Heb. 12. 1, 2. and need not be afraid with any fear of amazement, Ps. 9 1, 7, 9 and 46. he is on the throne who hath died, yea rather is risen again: and all thrones, and things are under him, Col. 1. 16, 17. Eph. 1. 20, 21, 22, 23. 1 Pet. 3. 22.  
2. We have nextly to consider, that which is proposed to, and set before the Churches; and assured as the portion of the overcomer: [To him that overcometh will I grant to sit with me in my throne:] where we have,  
1. The subject, [To him that overcometh] Rev. 12. 11. Eph. 6. 10, 17. there must be a warfare, and a conquest: Now here we may note, That though Christ hath overcome, yet he hath not so destroyed our enemies, but that they are in being still, and we have them to fight with and overcome: indeed as to their first work he hath destroyed them; so as none shall perish for ever in that first death; and all our enemies are Christ's captives: But yet they are in being still, and he doth permit them to act for our exercise: we have sin within us, the world, death, and Satan, to be our enemies. But thorough him we may be more than conquerors: and shall in believing on him: who is he that that overcometh the world, but he that believeth that Jesus Christ is the Son of God? 1 Joh. 5. 4, 5. 2 Cor. 10. 4, 5. 1 Pet 5. 8, 9 This may encourage us to fight because Christ hath overcome; he hath led captivity captive: The captain of our Salvation is made perfect thorough the sufferings, Heb. 2. 10. and now is upon his Father's throne.  
2. Consider we that which is here assured to every one that overcometh: [I will grant to sit with me in my throne.] In which is signified,  
1. Christ hath a throne distinct from his Father's, which he will sit upon, and hath prepared, Ps. 9 5, 7. unto the Son he saith; Thy throne, O God, is for ever and ever, Ps. 45. 6. with Heb. 1. 8, 9 the which he hath obtained by his blood, Ps. 89. 20, 29, 36. and this throne is distinct from the Father's on which he now sits: none ever sat on the Father's throne, nor shall do but Christ; not the Angels, Rev. 7. 11. nor any Saint: [see the notes on ch. 4. v. 2.] But on Christ's throne every one that overcometh shall sit, as is here assured, The Father's throne is in Heaven, Ps. 11. 4. as before is said: But the Son shall be on earth, at new Jerusalem, which shall come down out of Heaven. [see the notes on v. 12.] So it is said; they shall call Jerusalem the throne of the Lord, Jer. 3. 17. with Isay. 24. 23. The former is the throne of his eternal Father: the latter the throne of his Father David: according to what God promised and swore to David, Ps. 132. 11. Isay 9 7. and ch. 16. 5. Luke 1. 32. Acts 2. 30, 32. Zech. 14. 9 and when he sits upon it, he shall govern the people, upon earth, Ps. 9 7, 8. and 67. and 72. and in the latter end of this Davidical reign, all shall be brought before him, and judged by him, Mat. 25. 31. Rev. 20. 11, 14. and he shall deliver up the Kingdom to God, even the Father; and then shall the Son also himself be subject unto him that put all things under him, that God may be all in all, 1 Cor. 15. 24, 25, 26, 27.  
2. To him that overcometh will he grant to sit with him in his throne: they shall sit on the throne of Glory, 1 Sam. 2. 8. that is, they shall reign with Christ, Rev. 20. 4, 6. partake of his glory, 2 Thes. 2. 14. rule, Isay 32. 1. reign on the earth, Rev. 5. 8. 10. the Kingdom shall be theirs, Dan. 7. 18, 27. they shall judge the world, 1 Cor. 6. 1, 2. 2 Tim. 2. 12. Rev. 22. 5, 1 Cor. 4. 8. when Christ who is their life shall appear then shall they also appear with him in glory. Oh then, mortify we our members that are upon the earth, Col. 3. 1, 4, 5. [see the notes before on ch. 2. v. 26]   

Verse 22. He that hath an ear let him hear what the Spirit saith unto the Churches.] [see the notes before on ch. 2. v. 7.]    

AN EXPOSITION On the Fourth CHAPTER OF THE REVELATION.  

Chap. 4. Verse 1. After this, I looked, and behold a door was opened in Heaven, and the first voice which I heard, was as it were, of a trumpet talking with me, which said, come up hither, and I will show thee things which must be hereafter.  
THis is the beginning of, or introduction into another Vision, distinct from that, chap. 1. 10, 11, etc. And having respect to things to come: [See notes on chap. 1. vers. 19] as here appears, and in what follows.— In this verse we have to consider, 

1. When he had this vision vouchsafed to him; [After this].  
2. The posture he was in, [I looked.]  
3. An admirable thing presented to him: [And behold, a door wa● opened in heaven.]  
4. An account of a voice speaking with and to him : [And the first voice which I heard, was as it were, of a trumpet talking with me, which said, come up hither, and I will show thee things which must be hereafter.]    
1. When he had this vision vouchsafed to him: [after this, or these things;] namely,  
1. After that visional representation of the Son of man, in chap. 1. 10,— 13, etc. Needful it is, first to know him, that we may thereby know all other things rightly, and for our good (as, Job 5. 27.) Then shall we know, (even all things) if we follow on to know the LORD, Hos. 6. 3. Prov. 28. 5. Joh. 12. 46. Hence, when our Saviour foretells his Disciples, that when the Spirit of truth came, He would guide them into all truth;— And show them things to come: He then immediately adds, He shall glorify me, for he shall receive of mine, and shall show unto you: As a direction to the way and means, whereby the Holy Spirit should teach them all things, and show to them things to come, Joh. 16. 13, 14, 15. And the Apostle tells the believing Corinthians; that he determined to know nothing else among them, save Jesus Christ, and him crucified, 1 Cor. 2. 2. with Chap. 1. 22, 23. Joh. 14. 6, 7. and chap. 8. 12. 2 Tim. 2. 7, 8.  
2. After he had received from Christ the Epistles, or messages to the several Churches, with the instructions, commendations, admonitions, reproofs, consolations, etc. therein contained: possibly to signify to us, That these things were to be well considered and digested, before he was fit to receive the following Revelations and Visions. And so to instruct us, that the way for us to be acquainted with those things more difficult, is, by having, embracing, and yielding up to the more easy; quitting ourselves from the things reproved, Prov. 1. 23. Dan. 9 13. fight against, and overcoming all our spiritual enemies in the power of his might; and so learning his teachings; yielding up to his operations, obeying his counsels, considering his encouraging promises therein propounded to us, M●tt. 13. 11. 12. Hos. 6. 3.  
3. After this, or, these things,] may signify to us, that he received things gradually and successively: He was finite, and could not receive all at once, but some at one time, and some at another, Rev. 7. 1, 9 The light did shine in unto him more and more, Psal. 84. 7. Hos. 6. 3. Prov. 4. 18. Jer. 33. 3.— And after he was faithful in the first charge given unto him, Chap. 1. 10,— 12, etc. He that is faithful in that which is committed to him, unto such an one more shall be given; Dan. 2. 21, 22. Mark. 4. 24.  
2. The posture he was in, when this further Vision was vouchsafed to him, [I looked] viz. with the eyes of his understanding, or soul (Eph. 1. 18. 2 Cor. 4. 4.) He looked, he was in a waiting, watching posture, expecting now to receive some further Revelation, somewhat like that, Habbak. 2. 1, 2. Act. 3. 4, 5, the eyes of his Soul were exercised in looking, yet in a visional and extraordinary manner, to see somewhat further than yet he had seen. And it seems, though this Beholding was in, or after an extraordinary manner; yet it was here somewhat previous unto, and forwent that of his being in the spirit, Vers. 2. And not altogether the same, (as some suppose, Dr. H.) And this word [looked, or beheld] respects both things seen, and heard, as here appears, and chap. 1. 12. and 5. 11. and chap. 8. 13, etc. And so he looked for some Revelation, either for the eye, or ear, or both: thus frequently it is said of him, He looked, Beheld, or saw, namely, had his eyes opened (as Numb. 24. 3, 4.) in order before the Vision, or Revelation was vouchsafed, as chap. 6, etc. And so it was with the holy Prophets in former times, Ezek. 1. 4. and chap. 10. 1, 9 Dan. 10, 5. and chap. 12. 5. And in many other places.  
Quest. But what caused him still to look, and to be in this expecting posture?]  
Answ. 1. The charge given him in Chap. 1. vers. 19 concerning the things he had seen in the vision of the Son of man, etc. And the things that are, concerning the Seven Churches. And the things which shall be hereafter; which begin here, as is said before. And so he had good ground and reason therefrom to look, as knowing the faithfulness of him that gave that commandment to him: He believed, and therefore he looked for Christ's revealing to him further things than he had yet seen, and future also. [See the Notes after on Chap. 5. Vers. 6.]  
2. The sweetness and pleasantness of that which he had already beheld, might also provoke him still to look, and to expect and long for more; so it is an ordinary way: My Son, saith the Holy Ghost, eat thou honey, because it is good, and the honeycomb which is sweet to thy taste: So shall the knowledge of wisdom be unto thy soul, when thou ●ast found it; then— thine expectation shall not be cut off, Prov. 24. 13, 14. signifying to us, that such is the sweetness and delightfulness of knowledge, the knowledge of wisdom, that it will move and provoke them who have tasted it, earnestly to desire and expect more. Thus it was with David, who had tasted the sweetness thereof: How frequently doth he cry after more, and pray unto God; Open thou mine eyes, that I may behold wondrous things out of thy law: Make me to understand the way of thy precepts: Teach me, O LORD, the way of thy statutes: give me understanding. Teach me good judgement and knowledge, etc. Psal. 119. 12, 18, 19, 27, 33, 34, 66, 125. He opened his mouth and panted, because he longed for God's commandments, vers. 129, 131. And so also should we be looking, did we indeed perceive and taste the sweetness and excellency of the knowledge of God in Christ, Prov. 2. 1-3-10. Joh. 4. 10. Psal. 119. 97, 103.  
3. There follows next in order to be considered by us, an admirable thing presented to the Apostle: [And, Behold, a door was opened in heaven.]  
From whence we might note in general; That while he was thus expecting to receive some further knowledge, he did not wait or look in vain; but Christ shown him great and mighty, or hidden things, which he before knew not, Jer. 33. 3. And so more generally, they that look unto him shall be enlightened, and their faces shall not be ashamed, Psal. 34. 5. Matt. 13. 11, 16. Hence the Prophet saith, I will look unto the LORD, I will wait for the God of my salvation: my God will hear me, Mic. 7. 7. Isa. 49. 23.— More particularly,—  
Behold, a door was opened in heaven,] Behold!] A wonderful thing, that such a favour should be vouchsafed to mortal sinful man; and he should be so strengthened to behold things above: And consider this well, set your hearts to it, to this which followeth in all this vision; for it is that which is before God in Heaven.  
A door was opened,] that he might see there thorough, thorough this door, passage, or entrance: It was opened, he did not, he could not open it himself, but it was opened to him that looked: It was opened by Jesus Christ, who is himself the Door, by whom we may come to the father, and by whom only, Joh. 10. 7, 9 and chap. 14. 6. we have liberty to enter into the holiest by the blood of Jesus: By a new and living way which he hath consecrated for us, thorough the veil, that is to say, his flesh, Heb. 10. 19, 20. And he hath the keys, the keys of Hell and Death, Chap. 1. 18. the key of the house of David, Chap. 3. 7. of the seven seals, to open them, Chap. 5. and 6. Of the Scriptures; and of the understandings of men: As it is said, he opened the Scriptures unto the understandings of his Disciples; and opened their understandings, that they might understand the Scriptures, Luk. 24. 26, 32, 44, 45. This door here spoken of, was opened to him of the Lord, 2 Cor. 2. 12. He calls upon us, to open the door of our hearts, when he is knocking thereat, and preventing us with power and ability so to do, Cant. 5. 2. Rev. 3. 20. But this door he openeth, who hath all power in Heaven, Matt. 28. 18. this he opened into Heaven, so as there might be seen, by those unto whom it was opened, something of what was in Heaven. So Ezekiel saith, The heavens were opened, and be s●w vi●ions of God, Ezek. 1. 1. And our Saviour promises to his Disciples; Hereafter ye shall see the ●eavens opened, Joh. 1. 51. See also, Act. 7. 55. Rev. 11. 19 and chap. 15. 1, 5. This was shown to the Apostle in an extraordinary way; and by him revealed to us, that we may see into Heaven by faith thereby.  
4. We have an account given us, of a voice speaking with him: [And the first voice which I heard, was as it were of a trumpet talking with me, etc.]  
This first voice which he heard is said to be,  
1. As of a trumpet] A great, loud, and awakening voice: Lo he sendeth forth his voice, and that a mighty voice, Psal. 68 33. To signify the weightiness of that which was spoken; and to the end he might attentively hear, and diligently hearken to it: As it is said, harken to the sound of the Trumpet, Jer. 6. 17. Isa. 18. 3 [See the Notes on Chap. 1. vers. 10.] So Christ speaks with a mighty voice in his Gospel, so as he causes the dead to hear, that they might hear in hearing, and their souls live, Joh. 5. 25. Isa. 55. 1, 3. And commandment is given to Zion and Jerusalem, who bring good tidings, to get them up into the high mountains, to lift up their voice with strength, to lift it up, and not be afraid, Isa. 40. 9, that the Inhabitants of the world, and dwellers on the earth, might hear this good news so sounded forth by them, Isa. 18. 3. Rev. 14. 6.  
2. This voice, though like a Trumpet, yet was articulate; for it was a voice talking with him; not affrighting, but familiarly, lovingly, and sociably talking with him: a phrase oft used in and about the visions of God, as Zech. 1. 9, 13, 14, 19 and Chap. 2. 3. and Chap. 4. 1, 4, 5, & c. Rev. 17. 1. and Chap. 21. 9, 15. Christ strengthened his Servant John to hear this loud voice speaking to him, and talking with him: And this voice was talking with him, causing him to know and understand what it spoke, Dan. 8. 18, 19 It was informing him, and talking with him, as Daniel saith, Chap. 9 22.  
3. Consider we what the voice said, in these following Branches.  
1. Come up hither,] not only, come hither, as Chap. 17. 1. and Chap. 21. 9, but come up hither: And yet it seems not to contain so much in it, as is contained in the same phrase, Chap. 11. 12, for that appears to have respect to the ascending of their bodies, to whom it was spoken. But, come up, ascend up, namely, in Spirit; that may be where the body is not, 1 Cor. 5. 3. Col. 2. 5. So it is elsewhere said, after the voice thus spoke to John, come hither; he carried me in Spirit, (for it is without an Article,) Rev. 17. 1, 3. and Chap. 21. 9, 10. And it is as if he should say, not only, stand up, as being now awakened and excited by this Trumpet, from those dead things here on earth, and Christ shall give thee light, as, Eph. 5. 14. But, ascend up from all things here below, from all these seen things, good and evil: mount up in spirit like an Eagle to Heaven, Isa. 40. 31. Come up unto me, as if Christ should say unto him, and as the LORD spoke unto Moses, concerning himself and A●ron, etc. Exod. 24. 1. Mount up to the consideration and contemplation of things above: So the believers are exhorted generally to do in an ordinary way, Col. 3. 1, 2,— 5. And though this voice spoke to him, and talked with him in, and after an extraordinary way and manner; yet there was an act of compliance required from the Apostle, see Chap. 1. 12, as also was from Paul in order to his being converted; though the Lord appeared to him, and was converting him after an extraordinary manner; yet not in an irresistible manner: Hence he saith, I was not disobedient unto the heavenly vision: Implying he might possibly have so been, Act. 26. 19 with, Exod. 4. 1,— 14. and Jona. 1. 1,— 3. So here, the Lord did not carry him up, without any compliance, or obedience on the Apostle's part; but he raised his spirit to go up (as Ezra. 1. 9) and then commanded him, Come up hither. And this was a great honour done unto, and favour conferred upon his Servant John: If it be a great favour to a man when an earthly Prince, or great man shall say unto him, come up hither, and such an one shall have honour in the presence of others, Prov. 25. 7, with Luk. 14. 10. O how much greater and higher an exaltation is it to a Servant of Christ, when the King of Heaven, the King of Glory shall single him out from, and herein prefer him before the residue of his Brethren, in saying unto him, come up hither, even unto Heaven! Oh now, such have great need to take heed they be not exalted above measure; and to consider, by grace they are saved as well as others: And to beware they despise not such as are not favoured like them herein, 2 Cor. 12. 7,— 9 It was an excellent thing found with John, when he was thus exalted above his brethren; yet he than saith; I John, who also am your brother, etc. [See Notes on Chap. 1. vers. 9]  
But how could the Apostle give obedience to the call and commandment of this voice? How could he come up thither, or ascend unto Heaven?  
Surely, not in any power, strength, or ability of his own; or by any wisdom, or skill of his: But he that spoke to, and talked with him, strengthened him, Dan. 10. 19 See Vers. 2. And there is a way by which he extraordinarily, and we ordinarily may ascend; though we have no power of ourselves so to do, nor can devise a way how we might come up: for no man hath ascended up to Heaven, in any wisdom, or strength of his own, as is implied, Prov. 30. 4. Joh. 3. 13. yet we may mount up and ascend by the help of that ladder spoken of, Gen. 28. 11, 12. the foot whereof is set upon the earth, and the top of it reacheth up to Heaven: And this ladder in the truth of it is, the Son of man, who fell into the ground, and died for our sins, John 12. 24. He descended into the lower parts of the earth, into great and wonderful abasement and sufferings: He humbled himself, and became obedient unto death, the death of the Cross: And He who descended, is the same also who ascended far above all things, that he might fill, and fulfil, all things, Eph. 4. 8,— 10. Psal. 68 18. This is the ladder we are speaking of; as our Saviour also signifies, when he saith, Hereafter ye shall see heaven opened, and the Angels of God ascending and descending upon the son of man, Joh. 1. 51. with Gen. 28. 11, 12. He is the secret of the stairs, Cant. 2. 14, upon which we may ascend into Heaven by faith, and in spirit; but we must always begin at the bottom, which is upon the earth: that we may so do, and so go up gradually, from one step to another, we must begin at the humiliation, sufferings, and Cross of our blessed Redeemer: we have liberty to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us thorough the veil, that is to say, his flesh, Heb. 10. 19, 20. Rom. 8. 34.  
2. And I will show thee things which must be hereafter.  
This is that which the voice further spoke unto him. In which we may note,  
1. That our Lord Jesus Christ doth know things that shall come, future things: And this he must needs do; for he knoweth all things, John 21. 17. There is no creature that is not manifest in his sighed; but all things are naked, and opened unto the eyes of him with whom we have to do, Heb. 4. 12, 13. He is perfect in knowledge. Compare Isa. 42. 19 with Job 36. 4. Not only doth he know things that are, things present, as he also doth, both the actions and thoughts of men, the hearts of men, which are deceitful above all things, and the most secret thoughts and intents thereof, and which is God's peculiar to know, 1 King. 8. 39 with Matt. 9 4. Mark 2. 6, 8. Compare Jer. 17. 19 with Rev. 2. 23. For he is one with the Father over all, God blessed for ever, Joh. 10. 30. Rom. 9 5. The consideration whereof might admonish us all to take heed and beware, that we do not in our hearts hid, and hold fast any iniquity or abomination whatsoever; but cleanse our hands from sin, and our hearts from double-mindedness, Jam. 4. 8. If otherwise, shall not he search it out? For he knows the secrets of the hearts, Psal. 44. 18,— 22. But he also knows things which shall, and must be hereafter, before they come to pass. So he knew before his hour came, what things he should suffer, and how he should be dealt withal; and told his Disciples before hand, saying unto them, Behold, we go up to Jer●salem, and the son of man shall be betrayed unto the chief priests, and unto the scribes, and they shall condemn him to death: And shall deliver him to the Gentiles, to mock, and to scourge, and to crucify him; and the third day he shall rise again; which accordingly came to pass, Matt. 17. 22, 23. and chap. 20. 17,— 19 Joh. 18. 4. And he knew before of the destruction of Jerusalem, and of the Temple, and of the end of the world; and did foretell, and show beforehand, the signs that would preceded these things, Matt. 24. 3, etc. And he knew who it was that would betray him, before he did it, Joh. 6. 64. And he told his Disciples many things before they came to pass, that when they did come to pass they might believe, Joh. 14. 20. and chap. 13. 19 So elsewhere in this Book of the Revelation is signified to us, that he doth know, yea, and reveal also, things to come, before they were fulfilled, Chap. 1. 1. and chap. 22. 6, 15, 16. And though it be said, Of that day and hour knoweth no man, no not the Angels which are in heaven, neither the s●n, etc. Mark. 13. 32. Yet we may thus understand that saying, either, 1. That he did not know that hour before he had finished his suffering work, and was risen, and ascended into, the Heavens: At which time he received the promise of the Father, even the holy Spirit (which searcheth all things) gloriously into the nature of man, Act. 2. 33. Rev. 5. 6, 7, 8, 9 Or, 2. He did not know that day and hour then, to reveal, that was not the due season for making it known. Like that saying, The father loveth the son, and showeth him all things that himself doth, and will show him greater works, (namely, to perform and accomplish them in their due time and proper season,) Joh. 5. 20. So this Book of the Revelation was given by God unto him, to show, etc. Rev. 1. 1. not to know for himself, for he knew all things before, as Peter confesses, and Christ disproves it not, nor reproves him for so saying, Joh. 21. 17. But to reveal and make known unto his Servants by his Servant John. But yet, though he foreknows future things, this foreknowledge of his, necessitates not the coming to pass of what is sinfully evil: And as one saith, [His foreknowledge doth produce no absolute necessity.] Things are not therefore because they are foreknown; but therefore they are fore-known, because they shall come to pass. If any thing should come to pass otherwise than it doth, yet God's knowledge could not be irritated thereby; for than he did not know that it should come to pass as now it doth: Because every knowledge of vision necessarily presupposeth its object. God did know that Judas should betray Christ; but Judas was not necessitated to be a Traitor by God's knowledge. If Judas had not betrayed Christ, than God had not ●ore known that Judas should betray him. Dr. Bramhall in his Defence of true liberty, pag. 244, 245. Though he knows what will come to pass yet somewhat that he so foreknows and foredeclares, may not eventually come to pass. Yea, all so fore-known doth not, 1 Sam. 23. 11, 13. And though he foresees (as to us) and knows what will sinfully be acted and committed, yet he doth not necessitate the coming to pass of it any way. The just Lord will not do iniquity, Zeph. 3. 5. He is not a God that hath pleasure in wickedness, neither shall evil dwell with him, Psal. 5. 4. Jam. 1. 13, 14, 15. Yea, our Lord Jesus is so far from necessitating men to what is sinful, as that all such actions do grieve him at the heart. He did indeed know and foretell, that Judas one of the Twelve would betray him, Joh. 6. 64, 70, 71. But he did not necessitate him any way so to do; but that horrid fact of his was a great grief to our Lord Jesus. Hence the Evangelist saith, Jesus was troubled in spirit; (and not in his face or outward appearance only; he did not feign himself to be grieved, but was in wardly grieved, grieved in soul,) and testified and said, Verily one of you shall betray me, Joh. 13. 21. Yea, he is so far from necessitating men to evil, as that he works powerfully, and his grace brings salvation to all men, to preserve them therefrom. Hence we have such expostulations as these recorded: O thou that art named the House of Jacob, is the spirit of the Lord straitened? Are these his do? Mic. 2. 1-7. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? Hos. 6. 4. Thus saith the Lord, what iniquity have your fathers found in me, that they are gone far from me? Have I been a wilderness unto Israel? A land of darkness? Jer. 2. 5, 31. Judge, I pray you, betwixt me and my Vineyard: what could have been done more to my Vineyard, that I have not done in it? Isa. 5. 3, 4. It is undoubtedly true, notwithstanding his foreknowledge, or any thoughts, or apprehensions we poor shallow creatures have concerning it; that the Lord God hath no pleasure, none at all, neither secret nor revealed, in the death of the wicked, but that he turn and live. As he hath both said and sworn, and given his son to be a witness of it, Ezek. 18. 23, 32. and Chap. 33. 11. God our Saviour would have all men to be saved, and to come to the knowledge of the truth, 1 Tim. 2. 4, 6. Tit. 2. 11. 2 Pet. 3. 9, 15. 1 Jo●. 4. 14.  
And the consideration hereof that he knows all things, even future things also, is proper and powerful to engage and encourage his servants to hold fast profession, the profession of their faith and hope, without wavering, Heb. 4. 13, 14. with Chap. 10. 23, 25. Jer. 11. 18. He knows what is in the darkness, and what will come to pass. And he can and will make all work together for good to them that love God, who are the called according to purpose, Rom. 8. 28, 29. [See Notes before on Chap. 2. ver. 23.] And not only he knows things to come as to us, future things; not only are they written before him, but also he further here saith, and assureth his servant John:  
2. I will show thee things which must be hereafter.] Here he leaves out the words [shortly, and at hand] which he had used in Chap. 1. vers. 1. and vers. 3.  
But that we here further take notice of is, that Christ not only knows things which must be hereafter, but also made them known (as he saw good) to his servants, and here particularly the things contained in this Book to his beloved Disciple. Surely the Lord God will do nothing, but he revealeth his secret unto his servants the Prophets, Amos 3. 7. And he doth foretell and fore-declare things to come, before they come, that men might not sacrifice to their own nets, or burn incense to their own drags; nor bow unto, or worship any false or imaginary God, any Image, Idol, or vanity whatsoever, but might know he is, and there is none beside him; that he is the true God, and an everlasting King; and who is perfect in knowledge and infinite in understanding. To this purpose the Lord speaks in former times, saying, Let them bring forth and show us what shall happen; let them show the former things what they be, that we may consider them, and know the latter end of them, or declare to us things for to come. Show the things that are to come hereafter, that we may know that ye are Gods. Be●old, ye are of nothing, and your work of nought. I have raised up one from the North, etc. Who hath declared from the beginning that we may know? and before time, that we may say, he is righteous?— Behold my Servant whom I uphold, mine Elect in whom my soul delighteth; I have put my spirit upon him, Isa. 41. 22, 26▪ 29. and Chap. 42. 1. and Chap. 43. 9, 12. and 44. 7. So again he speaks to the same purpose, and ●aith, I have declared the former things from the beginning, and they went forth out of my mouth.— Because I knew that thou art obstinate, etc. I have even from the beginning declared it to thee; before it came to pass I shown it thee; lest thou shouldst say, mine Idol hath done them, and my graven image, and my molten image hath commanded them, Isa. 48. 3, 6, 8. In which he plainly signifies to us, that his foresight of future things is so far from necessitating men to evil, that he acquaints them with his foreknowledge, to preserve them from Idolatry, and to engage them to hearken unto, and obey him. And all other thoughts hereto concerning it, are to be hated and abandoned by us, Isa. 48. 3, 12. And as he revealed these things to John before they came to pass, as a signal testimony of favour to him; so by him they are revealed to us in love, and for our good and profit, that we might read and hear, and keep the things written herein, and so be blessed, Chap. 1. 3. and foresee evils, so as to hid ourselves, Prov. 22. 3. and Chap. 27. 12. Dan. 2. 19, 22.   

Vers. 2. And immediately I was in the spirit, and behold a thron● was set in heaven, and (one) sat upon it.]  
In this Verse we have to consider and speak unto, 

1. The account which the Apostle gives of the posture or condition he was in, [and immediately I was in the spirit.]  
2. Of what was shown unto him, and he saw through the door, vers. 1. viz. 

1. [And behold a Throne was set in Heaven.]  
2. [And (one) sat upon the Throne.].      
1. The account which he gives of the posture or condition he was in, [and immediately I was in the spirit.] He that said unto him, Come up hither, vers. 1. did enable and capacitate him to give obedience thereto; so when the Lord thus speaks to the Prophet Ezekiel, saying, Go, get thee to them of the captivity, unto thy people, and speak unto them, etc. The Prophet than tells us how he was strengthened unto what was required of him: as it follows: Then the spirit took me up:— So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit, but the hand of the Lord was strong upon me; th●n I came to them of the captivity, etc. Ezek. 3. 11, 12, 14, 15. And so more generally and ordinarily God doth enable and capacitate men and believers to what he requires of them; his grace in due time doth bring salvation to all men, Tit. 2. 11, 12. Micah 2. 7. And he first works in men both to will and to do of good pleasure, before he calls upon them to do all things without murmuring and disputing, Phil. 2. 12, 13, 16. His word is with power. And he doth accompany the Commandments he gives unto us with the light and influence of his blessed spirit, Luk. 4. 32. 1 Thes. 4. 1, 2, 8. And so he did here extraordinarily, Dan. 10. 16, 18, 19  
And immediately (straightway, or in an instant) I was in the spirit; not after an ordinary manner, as all hearty believers may be said to be, Rom. 8. 10. but after an extraordinary and visional manner; he was in it in the spirit of Christ, and so in Vision, lifted up to, or toward Heaven. As the Prophet saith, He put forth the form of an hand,— And the spirit lift me up between the earth and the heaven, and brought me in the visi●ns of God, etc. Ezek. 8. 13. And again he saith, Moreover the spirit lift me up, Ezek. 11. 1. And afterward the spirit took me up, and brought me in vision by the spirit of God, etc. vers. 24. Or also, I was in spirit, to wit, in his own, as was noted on vers. 1. of this Chapter, and he might not know whether he was in the body, or out of it, as 2 Cor. 12. 2, 3, 4. Rev. 17. 1, 2, 3. [See the Notes before on Chap. 1. ver. 10.]  
2. We have an account given us of what was shown unto him, and he saw through the Door spoken of, vers. 1. viz.  
1. And behold a Thro●e was set in Heaven.] Not now began so to be, for it was from the beginning: A glorious high Throne from the beginning is the place of our sanctuary, Jer. 17. 12. Thou, O Lord, remainest for ever, thy throne from generation to generation, Lam. 5. 19 Psal. 93. 2. And he that sits on it lives for ever and ever, Rev. 4. 9, 10. He sits King for ever, Psal. 29. 10. But it was now shown unto the Apostle, and he saw it in vision there set, which was from everlasting. So the Prophet Isaiah in vision saw the Lord sitting upon a throne, Isa. 6. 1. And the Prophet Ezekiel had such a like vision in some respects, as the Apostle John here had, as in the following part we shall have frequent occasion to note. And he also saw the likeness of a Throne, Ezek. 1. 26. The appearance of the likeness of a Throne, Ezek. 10. 1. Which throne is a seat of judgement, and herein God sits, as we may show afterwards. And as the Psalmist saith, Thou sattest in the Throne judging right, or; in righteousness, Psal. 9 4. He is judge himself, Psal. 73. 7. And one that will do right, Gen. 18. 25. Justice and judgement are the habitation or establishment of his Throne, Psal. 89. 14. And this throne is a throne of holiness, and not of impurity or uncleanness, Psal. 47. 8. with which the throne of iniquity shall have no fellowship, Psal. 94. 20. Hence both in that Vision of Isaiah, and in this of John, the Seraphims there, and the four living Creatures here cry concerning him that sits upon this Throne, Holy, holy, holy, etc. Isa. 6. 1, 3. with Rev. 4. 8. And it is an high and glorious Throne, one that is exalted above all other Thrones; as the Prophet Isaiah saith, I saw the Lord sitting upon a Throne high and lifted up, Isa. 6. 1. The Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all, Psal. 103. 19 And it is a Throne full of glory, lustre, and majesty; A glorious high Throne, Jer. 17. 12. Yea, and for our comfort and encouragement, it is a Throne of mercy and grace; this Throne is upholden by mercy, Prov. 20. 28. and we may therefore come boldly to this Throne, the throne of Grace, that we may obtain mercy and find grace for seasonable help, Heb. 4. 14, 16. with Chap. 8. 1, 2.  
This Throne was set [in heaven,] for there is God's Throne: The Lord's Throne is in Heaven, Psal. 11. 4. Yea, that is his Throne: Thus saith the Lord, the Heaven is my Throne, Isa. 66. 1. Hence our Saviour admonishes his Disciples not to swear by Heaven, because it is God's Throne, Mat. 5. 34. And saith, He that shall swear by Heaven, sweareth by the Throne of God, and by him that sitteth thereon, Mat. 23. 22. And from hence Stephen showeth, That the most High dwelleth not in Temples made with hands, because Heaven is his Throne, Act. 7. 47, 49. with Isa. 66. 1, 3. And because he hath prepared his Throne in the Heavens, his Kingdom ruleth over all. He doth according to his will in the Army of Heaven, and among the inhabitants of the earth. And none can stay his hand, or say unto him, what dost thou? Psal. 103. 19 Dan. 4. 17, 25, 32, 35, 37. With this the righteous comfort themselves, when the wicked did bend their bow, and make ready the arrow upon the string, that they might privily shoot at the upright in heart; and said, If the foundations be destroyed what can the righteous do? The Lord's Throne, say the upright, is in heaven, Psal. 11. 1, 4. And though the wicked ones say, is not God in the height of heaven?— And ●ow doth God know? can he judge through the dark cloud? Job 22. 12, 14. Yet that is no let or hindrance to him : Though the Lord's Throne be in heaven, yet his eyes behold the children of men, Psal. 11. 4. He hath looked down from the height of his Sanctuary, from Heaven did the Lord behold the Earth, etc. Though therein he humbleth himself, Psal. 102. 19, 21. with Psal. 113. 4, 5, 6. And he that dwelleth and sitteth in the Heavens will laugh at all those who oppose him and his Christ, the Lord shall have them in derision, etc. Psal. 2. 1, 4, 5. with Psal. 29. 10.  
2. And (one) sat upon the throne.] Even the Lord God Almighty, vers. 8, 10, 11. He it is that fits upon it, that fits King upon it, and that for ever, Psal. 29. 10. For to sit upon the Throne is to reign, rule, and govern: compare 1 King. 3. 6. with 2 Chron. 1. 8. As also is shown before, [See Notes on Chap. 3. ver. 21.] but that we here observe it, that one, to wit, the Almighty, sits on the Throne, the supreme Throne of Government. Indeed the word [one] is not expressly in the Text, but necessarily implied, the word [sate] being of the singular number, and so we shall look on the words, that one, or, he sitteth on it, even he who is called, as is before said, the Lord God Almighty, ver. 8.  
But is it not said by the Amen, to wit, by Christ, I overcame, and am set down with my father in his Throne? Rev. 3. 21. And is it not frequently affirmed of him that he is on the Throne, and on the right hand of the Throne of Majesty? Heb. 1. 3. and Chap. 8. 1. and Chap. 12. 2.  
Yes certainly; but He and the Father, and the Eternal Spirit are one: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, one God, Joh. 10. 30. 1 Joh. 5. 7, 9, 10. [See the Notes after on vers. 8.] And though Christ is sometimes represented as in the midst of the Throne, to signify, this Lamb which hath been slain is the abiding Sacrifice, and Mediator between God and men, as Chap. 5. 6. and Chap. 7. 17. Yet he is also on the Throne, who is the Son of God; and it is called the Throne, (not Thrones) of God, and of the Lamb, Chap. 22. 1. with Zach. 6. 12, 13. And so it is this one God, Father, Word, and holy Spirit, sat, and sits upon this Throne, this supreme seat of glorious Majesty, and all-ruling Government, and none else: not the living Creatures, they are indeed in the midst of, and round about the Throne, but not on it, ver. 6. But they give glory, honour, and thanks to him that sat on it, ver. 9 Not the Elders, for though they sit upon four and twenty Thrones, yet they are round about this Throne; and not one of the Elders sits upon this, but they also fall down before him that sits on the Throne, ver. 4. and 10, 11. nor the Angels, though they are glorious Creatures, and are called Thrones, Dominions, Principalities and Powers, yet none of them sit upon this most high Throne, but they are round about the Throne, Chap. 5. 11. And they fall before the Throne on their faces, and worship God, Chap. 7. 11. Yea no Creature, no mere Creature whatsoever is on this Throne; for he only sits upon it who hath created all things, and for whose pleasure they are and were created, ver. 10, 11. And (saith the Apostle) every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying Blessing honour, glory, and power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever, Chap. 5. 13. By which it is evidently manifested, that no Creature whatever, no not the Virgin Mary, sits upon this Throne, but all Creatures are distinct from, and infinitely inferior unto him that sits upon it, this most excellent and glorious one, who liveth for ever and ever. And to this end the Psalmist imprecates judgements upon such as were confederate against God, and his ●idden ones, that they might know that he whose name alone is Jehova●, is the most High over all the earth, Psal. 83. 2, 16, 18. And the consideration hereof might help Zion to rejoice in their King, and strengthen them against all occasions of sadness and discouragement, because their God reigneth, and not Satan, nor any of their enemies, Isa. 40. 9 and Chap. 52. 7. And engage and encourage them to worship him only, and to trust in him at all times, and pour out their hearts unto him, and not to fear what their enemies can do unto them, in waiting upon him, and keeping his way, Psal. 62. 8, 11. 2 King. 19 15. Isa. 37. 16. Yea, all people are called upon to sing praises unto God. Because he is King of all the earth, God reigneth over the heathen, God sitteth upon the Throne of his holiness, etc. Psal. 47. 1, 6, 8.   

Vers. 3. And he that sat was to look upon like a Jasper, and a Sardine stone; and there was a Rainbow round about the Throne in sight like unto an Emerald.]  
In this Verse the Apostle John gives unto us a further account of what was represented to him, and he saw in spirit. And that,  
1. Of the vision, sight, or appearance of him that sat on the Throne, [And he that sat was to look upon like a Jasper, and a Sardine stone.]  
2. Of what he saw about the Throne. [And there was a Rain bow round about the Throne in sight like unto an Emerald.]  
1. Of the vision, sight, or appearance of him that sat on the Throne, [And he that sat was to look upon like a Jasper, and a Sardine stone.]  
He that sat,] namely in his Royal Majesty and glory upon the supreme Throne of rule, dominion, and government in Heaven, the Lord God Almighty, before whom all Creatures, Saints, and Angels, prostrate themselves; and unto whom they give honour, as we have said and shown on vers. 2. this infinitely and inconceivably glorious One was to look upon, or in sight, or appearance, like to a Jasper-stone, and a Sardine. From whence we may note in general the appearance of the most high God, the Lord and possessor of Heaven and Earth, is thus represented to men, to signify and give us some small intimation of his in finite and transcendent excellency, and glorious majesty and splendour; though indeed he is infinitely more glorious than all precious stones whatever; as it is said of Wisdom, Job 28. 12, 20. Yea, He hath set his glory above the Heavens, Psal. 8. 1. though they (in some little degree) declare his glory, Psal. 19 1. Particularly:  
He was in appearance like a Jasper●stone,] which hath its name from firmness and hardness, as some say; and so signifies his Omnipotency and Almightiness, as ver. 8. it is said of him; instead of this precious stone, a Saphire is spoken of, and mentioned in that Vision vouchsafed to Ezekiel, Chap. 1. 26. and Chap. 10. 1. which herein agrees with the Jasper, that it is very hard, and not to be broken; so certainly it may be said of him that sits on the Throne, that power belongs to him, Psal. 62. 11. And whoever hardens himself against him shall not prosper, but be broken in pieces, Job 9 4. Mat. 21. 44. This stone shall break in pieces the iron, the brass, the clay, the silver, and the gold, to wit, all other Kingdoms, and it shall stand for ever; as it is said Prophetically of our Lord Jesus Christ, Dan. 2. 34, 43, 45.  
But the Jasper is in Scripture taken notice of for its transparent light; as it is said, ●er light was like unto a stone most precious, even like a Jasper-stone, clear as crystal, Rev. 21. 11. So it is most fully true of this most glorious one; He is light, and in him is no darkness at all, 1 Joh. 1. 5. He dwelleth in that light that no man can approach unto, whom no man hath seen, nor can see, and the light dwelleth with him, 1 Tim. 6. 16. Dan. 2. 22. And in his light we may see light, Psal. 36 9 And so we may say,  
1. He hath light and understanding and wisdom, excellent wisdom, as these words are put together, and the latter show unto us what is meant by light, Dan. 5. 11, 14. There is no searching of his understanding, Isa. 40. 28. His understanding is infinite, Psal. 147. 5. He hath the light of knowledge, and is perfect therein, 2 Cor. 4. 6. Job 36. 4. so as he discerns and knows all things. The darkness hideth not from him, but the night shineth as the day; the darkness and the light are both alike to him, Psal. 139. Can any hid himself in secret places that I shall not see him, saith the Lord? Do not I fill Heaven and Earth, saith the Lord? Jer. 23. 23, 24. With this Ancient of days is wisdom, and in his length of days understanding, with him is wisdom and strength; he hath counsel and understanding; and therefore also it is most right and meet he should govern, and that all should submit unto him, Job 12. 12, 13. And the consideration hereof may admonish us to walk in the light, as he is in the light; to walk before him and to be perfect? if we do not, doth not he that pondereth the heart consider it? and he that keepeth thy soul doth he not know it? and shall not he render to every man according to his works? Gen. 17. 1. Prov. 24. 12. and Chap. 15. 3. And he now gives light to us, and is light to us in his Gospel; therein he sends forth his light and his truth to lead and guide us, Psal. 43. 3. Yea, as the Psalmist saith, The Lord is my light: as a precious stone, a Jasper will give light, and be a light to us in our darkness, Psal. 27. 1. Micah 7. 8. and Christ is the light of the world, Joh. 8. 12. and hereafter gloriously the Lord will be the light of the new Jerusalem; and then having the glory of God to lighten her, her light shall be like unto a stone most precious, even like a Jasper-stone, clear as Crystal. Compare Rev. 21. 11. with vers. 23.  
2. And by his glorious light may also be meant his infinite purity and holiness; so God is light, and in him is no darkness at all; no manner of impurity or unholiness, 1 Joh. 1. 5, 6, 7. As darkness frequently signifies in Scripture impurity and uncleanness, and all manner of iniquity; so contrarily light signifies purity and holiness, Prov. 2. 13. Isa. 5. 20. Rom. 13. 12. 2 Cor. 6. 14. Ephes. 5. 8, 11. And he that sits upon the Throne is Holiness itself, a God of purer eyes than to behold iniquity; and one that cannot look on evil; one that cannot be tempted with evil; neither tempteth he any man, Hab. 1. 13. Psal. 5. 4. Jam. 1. 13, 14. But we shall not here further enlarge on this, because we shall have opportunity to speak to it again on vers. 8. of this Chapter.  
And a Sardine-stone.] viz. a Ruby, Exod. 28. 17. Ezek. 28. 13. Rev. 21. 20. This precious stone is called a Sardine from the place or Country, a Ruby from the colour; which is ruddy like a young fresh-coloured man. As it is said in former times concerning the Nazarites, They were more ruddy in body than Rubies, Lam. 4. 7. Instead of the Ruby, or Sardine, it is said in Ezek. 1. 26. Upon the likeness of the Throne was the likeness as the appearance of a man above upon it. And of Christ it is said by the Spouse, He is ruddy, even like a Ruby, Cant. 5. 10. with Lam. 4. 7. And Christ the Wisdom of God is compared unto Rubies, though yet he infinitely exceeds them, and all precious stones whatever, Job 28. 12, 20. Prov. 3. 15. and Chap. 8. 11. with 1 Cor. 1. 24. And so it is said, He that sat was to look upon— like a Sardine-stone, to signify to us, that it is God in Christ who sits upon the Throne, and who is there with his Father, Rev. 3. 21. As he was in Christ reconciling the world to himself, 2 Cor. 5. 19 So he is in him still, 2 Cor. 12. 19 1 Thes. 5. 17. 1 Joh. 1. 7. And in and through him he doth all, and hath respect to him in all the Administration of his Government, Isa. 42. 19, 22. Henceforth the Father judgeth no man, but hath committed all judgement to the Son, that all men should honour the Son as they honour the Father. And hath given him authority to execute judgement also, because he is the Son of man, Joh. 5. 18, 22, 27  
2. What he saw about the Throne, [And there was a Rainbow round about the Throne in sight like unto an Emerald.] Where consider we, 

1. What he in Vision saw, [And there was a Rainbow.]  
2. The likeness or similitude of it, [In sight like unto an Emerald.]  
3. Where he saw this Rainbow, [Round about the Throne.]    
1. What he in Vision saw, [And there was a Rainbow.] Rev. 10. 1. So it is also said concerning that Vision which Ezekiel saw, As the appearance of the Bow that is in the cloud in the day of rain, so was the appearance of the brightness round about, Ezek. 1. 28. And this Bow was the token of his Covenant with every Creature; as it is said, God spoke unto Noah, and to his Sons with him, saying, Behold I will establish my Covenant with you, and with your seed after you, and with every living creature with you.— And God said, this is the token of the Covenant which I make between me and you, and every living creature with you for perpetual generations, I do set my Bow in the cloud, and it shall be for a token of a Covenant between me and the earth.— And the Bow shall be in the cloud, and I will look upon it, that I may remember the everlasting Covenant, etc. And God said unto Noah, this is the token of the Covenant, etc. Gen. 9 8, 17. And so here the Apostle saw a Bow, to signify, That he that sits upon the Throne is the faithful God, who will certainly perform his Covenant and promise, in whatever he hath spoken. The Lord he is God, the faithful God, which keepeth Covenant and mercy with them that love him and keep his Commandments, etc. Deut. 7. 9, 10. 2 Chron. 6. 14. He is faithful that hath promised, of which this Bow is a token. And he hath manifested himself so to be, in sending his Son in due time; his love is herein manifested, Rom. 5. 6, 8. 1 Joh. 4. 8, 9 And his faithfulness in keeping his Covenant and Oath; he hath raised up an horn of Salvation in the house of his servant David, as he spoke by the mouth of his holy Prophets which have been since the world began, etc. Luk. 1. 54, 55, 69, 74. Act. 13. 23. And in being with Christ in trouble, and delivering him out of it, as he promised. The promise which God made to the fathers he hath fulfilled, in that he hath raised Jesus again, Psal. 89. 19, 28, 33. Joh. 8. 30. and Chap. 16. 32, 33. Behold, (saith God) I have given him for a witness to the people, to wit, of his love and faithfulness, Isa. 55. 4. He is the faithful and true witness thereof, to wit, that he will keep Covenant, of which this Bow is the token, Rev. 1. 5. and Chap. 3. 14. And which Covenant is now confirmed by the precious blood of Christ, Mat. 26. 28. And so he will be faithful in whatever he hath promised for the good of men, Isa. 42. 6, 7. Psal. 25. 8. Joh. 16. 7, 11. And especially he hath respect to them who are Christ's, to whom in and with Christ the Promises are made, Psal. 25. 9, 10. Gal. 3. 16, 29. Yea, this is a Rainbow, to signify to us, that in a day of rain, wrath, affliction, yet than he will be mindful of his Covenant, for a day, or time of rain signifies a day of affliction and distress: As, All the people sat trembling for the great rain, Ezra 10. 10, 13. The winter is past, the rain is over and gone, Cant. 2. 11. They have been scattered in the cloudy and dark day, Ezek. 34. 12. That day is a day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of clouds and thick darkness, Zeph. 1. 15, 18. Joel▪ 2. 1, 2. Now this is a Rainbow, it is in the cloud in the day of rain, as Ezek. 1. 28. so at first the Bow was placed in a cloudy day; as it is said, When I bring a cloud, or, make cloudy the cloud, over the earth, that the Bow shall be seen in the cloud; and I will remember my Covenant, etc. Gen. 9 14, 16. And so in the most tempestuous time, in the most stormy day, while men are joined to all the living, when out of the Throne proceed lightnings and thunderings, etc. as ver. 5. When God threatens an universal deluge and destruction, yet this Bow signifies and betokens his faithfulness in such a time: When the Lord revengeth and is furious:— When he hath his way in the whirlwind, and in the storm, and the clouds are the dust of his feet:— When the mountains quake at him, and the hills melt, and the earth is burnt up at his presence:— When none can stand before his indignation, none can abide in the fierceness of his anger; his fury is poured forth like fire, and the rocks are thrown down by him. Yet than the Lord is good, a strong-hold in the day of trouble, and he knoweth them that trust in him, Nah. 1. 2, 6, 7. When his aspect is very dreadful, and he appears very terrible in his Providences, yet he is a God that keepeth Covenant: He is never so angry and furious as to forget that. Hence Nehemiah thus addresseth himself to him : O Lord God of Heaven, the great and terrible God, who keepeth Covenant, etc. Neh. 1. 5. And again, Our God, the great, the mighty and terrible God, who keepeth Covenant, Chap. 9 32. With whom also the Prophet Daniel agrees: saying, O Lord, the great and dreadful God, keeping the Covenant, etc. Dan. 9 4. In wrath he remembers that; and in a day of wrath thus commands his servants to speak to the upright: Say ye to the righteous it shall be well with him, Isa. 3. 1, 10. Amos 9 9, 10. Rev. 3. 3, 4. And will set a mark for safety and preservation upon the foreheads of them, so as no evil shall befall them, nor any plague come nigh their dwelling-place, Ezek. 9 14. Rev. 7. 1, 2. 4. See how he speaks to his people in a day of darkness and gloominess, The Lord hath called thee as a woman forsaken and grieved in spirit:— For a small moment have I forsoken thee, but with great mercies will I gather thee: In a little wrath I ●id my face from thee for a moment, but with everlasting kindness will I have mercy upon thee.— For this is as the waters of Noah unto me; for as I have sworn that the waters of Noah should no more go ever the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee: for the mountains shall departed, and the hills be removed, but my kindness shall not departed from thee, neither shall my Covenant be removed, saith the Lord. O thou afflicted, tossed with tempest, and not comforted, behold I will lay thy stones with fair colours, etc. Isa. 54. 6, 10, 17.  
2. Consider we in the next place the sight, likeness, or similitude of this Bow, [In sight like unto an Emerald.] See Exod. 28. 18. Ezek. 27. 16. Rev. 21. 19 Which is a stone of an amiable, goodly, and glori●ious green colour; and such an one as the eye of man is delighted with, and pleased to look on, and yet never satisfied with looking, as some say, it being so wonderfully delightful. As indeed all green things are grateful to the eye, but this excelleth all other. And so surely this betokeneth and signifieth to us the nature of this Covenant, of which the Bow is the token. That it is a Covenant of Peace; as it is said, Neither shall the Covenant of my Peace be removed, saith the Lord, Isa. 54. 10. Ezek. 32. 25. and Chap. 37. 26. Grounded on the peace, atonement and reconciliation, which Christ the Saviour of the World hath made by the Blood of his Cross, Col. 1. 20. And in which is contained all peace, good blessing and prosperity; and assured unto them whose feet are guided into, and walking in the way of peace, Psal. 29. 11. A Covenant of Grace, Rom. 4. 16. A Covenant of Mercy; as it is said, To perform the mercy promised, and to remember his holy Covenant; the Oath which he swore to our father Abraham, etc. Luk. 1. 72, 74. Mercy is joined with it, and annexed to i●, Deut. 7. 9 Ne●. 9 32. and Chap. 1. 5. Dan. 9 4, etc. It's original, and the first motive for making it was Mercy, that was the Alpha, the Author of it; Mercy is the sum and subject-matter of it, and Mercy the Omega and end of it, Neh. 9 31, 32. Isa. 54. 8, 10. It is a most gracious and pleasant Covenant of free forgiveness, righteousness, grace and blessing, to every one that with the heart believeth that God hath raised Christ from the dead. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness: Even as David describeth the blessedness of the man to whom the Lord imputeth righteousness without works, Rom. 4. 4, 5, 6. This Covenant is propounded to men generally in the Gospel. Hence when the Lord had been largely speaking of his Covenant in a cloudy day, and concluding thus, This is the beritage of the servants of the Lord, and their righteousness is of me, saith the Lord. He than makes this Proclamation: Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy— without money, and without price; why do ye spend money for that which is not bread? Harken diligently unto me.— Incline your ear and come unto me, hear, and your soul shall live. And I will make an everlasting Covenant with you, the sure mercies of David. Behold, I have given him for a witness, etc. Isa. 54. 6, 17. and Chap. 55. 1, 3, 4, 7, 8. And this Covenant is made with, and sure to all them that believe. To Christ give all the Prophet's witness, that through his Name whosoever believeth in him shall receive the forgiveness of their sins, and all things that pertain to life and godliness, Act. 10. 43. and Chap. 13. 38, 39 and Chap. 20. 32. 2 Pet. 1. 2, 4. This is not such a Covenant as the old one was, that said, The man that doth these things shall live by them, Rom. 10. 5. That was a fiery Law, a dreadful one to look on: And so terrible was the sight, that Moses said, I exceedingly fear and qu●ke. As we know, the sight of fire is very terrible, formidable and hurtful to the eyes; Deut. 33. 2. with Heb. 12. 18, 21. But this is wonderfully delectable and amiable to the eye of the enlightened understanding, Rom. 10. 6, 9, 10. It is like an Emerald in sight, of a lovely, glorious, goodly green colour, pleasant to behold and contemplate, taking, attracting, and enamouring the eye of the soul of the diligent beholder of it. Let this be considered by us.  
3. Mind we also where he saw this Rainbow in sight like unto an Emerald; and that is, [round about the Throne.] There it is, and there it shall abide, and the Covenant of which it is a token; as it is said, The Covenant of my peace shall not be removed, saith the Lord that hath mercy on thee, Isa. 54. 10. Hence the Psalmist saith, I will sing of the mercies of the Lord for ever; With my mouth will I make known thy faithfulness to all generations; For I have said, Mercy shall be built up for ever; thy faithfulness shalt thou establish in the very Heavens, Psal. 89. 1, 2. and 100 5. and 117. 1, 2. His faithfulness is unto all generations, Psal. 119. 89, 90. & 89. 28.  
But what may we learn from the Bow's being thus placed?  
1. It is round about the Throne,] to signify that the token and memorial of his Covenant is so round about his Throne, his Covenant of Mercy, his gracious Covenant made with his Son for the good of men, and in and through him with those who through grace believe, That in all the administration of his government and execution of judgement he will be righteous and faithful in keeping and performing it. It shall come to pass, saith God, when I make cloudy the cloud over the earth, that the Bow shall be seen in the cloud, and I will remember my Covenant.— And the Bow shall be in the cloud, and I will look upon it, that I may remember the everlasting Covenant, etc. Gen. 9 14, 16. And this is acknowledged to his praise, He ●●th remembered his Covenant for ever which he commanded to a thousand generations, Psal. 105. 8. & 106. 44, 45. He hath given meat to them that fear him. He will ever be mindful of his Covenant. He hath sent redemption to his people. He hath commanded his Covenant for ever, Psal. 111. 5, 9 This Covenant, or the memorial of it is round about the Throne; as it is said, O Lord God of Hosts, who is a strong Lord like unto thee? or to thy faithfulness round about thee? Psal. 89. 8. So that whenever he opens his eyes to see, or which way soever he looks, he still beholds this Bow, this is always before his eyes, which run to and fro throughout the whole earth, so as he will strongly hold with them whose heart is perfect towards him, 2 Chron. 16. 9 And so he will be mindful of his Covenant in confirming them that obey him unto the end, that they may be blameless in the day of our Lord Jesus Christ, 1 Cor. 1. 8, 9 In so ordering Temptations that he will not suffer them to be tempted above what they are able, but will with the temptation also make a way to escape, that they may be able to bear, 1 Cor. 10. 13. In preserving them from evil, 2 Thes. 3. 3. In sanctifying them throughout, even in their whole spirit, soul and body, 1 Thes. 5. 23, 24. In visiting their transgressions with the rod, and their iniquity with stripes, if they forsake his law and walk not in his judgements, Psal. 89. 28, 32. with Psal. 119. 75. In forgiving them who acknowledge their iniquities. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all our unrighteousness, 1 Joh. 1. 9 Hence it is said, If they confess their iniquity,— and that they have walked contrary to me,— then will I remember my Covenant; namely, to pardon them, and receive them graciously, Leu. 26. 40, 45. In giving unto them of the things appertaining to this life, whatever is good for them, such meat, drink, raiment, habitation, accommodations, etc. Psal. 111. 5. Heb. 13. 5, 6. In subduing their iniquities, and casting all their sins into the depths of the Sea. And performing the truth to Jacob, and the mercy to Abraham which he hath sworn, etc. Mic. 7. 19, 20. He will be faithful in all things he hath promised, and always mindful of his Covenant in all he doth upon the Throne. His Bow the token of his truth and faithfulness is before him. And therefore we may join with the Prophet, and say, O Lord, are not thine eyes upon the truth? doubtless they are, Jer. 5. 3.  
2. Round about the Throne,] but outermost it may seem; for ver. 4. there is mention made of the four and twenty Elders round about the Throne also; but within this Bow. And ver. 6. In the midst of the Throne and round about the Throne are four living Creatures, within the Elders, and so within, and nearer to the Throne than the Bow. And within the four living Creatures the Lamb next to the Throne, Chap. 5. 6. And so it may signify to us, that in this Vision this is the disposition, that the Bow encloses and is about all the Saints and holy ones; to defend them from all enemies and evil: they are environed about with God's Covenant and mercy. And God who is faithful will environ and encompass them with his truth and faithfulness, and in his faithfulness with his Angels, Chap. 5. 11. and Chap. 7. 11. Psal. 34. 7. So as they shall be secure and be kept in perfect peace, Isa. 26. 1, 3. His truth and faithfulness shall be their shield and buckler. And no evil shall befall them, nor any plague come nigh their dwelling-place; for he shall give his Angels a charge over them, to keep them in all their ways, etc. Psal. 91. 1, 4, 9, 12. His mercy, even his mercy promised and contained in, and assured by his holy Covenant, shall compass them about, Psal. 32. 10, 11. with Luk. 1. 72. Psal. 125. 1, 2. The peace of God, the Covenant of his peace, shall keep their hearts and minds through Jesus Christ, even keep and secure them as in a garrison, Phil. 4. 7. with Isa. 54. 10. Oh then walk about Zion, and go round about her, tell the towers thereof, mark ye well her bulwarks, consider her palaces, that ye may tell it to the generation following. For this God is our God for ever. God in and with his Covenant and faithfulness doth and will surround his Zion, that they shall dwell safely, and shall be quiet from the fear of evil, Psal. 48. 12, 14. with Prov. 1. 33: Oh how might this engage us to come unto, and cleave to the Lord with full purpose, and to have our conversation in Heaven.  
3. It is round about the Throne,] and so about the Elders and living Creatures, that they may see it, and remember it, and be comforted herewith. In Psal. 105. 8. there it is, He hath remembered his Covenant for ever. And in 1 Chron. 16. 15. there it is, O ye his chosen ones, be ye mindful always of his Covenant. Now that they may continually remember it, therefore the Bow the memorial of it, is round about the Throne, and so in the view of them that dwell in Heaven. Yea, and that they may put him in remembrance of his Covenant when they are in great affliction, and when according to appearance he seems to have forgotten it. As the Lord saith, Put me in remembrance, Isa. 43. 25, 26. So the holy ones of God have done in former times; as Psal. 74. 18, 23. O deliver not the soul of thy Turtledove to the multitude; forget not the congregation of thy poor for ever. Have respect unto the covenant. So the Prophet Jeremy saith, Do not abhor us for thy name's sake, do not disgrace the Throne of thy glory. Remember, break not thy covenant with us, Jer. 14. 20, 21. Yea to this end the Lord hath set Watchmen upon the walls of his Jerusalem, which should never hold their peace day nor night. And thus commands them, Ye that are the L●●ds remembrancers keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, etc. Isa. 62. 6, 8, 12. Yea, and the spirits of just men made perfect, put him as it were in remembrance of his Covenant, crying with a loud voice, How long, Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth, etc. Rev. 6. 9, 10, 11.   

Vers. 4. And round about the Throne were four and twenty seats or Thrones; and upon the seats I saw four and twenty Elders sitting, clothed in white raiment; and they had on their heads crowns of gold.  
1. In this Verse we have a further account given to us of what he saw about the Throne; viz. [Round about the Throne were four and twenty seats, or, Thrones.]  
2. Whom he saw upon them, [And upon the seats, or, Thrones, I saw four and twenty Elders.]  
Which are described to us, 

1. By their Posture, [sitting.]  
2. By their Raiment, [clothed in white Raiment.]  
3. By what they had upon their heads, [And they ●ad on their heads crowns of gold.]    
1. We have here a further account given us of what he saw about the Throne, [And round about tho Throne were four and twenty seats, or Thrones.] Even Kingly seats, or seats of glory. But these are distinct from, and infinitely inferior to the Throne upon which that one, the Lord God Almighty sits, and therefore they on them fall down before him that sat on the Throne, and worship him that liveth for ever and ever, and cast their Crowns before the Throne, etc. ver. 10, 11. And these twenty four Elders fall down before the Lamb, Chap. 5. 8. And they fall down and worship him that liveth for ever and ever, Chap. 5. 14. and chap. 11. 16, 17. and chap. 19 4. And though they were about the Throne, yet all before the face of him that sits upon the Throne, as chap. 11. 16. None behind him, where Satan's place is, Mat. 16. 23. and where all their sins are cast, as Hezekiah speaks, Isa. 38. 17. All these Elders are in the face and presence of him, to denote the singular favour he bears to them, as Psal. 41. 12, 13. And though their Thrones are infinitely inferior to his Throne whose Kingdom ruleth over all, yet they are Thrones of Judgement, Glory, and Dominion. A wonderful favour, and high honour and dignity, that there should be Thrones in Heaven for such as have been poor, sinful, miserable ones. But the Lord it is who raiseth the poor out of the dust, and lifteth up the beggar from the dunghill to set them among Princes, and to make them inherit the Throne of Glory, 1 Sam. 2. 8. Psal. 113. 7, 8. How might the consideration hereof engage us in a patiented continuance in well-doing to be seeking after glory, honour, and immortality; even such things as are above where Christ sitteth at the right hand of God. To set our affection on things above, and not on things on the earth. Yea in the light and strength of God's grace which bringeth salvation to us, to mortify our members that are on the earth, Rom. 2. 7. Col. 3. 1, 2, 3, 5.  
2. Whom he saw upon these four and twenty seats or Thrones, [And upon the seats, or Thrones, I saw (to wit, in Vision) twenty four Elders.  
Whether in this number here spoken of, there may be allusion and respect had to the Heads of the courses of the Priests and Singers mentioned in 1 Chron. 24. and chap. 25. we shall not here inquire into, nor spend time to consider: Though without peradventure frequent allusion and reference is had to Israel, and our types in former times amongst them, in this Book of the Revelation of Jesus Christ. But here the great thing we have to inquire into and consider, is, who are meant and intended by these Elders here seen in Vision by the Apostle? And to that we may say,  
1. They are men, and not angels by nature; and this will somewhat help us to understand what they are, and show unto us, and preserve us from the mistakes of those men who understand the Elders to be those glorious spirits frequently called Angels in Scripture. Now that the Elders are men, some of mankind, of that species of creatures, and not Angels by nature, plainly appears in that new song they sing, where they acknowledge unto the Lamb, and unto his praise, Thou wast slain, and hast redeemed us unto God by thy blood. Now without peradventure he did not redeem the angels: as the Apostle saith, Verily he took not on him the nature of angels, but he took on him the seed of Abraham, Heb. 2. 16. And therefore when the angel did bring to the shepherds glad tidings of great joy which should be to all people, he than saith, For unto you (men, and not unto us angels) is born— a Saviour, Luke 2. 10, 11. and Christ was made a little while inferior unto, and lower than the angels, that he might by the grace of God taste death for every man, Heb. 2. 7, 9, 17.  
Yea, in that song it further appears they are men, in that they say, Thou ●ast redeemed us to God by thy blood [out of every kindred, and tongue, and people, and nation] Rev. 5. 8, 9 which cannot be affirmed of the angels.  
This also doth further demonstrate them to be some of mankind, and not angels, in that they are distinguished from the angels; and the angels are said to be about them, as chap. 5. 11, I beheld, and I heard the voice of many angels round about the throne— and (about) the elders: yea, the Elders are distinguished from all the angels, and all the angels said to be about them also; as it is said, All the angels stood about the throne, and about the elders, etc. chap. 7. 11. therefore without controversy the elders are not angels, but some of mankind.  
2. And these elders appear to be such men, as  
1. Were Saints and holy on●s, in that the Harps and Phials every one of them had, are said to be the prayers of Saints; and in that they were redeemed (not only of God, as all men are, 1 Tim. 2. 6. but) unto God by the blood of the Lamb; as well as also, because they were redeemed— out of every kindred and tongue, etc. and were kings and priests— and shall reign on the earth [see the notes after on chap. 5. ver. 8. 9 10.]  
2. They appear to be such men as were dead unto those who then lived in mortal bodies, to wit, that they were the spirits of some just men made perfect; though they live unto God, as our Saviour signifies Abraham, Isa●c, and Jacob did, long after they had departed this life and world, Luke 20. 37, 38. so these elders, though they live unto him that sits upon the throne, yet they are dead unto us: as it appeareth,  
1. By the title given unto the four creatures ; they are called living creatures, ver. 6, 8, 9 and in many other places: for though the word be translated Beasts, yet it is not well so translated (as may be afterwards in some measure shown, God assisting), it signifies living creatures; and so they are distinguished from these elders who were dead in their bodies; and these elders distinguished from them: and that may help us to understand that these elders were not living in mortal bodies.  
2. This also may be further evidenced hereby: 1. In that when we have an account given us of things done or executed on the earth, or things relating thereto, than we have mention made of the living creatures, or some one of them, and not of the elders: so in the opening of the four first seals, the four living creatures are spoken of, chap. 6. 1, 3, 5. 7. and when famine is treated of, which falls only on those below, than it is said, I heard a voice in the midst of the four living creatures, etc. and the elders are not named there at all, chap. 6. 6. so one of the four living creatures (not an elder) gave unto the seven angels seven golden phials full of the wrath of God, which was to be poured forth on the earth, chap. 15. 7. and chap. 16. 1. which show the elders were not on the earth in mortal bodies, but taken from thence. 2. And when account is given of things in and from heaven, than the elders are named, or some one of them, in more places than one, and not the living creatures: as, it was an elder acquainted John who had prevailed to open the book in the right of him that sat on the throne, chap. 5. 5. an elder informed John who the palm-bearing Saints which were in heaven, were, chap. 7. 13, 17. and when there were great voices in heaven— then of the  elders only it is said, they fell on their faces, etc. chap. 11. 15, 16. which also may evince, that by the elders we are to understand the spirits of just men made perfect, who are present with the Lord, and so in Heaven.  
3. And this will further appear, by their sitting on their thrones; by their raiment and crowns on their heads; to which we shall speak particularly, as we come at these things in order▪  
3. And they appear by the title given to them, to mean some that have rule over us, though they are not alive in the body, to wit, the prophets in former times, and the apostles of the lamb; answerable whereto it is said, At the gates of the holy Jerusalem were twelve Angels, and names written thereon, which are the names of the twelve tribes of the children of Israel— And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the lamb, Rev. 21. 12, 14. and so by these  elders we may ●nderstand the Patriarches, including the holy prophets and the apostles of our Lord Jesus Christ, of whose words we should be always mindful; as the Apostle Peter signifies, saying, I stir up your pure minds by way of remembrance, that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the Apostle of the Lord and Saviour, 2 Pet. 3. 1, 2. and so the fathers of the Church in former times are called elders after they were dead, in these words, By faith the elders obtained a good report, Heb. 11. 2, etc. and the apostles of Christ are called elders, 1 Pet. 5. 1. 2 Joh. 1. 3 Joh. 1. and they are signified to be bishops, Acts 1. 20. and both denote their ruling-power in the Church; and so it may be said of both the prophets and apostles, that they are under Christ the Masters of the congregations of the worshippers of the true God; as the Preacher saith, The words of the wise are as goads and as nails fastened by the masters of the assemblies, which are given from one shepherd, Eccles. 12. 11. 1 Tim. 5. 17. they are instrumental fathers, and so to be obeyed in the Lord; so the Apostle Peter saith to the Jews, Ye are the children of the prophets, Acts 3. 25. Luke 16. 29, 31. and the apostle Paul saith of himself, and the same may be said of the residue of the Apostles in the like case, Though ye have ten thousand instructors in Christ, yet not many fathers: for in Christ Jesus I have begotten you through the Gospel, 1 Cor. 4. 15. and the patriarches, prophets and apostles, are after their departure out of this world, our Guides and Rulers by their good words and examples; as the Apostle in imateth when he saith, Remember them who have the rule over you; or who are the guides of you; but who are they? it follows, who have spoken to you the word of God, whose faith follow: and these whom he calls our Guides, Rulers, or Elders (as the word also signifies) are such of the Holy Prophets and Apostles principally, as had died in the ●aith, and being absent from the body, were present with the Lord: as appears also by what follows in our translations, viz. considering the end (out-going, conclusion, or consummation) of their conversation, etc. Heb. 13. 7. which place being diligently minded, gives great light to this, and hugely helps us to understand who these elders are, as we have said before, to wi●, the Prophets and Apostles, who had lived and died in the faith: so in this book the twelve Apostles, (who were all dead, as is very probable, John excepted, before he received this Revelation) are called stars, Rev. 12. 1. and as the stars of heaven do rule on earth, Gen. 1. 16, 18. Psal. 136. 9 so also the Prophets and Apostles as stars, now they are in their spirits in heaven, do by their light in their word, and good conversation, still guide, rule over, and govern us instrumentally: and so much also we may understand by their seats or thrones, Mat. 19 28. and yet also these  elders may be, as it were, the Representative of all the saints and holy ones, who had finished their course, and kept and died in the faith, and whose spirits were in Heaven; as the Angel of every of the seven Churches in Asia, is spoken to as representing the whole Church, of which he was the Angel or Messenger.  
Now these ●our and twenty elders are further described to us:  
1. By their posture [sitting]. That is to say.  
1. As kings and as persons of rule and government, as these are, as before we have seen; and as appears, in that they in the new song do, to the praise of the Lamb, with thankfulness acknowledge, Thou hast made us unto our God kings and priests, chap. 5. 10. they are sitting on the four and twenty thrones, spoken of in the beginning of the verse, which are called their thrones, chap. 11. 16. like to those spoken of in chap. 20. 4. where it is said, I saw thrones, and they s●te upon them, and judgement was given unto them, though not fully the same: for that speaks of the thrones the children of the first resurrection shall sit upon, when they shall be raised, which yet none are. And the glory of these elders here spoken of, is in some part a fulfilling of that promised by our Lord Jesus unto his Apostles, when he saith unto them, ● appoint unto you a kingdom— that ye may eat and drink at my table, and sit on thrones, judging▪ the twelve tribes of Israel, Luke 22. 28 30. and that they sit as those that have some ruling-power, and kingly government, appears also by their habit and crowns, to which after: and so these are more excellent than the sain's that are in the earth, Psal. 16. 2, 3. they are Jerusalem above— which is free, and is the mother of us all. Above the holy ones here below, Gal. 4. 29. they are in a better state and condition, as the Apostle signifies, when he saith, I have a desire to depa●t, and to be with Christ, which is far better, Phil. 1. 23. Now they are absent from the body, they are present with the Lord; 2 Cor. 5. 6, 8. Indeed by faith the holy ones on earth are kings also; as is said, He hath loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God, and his father [see notes before on chap. 1. ver. 6.] and chap. 5. 10, But faith is the evidence of things not seen, Heb. 11. 1. they now walk by faith, not by sight, 2 Cor. 5. 6. but these elders have attained, and are already perfect in their spirits, and therein are actually and gloriously kings, which the most eminently holy ones on earth are not, Phil. 3. 12, 15. 1 Cor. 4. 8.  
2. Sitting] is a resting-posture also, and denotes their cessation from their former works, services, and labours, which occasioned weariness, pain, or grief to them: so [sitting] is opposed to standing to minister, etc. where the Apostle saith, Every priest [standeth] daily ministering, and offering oftentimes the same sacrifices, which ca● never take away sin: but this man, after ●e had offered one sacrifice for sins, for ever [sat down, etc.] Heb. 10. 11, 12. Thus it is with these, they are sitting; and hereby it appears he speaks of the spirits of just men made perfect: of the four living creatures it is said, they rest not, or they have no rest day or night: and they have wings to flee to and fro for glorifying God, which denotes their exercise and diligence [see the notes after on ver. 8.]. But these elders are sitting, they rest from their lab●urs, and their works follow them, as it's said of the dead that dye in the Lord, Rev. 14. 13. they have entered into peace, and rest in their beds, each one walking before him, Isa. 57 2. they have entered into rest in their spirits, and cease from their former works, Heb. 4. 9 10. while they were at home in the body, they had plowing-work, and sowing-work to do; they did sow in tears: they went forth weeping, bearing precious seed, Psal. 126. 5, 6. with 1 Cor. 4. 8, 14. but now they are sitting, and at rest, as Zech. 1. 11. and this is another argument to evince and demonstrate to us, that these elders are dead as to us.  
2. By their apparel [clothed in white raiment] or white garments. What this white raiment is, we have given some account before [see the notes on chap. 3. ver. 4, and 5. and ver. 18.] to wit, the righteousness, the everlasting righteousness which Christ hath brought in by his blood; and the excellent fruits thereof, all heavenly and divine virtues, Dan. 9 24. Phil. 1. 11. Christ is now gloriously become their robe and raiment, Jer▪ 23. 6. in the Lord they are justified, and in him they glory, Isa. 45. 23, 24. and they are perfectly conformed to Christ in their spirits, Heb. 12. 23. there is no sin, no spot, no blemish in them, Is●. 57 2. Indeed while they were here, there were spots cleaving to them, as in themselves considered: for there is not a just man on the earth that doth g●od, and sinneth not, Eccles. 7. 20. while here, they were not perfect, nor had attained, Phil. 3. 12. 1 John 1. 7, 9 and therefore they needed to suffer that word of exhortation, To cleanse themselves from all filthiness of the flesh and spirit, as the Apostle Paul speaks, including himself, 2 Cor. 7. 1. Heb. 10. 22. Exod. 40. 30. with Psal. 26. 8. and though now we are counselled to buy of Christ white raiment, that we may have an interest therein, Rev. 3. 18. yet here we have it not on in possession, otherwise than by faith, which is the evidence of things not seen, Phil. 3. 8, 9 Rom. 3. 22. But these elders are clothed in white raiment, and so seen by the Apostle, and so they are like the angels, Mat. 28. 3. Acts 1. 10. Rev. 15. 6. and this white raiment is royal apparel, Esth. 8. 15. Isa. 61. 10. a robe of judgement and government, Dan. 7. 9 which shows to us that these elders have ruling-power.  
And this white raiment is the apparel of those that are dead to us: and therefore it is promised by our Lord Jesus to the victor, to him that hath fought the good fight, and finished his course, and kept the faith, and so died in the Lord; He that overcometh, saith Christ, the same shall be clothed in white raiment, Rev. 3. 5. and so it is said of the souls of them that w●re slain for the word of God, and for the testimony which they held, That white robes were given to every one of them, Rev. 6. 9, 11. and the like is affirmed of that innumerable multitude of all nations and kindreds, etc. which stood before the throne and before the Lamb, they were clothed with white robes; and these appear to be such as had finished their course, and died in the ●aith, because they have pal●s in their hands in token of victory. And it is further said of them, Th●y have come out of great tribulation, and have washed their robes in the bl●●d of the Lamb: they shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat— and God shall wipe away all tears from their eyes, Rev. 7. 9, 14▪ 17. And this is another argument to show, that these elders are such as are absent from the body, and present with Christ.  
3. By the Ornament upon their heads: [And they ●●d on their heads crowns of gold] like Kings and Priests, incorruptible crowns, 1 Cor. 9 25. for gold is the most incorruptible metal; and excellent glorious crowns, full of lustre and majesty, Psal. 21. 1, 3. And this shows that these Elders are Rulers, and have some rule and judgement given to them.  
And these Crowns are on their heads; they are crowned with them, and possessed of them: The holy Ones on the Earth have a crown that is called theirs, but not on their heads; they may possibly lose it. Hence such counsel and exhortation is given to them, Hold that fast which thou hast, that none tak● thy crown, [See the Notes before on Chap. 3. Vers. 11.] But these Elders have been faithful unto the death, and unto them is given the crown of life, crowns of gold, by him who sometimes wore a crown of thorns on his head, Rev. 2. 10. with Joh. 19 5. they have striven lawfully, even unto blood, and so are crowned, 2 Tim. 2. 5. they have been tried, and now in their spirits are possessed of the crown of life, which God that cannot lie, hath promised to them that love him, Jam. 1. 12. They have finished their course, and kept the faith, and now in their spirits have the crown of righteousness, 2 Tim. 4. 7, 8. And this is another argument also to show that these four and twenty elders are the spirits of just men made perfect, even of the holy Prophets and Apostles, who are our Rulers in and under the great Shepherd of the sheep, the Lord Jesus.   

Ver. 5. And out of the throne proceeded lightnings, and thunderings, and voices: And there was seven lamps of fire burning before the throne, which are the seven spirits of God.  
Here the Apostle gives unto us a further account,  
1. Of what proceeded out of the throne: ●●d out of the throne proceeded lightnings, and thunderings, and voices].  
2. Of what there was before the throne [And there were seven lamps of fire burning before the throne, which are the seven spirits of God.]  
1. Of what proceeded out of the throne [And out of the throne proceeded lightnings, and thunderings, and voices.]  
By [lightnings and thunderings] may be meant tokens and testimonies of God's wrath and displeasure against men who have not received his Truth and Gospel witnessed and preached by his servants the elders, spoken of in ver. 4. The wrath of God is revealed from heaven against such as reject their word, and against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, 2 Chron. 36. 15, 16. Jer. 7. 25, 29. Mat. 10. 14, 15. R●m. 1. 16, 18. To them who are contentious, and do not obey the truth but obey unrighteousness, indignation and wrath, tribulation and anguish, etc. Rom. 2. 8 9 And so these lightnings and thunderings may be the issue and accomplishment of the prayers and imprecations of the elders, against such as are enemies to Christ and his Gospel, as Ps●l. 83. so it is said, The smoke of the incense which came with the prayers of the saints, ascended up before God out of the angels hand: and the angel took the censor, and filled it with fire of the altar, and cast it into the ●arth: and there were voices, and thunderings, and lightnings, etc. Rev. 8. 4, 5. So when M●ses stretched forth his hand toward heaven, the Lord sent thunder, etc. Exod. 9 22, 23. By terrible things in righteousness wilt thou answer us, O God of our salvation, saith the Prophet, Psal. 65. 4, 5. and 3. 3, 7, 8.  
And by [lightnings and thunderings] may also be meant preparations to, and forerunners of greater wrath, if men will not turn nor consider his work, and the operation of his hands, Psal. 7. 12, 13, 14. and praemonitions and forewarnings which God gives unto the Inhabitants of the world, that they might repent and fear before him. So when it is said, There were voices and thunderings, etc. then immediately after is declared God's execution of judgements. The seven Angels which had the seven Trumpets, prepared themselves to sound: The first angel sounded, and there followed hail and fire mingled with blood, etc. Rev. 8. 5, 7, 8, etc. see also Rev. 16. 18, 19, 21. And indeed usually God doth give warning, before he executes severe judgements, and thunders before he sends hail, or orders a storm; and lifteth up his hand in the view of men, that they might see it, before he strikes, Isa. 26. 10. Psal. 7. 6. He puts men in fear, that they might know themselves to be but men. He persecutes them with his tempest, and makes them afraid with his storm— that they might seek his name, and know, that he whose name alone is Je●ovah is the most High over all the earth. Psal. 83. 15, 18. in this order the Psalmist thus imprecates: Arise, O Lord, O God lift up thine hand, to wit, to give them warning. And then after, Break thou the arm of the evil and wicked man, Psal. 10. 12, 15.  
Lightnings] to give light to the world, and to let them know, and give them to understand, that there is one that sits upon the supreme throne of government, and rules in the army of heaven, and amongst the inhabitants of the earth; and that though his throne be in heaven, yet verily he is a God that judgeth in the earth, that they might fear and tremble before him, and departed from iniquity, Dan. 6. 26. with Prov. 16. 6. so it is said, The lightnings lightened the world, the earth trembled and shook, Psal. 77. 18. and again, his lightnings enlightened the world, the earth saw and trembled, Psal. 97. 4. and by his lightnings he is discomfiting and scattering his and his people's enemies, and testifying displeasure against such as will not kiss, believe in, and submit to his Son, as witnessed and revealed by his servants the Prophets and Apostles. So it is said▪ He shot out lightnings and discomfited them, Psal. 18. 14, 15. His judgements, and the preparations thereto, and forewarnings of greater, are as the light that goeth forth, to show that God is angry, and to discover men's sins, that they might repent of them, and turn from them, Hos. 6. 4, 5, 7. The just Lord will do no iniquity, every morning doth he bring his judgement to light, Zeph. 3. 5.  
And these lightnings are lightnings of the thunder, as here thunderings are joined with them, and as they are called, Job 28. 26. and lightning of thunder to cause it to rain on the earth, Job 38. 25, 26. and lightnings ●or the rain, Psal. 135. 7. to signify that there is a sto●m approaching.  
And thunderings] of his power, Job 26. 14. in which his wonderful power is sounded forth and discovered. Hence that challenge or demand, Hast thou an arm like God? or canst thou thunder with a voice like him? Job 40. 9 By his thunderings he makes such stouthearted ones as was Pharaoh, to be afraid and tremble, and to humble themselves before him, Exod. 9 23, 33. Job 40. 9, 12. and by both expressions, to wit, lightnings and thunderings, there is signified to us, that it was a black day, a gloomy day, portending and preceding a storm, that men might prepare to meet him, Amos 4. 12. so when the Prophet saith, A day of darkness and of gloominess, a day of clouds and thick darkness: it is afterwards added, Therefore also now, saith the Lord, turn ye even unto me with all your heart, etc. Joel 2. 2, 12, 13. and to the same purpose it is also said by another Prophet, That day is a day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness: and then he exhorts, Gather yourselves together: yea, gather together, O nation not desired. Before the decree bring forth, before the day pass as the chaff— seek the Lord, etc. Zeph. 1. 14, 15, 18. and chap. 2. 1, 2, 3.  
And voices] to wit, loud and awakening calls, in and with his judgements to the nations to awaken them, and excite them to repentance; B●●ause he is not willing that any should perish, but that all should come t● repentance, 2 Pet. 3. 9 Rev. 9 20 21. Isa. 26. 10. The Lord's voice cryeth unto men, in and with his judgements, that they should do justly, etc. Mi●. 6. 8, 10. Isa. 33. 10, 11. Hence when it is said, His lightnings enlightened the world, the earth saw and trembled, the hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth: then this voice presently follows, and this monitory imprecation and good counsel is given, Confounded be all they that serve graved images, that boast themselves of idols: worship him (to wit, the Lord Christ) all ye gods, Psal. 97. 4, 5, 7. with Heb. 1. 4, 6.  
And these lightnings, and thunderings, and voices proceeded [out of the throne]. To instruct and teach us,  
1. That all preparations to, and executions of wrath and judgements, are ordered to us by him whole throne is established in the heavens, and whose kingdom ruleth over all, Psal. 103. 19 He forms the light, and cre●●es darkness: he makes peace, and creates evil: He the Lord doth all these things, Isa. 45. 7. as he saith, Shall there be evil in the city, and the Lord hath not done it? Amos 3. 6. Verily he is a God that judgeth in the earth, Psal. 58. 9, 11. Amos 4. 6, 12. though he tempteth no man to what is sinfully evil, nor can he be tempted therewith. He is not a God that hath pleasure in wickedness, Jam. 1. 13, 14. Psal. 5. 4, 6. yet he is the orderer of all afflictions and judgements, not only of those which come more immediately from his own hand, 1 Cor. 11. 29, 32. but of such also as wherein Satan and evil men may be instruments: so when by God's permission Satan inflicted many evils upon Job, and stirred up the Sabea●s and Chaldeans to fall upon, and take away his substance, and slay his servants with the edge of the sword, etc. yet Job saith, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. And the Holy Ghost addeth, In all this Job sinned not, nor charged God foolishly, Job 1. 12, 22. And when again by God's permission, Satan smote Job with sore boils from the sole of his foot unto his crown— he saith to his wife, What, shall we receive good at the band of God, and shall we not receive evil? unto which also is immediately subjoined, In all this Job did not sin with his lips, Job 2. 7, 10. and chap. 10. 2, 3. Isa. 10. 5, 6. 2 Cor. 12. 7. And therefore  
2. All lightnings and thunderings, all afflictions and evils of judgement and punishment, proceeding out of the throne, they are ordered to us in righteousness: He sitteth in the throne, judging in righteousness, Psal. 9 4. In righteousness he doth judge, and make war, Rev. 19 11. When clouds and darkness are round about him, righteousness and judgement are the habitation or establishment of his throne, Psal. 97. 2. and 89. 14. He is excellent in judgement, and in plenty of justice, Job 37. 23. Psal. 7. 12. Hence it is said by the Angel of the waters, Thou art righteous, O Lord, which art, and waste, and shalt be, because thou hast judged thus. And another Angel out of the altar said, Even so, Lord God Almighty, true and righteous are thy judgements, Rev. 16. 5, 7. and chap. 19 2. And this being considered, may instruct us always to ascribe righteousness to our Maker, Job 36. 3. as the Prophet doth when he had been severely judging his people, O Lord, righteousness belongeth unto thee, but unto us confusion of faces, etc. Dan. 9 7, 14. and to the same purpose that good man speaketh, saying, Howbeit thou art just in all thou hast brought upon us, for thou hast done right, but we have done wickedly, Neh. 9 32, 33. It's not meet for us to endeavour to disannul his judgement, or to condemn him, that we may be righteous, Job 40. 8. though indeed, to the end we may ascribe righteousness to him, it is needful we humble our souls, and suffer pride to be hidden from us; as it is said of the Princes of Israel, and the King, They ●umbled themselves, and said, The Lord is righteous, 2 Chron. 12. 6, 7. and the consideration hereof, may also engage us to search and try our ways, and turn unto him, Lam. 3. 37, 40. To judge ourselves, and take shame to ourselves, and to acknowledge, we have righteously deserved whatsoever is inflicted on us, or further threatened to us; and if we would judge ourselves, we should not be further judged, 1 Cor. 11. 31. and to turn from our iniquities, that we may understand his truth, Da●. 9 13, 14. for that is his end in all the ordering of his judgements, and cloudy and dark days unto us: and therefore at such a time he exhorts to turn unto him with all the heart, which we cannot do, unless we turn from the things that are reproved, and put away our abominations out of his sight, Joel 2. 2, 12, 13. with Jer. 4. 1. and Acts 26. 18. and this being minded also, would take us off from fretting ourselves against instruments, and help us to cease from anger, and forsake wrath, and not fret ourselves in any wise to do evil, Psal. 37. 7, 8. but in patience to possess our souls. Thus it is recorded of David, how that when he was in great affliction, and S●imei helped forward his affliction greatly, whereby some of David's followers were so provoked to anger, that they would have taken off his head; this now quieted the heart of that holy man, and kept him from fretting himself in any wise to do evil, That this affliction was ordered to him by him that sits on the throne : So let him curse, saith he, because the Lord hath said unto him, Curse David, etc. 2 Sam. 16. 7, 10, 12. He was dumb, and opened not his mouth, because the Lord did it, Psal. 39 9 and the consideration hereof also, may provoke us to lift up our hearts with our hands to God in the heavens, in a day of darkness and gloominess, in a tempestuous day. To whom should a people seek, but to their God? Lam. 3. 37, 41. to which purpose is that exhortation, Come, let us return unto the Lord, for he hath torn, and ●e will heal; he hath smitten; and he will bind us up, Hos. 5. 14 15. and chap. 6. 1, 2. Isa. 8. 20. Thus it is good to demean ourselves in every day of affliction and wrath; though here directly he speaks of such judgements and testimonies of displeasure as come more immediately from him that sits on the throne, Psal. 97. 4, 7.  
3. They proceed out of the throne; about which is the rainbow] Let that be remembered by us; so as in all he will ever be mindful of his Covenant, his Covenant of Mercy. And so we may learn, that the Lord is not only righteous in all his ways, but also merciful and gracious in all his works, Psal. 145. 8, 9, 17. And is, and will be nigh unto all them ●hat call upon him, to all that call upon him in truth. He will fulfil the des●re of them that fear him; he also will hear their cry, and will save them: He will answer them in the secret place of thunder, Psal. 145. 18, 19 with Psal. 81. 7. He hath given his Son f●r a Covenant of the people, to establish the earth: and through him, and for his sak●, while it is called to day, he is good to all, loving to every man, even in all the storms he is ordering, even while they are joined to all the living; (for the bow was a token of the Covenant between him and every living creature, Gen. 9 12, 16.) Jo● 33. 14. 30. And his mercy is from everlasting to everlasting upon them that fear him, and his righteousness upon children's children: to such as keep his Covenant, and to those that remember his commandments to do them: the Lord hath prepared his thron● in the Heavens, Psal. 103. 17, 18, 19  
2. We have an account given us of what there w●s before the throne; [And there w●re seven lamps of fire burning b●fore the throne, which are the seven spirits of God].  
1. What these lamps of fire are, is here declared and explicated to us, to wit, the seven Spirits of God; namely, that one eternal spirit which proceedeth from the Father and the Son. [See the Notes before on Chap. 1. Vers. 4.]  
2. Now these lamps are said to be seven.  
1. With allusion and respect to our types in former times; as the Lord saith to Moses, Thou shalt make the seven lamps, etc. Exod. 25. 37. and Chap. 37. 23. Numb. 8. 2.  
2. And with respect to the seven Churches, which are called Candlesticks, to enlighten them, without which they cannot be of any use; they cannot shine as lights in the world, Rev. 1. 4. 12, 13, 20. and Chap. 2. 1. Phil. 2. 13, 14, 15, 16.  
3. Now these seven lamps are said to burn before the throne.  
1. With respect to him that sits upon the throne; and so to signify to us,  
1. That he dwelleth in the light that no man can approach unto, 1 Tim. 6. 16. He is in the light, 1 Jo●n 1. 4, 5. And the light dwelleth with him, Dan. 2. 22. And that his throne was like the fiery flame, Dan. 7. 9  
2. To signify to us, that by those lamps▪ he beholds all things, these lamps which are the seven Spirits of God being his eyes: see Rev. 5. 6. with Dan. 10. 6. The Lord's throne is in heaven, his eyes behold, Psal. 11. 4. even his holy and blessed Spirit. Hence that question of the Psalmist, Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in ●ell, behold thou art there, etc. Psal. 139. 1, 7, 14- The eyes of the Lord are in every place beholding the evil and the good, Prov. 15. 3. To show himself strong on the behalf of those whose hearts are perfect towards him; and so they are here upon the living creatures, ver. 6. for good, 2 Chron. 16. 9 Psal. 34. 15. 1 Pet. 3. 12. yea and his eyes are upon the sinful ones also, and he pondereth all their go, Prov. 5. 21. Amos 9 8. his eyes are like a flame of fire, or like lamps of fire: Compare Rev. 1. 14. with Dan. 10. 6. And he searcheth the hearts and reins, and will give to every one according as their works shall be. [See the Notes before on Chap. 1. Vers. 14. and Chap. 2. Vers. 18. and Vers. 23].  
3. These seven Lamps bu●ning before the throne, may denote to us the terribleness of his appearance and aspect, Dan. 10. 6. Psal. 66. 5, 7. Thus it is said, The ancient of days did sit, whose garment was white as snow— His throne was like the fi●ry flame, and his wheels as burning fire: a fiery stream issued, and came forth from before him, Dan. 7. 9, 10. Heb. 12. 29. De●t. 4. 24.  
2. These seven Lamps, which are the seven Spirits of God, the eyes of the Lord, may be said to burn before the throne, with respect to those about the throne; to signify, that his spirit remains amongst them, whereby also the living creatures are full of eyes; as vers. 6. and vers. 8. and Chap. 5, 6. Hag. 2. 6, 7. to enlighten them continually, that in his light they may see light, and may judge and discern all things, Psal. 36. 9 1 Cor. 2. 15, 16. his spirit doth enlighten the eyes of the understandings of them that dwell, and have their conversation in Heaven: his eyes preserve knowledge amongst them, Prov. 22. 12. with 2 Cor. 4. 6. so as they are like the appearance of lamps, Ezek. 1. 13. The Lord is their lamp, and he will lighten their darkness, 2 Sam. 22. 29. with Psal. 18. 28. In and by this light they come to the view and ●ight of heavenly things, Heb. 2. 9 with Jo●. 12. 45. Heb. 12. 22, 24. even by his word and spirit: for the commandment is a lamp, and the law light, Prov. 6. 23. And oh! how delightful and pleasant is this light to them! truly this light is sweet, Prov. 13. 9 Eccles. 11. 9 1 John 2. 20. And this he sends forth unto them, to l●ad and guide them, that they may walk with a right foot in the Gospel, and not turn aside to the right hand, or to the left, Psal. 43. 3. Prov. 4. 18, 19 and to save them from all evil and enemies, and from the fear of evil, Psal. 27. 1. and hereafter gloriously their righteousness shall go forth as brightness, and their salvation as a lamp that burneth, Isa. 62. 1. And this might therefore engage such to see to it, that they refuse not him that speaketh, and revealeth such excellent things to them, Heb. 12. 25, 28, 29. But as they are children of light, and such as amongst whom his spirit remains, that they walk as children of light, even walk in the spirit, that they may not fulfil the lusts of the flesh, but be filled with the fruit of the spirit, Eph. 5. 8. Gal. 5. 16, 23, 26.   

Ver. 6. And before the throne there was a sea of glass like unto crystal. And in the midst of the throne, and round about the throne, were four living creatures full of eyes before and behind.]  
In this verse the Apostle gives unto us a further discovery.  

1. Of what there was further before the throne in Heaven.  
2. Of what there was in the midst of, and round about the throne.   
1. Of what he saw, and there was further before the throne in Heaven. And before the throne there was a sea of glass like unto crystal.  
What is this sea of glass, or what is meant thereby, is very difficult to conclude; and there are almost as many minds as men speaking concerning it: Some conceiving it to be the world; some the Jewish N●tion; some one thing, and some another. Therefore I might say as he did, I was afraid, and feared to show you mine opinion, Job 32. 6. But having, I trust, obtained some help of God, I shall adventure to propound my thoughts also.  
1. I conceive then, that by this sea of glass, etc. here spoken of, may be meant God's defence and salvation of his people; the four living creatures after spoken of, his environing them about with his saving defence and protection, from those who seek the destruction of them, even their potent and spiritual enemies. Thus Sea is used in Scripture for a great defence and safeguard. Thus when the Lord speaks of the great strength and security of No, he saith it was situate among the rivers, and had the waters round about it, whose rampart was the sea. And hereby also her strength was infinite, Nah. 3 8, 9 So when he threatens to destroy Babylon, he saith, I will dry up her sea, that great defence of hers, Jer. 5●. 36. And because Tyrus was situate in the sea also, therefore it is said of and by the Prince thereof: Thus saith the Lord God, Because thine heart is lifted up, and thou hast said, I am God, I sit in the seat of God, in the midst or heart of the sea, Ezek. 28. 2. Thus also, when the Lord threatens to punish Egypt, in order thereto he saith, he will take away their rampart and defence: The waters shall fail from the sea and the river shall be wasted and dried up: and they shall turn the rivers far away; and the brooks of defence shall be emptied and dried up, Isa. 19 5, 6. Thus here, before the throne there was a sea of glass, a blessed defence and protection; a sea of salvation, or for safety to his people in all times of trouble. As it is said, God is a refuge and strength, a very present help in trouble: therefore will we not fear though the earth be moved, etc. There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacle of the most high. God is in the midst of her, she shall not be moved, etc. Psal. 46. 1, 2, 4, 7, 8. There (now in a first fruits, and hereafter gloriously) the glorious Lord shall be to them that dwell on high, (who have their conversation in heaven) a place of broad rivers and streams, where shall go no galley with oars, neither shall gallant ship pass thereby; and so they shall be out of the reach of danger, Isa. 33. 14, 16, 21. with Job 11. 9 and Psal. 104. 25. This sea shall be a wall unto them on the right hand, and on the left; a wall of safety and salvation, so as none shall really harm them, Exod. 14. 22, 29, 30. with Isa. 26. 1.  
And this sea is said to be of glass, like unto crystal, or ice (for that word signifies both), to signify that it is a smooth sea, not like the troubled sea, whose waters cast up mire and dirt, Isa. 57 20. but a quiet, still, sere●e sea, like ice: and to give us to understand, that such as attempt to harm them that dwell in heaven, their foot shall slide in due time, and they shall fall and be destroyed, Deut. 32. 35. Psal. 73. 18. This sea of glass will prove the terrible crystal unto them, Ezek. 1. 22.  
Or more particularly, By this sea of glass like unto crystal, there may be respect and reference to the deliverance of Israel out of Egypt, and from Pharaoh and all his host. God then saved them by the sea, which was a wall of salvation to them, Exod. 14. 29, 30. And the waters thereof were then congealed like ice, or crystal, Exod. 15. 8. And this may further appear to us, in what is again spoken of this sea, Rev. 15. 2, 3, I saw (saith the Apostle▪ a sea of glass mingled with fire, and them that had gotten the victory over the beast, etc. stand on the sea of glass, having the harps of God; and so prepared to sing: and then it follows, And they sing the song of Moses the servant of God, even that song which he and Israel sang, when God by means of the sea had saved them, and destroyed their enemies. Compare and consider▪ Rev. 15. 2, 3. with Exod. 14. 29, 30. and chap. 15. And indeed by that sea he secured his ancient people from the hurt of their enemies, while they pursued them, and before they were destroyed, Exod. 14. 22-29. This in the truth of it is the sea of which that was a type. And Gods Israel may even now sing by faith because of this sea of salvation; according to what is said of some: They shall lift up their voice, they shall sing for the Majesty of the Lord, they shall cry aloud from the sea, Isa. 24. 13, 14. with Nah. 3. 8. and of whom he there speaks, is very evident: not of the Inhabitant of the earth; for fear, and the pit, and the snare shall come upon him, and he shall weep and cry bitterly: but of the righteous, who have their dwelling in heaven, even in the secret of the most high, who shall lodge under the shadow of the Almighty, Isa. 24. 10, 12, 14, 16, 17.  
2. Or also; By [this sea of glass like unto crystal], there is respect had to the sea, the molten sea, which was made by King Solomon, and placed in the temple, 1 King. 7. 23. which temple was a figure of heaven, as the Apostle gives us to understand, Heb 9 24. or to that more ancient one, the Laver which Moses made by God's appointment, and placed in the tabernacle before the temple was built, Exod. 30. 18. and the Molten sea is called a Laver, as may be seen by comparing 1 King. 7. 23. with ver. 30.  
And the truth, or antitype of this Laver or Sea, may be the precious blood of Christ, unto which also the hearty believers now come by faith; as the Apostle saith, Ye are come to Jesus the Mediator of the new testament, or covenant, and to the blood of sprinkling, Heb. 12. 22, 24, which blood of his is compared to a Laver; as it is said, He hath loved us, and washed us from our sins in his own blood, Rev. 1. 5. and his blood is that fountain opened now in these last days, in which he actually poured out his soul unto death, and in which the Gospel is now preached according to the revelation of the mystery, Zech. 13. 1. hereby this sea, this red-sea may be meant, which our Lord Jesus carried up into heaven; as the former high-priests entered the typical holy places, which were the figures of the true, with the blood of others, Leu. 16. 15. Heb. 9 7, 25. so our great Highpriest Jesus the Son of God, entered within the veil, even into the holy heavens; not with the blood of others, not by the blood of goats and calves, but by his own blood, Heb. 9 12, 25. and this sea of his blood is said to be before the throne, as speaking good things for men generally; by it he is making intercession for the transgressors, Isa. 53. 12. and abiding in the virtue of it, the one and only Mediator between God and men, 1 Tim. 2. 5, 6. and ever living to make intercession for them that come to God by him, and is therefore able to save them to the uttermost, Heb. 7. 25. with chap. 12. 24. and this blood, as is said, is signified to be in heaven. For as in former times, the Highpriest brought the blood of the goat of the sin-offering within the veil, and sprinkled it upon the mercy-seat, and before the mercy-seat; so our true Highpriest is with his own blood entered into that within the veil, even into heaven itself, now to appear in the presence of Go for us. Compare Leu. 16. 15. with Heb. 6. 19, 20. and chap. 9 24, 25. and chap. 12. 24. and hence such as are lovers of his cross, and gloriers in it, even in the blood of his cross, are said to have their conversation in heaven, Phil. 3. 17-20. And this sea here spoken of, is said to be of glass clear as crystal.  
1. To denote unto us, that in and through the precious blood of Christ, as opened in the preaching of the cross to us, we may see all things aright as in a glass, clear as crystal. And so the knowledge of the Lord is compared to the sea covered with waters, Isa. 11. 9 and this sea may be said to be like glass, with allusion to the Laver, or Sea in the tabernacle in former times: as it is said, Moses made the Laver of brass, and the foot of it of brass, of the looking-glasses of the women assembling, which assembled at the door of the Tabernacle of the congregation, Exod. 38. 8. only that sea was of brazen glasses, this of glass clear as crystal, more clear than our types, Rev. 21. 11. For the Apostles now, in preaching Christ crucified, have used great plainness of speech, and not as Moses, who put a vail over his face, etc. to signify the darkness and obscurity of his Ministration; and now we all with open face, as in a glass, may behold the glory of the Lord, 2 Cor. 3. 12, 13-18. In this red-sea of Christ's blood, we may perceive and behold the kindness and pity of God to manward; which love of his is also compared to a Laver, and called the Laver of regeneration, Tit. 3. 4, 5. God is love. In this was manifested the love of God, because that God sent his only begotten son into the world, that we might live through him. Herein is love (to be always seen and perceived) not that we loved God, but that he loved us, and sent his son the propitiation for our sins, 1 Joh. 4. 8, 9, 10. In this glass we may also see the vileness and odiousness of our sins unto God, in that he hath so severely condemned them in the flesh of his own Son, Rom. 8. 3. and there taken such vengeance on our inventions, Isa. 61. 2. and here we may see ourselves as in a glass, and what manner of persons we are, Jam. 1. 23, 24. and see what miserable ones we are by nature, as the Apostle saith, If one died for all, we judge, than were all dead, dead at Law, condemned to die, 2 Cor. 5. 14, 15. yea, and herein we may see the world, the weakness and unprofitableness thereof; by the cross of Christ the world is crucified unto him that glories in it, and he unto the world, Gal. 6. 14. Hereby the Holy Spirit doth convince the world of sin, of righteousness, and of judgement; and doth teach the believer all things, and guide them into all truth, John 16. 8, 11, 14. Hence the Apostle determined to know nothing▪ else (among the believing-Corinthians, in and unto all things) save Jesus Christ and him crucified, 1 Cor. 2, 2. and chap. 1. 18, 23, 24. And this Sea is before the throne, and so in the view of the four living creatures, that they may therein behold God, John 12. 45. and his and his Sons wonderful lovingkindness to the children of men, and that they may see themselves in it. And it is in the view of the Elders also, that his personal abasement and sufferings may also be remembered, and he admired, praised, and blessed by them, Rev. 5. 8, 9 And in the view of the Angels also, into which blood and excellent sufferings they desire to look and pry, as in a crystal glass. Compare 1 Pet. 1. 11, 12. with Jam. 1. 23, 25. Rev. 5. 11, 12.  
2. This sea is of glass like unto crystal, to denote its clearness and purity; so it is said, He shown me a pure river— clear as crystal, etc. Rev. 22. 1. and so the blood of Christ is said to be precious and incorruptible; it being the blood of Christ as of a lamb without blemish and without spot, 1 Pet. 1. 18, 19 and so as referring to the sea or laver in former times; this sea like unto crystal, is the fountain opened to wash in, to wash away our filth and uncleanness, Zech. 13. 1. So the typical Laver or Sea was for the Priests to wash in; as it is said by God to Moses, Thou shalt make a laver of brass— and thou shalt put water therein: for Aaron and his sons shall wash their hands and their feet therein: when they go into the tabernacle of the congregation; they shall wash with water that they die not, Exod. 30. 18, 21. and chap. 40. 30, 32. 2 Chron. 4. 6. where●o it seems David alludes, when he saith, I will wash mine hands in innocency, so will I compass thine altar, O Lord, Psal. 26. 8. So this sea John saw in vision, is for the four living creatures, who are priests unto God, to wash in, Rev. 5. 8, 10. And thus always they should enter into the holiest, and draw nigh unto the altar, with a true heart— having their hearts sprinkled from an evil conscience, and their bodies washed with pure water, Heb. 10. 19, 22. Jam. 4. 8. Heb. 9 13, 15. with chap. 12. 24. and unless we be washed herein, we can have no part with Christ, John 13. 8. 1 John 1. 7. In this blessed sea, those that had palms in their hands washed; they washed their robes, and made them white in the blood of the lamb, Rev. 7. 9, 14, 15. and in this sea we may be baptised and washed, as our fathers were baptised in the sea, etc. 1 Cor. 10. 4. And being washed herein, all our sins shall be cast into the depths of the sea, Mic. 7. 19, 20.  
2. The Apostle John gives us an account of what there was in the midst of, and round about the throne, [And in the midst of the throne, and round about the throne, were four living creatures full of eyes before and behind].  
Where we may inquire and consider for our usefulness.  

1. What are these four living creatures here spoken of?  
2. Why they are said to be four?  
3. What is meant by in the midst of the throne, and round about the throne?  
4. What is imported to us in this, that they are said to be full of eyes before and behind?   
1. What are these [four living creatures], or living wights? We read them indeed in our Translation, Beasts; but the word is not well translated so: nor is it very proper to say, one beast had the face of a man, and another like an Eagle, which is a fowl. But we shall here and afterwards read the word living creatures, with allusion to the four living creatures spoken of in Ezekiels visions, chap. 1. and chap. 10, etc. which in former Translations were rendered also beasts, but in our last, living creatures.  
1. Now by these living creatures are meant in general,  
1. Men, and not spirits by nature; some of Mankind, of that kind of species of creatures, as doth evidently appear in chap. 5. 8, 9, 10, etc.  
1. In that they with praise and thankfulness confess and acknowledge unto the Lamb, that he had redeemed them unto God by his blood. In which is implied, that he had died, or as is there expressed, was slain, and was risen for them, and gave himself a ransom to God for them, as he hath done for all men, 1 Tim. 2. 4, 6. 2 Pet. 2. 1. Gal. 3. 13. and ch. 4. 4, 5. but not so for the Angels; for he took not on him the nature of angels, or laid not hold on Angels, Heb. 2. 16. Luke 2. 10, 11. and in that place also it is said by the living creatures, Thou hast redeemed us unto God by thy blood; that is, he had redeemed or bought them, through the discovery of his precious blood in the Gospel, from their vanities and vain conversation, as Acts. 20. 28. 1 Pet. 1. 18, 19 like that which is said of the hundred forty and four thousand, they were redeemed from the earth, they were redeemed from among men, Rev. 14. 3, 4.  
2. They were also redeemed out of every kindred, and tongue, and people, and nation, chap. 5. 9 which cannot be affirmed of the Angels those ministering spirits.  
3. They also acknowledge to the praise of the Lamb, Thou hast made us unto our God kings and priests, and we shall reign on the earth, chap. 5. 10. like that said chap. 1. 5, 6. and chap 20. 6. which shows them to be men, and not Angels by nature: for these kings, priests, and reigners, are such as shall be raised from the dead, before they so reign, or are gloriously kings and priests, as doth evidently appear in Rev. 20. 4, 5, 6.  
4. These living creatures are distinguished from the Angels, Rev. 5. 10, 11. yea, from all the angels; and the angels are said to be about them, chap. 7. 11. and chap. 5. 11. and they are distinguished from all their creatures, from every creature which is in heaven, and in the earth, and under the earth, and such as are in the sea, and all that are in them, Rev. 5. 13, 14. therefore it most evidently appears, that these living creatures are some of mankind.  
2. And they are also signified to be, not the spirits of just men made perfect, which are dead to us; but to be such as are alive in mortal bodies, as hath been said before. [See the Notes on vers. 4. of this Chapter.] And this appears by the name given to them, in that they are always called living one's or living creatures, when they are named with the Elders; and so generally in Scripture, the living are such as live to and with us. Hence the Earth of this world is ofttimes called the land of the living, Job 28. 13. Psal. 27. 13. and 52. 5. and 56. 13. and 116. 9 and 142. 5. Isa. 53. 8. Jer. 11. 19, etc. And many times the living are distinguished from, and opposed to thsoe that are dead to us, Numb. 16. 48. Ruth. 2. 20. Eccles. 4. 2. Luk. 24. 5. Rom. 14. 9, etc. And these living creatures also appear to be such as have not yet finished their course, nor rested from their labours; because it is said of them, vers. 8. They have wings; and they have no rest day and night: whereas of the Elders it is said, They are sitting upon their seats, or thrones, as those that have entered into rest, Vers. 4.  
3. And as distinguished from the Elders, as these living creatures are in many places; so they appear to be such as are younger than the Elders, and younger ones, as compared to them, unto whom they should submit in the Lord, and for his sake, 1 Pet. 5. 5. Heb. 13. 7. even the spiritual children of the Prophets (Acts 3. 25.) and Apostles; as many times the Apostles call the Believers to whom they writ, their children, and little children: as 1 Cor. 4. 15, 16. Gal. 4. 19 1 Joh. 2. 1. 18. 28. and 3. 17, 18, etc. As having believed on Christ, and God by him thorough their word, John 17. 20 and so they are those which are called the seeds seed; as Isa 59 21. And so by these living creatures here spoken of,  
And particularly, I conceive, are meant, the Church of the living God; that part of it, I mean, which is on earth (for both the Saints which are in Heaven, and those that are on earth, are but one family, Eph. 3. 15.) which is by faith, come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, etc. Heb. 12. 22, 23. The Church of Christ on Earth in general, as a body, the mystical body of Christ, united by a spiritual and unseen bond, even by the spirit of faith unto Christ, as their only head and husband, Eph. 5. 25, 32. Col. 1. 18. and by the spirit of love one to another, as members of the same spiritual body, Eph. 4. 25. And in this Church there may be had, in this place, principal, but not only respect to the faithful, upright, painful, and laborious teachers, angels, or overseers amongst them, who watch for the souls of others, vers. 8. And these, all hearty and unfeigned believers in the Church on earth, and as the Church are; the living the living, that shall praise him, and make known his truth to them that are on the earth, Isa. 38. 18, 19 the seed that shall serve him, and whom he will preserve, which shall be counted to the Lord for a generation, Psal. 22. 30, 31. And this may also appear to be meant by the four living creatures, by that in Psal. 68 10. which we read, Thy congregation hath dwelled therein: The seventy two Interpreters (usually called the seventy, and whose translation our Saviour and his Apostles very frequently make use of) thus render it, Thy living creatures have dwelled therein, using the same word which the Apostle doth here, and elsewhere frequently in this book: which also shows, that by these four living creatures, are meant, God's congregation on earth, his Church, the body of Christ, or that part of it which is on earth in a general and conjunct consideration. And this understanding of the four living creatures, to signify the Saints on earth as a body, and in a general consideration, affords Answer to the Objections of some, against the sense given, and may deliver and preserve us from the mistakes of others concerning these living creatures. For say some,  
Object. 1. That the hundred forty and four thousand sealed Saints, in Chap. 7. 4, 8. And the great multitude of the Gentile believers, mentioned also in Chap. 7 9, 10. are distinguished from the living creatures, in that same Chapter, Vers. 11. And that the hundred forty and four thousand in Chap. 14. 1, 3. sing a new song before the four living creatures; therefore surely they are distinct from them, and the four living creatures mean not the whole Church of Christ upon earth.  
Answ. What hath been already said, gives Answer unto this Objection however in some good measure. For,  
1. We look upon the four living creatures, to signify, as is said, the Church here in general, and as a woman and mother; and the sealed Saints, and all particular believers as her children, and so in a distinct consideration, as members thereof in particular, while they are here on earth; suitable to that distinction made by the Apostle Paul, when he, speaking of the Church, saith, Now ye are the body of Christ, and members in particular, 1 Cor. 12. 27. so the woman and her children, or seed, are distinctly mentioned in Chap. 12. 17. and so are also Zion and her children, in Isa. 49. 14, 17, 21. and chap. 54. 6-13. though in another sense they are of Zion also, Psal. 87. 5. so here, as we have before said, we understand by the four living creatures, Jehovah's congregation on earth, in a general sense and consideration, and as a mother; and the sealed Saints, etc. as her seed, children, and members in particular.  
2. But it doth appear also, that the sealed Saints, as mentioned in Chap. 14. 1. and the multitude of believers, in chap. 7. 9, 10. are such as have died in the faith of our Lord Jesus Christ since the Apostles time, and not of any persons alive in mortal bodies. Consider what is said of them in Chap. 7. 9-13-17. and of the hundred forty and four thousand in chap. 14. 1. In that they stand on mount Zion, etc.  
Object. 2. Others say, that by the four living creatures, are not meant the Church on earth; but that hereby are meant four of the Apostles of the Lord and Saviour: though there be a difference amongst them, as to these four also, who are of this mind; some supposing them to be the four Evangelists; some conceiving them to be others, or some others of the Apostles.  
Answ. But these living creatures cannot mean four Apostles, or Evangelists, nor any four individual persons whatsoever.  
1. Because these four living creatures, as living creatures, are in vision, signified to continue until Christ come to take to him his great power, and to reign: see chap. 19 14. which will be after the destruction of mystery Babylon; and then, after that, there is no more mention of four living creatures; but no four indiudual persons ever lived, or live so long in mortal bodies: And to be sure, not four Apostles, or Evangelists; for they were all dead but John, before this Revelation was sent and signified unto him. [See the notes before on chap. 2. vers. 13.]  
2. Because these four living creatures are said to be redeemed unto God by the blood of the Lamb out of every kindred, and tongue, and nation, and people, chap. 5. 9 Now of these kindreds and tongues, etc. there were above four, or forty-four; therefore they cannot mean four individual persons only; but, as is said, the Church of the living God on earth.  
2. Why are these living creatures said to be four?  
Answ. 1. Surely, not to signify that Christ hath four bodies, or four Churches in a general consideration: for, as the Apostle saith of all unfeigned believers, As the body is one, and hath many members, and all the members of that one body being many, are one body; so also is Christ; for by one spirit are we all baptised into one body, whether Jews or Gentiles, whether bond or free, and have been all made to drink into one spirit, 1 Cor. 12. 12. 13▪ 27. Rom. 12. 4, 5. Eph. 4. 4, 5. Though there are threescore Q●eens, and fourscore Concubines, and Virgins without number; yet Christ's love, his undefiled is but one, she is the only one of her mother, etc. Cant. 6. 8, 9 but his one congregation, his living creature, is called living creatures, by the septuagint, in Psal. 68 10. as we have said before; these are but one Church, one body, one spouse, Col. 1. 18. though the several societies in this one Church are called after the name of the whole, and so Churches, so the four living creatures in Ez●kiel, are sometimes spoken of in the plural number, and called four living creatures, and living creatures, Ez●k. 1. 5, 13-15, 19 and chap. 3. 13. and sometimes in the singular, and so called living creature, to denote their unity, Ezek. 1. 20, 22. and chap. 10. 15, 17. 20. Indeed, those in Ezekiel, and these here are not the same, for they were the Cherubims, Ezek. 10. 18, 20. but these men, as we have before shown; but however respect is, in this place, had unto them: And this we have noted from the allusion.  
2. But these living creatures are said to be [four].  
1. As som● conceive with reference to the four camps of the one Israel after the flesh: to which Israel, as our types, frequent respect is had in this book of the Revelation, as we have oft noted, and may again see. We have an account given us of their four camps in Numb. 2. 2, 10, 18, 25. and indeed now they are all the Israel of God, who believe in Christ: The children of the promise, whether they be Jews or Gentiles, are counted for the seed, Rom. 9 7, 9 1 Cor. 12. 13. the believing Gentiles are made fellow-citizens with the Saints, and of the household of God, Eph. 2. 13-16. Gal. 6. 14-16. they are now fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel, Eph. 3. 6. Rom. 2. 28, 29. and into these camps no unclean thing must enter, nor shall in God's esteem, so as to be reckoned of them, and graciously accepted by him; as it is said of our types, Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead; both male and female shall ye put out, without the camp shall ye put them, that they defile not their camps in the midst whereof I dwell. Where we may observe, that the one congregation of Israel is sometimes called camp, and sometimes camps, to wit, four. Compare Numb. 5. 2, 3. with chap. 2. [See the notes after on ver. 7. of this Chapter].  
2. These living creatures may also be said to be four, with respect unto the four parts or quarters of the world, into which they are scattered: so we read of the four corners of the earth, Isa. 11. 12. of the four quarters of Heaven, Jer. 49. 36. of the four quarters of the earth, Rev. 20. 8. and so to acquaint us, that the Lord hath placed his Church and People in all the world, it is dispersed and scattered now over the face of the whole earth: It is implied, that his people is scattered, in Psal. 1. 5. 2 Thes. 2. 1. and that they are spread abroad as the four winds of the heaven, (as Zech. 2. 6.) in that it is said, He shall send his angels with a great sound of a trumpet, and they shall gather together his elect, from the four winds, from one end of heaven to the other, Mat. 24. 31. Mark. 13. 27. Thus also it doth appear, that the Son of man soweth his good seed, the children of the Kingdom, all over his field of the world, Matth. 13. ●4, 30, 37, 43. and at the feast of Pentecost it is said, there were at Jerusalem devout men out of every nation under heaven, Acts 2. 5. and yet this was before the Partition-wall was broken down, and before the Gospel was so plainly preached according to the Revelation of the mystery, as it was afterwards; before the Apostles put in execution that commission given to them, to go into all the world, and preach the Gospel to every creature, Mark 16. 15. See Psal. 67. 1, 2, 3. and now the Church is enlarged, according to that prophecy, Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations; spare not, lengthen thy cords, and strengthen thy stakes; for thou shalt break forth on the right hand, and on the left; and thy seed shall inherit the Gentiles, etc. Isa. 54. 13. And in his thus dispersing his Church in all the world, the wonderful love of Christ to the world of mankind doth appear; for he hath created them for his glory, as it is said, I will bring thy seed from the east, and gather thee from the west; I will say to the north, give up, and to the south, keep not back: bring my sons from far, and my daughters from the ends of the earth, every one that is called by my name; for I have created him for my glory, etc. Isa. 43. 5. 7. Thus also God promised to Jacob, that his seed should be dispersed into the four quarters of the world, for the good of mankind. Thy seed, saith he, shall be as the dust of the earth: and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee, and in thy seed shall all the families of the earth be blessed, Gen. 28. 14. and so the living creature in Ezekiel, as that word is oft used, as hath been said and shown before, may be called four living creatures, with respect to their work and business in the four corners of the land of Israel. See Ezek. 1. 5, 6, etc. with chap. 7. 2. in which they were to execute those four great and sore judgements, Ezek. 14. 21. Indeed there is much dissimilitude between that and this vision in many things; but in this they may agree, that as that living creature is called four, as with respect to its being designed to, and employed in the four corners of that land: so the Church on earth may be called four living creatures, as with respect to their being disposed and placed in the four quarters of the earth, for the good of the world, that they might shine as lights therein, holding forth the word of life; that men seeing their good works, might glorify their father which is in Heaven, Phil. 2. 13, 16. Matth. 5. 14, 16. or as the one wind is called the four winds, because it blows in the four quarters of Heaven, in the east, west, north, and ●outh; so it is said by the Lord unto the Prophet, Prophesy unto the wind (in the singular number) prophesy, son of man, and say to the wind, Thus saith the Lord God, come from the four winds, etc. Ezek. 37. 9 and the wonderful care of God may be seen, in preserving his Church in their dispersion; and in the midst of the most eminent dangers and judgements, and in a day of darkness and tempests, the Apostle John in vision saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree, until the servants of God were sealed with the seal of the living God in their foreheads (where also the one wind is called four winds), Rev. 7. 1, 2, 3. Zech. 6. 15.  
3. What is meant by this, that these four living creatures are said to be [in the midst of the throne, and round about the throne?]  
Answ. Hereby is surely meant, that they are very near unto, and round about the throne, even nearer in this visional representation, than the four and twenty Elders, ver. 4. and chap. 5, 6. Indeed some think, that two of the living ●reatures were in the midst, to wit, at the foremost points of the throne, and two at the hindmost; but the same thing is affirmed of all four, that they were not two within, or in the midst, and two without, but all four within, or in the midst, to wit, of the circumference of the throne, and round about; yet so, as all were in the midst, and so about the throne, within, the compass of it, and nearer to the throne than any besides the lamb, and the seven spirits; for the lamb hath them, they are upon him. [See the notes before on chap. 1. ver. 4.]  
Object. But some may object and say, This interpretation is contrary to what you have said on ver. 4. of this Chapter, viz. that the elders are more excellent than the living creatures; and now you seem to oppose that in saying, The living creatures are placed nearer the throne than the elders; and it is generally supposed and concluded, that the most excellent are next the throne.  
Answ. 1. Though what is said in the Objection, be indeed generally concluded, yet it is not universally true therefore: it is so indeed, as with respect to the lamb, who is next the throne, and who is the one and only mediator, as we may see, Chap. 5. 6. but not so as to others about the throne. And these living creatures may not be placed so near the throne to show their excellency above the Elders, nor are they upon this account so placed; for the elders are more excellent than these; nor doth their being thus placed or disposed, necessarily prove any such thing; for it is said, The angels are round about the throne, and about the elders, and the four living creatures; and so more remote, and further off from the throne in this visional representation, Rev. 5. 11. and chap. 7. 11. and yet neither these nor those are simply more excellent than the Angels; nor will they be equal to them till the resurrection of the just, as it appears by our Saviour's saying, viz. They that shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more, for they are equal unto the angels, Luk. 20. 35, 36. and chap. 9 26. Zech. 12. 8. and therefore that Objection is of no force against what we have said.  
2. But these four living creatures may be so disposed upon another account, namely, to denote Gods peculiar care of, and tendering them in their great infirmity and weakness, and amidst the many dangers and enemies they are annoyed and surrounded with; from which the Elders and Angels are free, and delivered. Even as a loving and tenderhearted parent carries his little child in his arms, and places it next to himself, not to signify its excellency above its elder brethren, but in pity and compassion to it, and to preserve it from falls and dangers, whereto it is more liable than the rest of its brethren: so it is here; so Christ as a gracious and careful shepherd, takes those of his flock which are weakest, nearest to him, not to signify, that they are more excellent than the more strong; but to show his abundant care towards, and tendering of them according to their greater infirmity. Thus it is said of him, He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young, Isa. 40. 11. And in this order he gives instruction unto the Apostle Peter, as with respect to his flock; first, to feed his lambs, and afterwards, saith he, feed my sheep, feed my sheep, John 21. 15, 17. And this order the Apostle John observed, when he writes to the believers that were of several degrees: he first writes to the weakest, the little children, to comfort, encourage, and strengthen them, 1 John 2. 12, 13, 14. Rom. 14. and chap. 15. 13. Christ gathers his young and tender chickens under his wings, like an Hen, to secure and defend them from ravenous ●owls, and birds of prey, Matth. 23. 37. with Psal. 91. 1, 3, 4. and Psal. 36. 7, 8. And thus the living creatures are disposed in this vision, they are in the midst of the throne, and round about the throne; which might therefore engage them to worship him in his glorious sanctuary, who sits thereon; as it is said, Vow, and pay unto the Lord your God: let all that be round about him, bring presents unto him that ought to be feared: he is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are round about him, Psal. 76. 11. and 89. 6, 7. and it might encourage them to lift up the hands which hang down, and confirm the feeble knees; considering the eye of the Lord is upon them, and his tender care and compassion towards them, while they are infirm and weak, and meet with much tribulation, and manifold occasions of trembling, while they are in this world, H●bak. 3. 16, 18, 19 and it might strengthen them also, to let their moderation be known unto all men, because the Lord is nigh at hand unto them; and to be careful for nothing, but in every thing, by prayer, and supplication, with thanksgiving, to let their requests be made known to God, Phil. 4. 4, 5, 6, 7. Psal. 33. 18, 19  
4. What is imported and signified to us in this, that these living creatures are said to be [full of eyes before and behind?]  
Answ. 1. By [eyes] here, some understand, quicksighted men; such persons as were of a great and quick understanding, who were in and amongst the four living creatures, even in the Church of God on earth; and so sometimes in the Scripture such persons may be called eyes; so Moses said unto Hobab his Father-in-law, Leave us not, I pray thee, for as much as thou knowest how we are to encamp in the wilderness: and thou mayest be to us instead of, or for eyes, Numb. 10. 29, 31. and Job saith of himself, I was eyes to the blind, Job 29. 15. and so indeed in the mystical, or congregational body of Christ, there are some persons compared to the eye, as others also are to the ear, hand, and foot. Hence the Apostle saith, The eye cannot say unto the hand, I have no need of thee, etc. 1 Cor. 12. 13-21. and the work of such as are compared to the eyes, is to guide and direct the residue of the body instrumentally and ministerially, Heb. 13. 7, 17. and the Church hath many such amongst them, many that are rich in knowledge, and endued with great understanding, that are as eyes to the residue of the body, and may be called Seers; as in former times the Prophets and leaders of the people were called; (for he that was afterwards called a Prophet, was before-time called a seer, 1 Sam. 9 9, 11.) so the people said to the Seers, See not, and to the prophets, Prophesy not unto us right things, etc. Isa. 30. 8, 10. and the Prophet speaking of the Judgement of God in blinding their teachers; thus expresseth it, The Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: (But what doth he there mean by eyes? He shows what he intends thereby in what follows immediately, saying) the prophets and your rulers, the Seers hath he covered, Isa. 29. 10. But though this be a good and useful sense and understanding of the word [eyes], and is, and may be well included; yet it may not be restrained hereto, to lift up some above measure, and cast down others; nor that the whole body besides should only see by these eyes: for so it may come to pass, That the blind may lead the blind, and both fall into the ditch; for these eyes may be covered, as we have seen, Isa. 29. 10, 13. and the Apostle would have all the believers to make use of their own judgement, even when he spoke unto them, 1 Cor. 10. 15. and no otherwise to be followers of him, than as he was an imitater of Jesus Christ; and thereto they ought to make use of their own proper eyes, 1 Cor. 11. 1. And therefore,  
2. By the living creatures being full of [eyes] may be also, and most fully meant; they were filled with knowledge and understanding, in some degree, as is also signified in ver. 8. (though yet they may still be fuller); as the Apostle saith to the Church of the Romans in general, I myself also am persuaded of you, my brethren, that ye also are— filled with all knowledge, etc. Rom. 15. 14. and to the same purpose he speaks unto the Church of God at Corinth, saying, In every thing ye are enriched by Christ in all utterance, and in all knowledge, 1 Cor. 1. 5. and the Apostle John writing to the believers in general, saith unto them, Ye have received an unction from the holy One, and ye know all things, 1 John 2. 20. so [eyes] signify knowledge, Numb. 5. 13. and Chap. 16. 14. Job 28. 21. or understanding: Hence they are called the eyes of the understanding, Eph. 1. 18. And thus it is with the Church of the living God, especially in these last ages; they are full of knowledge and understanding, as compared with God's professed people in former times; the true light now shineth, and the darkness is past, 1 John 2. 7, 8. and as our Saviour saith to his disciples, Blessed are their eyes, for they see, to wit, the things which many righteous ones desired to see, and did not see them, Matth. 13. 16, 17. Christ hath come into the world, and finished the work in his own personal body, which the F●ther gave him to do upon the earth: he hath been delivered for our offences, and is raised again for our justification; and hath in our nature ascended up unto the right hand of God, and received of the father the promise of the holy Spirit, which also he hath shed forth, and poured out upon his holy Apostles, that by them the preaching might be fully known; and they have used great plainness of speech, and not as Moses, who put a vei● over his face, etc. so as his Churches may all with open face behold the glory of the Lord, etc. 2 Cor. 3. 12, 13, 18. Act. 2. 17. and now they may arise and shine, for their light is come, Isa. 59 20, 21. and chap. 60. 1, 2. with Eph. 5. 14. and though among them that were born of women, there had not risen a greater Prophet than John the Baptist; Yet, as our Saviour saith, he that is least in the kingdom of heaven is greater than he, Matth. 11. 11. the anointing which they have received, abideth in them; and they ne●d not that any man teach them, but as the same anointing teacheth them of all things, and is truth, and is no lie, 1 John 2. 27. and thus we here understand this saying, The living creatures, the Church in the four quarters of the world, were full of eyes, full of quicksighted men, and full of understanding, as hath been said, and they are said to be full of eyes [before and behind]; That is to say,  
1. Before] To see and behold things before; and so to behold Jesus Christ, and him crucified, who is before them, and nearer to the throne than they, Chap. 5. 6. They by faith see Jesus— who by the grace of God tasted death for every man, Heb. 2. 9 and herein perceive his love, because he laid down his life for them, 1 Joh. 3. 16. He is in the Gospel evidently set forth before their eyes, as one who hath been crucified for them, Gal. 3. 1. that they might rejoice in him with joy unspeakable, and ●ull of glory, 1 Pet. 1. 8. and always sing that new song of praise and thanksgiving, Worthy is the lamb that was slain, etc. Rev. 5. 8, 9, 10. and to see and behold the glory which he hath received, and is possessed of in our nature, 2 Cor. 3. 18. and that now he appears in the presence of God for them: they are come to Jesus, the Media tour of the new Testament, and to the blood of sprinkling, which speaketh better things than the blood of Abel, Hebr. 12. 24. Rev. 5. 6.  
2. And in Jesus Christ to behold him that sits on the throne: For he that seethe him, seethe the father also: he that knoweth him, knoweth him that sent him, John 12. 4●, 45. and chap 14. 6, 7. 2 Cor. 4. 4, 6. to behold in and through him his wisdom, power, holiness and justice, and his great and wonderful love to manward, which he hath manifested, in sending his only begotten son into the world to be the propitiation for our sins, that we might live through him, 1 John 4. 8, 10, 14. and his peculiar love to them that believe in Christ, John 14 21, 23. and how he sits upon the throne, ruling over all, and ordering all things for their good, especially who love God, Psal. 103. 19 and 29. 10, 11. Rom. 8. 28, 32. Now they do▪ ●●●h these eyes by faith see the King in his glory, as Moses also d●●● Isa. 33 16, 17. with Hebr. 11. 27.  
3. To behold the thunderings, and lightnings, and voices; all preparations to, and executions of wrath and judgement: they see when a storm is coming, that they may enter into the rock, and hid themselves in the dust, for fear of the Lord, and for the glory of his majesty, Isa. 2. 10. for all storms and tempests, all judgements and testimonies of displeasure proceed out of the throne which is before them. [See the Notes before on ver. 5.] and they who have their conversation by faith in Heaven, may behold God's hand when it is lifted up, and meditate terror, Isa. 33. 17, 18. The prudent foresee the evil, and hid themselves; but the simple pass on, and are punished, Prov. 22. 3. and chap. 27. 12. The secret of the Lord is with them that fear him, etc. Psal. 25. 13, 14.  
4. To behold future things, which shall be hereafter: so our Saviour promised his disciples, That the holy Spirit should guide them into all truth— and show them things to come, John 16. 13. and thus ha●h he done in this book of the Revelation which God gave unto Jesus Christ, to show unto his servants things which must come to pass, Rev. 1. 1. and chap. 22. 6, 16. and so with their eyes which are before, they may behold the destruction of Mystery Babylon, and of all that are enemies to, and persist in rebellion against Jesus Christ and his Gospel and People, Rev. 11. 18. and chap. 14. 8, 11. and cha●. 18. 19 and the coming of Christ with Clouds, Rev. 1. 7. his coming again, to raise them that sleep in him in the first resurrection, and delivering them from all evil and enemies, completely and gloriously, and granting them to sit with him in his throne, and to reign with him on earth, Rev. 5. 9, 10. and chap. 20. 21, 22. they may now by faith look upon these things that are not seen, and which are now revealed, as in former times they were not, 2 Cor. 4. 18. Hence, whereas the Prophet speaking of the glory to be revealed, saith, Since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waits for him: The Apostle citeth that Scripture, saying, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him: But then he addeth hereto further, and above what the Prophet had said, But God hath revealed them to us by his spirit, etc. Compare Isa. 64. 4. with 1 Cor. 2. 9, 10, 11. to signify to us, th●● these things are now manifested to us, as they were not in foregoi●●imes; though yet as with respect to these things, it must still be remembered, that their sight and knowledge hereof is by faith, and but in part, 1 Cor. 13. 9, 12. and they are instructed, that when these things begin to come to pass, they should look up, and lift up their heads, for their redemption draws nigh, Luk 21. 28.  
2. And these four living creatures are also full of eyes [behind]: to know, see, and discern things which are over and past. As to say a a little:  
1. To see into the types and shadows of the Law, which are accomplished and opened to us in and by Jesus Christ: they were a shadow of things to come, but the body is of Christ, Col. 2. 17. and which things are now revealed to us by Christ and his Apostles in the Gospel, which hath by them been preached according to the revelation of the mystery: The Law came by Moses, but grace and truth by Jesus Christ, Joh. 1. 17. Col. 1. 26, 27. Eph. 3. 3, 10. and to behold all things in the Prophets, which are now more openly made known in Gods speaking to us in these last days by his Son, whom he hath appointed heir of all things, Heb. 1. 1, 2, 3. Acts 3. 22, 23. Luk. 24. 25, 27, 44, 45, 46.  
2. To behold the truth and fidelity of God in keeping and performing his Covenant and promise which he made to the Fathers, in raising up an born of salvation in the house of his servant David, as he spoke by the mouth of his holy prophets which have been since the world began, Luk. 1. 54, 55, 69, 73, 74. God hath according to his promise raised up a Saviour, Jesus: and that promise which he made unto the fathers, he hath fulfilled, in that he hath raised up Jesus again, Acts 13. 23, 32, 33. that they may trust safely in him for the future, considering and beholding his faithfulness in what he hath accomplished, Isa. 55. 4. and with these eyes they may behold the personal abasement and sufferings of Christ, and therein their wretched and miserable condition by nature; and what dead, sinful, polluted ones they were, when his kindness and love to manward appeared to them; and how they were redeemed unto God from their vain conversation, not by corruptible things, as silver and gold, but with the precious blood of Christ, Eph. 2. 1, 3, 4, 5, 11, 16. Tit. 3. 3, 5. 1 Pet. 1. 18, 19 with Rev. 5. 9, 10. and ch. 1. 5, 6. that they may admire the greatness of the love of Christ, which passeth knowledge, Eph. 3. 19 and glory in, and of nothing but the cross of Christ, Gal. 6. 14. and be clothed with humility, and even cover their faces with their wings, reflecting upon, and remembering their own vileness, and great filthiness, until washed, ver. 8. and might learn to pity and show meekness unto all men, Tit. 3. 2, 3, 4, 5.  
2. To behold how they are surrounded and encompassed about with the Bow, with God's truth and faithfulness in keeping the Covenant and mercy, Deut. 7. 9, 12. For all the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies, Psal. 25. 10. [see the notes before on ver. 3.] and to see and behold an innumerable company of Angels to pitch their camps about them, and to keep them in all their ways, and to bear them up in their hands, lest at any time they dash their feet against a stone, Rev. 5. 11. and chap. 7. 11. with Psal. 34. 7. and 91. 11. Heb. 1. 14. They may with these eyes behold these charets of fire round about them, as Elishahs' servant sometimes did, 2 King. 6. 15, 17. or as Jacob when he was to pass through his brother Esau's land, and to meet with him, he saw the angels of God, and said, This is God's host; which was to encamp about and secure him, Gen. 32. 1, 2, 3. which is greatly for their consolation and encouragement to wait on the Lord, and keep his way, Psal. 91. 1, 3, 11. And to behold the sea of gla●s [see the notes before on the former part of this verse] yea indeed with these eyes they may behold all things for their good, and which are needful to be known by them; a little whereof we have been speaking of. In this House of the Lord they may behold his beauty, and inquire into his holy temple; and in the time of trouble he will hid them as in a pavilion. Upon such account the Psalmist prefers a day in God's Courts before a thousand; and did choose rather to ●it upon the threshold in the house of his God, than to dwell in the tents of wickedness: for, saith he, the Lord God is a sun (to enlighten and comfort him) and a shield (to defend and protect him) : he will give grace and glory: no good thing will he withhold from them that walk uprightly, Psal. 27. 4, 5. and 84. 10, 12. and 91. 1, 4.   

Ver. 7. And the first living creature was like a lion, and the second living creature like a calf, and the third living creature had a face as a man, and the fourth living creature was like a flying Eagle.]  
In this Verse are described unto us, the likenesses of these four living creatures before spoken of, or their appearances in this vision: they had these four likenesses, or appearances; either  
1. With respect unto the four ensigns or standards of the four camps of that one Israel of old, in which, as is frequently said, there were these four likenesses; the likeness of a Lion in Judah's Ensign: Hence it is said, The Lion of the Tribe of Judah, Numb. 2. 2, 3. with Gen. 49. 9 and Rev. 5. 5. The likeness of a Calf or Ox (Psal. 106. 19, 20.) or Bullock, in Ephraim's Ensign; as it is said, His glory is like the firstling of his bullock, etc. Numb. 2. 18. with Deut. 33. 17. The likeness of a man in Reubens Ensign, Numb. 2. 10. The likeness of an Eagle in Dan's Ensign, Numb. 2. 25. And though a learned man (Dr. H.) saith on ver. 6. these four living creatures refer not to the Camps or encamping of Israel: yet here he approves of these four likenesses to have respect to the four likenesses in Israel's Ensigns or Standards. And surely great respect is had in this Book to Israel after the flesh, who were our types, as we have occasionally often noted. And indeed these four living creatures are the Israel of God, as also we have said, Gal. 6. 15 16. And we may also say, The four living creatures, ver. 6. being so called with allusion to the four Camps of Israel; and here, their four appearances having respect▪ unto the likenesses of their four Standards, Ensigns, or Flags: so we may learn from hence, that Christ's Church on earth is his Army, his Saints are his Warriors. Hence it is said unto every one of the seven Churches in chap. 2. and chap. 3. To him that overcometh, etc. Psal. 20. 5. Christ's Spouse is beautiful as ●irzah (which was the City of the Kings of Israel, in which they kept their Courts, 1 King. 14. 17. and chap. 15. 33. and chap. 16. 8, 9, 15, 23. As she is the City of the great King of Israel) comely as Jerusalem (which is builded as a City that is compact together, Psal. 122. 3.) and terrible as an army with banners, Cant. 6. ●4, 10. His Church is his Host, which is set for the defence and confirmation of his Gospel; to be valiant for the truth upon the earth, Jer. 9 3. To stand fast in one spirit with one mind, striving together for the faith of the Gospel; and in nothing terrified by her adversaries, Phil. 1. 27, 28. To contend earnestly for the faith which was once delivered to the saints, against the flesh, the world, and the devil, Judas 3. [see the notes before, on chap. 2. ver. 7.]  
2. Or they have these four likenesses, with allusion to those four living creatures spoken of in Ezekiel 1. 10. which also are called living creatures, as we have said [see the notes before on ver. 6. of this chapter.] Indeed herein also there is dissimilitude between those and these: Every one of those in Ezekiel had four faces, but not so of these in this book. But however, there is an agreement between the faces of those and these.  
3. Or, as some say, They have these likenesses, and are resembled to these four creatures, to signify their excellency above all others here below: for a Lion is the most excellent creature among the wild beasts, Prov. 30. 30. The Ox or Bullock, amongst tame beasts, the king of them, as some say, Deut. 33. 17. whereto painful Ministers are compared, Deut. 25. 4. with 1 Cor. 9 9 1 Tim. 5. 18. Prov. 14. 4. And the face of an Ox in one place, is said to be the face of a Cherub in another, Ezek. 1. 10. with chap. 10. 14. A man, the most excellent of God's Creation here below, and made a little lower than the angels, Psal. 8. 4, 5. and an Eagle, the most excellent, or king amongst fowls, Job 39 27, 30. And though it may appear ridiculous to some, that they have these four likenesses for this cause, to show their excellency above others, because the face of a man is joined with the other three likenesses: yet that may seem no more strange or ridiculous, than that a King is joined and mentioned together with a Lion, Greyhound, and He-goat, Prov. 30. 29, 31. And however, this Church and Congregation of Christ, these four living creatures, are more excellent than any others upon the earth; The righteous is more excellent than his neighbour, Prov. 12. 26. The lover of God is the most excellent one, Luke 1. 3. A man of understanding (of which these living creatures are full, ver. 6. and ver. 8.) is of an excellent spirit, Prov. 17. 27. These living creatures have the pre-eminence above all here, whether persons or societies, Psal. 45. 9 Cant. 6. 9, 10.  
4. Or some suppose (as Dr. H.) that by these four likenesses here spoken of, there is some representation of God toward the children of men given to us; his slowness to the Ox, his anger to the Lion, his swiftness to the Eagle, his mercy and kindness to the man: and so to instruct us, that he is slow to anger, and swift to show mercy; or as it is said of him, The Lord is gracious and merciful, slow to anger, and of great kindness, and reputes him of the evil, Joel. 2. 12, 13. and as Jonah also acknowledgeth, though he was angry; I knew, saith he, that thou art a gracious God, and merciful, s●●w to anger, and of great kindness, and repentest thee of the evil, Jon. 4. 2. Exod. 34. 6, 7.  
5. To which we may also add, That as the four Camps of Israel of old, had the Ensigns of their fathers, and bore their names, Numb. 2. 2. etc. so these four likenesses of the living creatures may have respect to the Ensign of Christ their Father, whose name is the everlasting Father, Isa. 9 6. and whose seed they are, the children which God hath given unto him, Heb. 2. 13. with Isa. 8. 18. and whose name they bear, or have some resemblance, and bear forth some representation of him, Acts 9 15. and chap. 15. 14. 1 Cor. 12. 12. and so like a lion, as Christ is called the lion of the tribe of Judah, Rev. 5. 5. A strong and mighty one, that turneth not away for any, Prov. 30. 30. Like to a calf, as he is called the fatted calf, Luke 15. 23, 27. 30. Or ox or lamb, as ox and lamb are put together, Rev. 5. 6. Jer. 11. 19 to signify he hath been slain, or sacrificed for us, Leu. 16. 6, 11, 27▪ The face of a man, as Christ is called the Son of man, Rev. 1. 13. and chap: 14. 14. having partaken with us of flesh and blood, and being made flesh; and who is, and hath manifested himself undeniably to be a friend to, and lover of mankind, Tit. 3. 4. And like to an Eagle, to bear up his people, Exod. 19 4. and as the Eagle stirreth up her nest, ●luttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone doth bear his, etc. Deut. 32. 11, 13: with M●t. 23. 37. or also like to a flying Eagle, hasting swiftly to help his people, and deliver them from, and destroy their enemies.  
6. Or they may have these likenesses, with respect to four notable times succeeding one another, or to four notable works in those successive times, Rev. 6. 1, 8.   

Ver. 8. And the four living creatures had each of them six wings about him, and they were full of eyes within; and they rest not, or have no rest day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.]  
In this verse we have a further account given of the four living creatures: 

1. By what each one of them had about him: [And the four living creatures had each of them six wings about him.]  
2. By their in ward furniture [And they were full of eyes within.]  
3. By their incessant service for glorifying him that sits on the throne: [And they have no rest day and night, saying, Holy, Holy, Holy, etc.]    
1. By what each one of the living creatures had about him, [And the four living creatures had each of them six wings about him].  
Where we may observe by the way, That one living creature was not preferred really before another: as to their situation and being placed, they are all in the midst of the throne, and round about the throne. As to their eyes, they are all of them full of eyes before and behind, ver. 6. As to their wings, each one of the ●our living creatures had six wings about him. And as to their in ward furniture, service and doxology, etc. ver. 8. one Church in one part or quarter of the world, is not to command or bear rule over the rest of the Churches of Christ; as Mystery Babylon would persuade us that she hath of right authority over all other Churches in the world. Indeed she doth actually sit upon a scarlet-coloured Beast, and reigns over the kings of the earth, Rev. 17. 3, 18. but this is her evil and great iniquity: and she assumes and arrogates to herself such power as was never given her of Christ; as it is said of the Man of sin, He opposeth and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, showing himself that he is God, 2 Thes. 2. 3, 8. But this is his wicked usurpation: for he only, who is the firstborn from the dead, is the head of the body the Church, Col. 1. 18. and chap. 2. 19 Eph. 4. 15, 16.  
They had each of them six wings]: surely here is allusion to that vision of Isaiah, in which he saw the Lord sitting upon a throne— and his train filled the temple: above it stood the Seraphims, each one ●ad six wings: and as also appears by the words of those and these, both saying, Holy, holy, holy, etc. see Isa. 6. 1, 2, 3. To that vision therefore we shall here have respect.  
1. With two they cover their faces], and that signifies either.  
1. Their acknowledgement of Inferiority, and subjection to him that sat on the throne, Gen. 24. 65. 1 Cor. 11. 5, 6, 10. they were clothed and covered with humility, as is meet they should in his presence; though the man should not be outwardly covered in congregations, 1 Cor. 11. 4, 5. yet all should acknowledge their infinite inferiority unto the holy God, and humble themselves in his sight, or before his face, or presence, as Jam. 4. 7, 8, 10. they should be in subjection unto him who is the Father of spirits, Heb. 12. 10. He is their Lord, and therefore he is to be worshipped and adored by them, Psal. 45. 11. and so in former times we read often, of their falling upon their faces, and falling to the ground, when they worshipped the Lord, Leu. 9 24. Numb. 16. 22, 45. and chap. 20. 6. Judg. 13. 20. 1 King. 18. 39 2 Chron. 7. 3. Nehem. 8. 6. and so it is said of the  Elders, they fall down before him that sat on the throne, and and worship him, etc. [see notes after on vers. 10.] and it is also said of all the angels, that they fell before the throne on their faces, and worshipped God, etc. Rev. 7. 11. and so here, the four living creatures cover their faces with two of their wings, as a woman covers herself with a veil before her husband; for the Church is subordinate, or subject unto Christ, as the wife ought to be to her own husband in every thing, Eph. 5. 24.  
2. Or, with two they covered their faces, as a token of their sorrow and shame for their great vileness and sinfulness; so formerly, in deep mourning, or in token of s●ame, they covered themselves, or their faces: so David, when he fled from Absolom, wept— and had his head covered, 2 Sam. 15. 30. and when his Son Absolom was slain; the King covered his face, etc. 2 Sam. 19 2, 4. Psal. 69. 7. Jer. 51. 51. and so indeed the Church, while on earth, is a vile body, Phil. 3. 21. and hath cause continually to bewail her vileness, carnality, inconformity to Christ, and manifold evils she is guilty of, and polluted with; and even to be ashamed of herself, and to acknowledge her blackness and deformity, especially when she draws nigh to this holy one of Israel, in whose sight the Heavens are not clean, the stars are not pure, Ezra 9 6, 7. Cant. 1. 5, 6. Job 40. 4. and 42. 5, 6. and chap. 15. 15, 16. and chap. 25. 5, 6.  
2. With two they cover their feet] or secret parts, to denote their chastity and purity, as opening the feet was a token of lightness and impurity; as it is said of Jerusalem, Thou hast opened thy feet to every one that passed by, and multiplied thy whoredoms, Ezek. 16. 25. And the daughters of Zion, who walked with wa●ton eyes, walking and mincing as they go, and making a tinkling with their feet; they had their tinkling ornaments about their feet, which it seems they discovered, to entice and allure others withal to the lust of uncleanness, Isa. 3. 16, 18. But these living creatures covered their feet with twain of their wings, that their nakedness might not be seen, (as Exod. 20. 26.) and to signify to us, that holiness becomes the house of the Lord for ever, Psal. 93. 5. they are chaste in spirit to Christ, not so adorning themselves before others, as to gain their love, the love of other societies, or to draw and receive strangers into the bed of their love; but seeking and delighting in Christ, and in his love only, not trimming their way to seek love, or gadding about to change their way, Jer. 2. 33, 36. Ezek. 16. 31, 34. and chap. 23. 40, 42. H●s. 8. 9 but resting in Christ as the object of their delightful love and wellpleasedness, Psal. 73. 25. Cant. 1. 7. and espousing others, not to themselves, but to the one husband, who is their head and husband also, that they might present them as a chaste Virgin unto Christ, 2 Cor. 11. 2, 3. and so in their assemblings of themselves together to worship the Lord, yea and in all their conversation, they were holy in spirit and body, avoiding all uncleanness, or filthiness, in look, word, gesture and action. To this the grace of God doth instruct the believers, Phil. 4. 8. Eph. 5. 1, 3, 6. 1 Tim. 4. 12. and chap. 5. 2, etc. And this was the use of two of the living creatures wings, who had but four; with two they covered their bodies: in which also might be included their faces and feet, however at some times, Ezek. 1. 6, 11, 23.  
3. And with twain they did flee, Isa. 6. 2. to wit, continually, as afterwards here followeth, they have no rest; that is, by the wings of faith and love.  
1. They flee upwards, They mount up with wings as Eagles, Isa. 40. 31. they seek after those things that are above, where Christ sitteth on the right hand of God; and set their affections on things above, and not on things on the earth, Col. 3. 1, 2. they soar aloft to the meditation, contemplation, and delightful affection of those things which are in Heaven; for they have liberty to enter into the holiest by the blood of Jesus; and are dwellers by faith in, and inhabiters of Heaven, Phil. 3. 21. Rev. 13. 6.  
2. And these wings they have given them, to flee from danger with; and as the bird by wand'ring, and the swallow by fleeing, avoid evil and danger; so these flee from the causeless curse, Prov. 26. 2. they have these wings, that they might flee away, and be at rest; that they might wander far off, and hasten their● escape from the windy storm, spoken of in ver. 5. and from all that might be harmful to them, Psal. 55. 5, 6, 8. Jer. 48. 9 they flee unto him that sits on the throne to hid them, Psal. 143. 7, 9 they flee for refuge to lay hold on the hope set before them; on Christ their hope, which they have as an Anchor of the soul both sure and steadfast, Heb. 6. 18, 19 with 1 Tim. 1. 1. and as in former times, the Cherubims in the Tabernacle and Temple, and the living creatures in Ezekiel's visron, did stretch their wings on high, or upward; so these living creatures do stretch out their hands and wings toward the mercy-seat, and so flee unto him that sits on the throne of grace to hid them, Exod. 25. ●0. 1 King. 6. 27. Ezek. 1. 11. with Psal. 88 3, 9 and 143. 3, 9  
3. And with these wings they flee from evil teachers, and strange voices; as our Saviour saith of his sheep, A stranger will they not follow, but will flee from him, Joh. 10. 4, 5. and these wings are given them, that they may escape and flee from the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, 2 Pet. 2. 20. that they might flee from fornication, 1 Cor. 6. 18. Idolatry, 1 Cor. 10. 14. the love of money, 1 Tim. 6. 11. and all youthful and fleshly lusts that war against the soul, 2 Tim. 2. 22. and so, that they might flee from the wrath to come, Matth. 3. 7. Luk. 3. 7.  
4. And with these two things they flee, for glorifying and magnifying Christ, and God in him, doing it with all diligence and celerity: whatever their hand finds to do, they do it with their might, Eccles. 9 10. Matth. 10. 23. Rev 14. 6. to which the Apostle exhorts and excites Timothy, saying, Preach the word, be instant in season, out of season, etc. 2 Tim. 4. 1, 2. and in all they are with these wings hasting unto the coming of the Lord, 2 Pet. 3. 12.  
2. We have in the next place to consider and speak unto, the inward furniture of these living creatures; [And they (to wit, the living creature, not the wings) were full of eyes within] see notes before on vers. 6. As they were full of eyes before and behind; so also they were full of eyes within; they were filled with the spirit, and so with wisdom and understanding in the inward parts, Eph. 5. 18. with Col. 3. 16. Wisdom had entered into their hearts, and knowledge was pleasant to their souls, Prov. 2. 10, 12. they were filled with the knowledge of Gods will in all wisdom and spiritual understanding, whereby they were fitted to walk worthy of the Lord unto all pleasing, being fruitful in every good work, etc. like what is prayed for the Colossians, Chap. 1. 9, 11. and that affirmed of the believing Romans, Chap. 15. 13. Prov. 24. 4.  
And hereby is intimated to us,  
1. That they had received, and did retain the word of God and testimony of Jesus in their hearts; for thereby the eyes of their souls were opened at first, and continually: The Commandment of the Lord is pure enlightening the eyes, Psal. 19 7, 8. the entrance of God's word giveth light, it giveth understanding unto the simple, Psal. 119. 97-100, 104, 105, 129, 130. they did anoint their eyes with eye-slave, the anointing they had received from the holy one, the testimony of Jesus, whereby they knew all things, Rev. 3. 18. with 1 Joh. 2. 20, 24, 27. and Rev. 19 10. Deut. 4. 6.  
2. In that this is added unto that which goeth before, so we may see how they are fitted for glorifying God: they have wings, with which they flee, which denotes to us their zeal and swistness in the service of him that sits upon the throne; but that they may rightly use their wings of zeal and fervency, they are full of eyes within; like that exhorted to: Add to your virtue (zeal, courage) knowledge, 2 Pet. 1. 6. men may have a zeal of God, but not according to knowledge, Rom. 10. 2. Phil. 3. 6. with 1 Tim. 1. 13. but that they might not have a misguided zeal in the service of God, therefore they are also full of eyes within. It is good to be zealously affected always in a good thing; but that the soul be without knowledge, it is not good, Galat. 4. 17, 18. with Prov. 19 2. and chap. 2. 10, 11. Eccles. 5. 1, 2.  
3. In that it is here said [they are full of eyes within]; and immediately after [they have no rest day and night, saying, Holy, etc.] so we may see, that to the end we may worship God aright, knowledge and understanding is requisite; otherwise we shall but offer the sacrifice of fools, and he hath no pleasure in fools, Eccles. 5. 1, 2, 4. Ignorance is not the mother of true devotion, but of all Superstition and Idolatry, Isa. 44. 19, 29. My people, saith the Lord, are destroyed for lack of knowledge, Hos. 4. 6. Col. 1. 9, 10. How should they worship him aright that sits on the throne, unless they know him? The knowledge of the holy is understanding, Prov. 9 11. And this might therefore engage us to ●ry after knowledge, and to lift up our voice for understanding, Prov. 2. 1, 3, 6. and chap. 4. 4, 6.  
3. These living creatures are described to us, by their incessant and continued exercise and labour for praising and glorifying him that sits on the throne; [And they rest not, or, they have no rest day and night saying, Holy, holy, holy, etc.] Where consider we for our usefulness, 

1. The unweariedness and incessantness of their exercise itself.  
2. The subject matter of their incessant service; or that about which they are unweariedly exercised, even day and night.    
1. The unweariedness and incessantness of their exercise itself: [And they rest not, or have no rest day and night.]  
That is to say, they are continually exercised in this labour and service afterward spoken of. This is not like that spoken of the Beast-worshippers in chap. 14. 11. though of them it is also said, they rest not day nor night: for that is part of the description of their torment; but this here, of the delightful service of the living creatures; and the object of the worship of those, and these are opposite and contrary; they worship the beast: these, him that sits upon the throne; nor are these living creatures, in this their exercise, like the wicked, who are like the troubled sea, that cannot rest; for they foam out their own shame, and cast up mire and dirt, Isa. 57 20. but these set forth the high praises of God, Psal. 149. 6. nor is that affirmed here of the incessantness of the exercise of the living creatures, contrary to what our Lord assures to them that come unto him, viz. that he will give them rest: for he there promises he will give, and they shall find rest to their souls; as distinguished from the heavy loads and burdens which lay thereupon, which rest these living creatures had also: But here they have no rest, he saith not in their souls, but, saying, etc. they rest not, saying, Holy, etc. and so it is like that of our Saviour, Take my yoke upon you, and learn of me, for I am meek and lowly in heart: follow me, who went about doing good, and seeking the glory of my father. And this unwearied exercise is consistent with, and the way to find rest unto our souls at all times, Matth. 11. 28, 29. like that, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls, Jer. 6. 16. the rest they meet with to their souls in Christ, is not a cessation from every thing; but that whereby they are fitted for incessant service of him: The sabbath, the day of rest, was not given to them that they should be idle and unemployed, but that they should keep it holy unto the Lord, Exod. 16. 23. and chap. 20. 8. To this purpose the Psalmist thus speaks, Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee. But how should he behave himself, when he was returned to his rest? Would he cease from all manner of service and exercise? no surely; but he thus presently resolves, I will walk before the Lord in the land of the living, Psal. 116. 7, 9 Act. 9 31.  
And they have no rest from this spiritual exercise [day and night], that is, continually they are exercised therein; not as if they enjoyed no natural rest and sleep for their bodies; but [day and night] signifies, without leaving off, or ceasing from this work and labour of theirs; they did habituate themselves therein, and thereto; as it is said of the singers, they were employed in that work day and night, 1 Chron. 9 33. And as it is said of the righteous man, His delight is in the law of the Lord, and in his law he doth meditate day and night, Psal. 1. 1, 2. Josh. 1. 8. and as that was called the continual burnt-offering, which was offered continually every morning and evening, Numb. 28. 3, 6. these have no rest, that is, they hold not their peace, as Isa. 62. 1. but continue unweariedly to celebrate him, and show forth his praises, who sitteth upon the Supreme Throne of Government. That is to say,  
1. They have no rest, saying] to wit, in their approaches to the throne of grace, and praying to him; his elect cry unto him day and night: they pray always, and do not faint, Luk. 18. 1. with vers. 8. As it is said, I have set watchmen upon thy walls, O Jerusalem, which shall never rest, never hold their peace day nor night; ye that are the Lords remembrancers keep not silence, and give him no rest, or silence, till he establish, and till he make Jerusalem a praise in the earth, Isa. 62. 1, 6, 7. they are continually pouring out their hearts unto him, 1 Thes. 5. 17. 1 Tim. 5. 5. and so they have continual need to do, because of their manifold wants and weaknesses; and because of him who accuseth them before God day and night, Rev. 12. 10. This prayer is a part of their Armour; and they ought to continue therein, and watch in the same with thanksgiving, both for themselves, and for others also, Eph. 6. 10-18. Col. 4. 2, 3. and sometimes the whole worship of God may be called by, or included in this word Prayer, 1 Pet. 4. 7. and the house of God is said to be, an house of prayer, Isa. 56. 7. Mat. 21. 13. Mark 11. 17, 18.  
2. And they have no rest day and night], but are continually praising and glorifying him amongst themselves, and unto, and before others; showing forth his praises, who hath called them out of darkness into his marvellous light, 1 Pet. 2, 8. And as the Psalmist resolves he would do, I will bless the Lord at all times, saith he, his praise shall be continually in my mouth: my soul shall make her boast in the Lord, the humble shall hear thereof, and be glad, Psal. 34. 1, 2, 8. so by Jesus Christ, these living creatures do continually offer the sacrifice of praise to God, that is, the fruit of their lips, confessing to his name, Heb. 13. 15. especially and principally, with their hearts and mouths they glorify him, and give thanks unto him for his unspeakable gift; that he hath so loved the world, as to give his only begotten son, 2 Cor. 9 15. Rev. 5. 9, 10. and also for all his blessings and benefits in and thorough him, Psal. 103. 1, 2, 4. and therefore are they delivered from the hand of their enemies, that they might serve him without fear, in holiness and righteousness before him all the days of their life, Luk. 1. 74, 75. and to this end they have wings given them, and they are full of eyes within, that they might be employed in this exercise: he prepares them for their work and service.  
2. We have also to consider and speak unto the subject-matter of their exercise, or that about which they are unweariedly exercised, viz [saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come].  
In which we may take notice in general,  
1. That they are not incessantly exercised in praying unto, or celebrating the praises of, or in worshipping the Angels, those glorious ministering spirits; no, there is this caution given to us, Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, etc. Col. 2. 18, 19 Rev. 19 10. and chap. 22. 8, 10. nor were they employed in invocating, or worshipping any of the Saints departed, any of the four and twenty Elders, ver. 4. or the Virgin Mary; but they worshipped and glorified the one and only true God, here called, Lord God Almighty, that sat on the throne, who liveth for ever and ever, ver. 9 even Jehovah: no men are to be religiously worshipped; as Peter (whose successor the man of sin pretends himself to be), saith, Stand up, I myself also a man, Act. 10. 26. It was the great iniquity of the Gentiles, that they worshipped and served the creature more than, or besides, the Creator, who is blessed for ever, Amen, Rom. 1. 23, 25. with 1 Cor. 3. 11. and much less did these living creatures prostrate themselves to Images, Pictures, and Idols: confounded be all they that serve graven Images, that boast themselves of Idols. Worship him all ye Gods, saith, Psal. 97. 7. Isa. 42. 8. and chap. 45. 16, 17, 25. Hos. 10. 1, 2. This Superstition and Idolatry God hath expressly forbidden in the second Commandment, Exod. 20. 4, 5. and saith, Idolaters shall have their part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21. 8. and without (namely without the holy and heavenly City) are Idolaters, and whosoever loveth and maketh a lie, Rev. 22. 15. Isa. 45. 16-24.  
2. Nor do these living creatures in their incessant service, celebrate their own praises, or boast of themselves, or seek their own glory, John 7. 18. but they cover their faces as polluted ones, with two of their wings, as is before said, and even thereby actually say, as the Spouse sometimes doth: Look not upon us, because we are black; Cant. 1. 6. Indeed, most men will proclaim every one his own goodness; but they were faithful ones, they preached not themselves, nor sought glory of men; but they preached and glorified Christ Jesus the Lord, and God in him, Prov. 20. 6. 2 Cor. 4. 5. The object of their adoration, or he whose praise they render glorious, is, him that liveth for ever and ever, as ver. 9 He is their praise, and he is their God, as Deut. 10. 21. Jer. 17. 14. And as here immediately followeth, to which we shall, God willing, speak somewhat particularly, saying, Holy, holy, holy].  
[Holy] they first of all acknowledge and confess him to be; that is to say,  
One that is infinitely pure in himself, and of purer eyes than to behold sin with approbation; as the Prophet signifies, saying, Art thou not from everlasting, O Lord my God, mine holy One?— Thou art of purer eyes than to behold evil, and canst not look on iniquity, Hab. 1. 12, 13. there is none holy as the Lord, 1 Sam. 2. 2. Jo● 4. 16, 19 1 Sam. 6. 20. he is holy essentially, his essence is holiness. Hence whereas it is said in one place, The Lord God hath sworn by his holiness. It is thus said in another, The Lord God hath sworn by himself. Compare Amos 4. 2. with chap. 6. 8. He is not a God that hath pleasure in wickedness, neither shall evil dwell with him, Psal. 5. 4, 6. Let no man then say when he is tempted, I am tempted of God: for God cannot be tempted with evil: neither tempteth he any man, Jam. 1. 13, 17. he loveth righteousness, and hateth iniquity; sin is most abominable and hateful to his infinitely pure nature, Jer. 44. 4. he will do no iniquity himself, Zeph. 3. 5. Job 34. 17, 19 nor can he like, or approve it in others; and he hath most clearly and comfortably manifested his infinite purity and holiness, and hatred of, and severity against sin, in the cross of Christ, in that he took such vengeance on it, in his Son, who was such a glorious and excellent one: he caused his sword to awake against the man his fellow, Zech. 13. 7. and who was so nearly related to him, his only begotten Son: He spared not his own, his proper son, but delivered him up for us all, Rom. 8. 3, 32. and who was also a most innocent one, a lamb without blemish, and without spot, 1 Pet. 1. 19 one that knew no sin, that did no sin, neither was guile found in his mouth: and yet it pleased the Lord to bruise him, he put him to grief, when but the guilt of our sins was imputed to him: and this proceedeth from his holiness; as is signified in Christ's expostulation with his father, My God, my God, saith he, why hast thou forsaken me? why art thou so far from helping me, and from the words of my r●aring? O my God, I cry in the daytime, but thou hearest not, and in the night-season, and am not silent: But thou art holy (one of such pure eyes, that thou canst not behold iniquity, and such an hater of it, that thou must punish it, wherever thou findest it) O thou that inhabitest the praises of Israel, Psal. 22. 1, 2, 3. Rom. 8. ●. Isa. 61. 1, 2. Exod. 34. 7.  
1. Then this shows unto us the great and dangerous error and evil of them that say, God is the Author of sin, and moves and inclines men thereunto: when-as indeed, sin proceeds not from him: men's evils are none of his do: but whosoever committeth sin, is of the Devil, for the Devil sinneth from the beginning: but for this purpose was the Son of God manifested, that he might destroy the works of the Devil: such as do not righteousness, nor love their brethren, are not therein of God, bu● the children of their father the Devil, Mica. 2. 7. John 8. 44. 1 John 3. 8, 10. little are they acquainted with the cross of Christ, who reason with such unprofitable and wicked talk; and monstrously are they mistaken of the holy One of Israel, who attribute that to God, which is the work of the Devil.  
2. That he is holy, and none holy as the Lord: this shows to us the reason why the living creatures cover their faces with two of their wings, viz. because of his infinite purity and holiness, before whom the Heavens are not pure, the stars not clean, and who chargeth his Angels with folly, Job 15. 16. and chap. 25. 4, 6. and chap. 4. 17, 18. Hence even the Seraphims with two wings cover their face, and with two their feet: and they cry one unto another, Holy, holy, holy is the Lord of Hosts, etc. Isa. 6. 1, 2, 3. and the living creatures, the Cherubims, with two of their four wings cover their bodies, Ezek. 1. 11, 23. and the Prophet, when he saw this holy One, cries out, Woe is me, for I am undone, because I am a man of unclean lips, etc. Isa. 6. 5. and when Job's eye saw him, he abhorred himself, though there was none like him in the earth, a perfect and an upright man, etc. And he repent in dust and ashes, Job 42. 5, 6. with chap. 1. 1, 8. and chap. 2. 3.  
The consideration hereof may engage us to be holy in all manner of conversation, as he is holy who hath called us, 1 Pet. 1. 14, 16. to come out from among men, and to be separate, and touch no unclean thing, that he may receive us, 2 Cor. 6. 14, 17, 18. Josh. 24. 19, 24. so the Lord in former times saith to his people, Ye shall be holy, for I the Lord your God am holy, Leu. 19 2, 4. otherwise we cannot have fellowship with him now, Psal. 5. 4, 5, 6. nor see him hereafter with joy and comfort; for without holiness no man shall see the Lord, Heb. 12. 14. and in our hearts, words, and actions, we should sanctify him. Compare Isa. 8. 13. with 1 Pet. 3. 15, 16. Isa. 5. 16. and chap. 29. 23. holiness becomes his house for ever, Psal. 93. 5. the living creatures than give glory unto him, when they acknowledge him to be glorious in holiness. Compare Exod. 15. 11. with Rev. 4. 9  
2. Holy]. He is in his work in sanctifying and holifying those that come unto God by him: as he saith, I am the Lord which sanctify you: and, I the Lord which sanctify you, am holy, Leu. 20. 7, 8. and chap. 21. 8. Ezek. 37. 28. It is the work of the very God of peace to sanctify the believers throughout, in their whole spirit, soul and body, 1 Thes. 5. 23, 24. yea, and he doth sanctify them who rebel against him, though they not yielding up unto him, are not eventually sanctified; as he purges them that are not purged, Ezek. 20. 12, 13. with chap. 24. 13. And for the sake of believers Christ doth sanctify himself, that they also may be sanctified through the truth, John 17. 19 Judas 1. And this also might engage us to be holy, separated from sin, and devoted unto God; as it is said, Sanctify yourselves therefore, and be ye holy, for I am the Lord your God— I am the Lord which sanctify you, Leu. 20. 7, 8. and chap. 11. 44, 45.  
3. Holy] He is; that is, merciful and gracious: and so, in this respect he only is holy, namely, originally, essentially, and most perfectly so, Rev. 15. 4. so Holy (as it is rendered with us) is merciful, or bountiful, or gracious, Psal. 145. 17. And thus many times the Holy One of Israel is said to be the Redeemer of Israel, Isa. 41. 14. and chap. 43. 3, 14. and chap. 47. 4. and chap. 54. 5. which redemption of his was an act of his love and merciful kindness to them: as it is said, In his love and in his pity he redeemed them, Isa. 63. 9 yea, and the Holy One of Israel was their Redeemer who harkened not unto him, but rebelled and vexed his holy spirit, Isa. 48. 17, 19 with chap. 63. 9, 10. And so in this notion and consideration the Covenant made with Abraham, which is evident to be a Covenant of mercy and grace, in which is included, That Christ should redeem mankind from the curse of the Law: and that in him who is the seed of Abraham, there should be blessing for all the Nations and Families of the earth; and the making of which Covenant was an act and high expression of love and mercy; is called, His holy covenant: as it is said, To perform the mercy promised to our forefathers, and to remember his holy Covenant, Gen. 22. 12, 18. with Luke 1. 72. See Isa. 49. 7. And here in this place it appears, that in this word Holy is included merciful and gracious, in that it is said ver. 9 the living creatures in saying Holy, give thanks to him that sits on the throne; to signify to us, that in this acknowledgement they celebrate some grace and kindness of Gods towards them, some goodness and mercy: for we are very frequently exhorted to give thanks unto the Lord because he is good because his mercy endureth for ever, as Psal. 106. 1. and 107. 1. and 118. 1, 29. and Psal. 136. 1, 3, 26. so also we are called upon to give thanks to his holy name, when ●avours and merciful loving kindnesses are mentioned and recounted, 1 Chr. 16. 10, 35. Psal. 105. 3, 10. and 145. 8, 9, 21. and David provokes and incites all that is within him to bless the Lords holy name, who conferred benefits upon him, forgave all his iniquities, healed all his diseases, redeemed his life from destruction, and crowned him with lovingkindness and tender mercies, etc. Psal. 103. 1, 2, 3, 5. and the elect of God are instructed as ●oly ones, to put on bowels of mercies, kindness, etc. Col. 3. 1●. and so indeed, he that sits upon the throne, is holy in this sense, that is, he is gracious and full of compassion, slow to anger, and of great mercy. The Lord is good to all, and his tender mercies are over all his works, Psal. 145. 8, 17, 21. Now this word is trebled, or thrice the living creatures say, Holy, ●oly, holy, and that either,  
1. To signify to us the three persons subsisting in the Godhead, or in the Divine Essence, to wit, the Father, the Son, and the Holy Ghost, which three have but one name, into which we are baptised, Mat. 28. 19 and they are one; as the Apostle saith, There are three which ●ear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, one God, 1 Joh. 5. 7. with ver. 9 And from these three, this Apostle John had been voting, desiring, and praying for grace and peace for the seven Churches [see notes on chap. 1. ver. 4, 5, 6.] as Paul also had done, 2 Cor. 13. 14. and these three persons which are one God, are the only object of religious and divine worship; and each of these three Persons is God: the Father is God, and he is oft called God the Father, Gal. 1. 1, 3. Eph. 6. 23. Phil. 2. 11. 1 Cor. 8 6, etc. The Son▪ or Word, is God over all, God blessed for ever, Amen, Joh. 1. 1, 2, 3. Rom. 9 5. the true God and eternal life, 1 Joh. 5. 20 the great God and our Saviour, Tit. 2. 14. 1 Tim. 3. 16. 1 Joh. 3. 16. [see notes on chap. 5. ver. 8.] The Holy Ghost is also God, so An●nias in lying to the Holy Ghost, lied unto God, Acts 5. 3. with ver. 4. and whereas in one place it is said, The Lord God of Israel spoke by the mouth of his holy Prophets, etc. in another it is said, Holy men of God spoke as they were moved by the Holy Ghost: compare Luke 1. 68, 70. with 2 Pet. 1. 21. see 2 Sam. 23. 1, 2, 3. And the Prophet Ezekiel saith, The Spirit entered into me— and said, When I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God, etc. consider Ez●k. 3. 24, 27. and each of these persons is holy, perfectly so. The Father is Holy; hence our Saviour calls him, Holy Father, Joh. 17. 11. The Son is holy, the holy one, 1 Joh. 2. 20. God's Holy Child, Acts 3. 14. and chap. 4. 27, 30. and frequently, the eternal Spirit is called, the Holy Ghost, or Spirit. And that this word is trebled, or here thrice used, to signify to us the three persons in the Godhead, who are one, and but one God, appears by the like use of the word by the Seraphims in Isa. 6. 2, 3. they cried one to another, and said, Holy, holy, holy, is the Lord of hosts, etc. Now that hereby, the infinitely glorious persons in the Godhead are meant, appears by vers. 8. also, saith the Prophet, I heard the voice of the Lord, saying, Whom shall I send? And who will go for us? to denote the plurality of persons: and yet this further appears to intent the three persons in the Divine Essence, by comparing this place with other Scriptures; that it is spoken of the Father, is generally granted, that it is also spoken of the son, is affirmed by the Evangelist John, saying, These things spoke Esaias, when ●e saw his glory, and spoke of him, Joh. 12. 39, 40, 41. with Isa. 6. 3, 12. That it is also spoken of the Holy Ghost, is signified to us by the Apostle Paul, who saith, Well spoke the Holy Ghost by Esaias the Prophet, etc. Acts 28. 25, 27. with Isa. 6. 3, 12. The knowledge of the Holies, even of the Father, Word, and holy Spirit (called before Wisdoms) is understanding, Prov. 9 10. with ver. 1.  
2. And this expression may be thus trebled, or thrice used, to signify to us, that he that sits upon the throne is eternally and immutably Holy, with reference to the last clause of this verse, which was, and is, and is to come: and in all Holy, which was so in all time past; one that was infinite in purity, and a perfect and eternal hater of sin; one that could never endure iniquity in any, though never so excellent and glorious creatures, or in never so good and happy a condition: He spared not the Angels that sinned, but cast them down to hell, delivering them into chains of darkness to be reserved unto judgement, 2 Pet. 2. 4. Judas 6. And spared not the old world, but brought in the flood upon the world of the ungodly: and turning the Cities of Sodom and Gomorrha into ashes, condemned them with an overthrow, etc. 2 Pet. 2. 5, 6. And afterward destroyed them that believed not, whom formerly he had saved out of Egypt, Judas 5. And spared not 〈◊〉 natural branches, but shown his severity, against them, in breaking them off because of their unbelief, Rom. 11. 20, 22. Yea, such was his Holiness, that he would by no means clear the guilty, how near soever they were to him; as Moses saith, This is that the Lord spoke, saying, I will be sanctified in them that come nigh unto me, etc. Leu. 10. 1, 3. Moses and A●●on among his priests, and Samuel among them that call upon his name: They called upon the Lord, and ●e answered them— Thou answeredst them, O Lord our God, thou wast a God that forgavest them, though thou tookest vengeance of their inventions. Exalt the Lord our God, and worship at his holy hill, for the Lord our God is holy, Psal. 99 5, 6, 9 And holy he was, in devising a means that his banished should not be expelled from him. He was holy in choosing Christ to be our Mediator and Saviour, Isa 49. 7. in sending him into the world, in remembrance of his holy Covenant, Luke 1. 49, 72. in condemning our sin in the flesh of his own Son, as hath been said before, Psal. 22. 1, 2, 3. Rom. 8. 3, 32. and he was ever merciful to man ward: He remembered us in our low estate, for his mercy endureth for ever, Psal. 136. 23, 24. His tender mercies and his lovingkindness have been for ever of old, Psal. 25. 6, 7. And as he was holy, so also he is holy in both respects: as he saith, I am the Lord, I change not, therefore ye sons of Jacob are not consumed, Mal. 3. 6, 7. Hence when the Apostle had been admonishing the believers not to charge God foolishly, not to say they were tempted of God, or he was the author of their sin: he than assures them on the contrary, That every good gift and every perfect gift is from above, and cometh down from the father of lights, with whom, saith he, is no variableness neither shadow of turning. He is the same that ever he was, in holiness and graciousness of affection to mankind, Jam. 1. 13, 16, 17. And such an one he is to come, and will be for ever. He will never be reconciled to impenitent unholy ones : Without holiness no man shall see the Lord, Heb. 12. 14, 16. As Moses saith concerning Analek The Lord hath sworn that he will have wars with Amalek from generation to generation. The same also may be said of all that remain unsanctified ones, Exod. 17. 16. Though he be a God of salvations, though he be gracious and merciful, long-suffering and abundant in goodness and truth; yet he will wound the head of his enemies, and the ●airy scalp of such as go on still in their trespasses. He will by no means clear the guilty, Psal. 68 18. 21. with Exod. 34. 6, 7. He is of one mind, and who can turn him? Job 23. 13. Rev. 21. 27. And therefore let none of us deceive our own selves, or be deceived by others, as if we should find God hereafter otherwise than he ●●●s and hath manifested himself to be; for he is to come the same that he was and is, Eph. 5. 5, 7. Gal. 6. 7, 8. and chap. 5. 19, 20, 21. Amos 8. 7. And he is to come, gracious and merciful: so that if the wicked forsake his way, and the man of iniquity his thoughts, and return to the Lord, he will have mercy, etc. Isa. 55. 1, 4, 7. And the mercy of the Lord is from everlasting to everlasting, upon them that fear him, and his righteousness unto children's children, to such as keep his Covenant, and to those that remember his commandments to do them, Psal. 103. 17, 18. Luke 1. 50.  
Lord God Almighty]. Thus the living creatures also say, and acknowledge him to be, that sits upon the Throne of his holiness, even the Father Word, and Holy Spirit [see the notes before on chap. 1. ver. 8.] This one God is of all might and power, and able to do whatsoever he pleases, and not like the gods and idols of the Heathens, Psal. 115. 3, 8. and 135. 5, 6, 7, etc. He is the Lord God Almighty, who hath made the heaven and the earth, and all things, by his great power and stretched-out arm, and there is nothing too hard for him, Jer. 32. 17, 19 and who upholdeth all things by the word of his power. He is Almighty, he can bless, yea in the seed of Abraham, Isaac, and Jacob, hath prepared blessing for all the nations and families of the earth, Gen. 28. 3, 14. who can give mercy to sinners, yea and to such sinners also as by their iniquities have sold themselves, Gen. 43. 14. Isa. 50. 1, 2, 3. and he is good to all, Job 22. 17, 18. Psal. 145. 9 and one that will defend, protect, and enrich such as come unto, or return to him, as Eliphaz saith, If thou return to the Almighty— thou shalt be built up,— yea the Almighty shall be thy defence— or gold; and thou shalt have plenty of silver, Job 22. 23, 26. They that dwell in the secret of the most high, shall abide under the shadow of the Almighty, Psal. 91. 1, 2. 2 Cor. 6. 17, 18. and who is able to destroy, and will destroy with an everlasting destruction his implacable enemies. The Lord God Almighty will destroy them that destroy the earth, Rev. 11. 17, 18. and chap. 16. 7, 14. and chap. 19 15.  
And the consideration of his Almightiness, might both admonish us not to stretch forth our hand against him, or strengthen ourselves against the Almighty: for who ever hardened himself against him, and prospered? Job 15. 25. and chap. 40. 2. and engage us to seek unto him betimes, and make supplications to the Almighty, Job 8. 5. and chap. 22. 23. for he can do every thing for us, and no thought can be withholden from him, Job 40. 2. with chap. 42. 2. He can pardon our iniquities, and give all good to us, Isa. 50. 1, 3. Numb. 14. 17, 18. Power belongs to him, and also with him is mercy, Psal. 62. 8, 11, 12. And it might encourage us to walk before him, and to be perfect, Gen. 17. 1. and shows unto us the brutishness and unreasonableness of the thoughts and reasonings of such wicked ones, who while they acknowledge him to be Almighty, yet speak of him as if his hand were shortened or he wanted power: What is the Almighty, say they, that we should serve him? And what profit should we have if we pray unto him? And again, they say unto God, Depart from us, and what can the Almighty do for them, or to them? Job 21. 14. 16. and chap. 22. 17. whereas they might most reasonably say, What cannot the Almighty do for, or to them? woe to him that striveth with his Maker. Let the potsherd strive with the potsherds of the earth: shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? Isa. 45. 9 and in the living creatures also, saying, Lord God Almighty, they also give thanks to him that sits on the throne: and whereas they give thanks to him, the Elders say, Thou art worthy to receive power. Compare ver. 9 with ver. 11.  
He who is Holy, is also the Lord God Almighty, and can do all things which are acts of power and might: he is holy, and therefore he cannot sin, for that is an act of moral weakness and impotency: he cannot be tempted with evil, neither tempteth he any man, Jam. 1. 13. he cannot lie, Tit. 1. 2. Hebr. 6 18. Harken unto me, saith Elihu, ye men of understanding; far be it from God that he should do wickedness, and from the Almighty, that he should commit iniquity: for the work of a man shall he render unto him, and cause every man to find according to his ways; yea surely, God will not do wickedly, neither will the Almighty pervert judgement, Job 34▪ 10, 12. with G●n. 18. 25. Doth God pervert judgement? or doth the Almighty pervert justice? Job 8. 3. and chap. 35. 13. He is Holily Almighty, and Almightily Holy. When once he hath resolvedly cast off, or reprobated any with a fixed purpose to be no more gracious to such an one, he cannot then show mercy to that person; for that would be a contradiction to his unchangeable justice and truth, and he cannot deny himself 2 Tim. 2. 13. but such an one shall feel the wrath of the Almighty, Job 21. 20. And just and true are his ways, who is the Lord God Almighty, Rev. 15. 3. and chap. 16. 7. but while men are joined to all the living, there is hope, and he can have mercy upon them, Eccles. 9 4. 1 Tim. 2. 4, 6. 2 Pet. 3. 9 And indeed he is Almightily merciful to mankind, while it is called to day, Jer. 3. 15. Job 22. 17, 18. Psal. 78. 19, 21. and he who is Almighty, will not so pervert justice, as to cast away a perfect man, such an one as he so graciously reputes, and accepts in the beloved, Job 8. 3-20. for that also would be a contradiction to his immutable justice and truth; and the Lord God Almighty is the King of Saints: and as his works are great and marvellous, so his ways are just and true, Rev. 15. 3. Gen: 18. 23, 25.  
Which was, and is, and is to come.] This is the interpretation of the word Jehovah, as we have said before, Chap. 1. 4. which word comprehends all time, the time to come, the time present, and the time past; and so this shows unto us, That he that sits upon the throne, is from everlasting to everlasting God; and of each of the three persons in the divine Essence, we may say, He is Jehovah, was Jehovah, and is to come Jehovah; and that each and every of them was Almighty, is Almighty, and is to come Almighty; and yet these three are one God, as hath been said. To this we shall speak no further, because we have spoken thereto already. [see the notes before on chap. 1. ver. 4. and ver. 8.]   

Verse 9 And when those living creatures give (or shall give) glory, and honour, and th●nks to him that sat on the throne, who liveth for ever and ever.  
In this Verse there is respect had to that going before, ver. 8. and unto that following in ver. 10. which, as we see, depends on this in construction: as it refers to that going before in ver. 8. so it explicates and shows unto us what the living creatures do in their former acknowledgements and confessions; namely, when they say, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come; then they give glory, honour, and thanks, etc. as it relates unto that in ver. 10. so, God willing, we shall speak to it after. Now in this Verse we have to consider and speak unto, 

1. The Object of their Adoration and Religious Worship, [Him that sat on the throne, who liveth for ever and ever.]  
2. Their act or exercise about, or towards this Object supposed, [they give glory, and honour, and thanks]    
1. The Object of their Adoration: and this is expressed in two Branches.  
1. Him that sat on the throne.] Him, but one, ver. 2. one God, though there are three persons in the Divine essence, as we have said; yet these three are one, 1 John 5. 7, 9 Matth 28. 19 and this one sat, and sits upon the throne: he is a great King, one that is Lord of Heaven and Earth, Mal. 1. 14. Acts 17. 24. Whose kingdom rul●th over all, Psal. 103. 19 and who is alone upon the supreme seat of Government, Psal. 9 4. unto whom the highest and most glorious creatures in Heaven are infinitely inferior; for he is the King of Heaven, Dan. 4. 37. as also are the highest Gods on Earth, amongst them he judgeth and governeth, Psal. 82. 1-6. He is the most high for evermore, and doth according to his will in the Army of Heaven, and amongst the inhabitants of the earth; and none can stay his hand, or say unto him, What dost thou? Dan. 4. 17-24, 25, 32, 34. Psal. 92. 8. And he that sits on this throne, is holy, and the Lord God Almighty, vers. 8. This is the object, the only object of their Worship and Adoration. [see the notes before on vers. 2. and vers. 8. of this Chapter.]  
2. We have the object of their Worship further described to us, viz. [Who liveth for ever and ever.]  
He liveth] hath life in himself, John 5. 26. and of himself: Who hath first given to him, and it shall be recompensed? for of him are all things, Rom. 11. 35, 36. who is life essentially, his life is himself. Hence whereas Jehovah, even the Lord Christ saith in one place, I have sworn by myself. In another place it is thus rendered, As I live, saith the Lord. Compare Isa. 45. 23. with Rom. 14. 11. and many times he is called [the living God], Psal. 42. 2. and 84. 2. to distinguish him from, and infinitely prefer him before, and oppose him to all other persons and things; and so he is called by way of distinction from, and opposition unto all false gods, or other objects of some men's worship to all Idols, Psal. 106. 28. Jer. 10. 4-10. to all false and dead gods; He is the living and true God, 1 Thes. 1. 9, 10. to all men, yea to the most excellent Saints, Acts 14. 14, 15. to all uncertain riches, 1 Tim. 6. 17. to all dead works, or works of righteousness of our own, Heb. 9 14. This is oft the form of his Oath, As I live, etc. Numb. 14. 21-28, etc. and others also have, and aught thus to swear; as it is said, Thou shalt swear the Lord liveth in truth, etc. Jer. 4. 2. and chap. 12. 16. and chap. 16. 14, 15. and in many other places, and with him is the fountain of life, Psal. 36. 9 He who is the Lord of Heaven and Earth, who sits upon the throne, giveth unto all life and breath, and all things; for in him we live, and move, and have our beings, Act. 17. 24, 25-28. and which is also greatly for our encouragement and consolation: He who is the living God, is the Saviour of all men, especially of them that believe, 1 Tim. 4. 10. one who is very pitiful, and of tender mercies to mankind, while it is called to day; not willing that any of them should perish, no, not the worst and greatest sinners; as himself swears to us by his life, As I live, saith the Lord God, I have no pleasure in the death of the wicked (indefinitely considered) but that the wicked turn from his way and live, Ezek. 33. 11.  
Yea and he is one [who liveth for ever and ever] who is from everlasting to everlasting God, Psal. 90. 1, 2. He that sits upon the throne, upon the supreme Throne of Government, is the everlasting one; and therefore his dominion is an everlasting dominion, and his kingdom from generation to generation, Dan. 4. 34. The Lord is King for ever and ever, Psal. 10. 16. He is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end, Dan. 6. 26. Rev. 4. 10. and chap. 5. 14. and chap. 10. 6. with Dan. 12. 6. He lifts up his hand to Heaven, and saith, I live for ever, Deut. 32. 40. This is the object of their Adoration, to wit, the Lord, who is the true God, the living God, and the everlasting King, Jer. 10. 10. who sits upon the floods, who sits king for ever, Psal. 29. 10. not the Virgin Mary, or any Saint; for of them it may be said, Where are they? and do they live for ever? Zech. 1. 5. The object of their religious worship, is the Father, who hath life in himself, and of whom are all things, John 5. 25. 1 Cor. 8. 6. the Son, who is the true God, and eternal life, without beginning of days, or end of life, 1 John 5. 20. Col. 1. 16, 17. Heb. 7. 3. John 17. 5. the eternal spirit, Heb. 9 14. by whom all things were created, and who hath garnished the Heavens, Psal. 33. 6. Job 26. 13. and chap. 33. 4. Isa. 40. 13, 14, 17. with Rom. 11. 35, 36. 1 Tim. 6. 16. Rom. 1. 23. and that he sits upon the throne who liveth for ever and ever, and whose throne is from the beginning, from everlasting, and endureth from generation to generation, Psal. 932. Jer. 17. 12. Lam. 5. 19 Heb. 1. 8, 9 Isa. 6. 1-10. with Act. 28. 25, 27. How might the consideration hereof encourage us, to come with boldness to the throne of his Holiness, Almightiness, and Gra●e, at all times and rejoice that he reigneth; according to that, The Lord reigneth, let the earth rejoice, let the multitude of the isles be glad thereof, Psal. 96. 1-10. and 97. 1. and it might engage us to rejoice, and bless him who liveth for ever and ever; as the Psalmist saith, The Lord liveth, and blessed be my rock, etc. 2 Sam. 22. 47. Job 19 25. Psal. 72. 15. and 102. 27, 28. And because he lives, they shall live also, who come unto, believe on, and serve him with reverence and godly fear, Deut. 33. 26, 27, 29. John 14. 19 and in that he liveth for ever and ever. We may herein see the endless and everlasting misery, and unhappiness of them that know not God, and obey not the Gospel of our Lord Jesus: they shall be punished with everlasting destruction from the presence of the Lord: they shall drink of the wrath of him who liveth for ever and ever, 2 Thes. 1. 8, 9, 10. Rev. 14. 10, 11. and chap. 15. 7.  
2. We have nextly to consider and speak unto, the act or exercise of the living creatures about, or towards this blessed object supposed, and explicatively declared and repeated [when they give (or shall give) glory, and honour, and thanks]: But how do they give these things unto him that sits upon the throne, who liveth for ever and ever?  
Answ. Not by conferring upon, or really adding any thing unto him, which he had not before; or as if he needed, or wanted any thing from his creatures; Who hath first given to him, and it shall be recompensed? for of him, and thorough him, and to him are all things, Rom. 11. 35, 36. If thou sinnest, saith El●hu What dost thou against him? or if thy transgressions be multiplied, What dost thou unto him? if thou be righteous, What givest thou him? or what receiveth he of thine hand? Job 35. 6, 7, 8. God that made the world, and all things therein, seeing he is Lord of Heaven and Earth, is not worshipped with men's hands or tongues, as though he needed any thing, Act. 17. 24, 25. Indeed, thus he gives to us, who need all things; but we cannot so give unto him, because he is infinite in all glory and glorious perfection, and cannot be added unto: Christ's goodness, as he was our Mediator, did not extend, or add any thing to the Lord, Psal. 16. 2, 3. much less can ours which is as a morning-cloud, and as the early dew that goeth away. Can a man be profitable unto God, as be that is wise may be prefitable unto himself? Is it any pleasure (to wit, gainful pleasure, as presently is intimated) to the Almighty, that thou art righteous? or is it gain to him that th●u makest thy ways perfect? Job 22. 2, 3. This then is not the meaning of the expression, we cannot advantage, or add any thing to him.  
But the [giving] to him, here spoken of, is, a rendering to him what was, and is his, whether we give it to him, or no; and all his worshippers may say as King David doth, All things come of him, and of his own they give unto him, and all is his own before, 1 Chron. 29. 11, 14, 16. Hence we have such exhortations in Scripture, Give unto the Lord glory end strength, give unto the Lord the glory of, or due unto his name: worship the Lord in the beauty of holiness, Psal. 29. 1 2. and 96. 7, 8. And yet, in thus giving glory unto him, we must needs fall short of doing it according to his infinite praise-worthiness: for his glorious name is exalted above all blessing and praise, Neh. 9 5. Who can utter the mighty acts of the Lord? who can show forth all his praise? Psal. 106. 1, 2. and 40. 5. But in some little measure, they may thus give, or ascribe unto the Lord what is his, Deut. 32. 3. And this appears to be the meaning of the expression, as it refers to vers. 8. there it is thus express, They say, or, they have no rest, saying, Holy, Holy, Holy, Lord God Almighty, etc. And here, when they give glory, etc. here is no act of Collation, or conferring any thing upon him that sits on the Throne; but they give in words, acknowledging him to be what he is.  
When they give [glory] to wit, praise; for so this word here rendered [glory] is oft translated praise, or signifies praise; as give God the praise or glory, John 9 24. and they loved the praise or glory of men, more than the praise or glory of God, Jo●. 12. 43. Mat. 6. 2. according to that, Whoso offereth praise, glorisieth me, Psal. 50. 23. and these two words praised and glorified, are used as words of a like signification, As thou hast [praised] the gods of silver and gold— and the God in whose hand thy breath is, and whose are all thy ways, hast thou not [glorified], Dan. 5. 13. Now thus understanding the expression, so it informs us, That he that sits upon the throne, is supremely the subject or object of the praise of the living creatures, and only so in a religious sense; as Moses saith to Israel, He is thy praise, and he is thy God, etc. Deut. 10. 21. And as Jeremy saith, Thou art my praise, chap. 17. 12, 14. Psal. 109. 1. — And they give him praise when they say, Holy, etc. ver. 8. They then— make his praise glorious, Psal. 66. 1, 2.  
Or by [glory] we may understand an inwardly excellent esteem, and high account which they have of this most excellent one: they have an excellent opinion of him in their hearts and souls, and from thence they render his praise glorious; the high praises of God are in their mouth, 1 Pet. 3. 15. Psal. 34. 1, 2. and Psal. 106. 1, 2, 3. Heb. 11. 11. Rom. 4. 20, 21.  
Or they give glory] that is, they ascribe unto him most excellent Majesty, lustre, splendour, brightness; as he appears in this vision like a Jasper-stone, ver. 2. whereto the glory of God is compared, Rev. 21. 11. See Luke 9 31. Acts 22. 11. 2 Cor. 3. 7. with Exod. 34. 29, 30. so whereas in Luke 9 32. it is said, Peter, James, and John, saw Christ's glory, it is elsewhere thus expressed, We were eye-witnesses of his Majesty, 2 Pet. 1. 16, 18. And men are exhorted to enter into the ro●k, and hid themselves— for the glory of his Majesty, Isa. 2. 10, 19, 21. And of the Saints it is said, They shall make known to the sons of men the glorious majesty of his kingdom, Psal. 145. 10, 12.  
And Honour] this they also give unto him, as the four and twenty Elders likewise do, ver. 11. and all the Angels, chap. 7. 11, 12. and chap. 5. 11, 12. and every creature which is in heaven, and on the earth, etc. chap. 5. 13, 14. And this Honour is much-what in signification like unto the former word, glory: and indeed by them both in general, yea by all three, is signified, they give him worship, or they herein o● hereby worship him; as it is said, They worshipped God saying, Blessing, and glory— and honour— be unto our God, chap. 7. 11, 12. and chap. 4. 10, 11. and so here by honour particularly may be meant, an ascribing divine worship and adoration unto him in their sacrifices of prayers, praises, and thanksgivings in and through Jesus Christ, Isa. 43. 23. For he that honoureth not the Son, honoureth not the Father that hath sent him, Joh. 5. 23. So the drawing nigh unto, and honouring God (both which are contained in one word, to wit, honouring him. Compare Isa. 29. 13. and Matth. 15. 7, 8. with Mark 7. 6.) is explicated presently to be, a worshipping him, Matth. 15. 8, 9 Mark 7. 6, 7. And indeed, he only is the object of all religious honour and worship; as our Saviour saith, Thou shalt w●rship the Lord thy God, and him only shalt thou serve, Matth. 4. 10. and we are to honour him, not doing our own ways, nor finding our own pleasure, nor speaking our own words, Isa. 58. 13. 14. and this honouring him, contains in it, an high esteem and acknowledgement of his infinite superiority above all creatures, and created Being's whatever; and also a sense of our inconceivable inferiority unto him; and that we have nothing, are nothing, can do nothing; but that he is the possessor of Heaven and Earth; and all comes from him; and therefore all glorious honour in our hearts, and with our mouths, is to be ascribed unto him, 1 Chron. 29. 11-16. 1 Sam. 2. 29, 30.  
And thanks]. This also they render unto him, for his goodness, mercy, and kindness towards them. Hence we are oft called upon, and provoked to give thanks unto the Lord, because he is good, for his mercy endureth for ever, Psal. 105. 1. and 106. 1. and 107. 1. and 118. 1. 29. and 136. 1, 2, 3-26. see Luk. 17. 16. and especially and principally, thanks is to be given to him, because he hath so loved the world, as to give his only begotten son; that whosoever believeth in him, should not perish, but have everlasting life, John 3. 16. As it is said of Annah the Prophetess, when she came into the Temple, when Jesus was there, she gave thanks likewise unto the Lord (to wit, f●r this wonderful love and mercy manifested in Christ, Luke 1. 78, 79. she not only gave thanks to the Lord, but she did likewise, as others also had done); and spoke of Jesus to all them that looked for redemption in Jerusalem, Luke 2. 28-38. and so the Apostle doth, saying, Thanks be unto God for his unspeakable gift, 2 Cor. 9 15. yea, and thanks were given by them unto God, for that he had delivered them out of the power of darkness, and translated them into the kingdom of his dear son, Col. 1. 12, 13. Rev. 5. 8, 9 Psal. 116. 3, 8, 9, etc. yea thanks are to be given to him for all his mercies, favours, and blessings; as the Psalmist saith, Bless the Lord, O my soul and forget not any of his benefits: who forgiveth all thine iniquities, and healeth all thy diseases: who redeemeth thy life from destruction, who crowneth thee with lovingkindness and tender mercies, etc. Psal. 103. 1, 2, 3, 5. And the Apostle exhorteth us, to give thanks always, for all things, unto God and the Father, in the name of our Lord Jesus Christ, Eph. 5. 18, 20.  
And thus the living creatures come, and thus should we come always into God's Presence; according to that, Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name: for the Lord is good, his mercy is everlasting, etc. Psal. 100 4, 5. and 95. 1, 2. To which purpose also the Apostle exhorts, saying, Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your requests be made known to God, Phil. 4. 6. Col. 4. 2. 1 Chron. 23. 30. And this sacrifice of thanksgiving we should always offer in all our addresses to God, by Christ, as our Altar and Highpriest; as the Apostle saith, By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name, Heb. 13. 10-15. Thus Daniel three times a-day kneeled upon his knees, and prayed, and gave thanks before his God, Dan. 6. 10. And thus the Apostle exhorts the believers to do, Rejoice evermore: pray without ceasing: in every thing give thanks: for (saith he) this is the will of God in Christ Jesus concerning you, 1 Thes. 5. 16, 18. And the believers should give thanks to his name, not only for mercies and favours showed and vouchsafed to themselves in particular; but for any grace or mercy bestowed upon others of their brethren also who believe, Ephes. 1. 16. 1 Thes. 1. 2. Col. 1. 10, 12. yea and for God's love and mercy to all men; as the Apostle exhorts Timothy, saying, I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men; for kings and all in authority, etc. 1 Tim. 2. 1-4-8.   

Vers. 10. The four and twenty Elders fall (or shall fall) down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying.  
This Verse refers, as we see, to vers. 9 When those living creatures, shall give glory, honour and thanks to him that sat on the throne; then the four and twenty Elders shall fall down before him also, etc.  
Now in this Verse is intimately signified to us in general;  
1. That the spirits of just men made perfect (as the four and twenty Elders do signify: see the notes before on ver. 4.) do fall down and worship God; though in spirit they are completely entered into rest, yet they never cease from worshipping and adoring him that sits on the throne: but this exercise of theirs remains for ever, Chap. 5. 14. and Chap. 11. 16, 17. and Chap. 7. 14, 15. Jer. 32. 39, 40. yea and when they are raised again in the first resurrection, they shall be Priests of God and of Christ; they shall then praise, and glorify him as the object of their adoration, who liveth for ever and ever, Chap. 20. 6. they shall be his Sons still, and so shall honour him as their Father, Chap. 21. 7. with Mal. 1. 6. as it is said, There shall be no more curse, but the throne of God and of the lamb shall be in it, and his servants shall serve him, and they shall see his face, etc. Chap. 22. 3, 4. with Exod. 33. 20. Though then they shall be equal to the Angels, yet they shall not be exempt from giving this Homage to the Supreme and Sovereign Lord of Heaven and Earth; for the Seraphims, as we have seen, cry one to another, Holy, holy, holy is the Lord of hosts, etc. Isa. 6. 13. And it is said All the angels stood round about the throne— and worshipped God saying, Amen: Blessing, and glory, and wisdom, etc. be unto our God for ever and ever, Amen, Chap. 7. 11, 12. Dan. 7. 10. And the Prophet calls upon them to worship the Lord, saying, Bless the Lord ye his angels that excel in strength, that do his Commandments, harkening unto the voice of his word: Bless the Lord all ye his hosts, ye ministers of his that do his pleasure: Bless the Lord all ye his works in all places of his dominion, Psal. 103. 19, 20, 22. And if the inhabiters of Heaven do worship and adore him that sits upon the throne, as we have seen they do; then we may thereby discern the wickedness and wretchedness of their boasts of perfection, as to attainment, who cast off all fear of God; and, as they say, are above all his ordinances and appointments; and look on the adoration of the Lord God Almighty, as a thing below and beneath them. Alas, this is far from perfection; and herein they are most like the Devil; and it proceeds from their great pride, as it is said, The wicked thorough the pride of his countenance, will not seek after God: God is not in all his thoughts, Psal. 10. 4. These are like unto those of whom Job speaks, who say unto God, Depart from us, for we desire not the knowledge of thy ways: what is the Almighty that we should serve him? Job 21. 14, 15. Exod. 5. 2.  
As this Verse relates unto ver. 9 so we may learn from hence, that there is a communion of Saints, of the holy Ones above in their spirits, and the Saints that are in the earth; when those which are here below give glory, honour, and thanks to the Creator of all things; then these which are in Heaven, fall down, and worship him also: they are both but one family, Eph. 3. 15. And those below are by faith come unto these above, Heb. 12. 22-24. And when the one worship God, the other also join with them therein: as in our types, when the priests burned incense within, in the temple of the Lord; the whole multitude of the people were praying without, Luk. 1. 9, 10. and they both of them worship the same object of worship, as evidently appears by comparing the two Verses; they above do not worship one, and those below another: those below do not worship these above; but they have all one Father and God: Indeed those below have such mediums and ordinances, and helps in government, etc. as these above need not, and such bodily postures, places, etc. But as to the things which are absolutely essential to the worship of God, they have fellowship together.  
Object. But now some may and do object from the order of words in ver. 9 and 10. against the interpretation given of the Elders and living creatures, and say, It appears that the living creatures are the most excellent, because they always begin, and are first, and first mentioned in the worship of God; as also chap. 5. 8, 9 therefore they are more excellent than the Elders.  
Answ. 1. To this I say in general; though I cannot give satisfaction to others, nor answer all the Objections that may be made and urged against the sense forgiven; yet it appears to me so evident, that the Elders, as the word imports, are the most excellent, and signify the holy Prophets and Apostles, and are the representative of that part of the Church above; and the four living creatures do mean and signify the younger, and those alive in mortal bodies, even the Church of Christ in the four quarters of the world, generally considered; that I shall not be readily waved from that interpretation given, though I could not satisfactorily answer all men's Questions or Objections there-against.  
2. But more particularly we may say to this Objection.  
1. It is not true, that the living creatures are always first named, or placed in the worship of God; for though here they are first mentioned, and in chap. 5. 8, 9 yet they are not so ; nor is this order always observed: for in chap. 19 4. it is said, And the  Elders, and the four living creatures fell down and worshipped God that sat on the throne, saying, Amen, Allelujah.  
2. Nor is it true, that they are always the most excellent, who are first mentioned in worshipping; for both the living creatures and Elders are mentioned before the innumerable company of Angels, Chap. 5. 8, 9, 11, 12. and all creatures before the living creatures and elders, Chap. 5. 13, 14. and the innumerable multitude, which are clothed with white robes, and had palms in their hands, before all the Angels, Chap. 7. 9, 11.  
3. Nor doth any such thing here necessarily appear, as is supposed, and taken for granted in the objection, viz. that the living creatures do begin in the adoration of him that sits upon the Throne; but when the living creatures give glory, honour, and thanks; The four and twenty Elders fall down, etc. like that, When the living creatures went, the wheels went by, or with them: and when the living creatures were lift up from the earth, the wheels were lift up: for one spirit acted them both, Ezek. 1. 19, 20. and chap. 10. 16, 17. so it is here, They both together, at the same instant, worship him that liveth for ever and ever.  
And in this Chapter the Elders are first described, ver. 4. And though in order of words, the living creatures are first mentioned in this place (though that proves not they are first in work); it may be to instruct us, that whenever the Church on Earth bows before him that sits on the Throne; those that are present with the Lord, join there with in their adoration also.  
4. The living creatures may in this place be mentioned in order of words before the Elders; because the Apostle had from ver. 6. been describing and speaking of them; and so he would finish what he had to say of them, before he would again speak of the Elders.  
But we shall come to look into this Verse a little particularly, in which we shall speak unto the Act, or Acts of their worship, as they are here declared to us; for as to the object of it, it is the very same, and in the same words described, with the object of the worship of the four living creatures. To which we have spoken already in the foregoing Verse.  
The four and twenty Elders fall down and worship]. These two phrases may signify to us one and the same thing: these two expressions here may both signify the Worship and Reverence they give, (compare Matth. 15. 8. with Mark 7. 6. and Matth. 4. 9 with Luk. 4. 7.) as the object is one and the same object, though described to us in two branches, [Him that sat on the throne, who liveth for ever and ever], and both of them are joined together in ver. 9 Or, we may say,  
They fall down], that is, they do most submissively prostrate themselves before the great King of Heaven and Earth, Mal. 1. 14. they fall down from their seats or thrones, ver. 4. and chap. 11. 16. and chap. 19 4. signifying, he is infinitely above them, and his throne above. theirs  
And worship], to wit, adore, or religiously reverence him, (Isa. 46. 6.) and cast their crowns before the throne], that is, when they worship, they lay a side their ornaments of glory, and make themselves like ordinary persons, as it were, like their brethren that are on earth; they make themselves as common persons, as it were; as their crowns may be said to be profaned (and themselves consequently) when they are cast to the ground, Psal. 89. 39 They sit down from their head-tires, and crowns of glory, in token of humility; as they are instructed to do, Jer. 13. 18. And thus they prostrate themselves, not before an Image, Idol, or fellow-creature, as Idolaters in former times, both amongst his professed people, and amongst the Heathen also did, Isa. 44. 15-20. and chap. 46. 10. Dan. 3. 5, 7, 10, 15. and as too many in our days do, but before him that liveth for ever and ever: And their humble prostration of themselves before him that sits on the throne, may thus be declared to us that are here below.  
1. To preserve us from making any Saints departed, though never so excellent and glorious, the objects of our religious adoration; or from invocating, or praying to them, Rev. 19 10. and chap. 22. 8, 9 they do, as it were, by their acts of deep humility, in falling down, worshipping, and casting their crowns before the throne, actually say, We are not worthy to receive religious worship; but thou art worthy, O Lord, to receive glory and honour, etc. Vers. 11. They by removing their Diadems, and taking off, and casting down their crowns, do, as it were, say, We are not the He, whose right it is to be worshipped, (as Ezek. 21. 26, 27.) but that appertains only to him that sits on the Throne; and indeed He, and He only is to be religiously worshipped and served by us, Matth. 4. 10.  
2. From the very humble adoration, and prostration of those that dwell in Heaven, which is more fully and significantly expressed, and plainly declared to us here, than that of the four living creatures; we may learn, That the nearer we are to, and the more clearly we behold him that sits on the throne, his glorious Holiness, Almightiness, and Majesty; the more it will fill us with low thoughts of ourselves, and cause us to defile our Horn in the dust. This here appears by the account given us of the exercise of the living creatures, and of that of the Elders. Of the former indeed it may be intimated to us, that they do humble themselves in the presence of the Lord; and in token thereof, with two of their wings may cover their faces; as we have said before in the notes on ver. 8. but of the latter it is said, They fall down before him that sat on the throne, and worship him— and cast their crowns before the throne; so also in chap. 5. 14. of the living creatures it is only said, they said Amen. To which is presently added, And the twenty four elders fell down, and worshipped him that liveth for ever and ever. And in chap. 11. 16. where the Elders are only mentioned, it is said of them, They fell on their faces and worshipped God. (Indeed, where the Elders and living creatures are jointly spoken of in their worship, the same acts or exercises are affirmed of both, as chap. 5. 8. and chap. 19 4. but not so when they, and the acts of their worship are distinctly mentioned). The truth hereof we might also see in the holy and glorious Angels; it is said of them, Yea of all of them, they fell before the throne on their faces, and worshipped God, Chap. 7. 11. see also Isa. 6. 1, 2, 3. Ezek. 1. 11-23. [see the notes before on ver. 8.] As also this may be seen in those holy Ones who are on earth in mortal bodies; that the clearer sight and vision they have of him that sits on the throne, and the nearer, as it were, they are to him, the more their own imperfection, shortness, and wretchedness in themselves appears; so as pride is hidden from them, and they even loathe themselves. Thus it was with the holy man Job; when he only heard of God by the hearing of the ear, he carried it too highly, and sometimes spoke unadvisedly; as Elihu saith unto him, Thou saidst my righteousness is more than Gods, Job 35. 2. But when he had a more open sight of the Almighty, he cries out, Behold I am vile, what shall I answer thee? I will lay mine hand upon my mouth: once have I spoken, but I will not answer; yea twice, but I will proceed no further, Job 40. 3, 4, 5. with chap. 13. 18, 22. and chap. 23. 2, 5. And again he thus saith and confesseth, I have uttered that I understood not, things too wonderful for me, which I knew not— I have heard of thee by the hearing of the ear, but now mine eye seethe thee: wherefore I abhor myself, and repent in dust and ashes, Chap. 42. 3, 5, 6. Thus also it was with the Prophet Isaiah, when he had that vision vouchsafed to him, In which he saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple: above it stood the Seraphims— and one cried unto another, Holy, holy, holy, is the Lord of hosts; then, said he, Woe is me, for I am undone, I am cut off, because I am a man of unclean lips, etc. Isa. 6. 1, 2, 3, 4, 5. see also Dan. 10. 5-8-15-17. Rev. 1. 13-17. and without doubt, those which are in their spirits in Heaven, and being absent from the body, are present with the Lord, they are more humble than we are, who are on earth. And did we more clearly behold his glory, and glorious Majesty who sits upon the throne, as it is discovered to us in the face of Christ in the Gospel? 2 Cor. 4. 4-6. It would cause us to lie low before him, and hid us in the dust, for the glory of his Majesty; and yet, in the encouragement of his grace, come, by our Highpriest, with boldness to the throne of grace, Isa. 2. 10. Heb. 4. 14, 16. And that any of us are proud, and highly conceited of ourselves, and are lifting up ourselves unduly in language, apparel, or demeanour of ourselves, is because of our foolishness and ignorance of God; or because we do not behold in the glass of the Gospel, the glory of the Lord, 2 Cor. 3. 18. the proud person is a fool, 1 Tim. 6. 4. Hos. 4. 1-6. with chap. 5. 5. Oh then! humble we ourselves in the sight of the Lord, and he will lift us up, Jam. 4. 5-7-10. Act. 20. 19 Matth. 11. 28, 29. Eph. 4. 2-4.   

Verse 11. 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.  
These are the words of the  Elders to him that sat on the Throne, in their humble prostration of themselves. In which we have, 

1. Their Acknowledgement or Doxology.  
2. The Reason, or Reasons thereof.    
1. Their Acknowledgement or Doxology [Thou art worthy, O Lord, to receive glory, and honour, and power]. Where we may note in general,  
That they prostrate themselves, as is fore-declared in ver. 10. when they speak to him that sits on the Throne, and not when they speak of him simply; so it is said chap. 5. 8, 9 the four living creatures, and four and twenty Elders fell down before the lamb— saying, Thou art worthy to take the book, and to open the seals thereof: They speak not of him simply, but direct their speech unto him, when they fall down.  
Thou art worthy]. By way of highest merit and desert, to have all divine and religious Worship and Adoration, and thou only; [see the notes before on chap. 3. ver. 4.] which is not said to exclude Christ from being the object thereof also: for he and the Father are one; and the same blessing, honour, glory and power, is ascribed unto the lamb, as unto him that sits upon the throne, by every creature; whereto the four living creatures say, Amen, chap. 5. 13, 14. But to exclude all merely created Being's whatsoever; Thou art worthy, who hast created all things; as it presently follows, he, as distinguished from, opposed to, and infinitely preferred before all creatures, or merely created beings whatsoever: As the Psalmist saith. I will call upon the Lord who is worthy to be praised, 2 Sam. 22. 3, 4. Psal. 18. 3. He, with exclusion of all others whatever, even this one God, the Father, the Word, and Holy Spirit, 1 John 5. 7. with exclusion of all inferior creatures; as the Sun, Moon, Stars, all the host of Heaven, Deut. 4. 19 of all birds, fourfooted beasts, creeping things, etc. Rom. 1. 23-26. of the likeness of any of these inferior creatures, or any else, Deut. 4. 15-18 of man, corruptible man, Rom. 1. 23. of holy and good men, even the most eminent of them, Acts 10. 26. and chap. 14. 14, 15. of the glorious Angels, Judg. 13. 16. Col. 2. 18. Rev. 19 10. and chap. 22. 8, 9 He only is to be worshipped, with divine Adoration, as we have frequently had occasion to show, in the foregoing part of this Chapter, Deut. 6. 13. and chap. 10. 20. with Matth. 4. 10.  
To receive glory and honour, etc.] not as if he needed any thing, Acts 17. 25. If thou be righteous, what givest thou him? or what receiveth he of thine hand? Job 35. 7. But to receive that acknowledgement of praise and honour from all creatures, which appertains to thee, and is thy due, whether it be given thee or no [see the notes before on ver. 9] of the living creatures it is said, They give glory, etc. And here the Elders say, Thou art worthy, O Lord, to receive, or take it. Indeed, it is not meet for mere creatures to receive religious or divine worship, though it should be given to them; and the holy Ones, both men and angels, have disclaimed and refused it, Act. 10. 25, 26. and chap. 14. 14, 15. Rev. 19 10. And how deer did it cost Herod when he received it? The people gave a shout, saying, It is the voice of a God, and not of a man; and immediately the angel of the Lord smote him, because he gave not God the glory (but received it to himself), and he was eaten up of worms, and gave up the ghost, Act. 12. 22, 23. Dan. 4. 30, 31. Rev. 18. 7. And how sad and deplorable will be the end of that man of sin, the Son of Perdition, who sitteth in the Temple of God, showing himself that he is God. The Lord will consume him with the spirit of his mouth, and will destroy him with the brightness of his coming, 2 Thes. 2. 3, 4-8. Ezek. 28. 2-8-10. But thou art worthy, O Lord, to receive it, say the Elders; we cannot speak too highly and honourably of him; yea he is exalted above all blessing and praise, Nehem. 9 5. Psal. 106. 1, 2, 3. Job 26. 14.  
Thou art worthy to receive glory and honour [and power]. Unto the two former we have spoken before, [see the notes on ver. 9]  
And power]. This is also ascribed to him that sits on the throne, and unto the lamb for ever and ever, by every creature, etc. whereto the living creatures say, Amen, chap. 5. 12, 13, 14. and by all the Angels, chap. 7. 11, 12. He hath power to do what he pleaseth; as it is said, Whatsoever the Lord pleased, that did he in Heaven, and in the Earth, in the Seas, and in all deep places, Psal. 115. 3, 4. and 135. 6. Matth. 6. 13. 1 Chron. 29. 11, 12. He hath power to help, and to cast down, power to save, and to destroy; to give, or to withhold, 2 Chron. 25. 8. Jam. 4. 12. To do every thing, (that consists with his infinite holiness: see notes before on ver. 8.) and not thought can be withholden from him, Job 42. 2. and he can and doth uphold all things by the word of his power, Hebr. 1. 3. Psal. 75. 3. and 55. 22.  
But here especially, as it may seem, and as is before said [Power] answers to thanks in ver. 9 and so power belongs to him, also with him is mercy, Psal. 62. 11. He hath power to extend mercy to unworthy, undeserving, and ill-deserving ones; as h● hath manifested in raising up such an Horn of salvation in the house of his servant David; in preparing a body for Christ in the womb of the Virgin, Luk. 1. 35. In being with him in trouble; with him his hand hath been established, his arm also hath strengthened him; so as the enemy hath not exacted upon him, nor the son of wickedness afflicted him, Psal. 89. 21-23. though Satan and his instruments thrust sore at him; yet the Lord helped him: the right hand of the Lord did valiantly: the right hand of the Lord was exalted, etc. Psal. 118. 10-13-16. and the working of the might of his power, wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, etc. Eph. 1. 19, 20, 21. Psal. 118. 16-18. Thorough whom his power is great for saying, redeeming, and forgiving any sinners, though never so great, that turn at his reproofs, come at his calls, and obey his counsels, Numb. 14. 17. Isa. 50. 1, 2, 3. And on suchlike accounts, we have cause to give thanks unto him, and sing of, and praise his power, Isa. 45. 8-10. Psal. 59 16. and 150, 1, 2, 3.  
2. We have also to consider the Reason, or Reasons of the Elders, rendering praise, glory, and honour unto him, [For thou hast created all things, etc.]  
This hath respect either unto the first and old Creation, or also unto the new: unto both which we may speak a little.  
1. As with respect to the first, in which act of his Creation he gave a being to all creatures by his word, which before had none, Gen. 1. 1-21-27. He said, Let there be light, etc. and it was so: And in this work of Creation, the three persons, who are but one God, 1 John 5. 7-9. did concur and cooperate: To us there is but one God, the Father of whom are all things, and we in him, 1 Cor. 8. 6. By Christ were all things created that are in Heaven, and that are in Earth, visible and invisible, whether thrones or dominions, or principalities or powers; all things were created by him, and for him, Col. 1. 16. All things were made by him, and without him was not any thing made that was made, John 1. 1, 2, 3. Ephes. 3. 9 Heb. 1. 1, 2, 3. and ver. 8, 10. And all the Host of the Heavens, to wit, the Angels, Sun, Moon, and Stars, etc. were made by the spirit of the mouth of the Lord, Psal. 33. 6. And Elihu saith, The Spirit of God hath made me, and the breath of the Almighty hath given me life, Job 33. 4. and chap. 26. 13. Psal. 104. 30. Isa. 40. 13-18-26. And in this work of Creation, appears his glory and honour; his work herein is honourable and glorious, Psal. 111. 3. The heavens declare the glory of God, and the firmament showeth his handiwork, Psal. 19 1-6. Isa. 40. 26. Herein appears, and is manifested,  
1. His infinite power, and that he can do all things: Ab, Lord God, saith the Prophet, Behold thou hast made the Heaven and the Earth by thy great power and stretched-out arm, and there is nothing too hard for thee, Jer. 32. 17-27. The Lord is the true God, he is the living God, and an everlasting King— he hath made the earth by his power, Jer. 10. 10-12. and chap. 51. 15. And therefore he can extend help to us in every case and condition; Lift up your eyes on high, and behold who hath created these things; that bringeth out their host by number: he calleth them all by names, by the greatness of his might, for that he is strong in power, not one faileth. Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord? and my judgement is passed over from my God? Isa. 40. 26, 27, 28. Job 38. and chap. 39 and chap. 40. and chap. 41. and chap. 42. 2-5. Psal. 89. 8, 9-11-13.  
2. And herein also appears his infinite wisdom, and unsearchable understanding, that he is mighty in wisdom, Job 36. 5. O Lord, how manifold are thy works! in wisdom hast thou made them all, Psal. 104. 24. The Lord by wisdom hath founded the earth, by understanding hath he established the Heavens, by his knowledge the depths are broken up, etc. Prov. 3. 19, 20. He hath established the world by his wisdom, and stretched out the Heavens by his discretion, Jer. 10. 12. and chap. 51. 15. Psal. 136. 5. And therefore also glory and honour appertain to him; as the Apostle saith, Now unto the King eternal (or of ages or worlds) — the only wise God be honour and glory for ever and ever, Amen, 1 Tim. 1. 17. And thus we should also glorify him, in trusting in him at all times, and pouring out our hearts unto him; as knowing and believing, The creator of the ends of the earth fainteth not, nor is weary, there is no searching of his understanding, Isa. 40. 26, 27, 28-31. Judas 25.  
3. And herein is also manifested his goodness and mercy, that he is good to all, and his tender mercies are over all his works, Psal. 145. 8, 9 He by wisdom made the Heavens, for his mercy endureth for ever: and stretched out the earth above the waters: for his mercy endureth for ever: who made great lights, for his mercy endureth for ever: The Sun to rule by day, for his mercy endureth for ever, Psal. 136. 1-4-9. The earth is full of his mercy and riches, Psal. 104. 24. and 119. 64, and 8. 1, 2, 4, 5. and 89. 1-12, 13. and 33. 5. yea indeed, his Being and Godhead, and all his glorious Attributes, are manifested by the works of his Creation, that all might glorify him. The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse; because when they knew God, they glorified him not as God, neither were thankful, etc. Rom. 1. 19, 20, 21.  
2. And as with respect to the new Creation, he hath created all things in Jesus Christ: The Lord hath created a new thing in the earth, a woman hath compassed a man, Jer. 31. 22. and Christ is the beginning of the (new ') Creation of God also, Rev. 3. 14. In whom there is a dinner prepared, and all things are now ready, Matth. 22. 2-4. Luk. 14. 17. And if any man be in Christ, he is a new creature: old things are passed away, and behold all things are become new: and all things are of God, 2 Cor. 5. 14-17, 18. He prepared a body for Christ, laid our sins and trespasses upon him, delivered him up for our offences, and raised him from the dead for our justification: and hath exalted him, and set him on his own right hand in the Heavens: and blessed us with all spiritual blessings in heavenly things in Christ Jesus: He loveth the son, and hath given all things into his hand; because he laid down his life, that he might take it up again: and all things that the Father hath are his, Ephes. 1. 3. John 3. 35. with chap. 10. 17. and chap. 16. 14, 15. and in due season he will, by Jesus Christ, make all things new, Rev. 21. 15. But to this we shall add no more here, because we shall have more apt occasion to speak to it, God assisting, in chap. 5. 8, 9, 10. But shall especially take these words, and look upon them as referring unto the first Creation, and agreeing with chap. 10. 6. and chap. 14. 6-8.  
2. And for tby pleasure (or will) they are and were created]. This is a further reason why the Elders acknowledge he is worthy to receive glory and honour, and power; or a further branch of the former reason. And herein is declared to us, the Reason and End why all things are, and were created; to wit, for his will and pleasure: For as of him, and thorough him, so to him are all things: To whom (therefore) be glory for ever, Rom. 11. 35, 36. For him are all things, and by him are all things, Heb. 2. 10. And by Christ were all things created that are in heaven, and that are in earth:— All things were created by him and for him, Col. 1. 16.  
And for thy pleasure they are], namely, they subsist, or consist in that order in which they are; they are upheld by him in, Christ, and by his Providence, even by his divine Power, Wisdom, and Goodness, during his pleasure, and for his pleasure he preserves them. O Lord, thou preservest man and beast: how excellent is thy lovingkindness, O God Psal. 36. 5, 6, 7. He disposeth the whole world, Job 34. 12-17. and his counsel (thereabout) shall stand; and he will do all his pleasure, Isa. 46. 10. He doth according to his will in the Army of Heaven, and among the Inhabitants of the Earth; and none can stay his hand, or say unto him, What dost thou? Dan. 4. 35. Col. 1. 16, 17-20.  
And were created], to wit, all things were made for his pleasure: The Lord hath made all things for himself, Prov. 16. 4.  
Quest. But now, what is his will and pleasure for which all things are, and were created? This is needful to be enquired into, and considered by us.  
Answ. Unto that we may give Answer, and say,  
1. As with respect unto all creatures below, and inferior to man; as they were created, and are for his praise in their several stations and places, and according to their natures and beings, Psal. 148. 3-10. and 150. 6. so they were made, and are for man's use and service: so in his first Creation, God gave man dominion over the fish of the Sea, and over the fowl of the air, and over every living thing that moveth upon the earth, Gen. 1. 26, 28-30, 31. And after man by sin had lost that Dominion and Lordship, our Lord, who was the Lamb slain from the foundation of the world, hath restored this dominion again into the nature of man in himself, Psal. 8. 3-8, 9 with Hebr. 2. 6-8, 9 And thorough him Gods tender mercies are over all his works for the good of mankind, while it is called to day, Psal. 145. 8, 9 and 85. 10-12. and 68 18, 19 And hence, after the Lord smelled a savour of rest, in the sacrifice offered by Noah, (a type of the sacrifice of Christ, Ephes. 5. 2.) He said unto Noah and his Sons, The fear of you, and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth on the earth, and upon all the fishes of the Sea: into your hand are they delivered: every moving thing that liveth shall be meat for you, even as the green herb have I given you all things, Gen. 9 1, 2, 3. Col. 1. 20. Ephes. 5. 20. 1 Tim. 4. 4, 5.  
2. As with respect to that part of his Creation, which is rational, even mankind, (for of intelligent creatures, to wit, Angels, we shall not speak directly); so we may say, his will or pleasure in creating and preserving them, was,  
1. Not to sin against him, or be disobedient unto him, who was, and is their creator and preserver: He is not a God, not such a God, as hath pleasure in wickedness, Psal. 5. 4. that is not his will or pleasure. The lusts of sinful men, and the will of God are opposite and contrary one to another; as the Apostle signifieth, saying, That we no longer should live to the lusts of men, but unto the will of God: for the time passed of our lives may suffice us to have wrought the will of the Gentiles: where the Apostle gives us to understand, That the living to the lusts of evil men, is a working the will of the Gentiles, who kn●w not God, but serve Devils: and not the doing the will of God, 1 Pet. 4. 2, 3. with 1 Thes. 4. 5. and 1 Cor. 10. 20. And so the doing and finding our own pleasure, is opposite to the doing his, and delighting ourselves in him, Isa. 58. 13, 14. And the doing his will, and loving the world, the lusts of the flesh, the lust of the eyes, and the pride of life are set against, and the one contrary to the other, 1 John 2. 15▪ 16, 17. S●n is an abominable thing to him, which he hates, Jer. 44. 4. And he that doth it, is of the Devil, and not of God, and the lusts of the Devil he doth do, and not the will of the most pure God, John 8. 44. He that committeth sin, is of the Devil: for the Devil sinneth from the beginning: whosoever doth not righteousness, is not of God, neither he that loveth not his brother: but he is manifest to be herein a child of the Devil, 1 John 3. 8-10. If we say, we have fellowship with God, and walk in darkness, we lie, and do not the truth, 1 Joh. 1. 5, 6. Indeed, in just and severe judgement, and as a Testimony of high displeasure unto men, when they will not listen unto, or be ruled by him, but rebel against the light, vex his holy Spirit, hold the Truth in unrighteousness, will not hearken unto him, will none of him, receive not the love of the truth to be saved thereby, and persist in suchlike stubborn iniquity; he at last gives them up to their own hearts lusts, Psal. 81. 8-12, 13, 14. gives them up to a reprobate mind, to do those things which are not convenient, Rom. 1. 18-28. sends them strong delusion to believe a lie, etc. 2 Thes. 2. 10, 11, 12. takes away his grace from them, and his spirit shall not always strive with them, Matth. 13. 11, 12-15. Gen. 6. 3. But it was not his end in creating them, that they should sin against him, nor did he punish sin with sin, in man's first disobedience in eating of the forbidden fruit; for he had not fore-sinned, or offended: And that he thus at any time punisheth sin, it evidently shows unto us, that it was not his will or pleasure they should so sin, because he is so angry with, and so punisheth men for their sin and wickedness; as Elihu saith, Far be it from God that he should do wickedness, and from the Almighty, that he should commit iniquity: for the work of a man shall be render unto him, and cause every man to find according to his ways; yea surely, God will not do wickedly, neither will the Almighty pervert judgement, Job 34. 10-12. Shall not the judge of all the earth do right? Gen. 18. 25. And when he thus gives up men, he doth not tempt them to evil, but withdraws, or withholds his grace and spirit, which they have abused, and offered despite unto, Matth. 13. 12 Psal. 51. 11. Hos. 2. 5-9. Nor doth he thus deal with any, until they have provoked him with an high hand, and he is, as it were, nonplussed, and knows not what other course to take with them; and is even put upon it thus to say, What could have been done more? what shall I do unto thee? Isa. 5. 1-4-7. Hos. 4. 13-17. with chap. 6. 4, 5, 6-11. Jer. 9 7. Let no man then say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted when he is drawn away of his own lust, and enticed: Then when lust hath conceived it bringeth forth sin, and sin when it is finished, bringeth forth death. Do not err— every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning, Jam. 1. 13-17. He that sits upon the throne is holy, glorious in holiness, his glory and beauty is holiness: he is one of purer eyes than to be hold iniquity; as he hath most clearly and comfortably manifested in the Cross of Christ, [see the notes before on ver. 8.] and that it was not his will that men should sin, or continue to sin, is also evidenced to us, in that when they had sought out many inventions, and were deceived by the Devil, he sent his Son to save men from their sins, and so to destroy, not his own works, but the works of the Devil, even sin, and its fruits, 1 John 3. 8. And Christ gave himself for our sins, that he might deliver us from this present evil world: and this was according to the will of God, and our Father, Galit. 1. 4. Oh that then we may abominate and abhor such horrid and blasphemous say as these are, viz. That God is the Author of sin, and that men do sin by his impulse, etc. knowing that he is a most perfect hater of sin, and never created men to sin, nor doth he preserve them here to this end.  
This was not, nor is his will and pleasure for which they are, and were created : Christ came into the world to do the will of him that sent him, and it was his meat and drink to do it, John 4. 34. and chap. 5. 30. and chap. 6. 38. And he always did those things that pleased him, John 8. 28, 29. But he never did sin, neither was guile found in his mouth: be loved righteousness, and hated iniquity, 1 Pet. 2. 22, 23. Heb. 1. 9 Therefore to do, or commit sin, is none of his Father's will or pleasure, but that which is contrary thereto, Jer. 7. 31. and chap. 32. 32-35. But contrariwise Christ came to destroy sin, as hath been said, and to deliver men therefrom, that they should not serve it; but that being dead to sin, they might live to righteousness, 1 John 3. 8. 1 Pet. 2. 24. and chap. 3. 18. and chap. 4. 1, 23. 2 Cor. 5. 15. And this was and is God's will and pleasure, Rom. 5. and chap. 6. 1, 2, 3-6.  
2. Nor was it his will and pleasure in creating men, nor is it his will in preserving them, while it is the day of his grace and patience towards them, that any of them should be eternally miserable; and therefore he reprobated none before they were created, nor before they had sinned against him; fury is not in him naturally towards his creatures, Isa. 27. 4. but he hath a desire to the work of his hands, Job 14. 15. Psal. 138. 8. Job 10. 3. Though he may be angry, and wrathfully displeased with men; yet he is never so, until men kindle his anger against them, or provoke him thereunto; as Moses saith, The Lord's anger was kindled the same time, etc. Numb. 32. 9, 10-12.  
And again, T●ey will turn away thy s●ns from following me, that they may serve other Gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly, Deut. 7. 4, And the Lord saith, Ye have kindled a fire in mine anger, which shall burn for ever, Jer. 17. 4. and many other places of Scripture speak the same language, or to the same purpose. God is a righteous judge, and God is angry every day, Psal. 7 11. but he is moved and provoked thereto from some outward cause: He is indeed the Father of mercies, he delighteth therein, 2 Cor. 1. 3. Mica 7. 18. He is rich in grace, and the fountain of mercy, that proceeds, and comes forth out of his bowels, yea his mercies are his bowels, Luke 1. 78. Jam. 5. 11. He is the God of love, yea love itself to manward; as he hath manifested himself to be, in sending his Son the Saviour of the world, 2 Cor. 13. 11. 1 John 4. 8-10-14. He is the God of grace, the God of all grace, 1 Pet. 5. 10. but he is never called the God of wrath, or hatred: his wrath, or positive hatred proceeds from some external cause or reason.  
And therefore he never willed any of his creatures to eternal destruction, but for sin, which was not his pleasure, or will they should commit, as we have before shown. Everlasting fire was not otherwise prepared for any of the Angels, but as they were sinning Angels; as they kept not their first estate, but left their own, their proper habitation, or house: They had an house prepared for them in Heaven at first, and given to them; and that was their proper house, as they were created of God at fi●st in the truth; but because they kept not their principality, nor abode in the truth in which they were created, but left their proper house, and sinned against God, they were cast down to Hell: Everlasting fire was prepared for the Devil (as a Devil, as one that abode not in the truth) and his Angels, and not for God's Angels, 2 Pet. 2. 4. Judas 6. 1 Tim. 3. 6. Matth. 25. 41. with John 8. 44. And that mankind fell under his wrath, and the sentence of death, it was because of sin: By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned, Rom. 5. 12. and chap. 6. 23.  
And when they had thus sinned, and God might righteously have cast them off, and destroyed them for ever; yet than God manifested he had no pleasure in the everlasting destruction of any of mankind, in that he devised such a blessed device, that his banished should not be expelled from him: He so loved the world of mankind, that he gave his Son by his grace to taste death for every man, John 3. 16, 17. Hebr. 2. 9 and raised him from the dead for their justification, Rom. 4. 25. with chap. 3. 23, 24. And Christ hath purged away the guilt of that first sin and sinfulness from before the presence of God, 2. Cor. 5. 19, 21. with Hebr. 1. 3. abolished that first death, which otherwise would have been everlasting, 2 Tim. 1. 10. with Rom. 6. 23. and will in due season destroy it, 1 Cor. 15. 26. and destroyed him that had the power of death, that is, the Devil, Hebr. 2. 9-14. So as no man shall perish for ever in that first death, but all shall be raised out of it by the man Jesus Christ, who is become the resurrection and the life, 1 Cor. 15. 21, 22. And when raised, no man shall be cast into the second death for that first sin and sinfulness simply; but for loving darkness rather than light, after light was vouchsafed to them: The soul that sinneth, it shall die, Jer. 31. 29, 30. Ezek. 18. 1, 2, 4.  
And now he hath declared, that he doth not willingly afflict, nor grieve the children of men; no, not with such afflictions as are but for a moment, Lament. 3. 32, 33. It is his work, his strange work, his act, his strange act, Isa. 28. 21. Hebr. 12. 10. Much less doth he delight in the eternal ruin and misery of any of them, no, not of the vilest of them, while it is called to day.  
This was not his will or pleasure concerning them, or any of them, in creating them; nor is it in preserving them, while they are joined to all the living, Eccles. 9 4. So much himself plainly intimates to us in his own word, saying, Have I any pleasure at all that the wicked should die, saith the Lord God? And not that he should return from his ways and live? Whereto himself gives answer, saying, I have no pleasure (none at all) in the death of him that dyeth, saith the Lord God, Ezek. 18. 23. with vers. 31, 32. And lest we should thorough unbelief question the truth of his word; to put an end to all strife and gainsaying, he hath confirmed the same with his Oath, charging his Prophet thus to speak; say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wi●ked turn from his way and live, Ezek. 33. 11. with Hebr. 6. 16, 17, 18. He is not willing that any should perish, 2 Pet. 3. 9 Ezek. 18. 30, 31, 32. But,  
2. His will and pleasure in creating them, was,  
1. That they might know, and have fellowship with, and serve him, who is their Creator: and therefore he made them in a good and honourable condition. God said, Let us make man in our Image, after our likeness: and let them have dominion, etc. So God created man in his own Image, in the Image of God created he him, etc. to wit, in knowledge, righteousness, and true holiness, Col. 3. 10. Ephes. 4. 24. Gen. 1. 26, 27. Psal. 49. 12-20. God made man upright, Eccles. 7. 29. And as he made them in that good, upright, and holy condition; so it was his pleasure they should have continued therein: For the righteous Lord loveth righteousness, his countenance doth behold the upright, Psal. 11. 7. I know, O my God, saith the Prophet, that thou hast pleasure in uprightness, 1 Chron. 29. 17. with Psal. 5. 4. and Eccles. 5. 4.  
And of such Angels as abode in that holy and honourable state he made them in, it is said, They do his pleasure, Psal. 103. 20, 21. And it also appears, that it was his will and pleasure that mankind should have continued in that good and upright condition he made them in: In that he gave them such an easy and gracious law, to testify their love, obedience, and subjection to their Creator in; only forbidding them to eat of one tree, whereas many were allowed them. And in that he so threatened them, that in the day they eat thereof, in dying they should die, Gen. 2. 16, 17.  
In which he plainly signified, that it was his pleasure that they should not eat thereof; and he was greatly displeased with them, when they had transgressed his Commandment. And therefore it was not his will they should have eaten thereof, Psal. 101. 3.  
2. And for his pleasure they are, and are preserved and continued, and that to a gracious end, while they are joined to all the living; when mankind had sinned, he ●ound out a ransom, and provided a remedy for them: He so loved the world, that he gave his only begotten Son, John 3. 16, 17. And Christ came from Heaven to do the will of him that sent him, the pleasure of his Father, John 6. 38. Hebr. 10. 5, 8, 9 Isa. 53. 10. And his will was, that Christ should die for all men, and rise again, and deliver them from perishing for ever in that first death, 2 Cor. 1. 10. And that he should obtain eternal life into himself for them, 1 John 5. 10, 11. and be a Testimony to them in due time, that thorough him they might be saved, John 3. 17. and chap. 12. 47.  
In all which we may see, that his will concerning mankind, is, that they should be saved, and come to the knowledge of the truth, 1 Timothy 2. 4, 5, 6, 7. that he is not willing that any should perish, but that all should come to repentance; to which end, his grace bringeth salvation to all men, 2 Pet. 3. 9 Tit. 2. 11. Ezek. 18. 23, 30, 32. and chap. 33. 11.  
This is his will, that they should be sanctified and saved, 1 Thess. 4. 2, 3. with Acts 26. 18. His will is evidenced in Christ to be goodwill towards men, Luke 2 10-14. Isa. 49. 6. Luke 2. 30-32. Acts 13. 47. And that such as repent and believe the Gospel, should have everlasting life.  
This is the will of him that sent Christ, that every one that seethe the son, and believeth in him, should have eternal life, and he will raise him up at the last day, to the glorious enjoyment thereof, John 3. 15, 16. and chap. 5. 24. and chap. 6. 40. And the good Lord, whose will is good, Rom. 12. 2. fill us with the knowledge of his will in all wisdom and spiritual understanding; that we may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God: strengthened with all might according to his glorious power, unto all patience and long-suffering, etc. Col. 1. 9, 10, 11. Ephes. 5. 14-17. Rom. 12. 1, 2. Matth. 12. 50.  
The End of the Fourth Chapter.    

REVEL. Chap. V verse 1.  

Vers. 1. And I saw in the right hand of him that sat on the Throne a Book written within, and on the backside sealed with seven Seals.  
WE have in the former Chapter seen, and according to my great weakness, considered the Account which the Apostle John gives of the Heavenly Theatre; in which is described to us the Imperial Session of him that sat and sits for ever upon the Throne, or supreme Seat of Government, whose Kingdom Ruleth over all Persons and Things in Heaven and in Earth, and under the Earth, and whose Dominion is an everlasting Dominion; and the Four and twenty Elders, and the Four Living Creatures, as the Representatives of the Church of the Living God in Heaven and in Earth, in a general Consideration the whole Family of Christ.  
Now in this Chapter the Apostle gives us an account of what he farther saw in Vision concerning a Sealed Book, with the Opener and opening thereof in general; with what followeth thereupon; and which Book is particularly opened afterwards: as is declared to us in Chap. 6, etc.  
Now in this First Verse we have to consider, 

1. What the Apostle John farther saw [A Book.]  
2. Where he saw this Book [In the right hand of him that sat upon the Throne.]  
3. What he saw of or concerning this Book; and that is, 

1. Somewhat of the Writing of it, it was [Written within and on the backside.]  
2. Somewhat of the Sealing of it [Sealed with Seven Seals.]      
1. What the Apostle farther saw [And I saw— a Book]  
There is mention made of several Books in this Revelation of Jesus Christ: All the things which Jesus Christ by his Angels sent and signified unto the Apostle John, he was commanded to Write in a Book, and send it unto the Seven Churches in Asia, Chap. 1. 2. and Chap. 22. 7, 9, 10, 18, 19 So also herein there is mention made of the Book of Life, Chap. 3. 5. and 20. 12, 15. And of the Lamb's Book of Life, Chap. 13. 8. and 17. 8. and Chap. 21. 27. And of other Books distinct from the Books of Life, Chap. 20. 12.  
But there are two Books spoken of and mentioned in this Revelation, which may most fully and properly be called Books of Prophecy; the one whereof is that here mentioned, and the other is spoken of in Chap. 10. 2, 8, 9, 10. And the Sum or Contents of these two Books is declared to us in this Book of the Revelation, from this place to the end of it.  
Now than it doth evidently appear that this Book, spoken of in this place, is not the Word of the beginning of Christ, for that was not then Sealed, but it had been before that time opened by the Holy Apostles; they had Preached the Gospel, according to the Revelation of the Mystery, before this time, Rom. 16. 25, 26. Eph. 3. 3, 4, 9 Col. 1. 25, 26. And the Apostle John particularly had born record of the Word of God, and of the testimony of Jesus Christ, before the things contained in this Book of the Revelation were sent and signified to him. [See the notes before on Chap. 1. v. 1. and v. 2.]  
But this Book here mentioned doth in general contain in it the Mind, Counsels and Purposes of God concerning future Things, Actions and Events, which should come to pass from, and after that time unto, the end of this World, with the order of their fulfilling and accomplishment; and something of the World to come. What the Contents of this Book are, is, I conceive in general declared to us by the Holy Ghost, viz. Chap. 4. 1. [Things which must be hereafter] as also plainly appears in the opening of the Seven Seals, under the Seventh whereof the Seven Trumpets sound; and when the last of the Seven sounded, then great voices in Heaven say, The Kingdoms of this World are become the Kingdoms of our Lord and of his Christ, and he shall Reign for ever and ever, chap. 6. and chap. 8. 1, 2, 7, 8, 10, 12: and chap. 9 1, 13. and chap. 11. 15, 18. This Book than is a Book of his Mind, Counsels and Purposes, who sits upon the Supreme Throne of Judgement, concerning the things that must come to pass, or be hereafter, from that time, with the order of them— And this Book here spoken of is called,  
1. [A Book] simply, whereas that which is mentioned in Chap. 10. 2, 8, 9, 10. is called [A little Book] and thereby it appears that this Book is more large and comprehensive than that.  
2. This is said to be [A Book sealed with seven Seals] whereas that which is spoken of chap. 10. 2. Is [An open Book] To which afterwards.  
Now some (as Dr. H. Dr. L.) look upon this Book, as containing Gods Secret Counsels, Purposes and Decrees, concerning Jerusalem and the Jewish Nation directly, ●and upon the matter wholly, with the Judgements to be executed thereupon, and the Destruction thereof. Their great mistake wherein appears:  
1. By what We have formerly said and shown, viz. That Jerusalem was destroyed before the Apostle John had these Visions, or the Contents of this Book in general sent and signified to him; for the Martyr Antipas was slain (as is acknowledged generally) after the Destruction of Jerusalem; and yet before John received these Visions and Revelations from the lord [See the Notes before on chap. 2. verse 13.]  
2. And besides that, our Lord Jesus had formerly plainly foretold his Disciples of, and acquainted them with the Destruction of Jerusalem, of the Temple, City, etc. And declared to them very clearly and openly the Signs and Forerunners thereof, while he was with them upon the Earth: He than told them there should not be left one Stone upon another which should not be thrown down: And had foretell them as the Forerunners thereof, that his Disciples should hear of Wars, and rumours of Wars; but the end was not yet: And that there should be Famines, and Pestilence, and Earthquakes: And foreshowed unto them one evident Sign that should immediately come to pass; and whereby they might know the Desolation thereof was nigh; viz. When, saith he, ye shall see Jerusalem compassed with Armies, then know that the Desolation thereof is nigh: Then let them which are in Judea flee to the Mountains, etc. Matth. 24. 1, 29. Mark 13. 1, 26. Luke 21. 5, 21, etc. And now if this Book we are now speaking of, did contain the same business, it could not properly be called, A sealed Book; because in a great measure it was opened before by our Lord Jesus to the Apostles in general, and also to the Apostle John particularly : Mark 13. 3. Seeing also our Lord, as I conceive, had spoken more plainly there of the Destruction of Jerusalem and the Signs thereof, than can be supposed he doth here; as may appear by considering and comparing the three Evangelists fore-referred to: But now this Book is still a sealed Book; after the Resurrection and Ascension of Jesus Christ; and after his pouring forth the Holy Spirit upon his Apostles. Therefore this Book refers principally unto some other Matter and Place.  
3. And it still and farther appears, that this Book doth not directly, much less only contain the Mind and Purposes of God concerning the Destruction of Jerusalem, etc. because of that said to the Apostle John, when he had taken and eaten up the little Book, viz. Thou must Prophecy again before or against (as the Word is translated, Rom. 2. 2.) many People's, and Nations, and Tongues, and Kings, chap. 10. 10, 11. Implying that his former Prophecy was not against or concerning Jerusalem, and the Jewish Nation only nor directly; but against many People's, and Nations, and Tongues, and Kings; the word [many] though in the last place, may indifferently agree to all, there being not so much as a Comma between the several words. Now that former Prophecy of his, there intimately pointed to, is contained in this Book, under present consideration. Indeed the judgements contained in this sealed Book might fall heavy upon some, and many particular Jews; but not upon Jerusalem itself, or that Nation; for that, and it, were judged before, as hath been often said, and in a good measure, as I conceive, proved.  
4. The Prophet Daniel, as directed by the Holy Ghost, had forewritten fully of Jerusalem and the Jewish Nation, in his Prophecy; whereto our Saviour refers in speaking of the Signs that preceded the Destruction of that City, etc. Matth. 24. 15, 21. And this especially respects the Gentiles, and not at all the Destruction of Jerusalem, as is before said.  
And so we may say, This Book contains in it, as I conceive, the Mind of God and his Counsels and Purposes, concerning this World in general, or the Roman Empire, which was then over the whole World●, or the known and habitable part of it; (see Mr. Mede.) as appears, Luke 2. 1. As the little Book, chap. 10. respects the Church especially: And therefore this former is called, A Book, the latter, A little Book, as being less than this, and not so comprehensive and large; as is before noted. And so we shall look upon and speak unto this former Book in this chap. 5. in what follows, as containing God's Mind, Counsels and Purposes, concerning the Roman Empire, which was then greatly stretched forth, and very vast, large and comprehensive.  
But now in that in this Book is forewritten things which must be hereafter; so we may learn from hence, That all things are naked and opened to the Allseeing Eyes of him with whom we have to do: In his Book, All things are written which in continuance are fashioned and fulfilled, Psal. 139. 16. The things which must come to pass are laid up in store with him, and sealed up among his treasures, Deut. 32. 34. Behold it is written before me, saith the Lord, Isa. 65. 6. [See the Notes before on chap. 4. verse 1.]  
2. We have next to inquire and consider, Where did the Apostle see this Book? And that is [In the right hand of him that sat on the Throne]  
It was in his hand that sat upon the Throne, All is written before him before it be opened, or made known to us; or the contents thereof executed. And we may hereby see and understand his infinite fitness and meetness to govern, in that all things are written before him that sits on the seat, the supreme seat of judgement, Psal. 9 4. The Lord's Throne is in Heaven, his Eyes behold, etc. Psal. 11. 4, 5. Men that are upon the throne here below, cannot foresee future things, and therefore cannot so govern, but that in some cases, they may see good reason to wish they had done otherwise: Because of their nescience of things which after come to pass, they may sometimes err and mistake, or not do so well as otherwise they might have done: But he seethe and knoweth all things, Job 36. 4, 5.  
And this Book was in the hand of him that sat and sits for ever upon the Throne: And so it may give us to understand, That this Book is such an one as in which is contained his Government of, and over the world, as hath been formerly said: It is in his hand as the supreme Governor. The little Book is in the hand of a mighty Angel, whereby may be meant our Lord Jesus Christ, who in this Chapter is said to be in the midst of the Throne: And yet his right foot is upon the Sea, and his left foot upon the Earth; for God hath crowned him as the Son of Man and Head of the Church, with glory and honour, and set him over the works of his hands; and put all things in subjection under his feet: though yet we see not all things put under him; Rev. 10. 2, 3. with chap. 5. 6. Hebr. 2. 7, 8, 9 Eph. 1. 21, 22. But this Book is in the hand of him that sits on the Throne, yea this Book is said to be [in the right hand] of Him, to signify,  
1. His Almighty power, who sits upon the Throne to perform all that is written therein, in his right hand of power, Mark 14. 62. Luke 22. 69. In his right hand, whereby he hath spanned the Heavens, Isa. 48. 12, 13. and nothing is too hard for him, Jer. 32. 17. 27. In his right hand, whereby he hath formerly conquered enemies; as it is said, Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces the enemy. Thou stretchedst out thy right hand, the earth swallowed them, Exod. 15. 6. 12. Psal. 98. 1. which hand is called his mighty hand, Deut. 5. 15. and chap. 7. 8, 19, etc. with which he strengthened the Captain of our salvation, so as the enemy did not exact upon him. But though the Devil and his Instruments thrust sore at him, that he might fall, yet the Lord helped him. The right hand of the Lord did valiantly, the right hand of the Lord was exalted, Psal. 118. 11-13-16. with Psal. 89. 19-22. And with this right hand he will subdue and conquer still all his enemies. His right hand shall find out those that hate him, Psal. 21. 8-11. And yet with this right hand, in which this Book is, he will save all them from evil who harken unto and put their trust in him; Psal. 17. 7. Cant. 2. 6. and chap. 8. 6. Isa. 49. 6. Psal. 139. 10. This Book is in his right hand of power, who hath prepared and established his Throne in the Heavens, and whose Kingdom ruleth over all, Psal. 103. 19  
2. It is in the right hand of his righteousness and faithfulness, Isa. 41. 10. The just Lord will do no iniquity, even in his foreknowledge or judge, Zeph. 3. 5. Deut. 31. 26-29. with chap. 32. 3-5. He is excellent in power and in judgement, and in plenty of Justice: He will not afflict, Job 32. 23. All that is contained in this Book, is full of righteousness; It is in his right hand, which is full of righteousness; and in all, He will be known in the Palaces of Zion for a Refuge and Sanctuary; Psal. 48. 3-10. One he is who will righteously and faithfully perform all which is in this Book; not one thing of it shall fail, as Isa. 34. 2-5. 16. Jer. 25. 18. He will certainly perform all written therein, and he will righteously also do it. He is not like unto them whose right hand is a right hand of falsehood, Psal. 144. 8. 11. or, in whose right hand is a lie; Isa. 44. 20. But he is the righteous Lord, who loveth righteousness; Psal. 11. 7. and in righteousness he doth judge and make war, Rev. 19 11. It's in the right hand of him that sits in the throne judging right, Psal. 9, 4.  
3. In his right hand] May also possibly denote to us the excellency and preciousness of its contents, or, how highly it is valued by him that sits upon the throne: As those persons, or things which are preferred to, or more excellent than others, are taken into, or placed on the right hand; Isa. 48. 13, 14, 17, 18. 1 Kings 2. 19 And hereby also may be meant and signified the safety and secrecy of the Contents of this Book. To which more after.  
3. What he saw of, or concerning this Book: And that is,  
1. Somewhat of the writing of it [It was written within and on the backside.] that is, It was written within and without. As [Backside] is opposed to [within] And as it is in a Roll when rolled up, The inmost part is that within, and the other that on the backside: for so their Books were formerly in Rolls rolled up together; whereto respect is had, when it is said, The Heaven departed as a Book or Scroll, when it is rolled together, Rev. 6. 14. And many times in Jer. 36. The same thing is sometimes called the Roll of a Book, sometimes a Book; as may be seen in comparing verse 2, 4, 6. with verse 8. 10, 11, 13. and verse 14. with verse 18. and verse 23, 27, 28, 29. with verse 32. See Ezra 6. 1. And in that this Book or Roll is said to be written within, and on the backside, or without: So we may thereby understand that it was perfected and filled up: It was ordinary to write but on the fore-side or within: But this Book was fully written or filled up with Writing on both sides; yet so as to to leave room or place for the Seals. His work herein, and in all things is perfect, Deut. 32. 4. And so it was like unto that Roll given to Ezekiel, Of which it is said, When I looked, behold an Hand was sent unto me, and lo, a Roll of a Book was therein; and he spread it before me, and it was written within and without; and there was written therein lamentations, and mourning, and woe, Ezek. 2. 8, 9, 10. And in that it is said to be written perfectly, while it was in the right hand of him that sat on the Throne, and before it was taken out: So we may learn, that what was written in the Volume or Roll of this Book, was not of Man's Writing, but the Writing was the Writing of God, as Exod. 32. 16. It was Written with the Finger of God, as Exod. 31. 18. To wit, with the Holy Spirit; compare Luke 11. 20. with Matth. 12. 28. And so it was very excellent, and all in it true, no mistake or error therein; for the Spirit is the Spirit of Truth, yea the Truth, John 15. 26. 1 John 5. 6.  
2. He also declares to us somewhat of the Sealing of this Book: It was [Sealed with seven Seals] that is to say, it was most perfectly sealed: As the word [seven] is a number of perfection, and so oft used in this Book, and in many other places. [See the Notes after on verse 6. of this Chapter.] And we may not conceive that the Seals were altogether in one place, at the opening of this Book or Roll; but in seven several places. For if all had been together at the top or opening of it, all must have been loosed or opened at once; and before any part of the Roll or Book could be looked into or read; but so it was not sealed, but the seven Seals were in seven places, and opened one after another; as it is said, The Lamb opened one or the first of the Seals: and he opened afterward the second Seal, and after that the third, etc. chap. 6. 1, 3, 5, 7. 9, 12. and chap. 8. 1. So as at the opening of every one of the seven Seals in order, the Roll or Book is farther opened, and some new matter appears, and is discovered; as may be seen, in chap. 6. 1. 3. 5, etc.  
And this Book or Roll, may be said to be [sealed.]  
1. As sealing signifies authorising a thing, and making it valid and authentic, or giving power or force thereto: So the Letters or Decrees of Kings were sealed; and so ratified, established, and authorized. So Jezebel wrote Letters in Ahab's name and sealed them with his Seal, 1 Kings 21. 8. And the Letters which Ahasuerus gave Haman authority to write in his name, were sealed with the King's Ring, Esth. ●. 10, 12. And what was so sealed no man might reverse, Esth. 8. 8, 10. Matth. 27. 65, 66. So this Book was sealed; it ●ad the authority of God upon it, and power was with it; and it was made sure and confirmed, that he will certainly perform and accomplish it, Isa. 44. 26. The contents thereof are unalterable and unchangeable; and it's highly valued by him; as before, Deut. 32. 34.  
2. This Book was [sealed with seven Seals] that is, completed, made an end of, and finished, so as no more was to be added to it: As it is with a Letter when it is sealed up, then there is no more to be put into it. And as it is said to the same purpose, Bind up the Testimony, seal the Law among my Disciples, Isa. 8. 16. And whosoever shall add unto the things therein contained, God will add unto him the Plagues that are written in this Book: And if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the Holy City, and from the things which are written in this Book, chap. 22. 18, 19  
3. This Book is [sealed with seven Seals] and so secured from danger: As those Persons whom he would preserve from evil, had a mark set upon them, Ezek. 9 4, 6. Or were sealed for safety and preservation, Rev. 7. 3, 8. and chap. 9 4. So this Book had the Seals or Seal of the Living God upon it; as chap. 7. 2. So as it shall not be destroyed or consumed, as that Roll or Book was spoken of in Jer. 36. 2. 23. But he will preserve it from this generation for ever: And so much also is implied in what is said of it before, viz. That it is in the right hand of him that sits upon the Throne, and so out of the reach of all evil, danger and enemy whatsoever: none is able to pluck it out of the right hand of the Father of our Lord Jesus Christ, for he is infinitely greater than all Creatures whatever; as John 10. 27, 29, 30.  
4. And most especially and directly this Book is said to be [sealed with seven seals] to give us to understand that it is shut up, hidden and secret; so that if it had been delivered to one that is learned, saying, Read this, he would answer, I cannot, for it is sealed; as Isa. 29. 11, 12. So it is said to Daniel, But thou, O Daniel, shut up the words and seal the Book, even to the time of the end: And again, Go thy way Daniel, for the words are closed up and sealed till the time of the end, Dan. 12. 4, 8, 9 And as the voice from Heaven said to the Apostle John, when he was about to write; Seal up those things which the seven thunders uttered, and write them not, Rev. 10. 4. So we are here to understand it principally, This Book was shut or closed up, so as no mere Creature was able to open it or to read it, or look thereon or therein; as it follows, verse 2, 3, 4. And so sealed, is opposed to open, and signifies, shut up, or secret, as Jer. 32. 11, 14. And this Book was shut up as with a Seal; as it is Job. 41. 15. Or shut up and sealed, as Cant. 4. 12. Rev. 22. 10. It was even hid in God, who created all things by Jesus Christ, as Eph. 3. 9 Most surely and perfectly closed up and hid, as it were in the right hand of power of him that sat upon the Throne, as we have seen before; so as the most glorious and potent Creatures in Earth or in Heaven, could not lose the Seals or look therein.   

Verse 2. And I saw a strong Angel, proclaiming with a loud voice who is worthy to open the Book and to lose the Seals thereof?]  
The Apostle John in this verse doth farther declare unto us, 

1. What was farther discovered to him; and he saw, to wit, in Vision [And I saw a strong Angel.]  
2. What he saw concerning this strong Angel; and that is propounded to us, 

1. More generally [Proclaiming with a loud voice.]  
2. More particularly the subject matter of this Proclamation, by way of challenge [Who is worthy to open the Book and to lose the Seals thereof?]      
1. What was farther discovered unto the Apostle John: And he saw, to wit, in Vision [And I saw, saith he, a strong Angel.]  
It was an Angel that he saw, which words denote not the nature of this Person, but his Office; though very likely he was one of those glorious Creatures, which are most frequently so called: yet as to their nature they are Spirits, such as have not Flesh, and Bones as Men have, though sometimes they have appeared like Men. Of the Angels he saith, Who maketh his Angel's Spirits, and his Ministers a Flame of Fire, Heb. 1. 7. Luc. 24. 39 But this word [Angel] signifies to us here, his Office and Mission: He came not thus to Proclaim or Preach without being sent (as Rom. 10. 15.) Are they not all Ministering Spirits, sent forth to Minister for them, who shall be Heirs of Salvation? Heb. 1. 14. They are his Ministers also that do his Pleasure, Psal. 103. 19, 21. and Psal. 104. 4. They are his Messengers who sit upon the Throne: He sent his Angel and delivered his Servants that trusted in him, Daniel 3. 28. He sent his Angel and shut the Lion's Mouths, that they did not hurt Daniel, chap. 6. 22. He sent his Angel and delivered Peter out of the hand of Herod, and from all the expectation of the People of the Jews, Acts 12. 9, 11. Gen. 24. 7. 40. High Angels behold the Face of Christ's Father which is in Heaven, and attend to know his Will, and do his Commandments, Psal. 103. 20. They run not before they are sent, but wait his time and obey his Commands. And hereby it doth appear, that this Angel here spoken of, was sent by him that sits upon the Throne, that sits King for ever, to make this following Proclamation.  
And this is said to be [a strong Angel] surely to signify to us that there are degrees amongst them in strength; and some of them are stronger and mightier than other some. Indeed all those glorious Spirits are mighty, and excel other Creatures in strength; as is signified to us when the Prophet saith, Bless the Lord, ye his Angels, that excel in strength, or, mighty in strength, Psal. 103. 20. So whereas it is said in one place, The Lord Jesus shall be revealed from Heaven with his mighty Angels, or, the Angels of his power, 2 Thes. 1. 7. In other places it is said simply, He shall come with his Angels, Matth. 16. 27. And all the Holy Angels with him, Matth. 25. 31. Which signifies all the Holy Angels are mighty and powerful; but yet it seems some of them do excel others in strength and power; as some of them do excel others in dignity: and as there are some called Thrones, Dominions, Principalities, so some are called Powers, Col. 1. 16. 1 Pet. 3. 22. As also some amongst the evil ones are so called, Col. 2. 15. And as it is amongst men, though all are rational Creatures, yet some are much more rational than others are; so it seems it is here: Some are mightier than others: and this here particularly is said to be a strong Angel. So we read of a mighty or strong Angel, Rev. 10. 1. Though that seems to mean the Angel of God's presence, to wit, Christ, and of an Angel having great power, chap. 18. 1. And of a mighty or strong Angel, chap. 18. 21. But how strong or mighty soever they or any of them are, yet he that sits upon the Throne is higher than the highest of them, and mightier than the strongest of them; for he is the Lord God Almighty, that can do every thing, Rev. 4. 8. And all, even the most excellent and strong Angels also, are his servants, Eccles. 5. 8. [See verse 11.]  
2. What he saw concerning this strong Angel: And that is propounded to us.  
1. More generally [Proclaiming with a loud voice] Preaching or Proclaiming, They are God's Heralds and Criers also, the Heralds of this most glorious one, who sits upon the supreme Throne; and he saw him proclaiming with a loud voice, that all might hear, and attend unto, and consider what was thus proclaimed: So many times in this Book we read of an Angel, or, Angels, saying with a loud voice what they speak, as Revel. 8. 13. and chap. 14. 7, 9, 15, and chap. 18. 2. And therefore he might be a strong Angel that was now sent and employed in this work, that he might proclaim and sound forth this Proclamation with a loud and strong voice; that all People might hear this, and all the Inhabitants of the World; yea all the Inhabiters of Heaven and Earth, and under the Earth, might give ear unto it: He doth not speak with a low voice, as those that have familiar Spirits do, and Wizards, that peep and mutter, Isa. 8 9 But he lifts up his Voice like a Trumpet, and thereby, as after followeth, doth intimately proclaim the unworthiness of all Creatures, comparatively, and the high merit and worthiness of the Lamb: He doth not proclaim his own goodness, as most men will do, Prov. 20. 6. but makes way for the glory and glorifying him whom God hath exalted and extolled, and made very high; and therefore he might well lift up his voice with strength; lift it up, and not be afraid; considering also, he had his Mission and Authority hereto from him that sits upon the Throne, Isa. 40. 6, 9  
2. More particularly we have declared to us the subject-matter of this Angel's Proclamation, by way of challenge. [Who is worthy to open the Book, and to lose the Seals thereof?]  
We have many other challenges or earnest questions and interrogations of somewhat alike nature, recorded in Scripture: As, Who hath known the Mind of the Lord, or who hath been his Counsellor? Or who hath first given to him, and it shall be recompensed to him again? Rom, 11. 34, 35. with Isa. 40. 13, 14. Who hath ascended up into Heaven or descended? what is his name, and what is his Son's name; if thou canst tell? Prov. 30. 4. Hast thou heard the Secret of God, and dost thou restrain Wisdom to thyself? Job. 15. 8. And who, as I, saith the Lord, shall call and shall declare it, and set it in order for me, since I appointed the Ancient People? and the things that are coming and shall come, let them show unto them, Isa. 44. 7. and chap. 45. 21. Who hath stood in the Counsel or Secret of the Lord, and hath perceived and heard his word? who hath marked his word? Jer. 23. 18. And this Proclamation and Challenge we are speaking to, is thus propounded to us: Who is [worthy] to open the Book and to lose the Seals thereof? That is to say, Who of all created beings is worthy to undertake and perform this great work? It is an universal challenge to all mere Creatures in Heaven and in Earth, and under the Earth; as appears verse 3. And this Angel might make such an universal challenge, for he was sent so to do.  
1. Who is worthy, by way of merit, so to do, amongst all Creatures in Heaven or Earth, etc. So [worthy] sometimes signifies in Scripture, such an one as so is by way of desert or merit; so it is said of him that liveth for ever and ever; and unto him by the four and twenty elders; Thou art worthy, O Lord, to receive glory, etc. chap. 4. 10, 11. Thou dost highly and infinitely deserve it. And to, and of the Lamb it is truly acknowledged, thou art worthy to take the Book and to open the Seals thereof; and worthy is the Lamb that was slain to receive power and riches, etc. chap. 5. 9, 12. He hath merited this honour and glory by his precious Blood: And in such a sense, in some measure, the workman is worthy of his meat or hire, Matth. 10. 10. Luke 10. 7, 1. Tim. 5. 18. [See the notes before on chap. 3. v. 4.] Now in this sense we may understand this question, Who is worthy to open this Book, to unfold this Book, that is so closed up? Who hath deserved such a wonderful honour at God's hand? Who hath done so much for God, or laid such obligations upon him; as to make him his Debtor? Who hath first given to him; and it shall be recompensed to him again? Rom. 11. 35. Who hath prevented the Lord, that he should thus repay him? Job. 41. 11.  
2. Or, Who is worthy to open the Book? that is, Who is able for this great work and business here propounded? [See the notes after on verse 3.] Who is sufficient for this great thing? (as 2 Cor. 2. 16.) Suchlike challenges are given forth by God unto his Creatures, to show unto them their inability and unworthiness; and unto man particularly, That no flesh might glory in his presence, 1 Cor. 1. 29. But that Pride might be hidden from them, and that they might be broken off from their too high thoughts and conceits of themselves, Job 38. and chap. 39 and chap. 40. 15. and v. 6-24. and chap. 41. with chap. 42. 1, 4, 5; 6. And to show us that he is God alone who sits upon the Throne; and all other objects of men's religious Adorations are but dead, or false Gods. To this purpose he thus speaks, Who hath directed the Spirit of the Lord, or being his Counsellor hath taught him? With whom took he Counsel, and who instructed him, and taught him in the path of Judgement? and taught him Knowledge, and shown to him the way of Understanding? etc. Isa. 40. 13, 19, 20. See also chap. 43. 9, 10. and chap. 41. 21-24. and chap. 44. 6, 8.   

Verse 3. And no man (or not one) in Heaven, nor in Earth, neither under the Earth, was able to open the Book, neither to look thereon.]  
This is the account given concerning the former Proclamation and Challenge, to denote the general, yea universal inability, insufficiency, and unworthiness of all created beings, to this work and business here spoken of; like that, yea there is none that showeth, yea there is none that declareth, Isa. 41. 26. And again, I beheld, and there was no man, even amongst them, and there was no counsellor, that when I asked of them, could answer, or return, a word, Isa. 41. 28. The Lord our God put all to silence by this messenger of his, (as Jer. 8. 14.) As appears by the account here given to us.  
But here we might for our usefulness inquire and consider, 

1. Of whom is this account here given?  
2. What is the account that is given of them?    
1. Of whom is this account here given?— And that is, of all Creatures; as it doth plainly appear by the words in this place, and those that follow:  
[And no man] or none, or not one (for the word [man] is not in the Text here, nor in verse 4.) and the same word here translated, no man, is elsewhere translated none; as Matth. 19 17. Luke 18. 19 And in many other places: And so we shall look upon it, and speak to it here; still understanding the word [none] as referring to mere Creatures, and not to him that sits upon the Throne, nor unto the Lamb, verse 5, 7, 8, 9, 12. And so we may say,  
[None in Heaven] not one there, not the elders, nor any of them, though one of them did acquaint the Apostle John with one that had prevailed to do it, to wit, the Lion of the tribe of Judah; the Lamb, verse 5. 6. Yet he himself could not do it, nor any of the Spirits of just Men made perfect, though they are perfect in Spirit, and present with the Lord, and in a far better condition than those Saints which are at home in the Body and absent from Christ, 2 Cor. 5. 6, 8. Phil. 1. 22, 23. Yet they were not able, nor any of them, to open this Book, etc. Indeed they have greater knowledge and understanding than any of the Saints which are here below; and the Elders knew more than the Apostle John; as appers in v. 5: And again, When one of the Elders answered, saying unto John, What are these which are arrayed in white Robes, and whence came they? And I said unto him, Sir, thou knowest: And he said unto me, These are they which came out of great Tribulation, and have washed their Robes, and made them White in the Blood of the Lamb, etc. chap. 7. 13. 17. But yet they know not the Mind and Counsels of the Lord originally or perfectly, or until, or farther than they are revealed to them: None knows the Father save the Son, and he to whomsoever the Son will reveal him, Matth. 11. 27. Luke 10 22. 1 Cor. 2. 11.  
Nor any of the glorious and holy Angels, though they are excellent Creatures, and such as have great knowledge and understanding: Hence it is said, As an Angel of God, so is my Lord the King to discern good and bad; and my Lord is Wise, according to the Wisdom of an Angel of God, to know all things that are in the Earth, 2 Sam. 14. 17. and verse 27. See also chap. 19 27. Yet though they excel other Creatures in Wisdom and Knowledge, they could not lose the Seals of this Book, nor look therein: they know indeed many things, which the Saints in the Earth are unacquainted with, and such things as the Apostle John marvelled at, When I saw the Woman, saith he, I wondered with great admiration: And the Angel said unto me, Wherefore didst thou marvel, I will tell thee the mystery of the Woman, etc. Rev. 17. 1, 6, 7-8. And one of the Angels said to him, Come hither, I will show thee the Bride, the Lamb's Wife: And he carried me away in the Spirit to a great and high Mountain, and shown me that great City, the Holy Jerusalem, etc. chap. 21. 9, 10. But though they know much more than Men, yet we may say of this Roll, as our Saviour sometimes doth in another case: Of this Book knows no man, or, none, no not the Angels of Heaven, Matth. 24. 36. In which saying also our Saviour implies the Angels to be the most knowing Creatures; yea though there are degrees amongst the Holy Angels, and some more strong and excellent than other some, as we have said on verse 2. Yet none of them presumed to undertake this great work, none pretended to open this Book. That strong Angel● spoken of verse 2. who made this Proclamation, durst not adventure to unfold this perfectly sealed Book: But this is the return made, and account given after the Proclamation was sounded forth with a loud voice; in which also inclusively, his own unworthiness and inability is shown: None in Heaven, not one of the Holy Angels was able to open this Book, no not this Proclaimer, not this strong Herald: He propounds a question he could make no return unto, nor any Archangel, nor Creature whatever. And in this respect also it may be said, His Angels he charged with folly, Job 4. 18.  
Nor in, or, [on earth] none there neither could open this Book; no Creatures inferior to men, they are brute, unreasonable Creatures, 2 Pet. 2. 2. 12. Judas 10. with Acts 25. 27. Such as have no understanding, Psal. 32-9. Dan. 4. 32, 34. nor any Man whatsoever; though God teacheth them more than the Beasts of the Earth, and maketh them Wiser than the Fowls of Heaven, Job. 35. 10, 11. Yet none of them could unfold this Roll, not the learned; they could not read it, because they were unlearned; nor the most learned, because it was sealed (as Isa. 29. 11, 12.) The wisest and deepest Philosophers, could not look into this Book, nor the learnedest among men; the thoughts of the wise were vain, as to this matter, and their wisdom foolishness with God; 1 Cor. 3. 18, 20. Where is the Wise? where is the Scribe? where is the Disputer of this World? Hath not God made foolish the Wisdom of this World? 1 Cor. 1. 19, 20. ● They know not the thoughts of the Lord, neither understand they his counsel, Micah 4. 12. Nor the Wise Men or Wizards, nor the Astrologers, Stargazers, or monthly Prognosticators; their Wisdom and Knowledge may pervert them, but not enlighten them into the Knowledge of the Contents of this Book, Isa. 47. 10-13-15. No nor the living Creatures, nor any Saints on Earth were worthy, or able to open this Book; nor is it good for them to be curiously intrudeing into things that are not revealed, or which they have not seen, Psal. 131. 1. Sam. 6. 19 Col. 2. 18, 19 As our Saviour ●aith to his Apostles, It is not for you to know the times or the seasons, which the Father hath put in his own power, Acts 1. 6, 7. Secret things belong unto the Lord our God, but those things which are revealed unto us, etc. Deut. 29. 29, Indeed at the opening of every of the four first Seals, one of the four living Creatures, in order, say, Come and see; but it is the Lamb that opens them all, and not the living Creatures, nor any of them, chap. 6. 1, 3, 5, 7. This Wisdom was not found in the Land of the Living, as Job 28. 13. Nor amongst the Holiest Saints, nor amongst the most excellently gifted guides on earth; none of the best skilled or profoundest Interpreters could open this Book under consideration; nor could the most Eagled-eyed, or quicksighted seers, see, or look into, or read this Book.  
Neither under the Earth] No Creature or Creatures there neither could open this Book, or look therein: under which expression the Sea and Creatures therein, may be included and comprehended. Indeed in ver. 13. the Creatures under the Earth, and such as are in the Sea, are distinguished from one another; but not so here: And therefore they may be intended in this Phrase. And however they were unable to open this Book, as also were all Infernal Spirits, to wit, the Devil and his Angels: Though they are very subtle and wise, yet this wisdom was not found with them, nor any of them: In short, this is the Account given of all Creatures, beginning from the highest and most excellent, unto the lowest and most miserable; None in heaven, nor in earth, nor under the earth, was able to open the Book, etc.  
2. What is the account that is given of all Creatures whatsoever: And that is [None was able to open the Book, neither to look thereon:] That is, none could lose the Seals of this Book, and so open it: And so could not look thereon, or therein, to read it; that he might know and understand the things therein contained, for himself or for his own good and profit: And so could not reveal it to others, or so read it, as that others might hear and understand it; ver. 2. and ver. 4. None was [able.]  
1. There is an Ability of Wisdom, Knowledge, Skill, etc. So whereas it is said in one place, Thou shalt provide out of all the people [able men, etc.] And Moses chose able men out of all Israel; it is said in another; speaking of the same business: Take ye [wise men, and understanding] compare Exod. 18. 21, 25. with Deut. 1. 12, 13. So Solomon prays, Give thy servant an understanding heart to judge thy people; that I may discern between good and bad: for who is able to judge this thy so great people? To wit, without wisdom and understanding; 1 Kings 3. 9-12. In this sense Nabuchadnezzar demands of Daniel, Art thou [able] to make known unto me the dream which I have seen, and the interpretation thereof? That is, Hast thou wisdom and knowledge to do it? Dan. 2. 20-22. with ver. 26. See also Dan. 4. 18. Rom. 15. 14. Now, in this consideration, none was able, none had wisdom or skill enough for this work, as hath been said before: None could find out this work, yea though a wise man should think to know it, yet he should not be able to find it; Eccl. 8. 17. Job 4. 18. Dan. 4. 18.  
2. There is an Ability of Strength and Power: As it is said of the sons of Obed-Edom, and their Brethren, they were [able men] for strength, etc. 1 Chron. 26. 8. They had power or might to do great things, But in this sense also, there was no creature was able to lose the seals of this Book, etc. (as Rev. 15. 8.) Indeed our Saviour saith to his Disciples, Ye be not able to do that thing which is least, and therefore not so great a thing as this here spoken of; Luk. 12. 26. 2 Cor. 3. 4, 5. nor had this strong Angel who made the Proclamation, nor any of the mighty Angels, power and strength to undertake and accomplish this very hard and difficult work.  
3. There is an ability of Authority, a lawful power or right to do such or such a thing, or not to do: So it may be said of Men or Angels, they cannot do that they cannot righteously do, or which they may not lawfully do: So Joseph saith, How can I do this great wickedness, and sin against God? Gen. 39 9 In this sense it is said of God, he cannot lie; he cannot be tempted with evil: because he can do no iniquity or unrighteousness, Tit. 1. 2. Heb. 6. 18. James 1. 13. with Gen. 18. 25. He is indeed Almighty, but he is indeed also Holy, Almighty Holy. [See the Notes before on chap. 4. ver. 8.] Now in this respect also, none was able to open this Book; none had Authority given unto them from Him that sat on the Throne to do it: and they could have no power or authority thereto, except it were given them from above. We read of an Angel, chap. 18. 1. that had great power or authority given unto him; but not of any created being that had this authority given him to open this Book, or to look thereon; nor did any so much as pretend thereto: as appears by this Account here.  
4. As is here signified to us, there is also an ability of merit or worthiness; but thus also no creature was able, to wit, worthy; no one of them had merited such an high favour at the hands of God. See ver. 2. and ver. 4. Indeed the Lamb was able in this sense, to wit, worthy to take the Book, and to open the Seals thereof; because he was slain, etc. ver. 5, 9, 12. but this was only peculiar to him, Luk. 3. 16. [See Notes on ver. 2.]   

Ver. 4. And I wept much, because none was found worthy to open and to read the Book, neither to look thereon.]  
In this Verse is declared to us, what effect the inability of all creatures, or the account given thereof, had upon the Apostle John; with the reason thereof, and renewing and repeating their unworthiness or inability: [And I wept much, or lamented greatly, etc.]  
Wherein we may for our usefulness, note in general:  
1. That even the most eminent of God's servants may, and at sometimes do, weep here. While they are in this world they may sometimes weep sore, and tears may be on their cheeks; as Lam. 1. 2. This is the day of jacob's trouble, Jer. 30. 5-7. Thus our Saviour speaking to his Disciples, saith, ●lessed are ye that weep n●w, Luk. 6. 21. and, In the world ye shall have tribulation; and again, Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, etc. John 16. 20. 33. Indeed they are exhorted, instructed, and strengthened, to rejoice in the Lord, Phil. 3. 13. to rejoice evermore, 1 Thes. 5. 16. to rejoice in the Lord always, Phil. 4. 4. And this they may do also when they have, or judge they have, occasions of sadness administered to them: they may be, as sorrowful, and yet always rejoicing; 2 Cor. 6. 10. they may greatly rejoice, even then when they are in heaviness thorough divers temptations; yet then believing, they may rejoice with joy unspeakable and full of glory; 1 Pet. 1. 6, 7, 8. 2 Cor. 4. 16, 17, 18. as on the one hand, even in laughter the heart may be sorrowful, Prov. 14. 13, 14. so on the other, though all the days of Gods afflicted one's be evil, yet they may have a merry heart mean time, and so a continual feast; Prov. 15. 15. when their belly trembles, and their lips quiver, and rottenness enters into their bones, etc. And, although the Figtree doth not blossom, neither is there any fruit in the Vines, etc. yet they may rejoice in the Lord, and joy in the God of their salvation; Habak. 3. 16-18. These two may well consist together. But though they do always rejoice in Christ Jesus, and in those things which are not seen, which are eternal; 2 Cor. 4. 18. yet here many times they meet with occasions of grief and lamentation, both as with respect to themselves and others. So Job saith, My face is foul with weeping, etc. Job 16. 15, 16. and chap. 30. 25-31. And David saith, All the night make I my bed to swim; I water my couch with my tears: Mine eye is consumed because of grief, it waxeth old because of all mine enemies; Psa. 6. 6, 7. and Psal. 30. 5. And our Saviour signifies to us, that all the time of his absence from the children of the Bride chamber, they shall have occasions of mourning and fasting; Matth. 9 15.  
Use 1. Then it plainly appears, and is very evident, that they are not yet perfect as to attainment, nor come completely and gloriously to that rest which remaineth for the people of God; for then, they shall weep no more, but the days of their mourning shall be ended, Isa. 30. 19 and chap. 60. 20. they shall then come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away, Isai. 35. 10. and 51. 11. God shall then wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, Luke 6. 21. Rev. 7. 17. and chap. 21. 4. and the more that this blessed Hope is now believingly minded, the more it now comforts them, and helps them not to faint, but to rejoice and glory in hope of the Glory of God: and not only so, but to rejoice in tribulations also, Rom. 5. 2, 3. 2 Cor. 4. 16-18. Joh. 16. 20. But as yet they are not arrived at that glorious state and condition propounded to them, and set in hope before them.  
2. Then when we have occasions of weeping and lamentation presented to us, let us not think it strange, or look upon it as a new thing; but remember the same afflictions have been accomplished in Gods beloved Ones that have been in the world, 1 Pet. 5. 10. and in the most eminent Ones of them also: And are we better than they? 1 King. 19 4. Take we the Prophets and Apostles for an Example of suffering affliction; and especially look we unto Jesus, that we may not be weary nor ●aint in our minds, by occasion of, any affliction or adversity we may here meet with, Jam. 5. 10-11. Hebr. 12. 1-2-3.  
3. Then judge not according to outward appearance: Think not them to be the happiest who now seldom, or never weep; for they may be wicked ones who spend their days in mirth, Job 21. 6-13. woe unto you that laugh now, for ye shall mourn and weep, saith our Saviour, Luk. 6. 25. Joh. 16. 20. They that dwell upon the earth shall rejoice over the Witnesses when they are slain, and make merry, and send gifts one unto another, etc. Rev. 11. 10. But alas! How much soever they rejoice now, and how merry soever they are; their hour is coming in which they shall mourn for ever, who know not God, and obey not the Gospel of our Lord Jesus Christ, Psal. 37. 13, 2 Thes. 1. 5, 6-9. Nor let us think God's people to be therefore indeed miserable ones, or that God loves them not, because they now weep; for it is good and needful for them to be sometimes in heaviness, 1 Pet 1. 6. Sorrow is better than laughter, for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth, Eccles. 7. 3-4. And yet, though Christ's Disciples have many occasions of weeping; yet as it is said, Their hearts may rejoice in him, and that joy none shall take away from them, Joh. 26. 22. Prov. 15. 15.  
2. And more particularly let us consider,  
1. The Time or Season when he wept much, or lamented greatly; and that was when these Visions or Revelations were vouchsafed to him, and he was thereby greatly preferred before his Brethren, and lifted up above them; yet now he was cast down, so as that he wept much: at such a time the most eminently holy Ones have had Exercises, sorrows and fears administered, or ordered to them: So when Isaiah had that glorious Vision, Isai. 6. he cried out, Woe is me, for I am undone, ver. 2-5. and Ezekiel went in bitterness in the heat of his spirit, and sat and remained astonished seven days, Ezek. 3. 14, 15. And Daniel was afraid and fell on his face, and fainted, and was sick certain days, and his sorrows turned upon him, and he retained no strength, Dan. 8. 15-27. and chapped. 10. 5-16. Matth. 17. 6. Rev. 1. 17, 18. and suchlike Exercises might at such a time be ordered to them, that they should not be exalted above measure through those Revelations that were vouchsafed to them; as 2 Cor. 12. 1-7, 8.  
2. The Reason of his weeping or lamentation: [Because none was found worthy to open and to read the Book, neither to look thereon:] He had a great desire to know what was contained therein, but there was such a general, yea, universal inability in all Creatures, that that caused him thus to lament greatly : Hope deferred makes the heart sick: but when the desire cometh, it is a tree of life, Prov. 13. 12, 19 He was desirous to understand the Contents of this Book, or to have it opened to him, but he could not unfold it himself, as Dan. 12. 8. nor could any other Creature satisfy his desire, none could open and read it, so as to make him understand: [See the Notes on Chap. 1. ver. 3.] this wisdom was not found among the Inhabiters of Heaven, nor in the land of the living here below: The Depth saith, it is not in me, and the Sea saith, it is not with me, Job 28. 12-14-22. therefore he fell a weeping, and this occasioned sorrow and lamentation to him: And if in reading this Book, any of christs Servants meet with such knots as they cannot untie, or doubts as they cannot dissolve, nor any of their Brethren, to their satisfaction, and hereby they are occasioned to weep much, let them then call to remembrance how it fa●ed with this holy Apostle when he was thus highly favoured. The most eminent Creatures are but Creatures still, they are finite, they are not GOD, they know not all things, they cannot do all things for us which we may greatly desire, or long for; they have nothing but what is given to them of him, who is worthy to receive glory, honour, and power; for he hath created all things, and for his pleasure they are, and were created, Rev. 4. 11. And our expectations may be too high from them, and so high, that the disappointment we meet with may occasion sorrow to us. We may call to the Creatures, and there may be none to answer us; yea, though we should turn to the Saints or holy Angels, we may be frustrated of our expectations. And he that increaseth knowledge, concerning the Creatures, may increase sorrow, Job 5. 1. Eccles. 1. 18. And herein appeared somewhat of infirmity in the Apostle, in lamenting so greatly, because no Creature could open this Book: had he applied that unto all Creatures, which Peter doth to himself and this Apostle, saying, Why lo●k ye so earnestly on us? Act. 3. 12 he might have been preserved from weeping, or however from weeping much. And yet there is somewhat imitable in the Apostles weeping; his ardent desire of knowing that which was held forth, that it might be made known, occasioned him thus to lament. He was not like them that said unto God, Depart from us, for we desire not the knowledge of thy ways, Job 21. 14. nor like the Angel of the Church of the Laodiceans, who said, I am rich, and increased with goods, and have need of nothing, Rev. 3. 14-17. But he wept, thorough his desire of knowing more▪ and even actually said what the Apostle Paul did verbally; I have not yet attained, neither am already perfect, but I follow after, etc. Phil. 3. 12, 13. and did we more know the sweetness and pleasantness of this excellent knowledge, it would cause us to cry after knowledge, and lift up our voice for understanding; to seek it as silver, and to search for it as hidden Treasures: and to follow on to know, that we might know the LORD, Prov. 2. 3-10. and chapped. 4. 4-7. and chap. 8. 9, 10. Hos. 6. 3-6.  
Verse 5. And one of the Elders saith unto me, weep not: Behold, the Lion of the Tribe of Juda, the Root of David, hath prevailed to open the Book, and to lose the seven Seals thereof.]  
In this Verse there is matter of consolation spoken to the Apostle now, while weeping.  
In which we have to consider for our usefulness, 

1. The instrumental Comforter: [And one of the Elders saith unto me.]  
2. What he said to comfort him; and that is propounded to us. 

1. By what he said to him as with respect to himself : [Weep not.]  
2. By what he said to him concerning another; In which there is contained a good and weighty Reason why he should not weep: [Behold the Lion of the Tribe of Juda, the Root of David, hath prevailed to open the Book, and to lose the seven Seals thereof.]      
1. The instrumental Comforter : [And one of the Elders saith unto me.] That is to say, one of the four and twenty spoken of before in Chap. 4. where we have shown what these Elders are, even such of the Patriarches, Prophets, and Apostles as had lived and died in the Faith. [See the Notes before on Chap. 4. ver. 4.] From hence then we may note:  
1. That the Soul or Spirit dies not, when the Body doth so, as too many fond imagine and conceit; but it lives when the body returns to the dust, Eccl. 12. 7. And they shall praise the LORD that seek him, their heart shall live for ever, Psal. 22. 26. And when they are absent from the body they are present with the Lord, 2 Cor. 5. 6-8. Phil. 1. 22, 23. The Spirits of just and righteous ones are perfect, when their Bodies sleep in the dust; when they are taken away out of this world, they shall enter into peace, they shall rest in their beds, each one walking in his uprightness, Isa. 57 2. Heb. 12. 23. or else it would be no advantage or gain to them to die, as the Apostle signifies it is, but rather a loss and disadvantage, ●hil. 1. 20-23. and they know more, and are more excellent, in an happier and more blessed state and condition than the Saints that are in the earth, Psal. 16. 2, 3. Rev. 7. 13-17, and Chap. 14. 13. [See the Notes on Chapt. 4. ver. 4.  
2. That in some Visions they have appeared and spoken after their decease unto, and in the hearing of some Saints living on the earth, as here it doth appear: and in Chap. 7. 13-17. one of the Elders informed John, what they were which were arrayed in white Robes, and whence they came; and what their continual exercise, and great blessedness and happiness is, and shall be. And in that Vision when Christ was transfigured, it is said, there talked with him two men, which were Moses (whom the LORD buried in a Valley in the Land of Moab, Deut. 34. 5. 6) and El●as, who appeared in glory, and spoke of his decease which he should accomplish at Jerusalem, Luk. 9 28, 32. with Matth. 17. 4-9. which may confirm the truth of the former, and us in the belief of it, viz. that their Spirits live when their Bodies are dead; In that being dead they yet speak (as Heb. 11. 4.) And in that such a Messenger was now sent to comfort John, so it shows that all are his Servants who sits upon the Throne: sometimes in these Visions he spoke by Angels, as ver. 2. and in many other places of this Book may be seen: and sometimes by the Spirits of just and holy men made perfect, as here, and Chap. 7. 13.  
3. As considering and comparing this with what follows, so we may learn, That they may be Instruments of comfort to those who are in affliction, which are not, nor can be Authors of comfort to them. Though this Elder could not open the Book, and lose the Seals thereof, and so preserve or deliver John from weeping, yet he could, and did instrumentally direct to one that could, and afterwards did do, what he could not. So it is true more generally, the Saints and holy Ones, even the most eminent of them also, have no sufficiency of themselves, as of themselves, to think any thing; 2 Cor. 3. 4, 5. and yet as the same Apostle saith in that place to the Believers, Ye are our Epistle, written in our hearts, known and read of all men; being manifestly declared to be the Epistle of Christ, ministered by us.— And again, He hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit, etc. 2 Cor. 3. 2, 3-6. they are nothing in themselves, 2 Cor. 12. 11. they cannot give peace, quiet fears, comfort in trials, and heaviness, of themselves; but yet, they can do all things in and through Christ that strengtheneth them, Phil. 4. 13. they have excellent treasures in their earthen vessels, 2 Cor. 4. 7. And this Commandment is given unto them, Comfort ye, comfort ye my people, saith your God, speak ye to the heart of Jerusalem, etc. Isa. 40. 1, 2-8, 9 Strengthen ye the weak hands, and confirm the feeble knees; say to them that are of a fearful heart, Be strong, fear not, etc.— Then (even then also when God's Servants comfort them ministerially, they being workers together with God) the eyes of the blind shall be opened, to wit, enlightened, and their Souls comforted, Isa. 35. 3, 4, 5. with Psal. 13. 3. And this consideration may be useful to us,  
1. To the Ministers of Christ, To preserve, or deliver them from having unsober thoughts of themselves, Rom. 12. 3. For, Who is Paul? or, Who is Apollo? but Ministers, etc. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase, 1 Cor. 3. 5-7. What hast thou that thou didst not receive? And if thou didst receive, why shouldest thou glory as if thou hadst not received it? 1 Cor. 4. 7. 2 Cor. 4, 5-7.  
2. To preserve us from trusting or glorying in them, or having Idolatrous esteems of them; this was a great evil found with the Corinthians, as the Apostle signifies, saying, While one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? To cure them whereof, he adds, Who then is Paul? etc. 1 Cor. 1. 12, 13. ●and Chapt. 3. 15. 21, 23. And these things, Brethren, I have transferred myself and to Apollo in a figure, for your sakes, that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another, 1 Cor. 4. 6, 7. Why should we look earnestly on them, as if by their own power or holiness, they could do any thing, Act. 3. 12. when as without Christ they can do nothing, Joh. 15. 2-5  
3. The consideration of this, that they may be Instruments of Instruction and Consolation to us who are not Authors of it, may help us not to despise them because they are but Instruments, but to esteem them very highly in love for their works sake, 1 Thes. 5. 12, 13. And to count them worthy of double honour, especially such as labour in the Word and Doctrine, 1 Tim. 5. 17. For he that heareth them that bring Christ's Doctrine, heareth him; and he that receiveth them, receiveth him: and he that receiveth him, receiveth him that sent him; and he that despiseth, despiseth not man but God, who also hath given to them his Holy Spirit, Luk. 10. 16. Math. 10. 39, 40. 1 Thes. 4. 2-8. It's true, they are men, and not GOD; but it is as true, they are labourers together with God; and therefore in taking heed to themselves, and to the Doctrine, and continuing in them, they shall both save themselves and them that hear them; and may be able to comfort them which are in any trouble, by the comfort wherewith they themselves have been comforted of God, 1 Tim. 4. 16. 2 Cor. 1. 3, 4. Let no man therefore esteem lightly of them, Rom. 10. 15.  
4. We may further also Note: In that the same Messenger is not now sent as was before; ver. 2. That one Messenger may occasion grief, and another may be employed to comfort such as are in heaviness and sadness: All are Gods Servants, and one may be employed in one service, and another in another, Paul plants, and Apollo waters, 1 Cor. 3-5, 6, 7. The Apostle Paul first preached the Gospel in Asia, Acts 19 10. And after John had a Command given him, that what he saw he should write in a Book, and send to the seven Churches in Asia, to instruct, admonish, reprove, comfort them, [See the Notes before on Chap. 1. ver. 11.] let none of us therefore despise any of God's Messengers, yea, though they be not so excellent as some others are; but wisely consider that they also work the work of the Lord, even as the more eminent one● also do, 1 Cor. 16. 10, 11. 2 Cor. 8. 18-22-24.  
2. We have next in order to consider, what the Elder said unto the Apostle, to comfort him; and that is propounded to us,  
1. By what he said unto the Apostle John, as with respect unto himself:  
[Weep not:] Wherein we have signified to us:  
1. That there was somewhat of Infirmity in the Apostles weeping and lamentation, as hath been before noted, or else the Elder would not thus have forbidden him to weep. In some cases and upon some occasions they may weep and mourn: As the Apostle James saith, Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy into heaviness, Jam. 4. 9 But at sometimes they may causelessly or unseasonably lament: So Nehemiah, etc. said unto all the people, This day is holy unto the LORD, mourn not, nor weep, neither be ye sorry; for all the people wept, Neh. 8. 9, 10, 11, 12. And Mary Magdalene thorough her nescience, and slowness of heart to believe, stood without at the Sepulchre, weeping; and the Angels say unto her, Woman, why weepest thou? John 2●, 9-12-16. and Paul saith unto some, What m●an ye to weep, and to break mine heart? Act. 21. 13. even the most holiest, and most eminent Saints, while here, are subject to infirmities and weaknesses: We are men of like passions with you, saith Paul, concerning himself and Barnabas, Act. 14. 14, 15. Elias was a man subject to like passions as we are, though he was a very eminent Prophet, Jam. 5. 17. And here it seems this excellent Apostle did in a great measure, weep causelessly, or not upon a good ground. And many times our weeping may be the fruit of our ignorance, or unbelief, or forgetfulness and unmindfulness of the excellency of Jesus Christ, and those Consolations in and by him.  
2. But yet we may see the Lord is very pitiful, and of very tender mercies; and therefore though the Apostle did weep in a great measure causelessly, yet he sends a Messenger to speak good words, and comfortable words to him, to say unto him, Weep not; and to inform him of, or to put to his remembrance what might comfort him, and wipe away his tears, or deliver him from his sorrow: He is not like unto us who are evil, if we see another mourn causelessly, we are ready to shut up the bowels of o●r compassion from him and to say, Who would bemoan you? or turn a side to comfort you, seeing you have no good cause to weep? You may even weep on still. But who is blind as this most excellent one? Seeing many things, but he observes them not, Isa. 42. 19, 20. He is not ready to observe Infirmities, or quick to anger: But he is ready to sympathise with, and compassionate his grieved Servants, when they wholly, or in a great measure mourn causelessly, Psal. 145. 8. Judg. 10. 16. In all their afflictions, and not in some of them only, he is afflicted, etc. Isa. 63. 9 He can have compassion on the ignorant in their weep, and them that are out of the way; so merciful and compassionate an High Priest is he, Heb. 2. 17. and Chap. 5. 2. When Mary Magdalene wept, through her infirmity and unbelief, our Lord did not say to her, Weep on, but he than saith to her, Woman, why weepest thou? whom seekest thou? and further saith to her, and calls her Mary; and so comforts her, and turns her sorrow into joy, John 20, 9-15, 16. Animitator of whom in some good measure was the Apostle Paul, when some wept causelessly and blame worthily, yet he was greatly affected therewith, and afflicted therefore : What mean you, saith he, to weep, and to break mine heart? though he did not weep outwardly, as they did, nor did they well in so weeping, yet his heart was even broken by means thereof, Act. 21. 13. Oh put we on also bowels of mercies towards others; and to that end cast we out that self-love that is so much found with us: And look we not on our own things, but on the things of others also, that so we may weep with them that weep, Rom. 12. 15, 16, Phil. 2. 15, 6.  
3. In that the Apostle John doth record this matter, viz. his weeping with the cause thereof; and the Elders Prohibition, in saying, Weep not; in which appears somewhat of the Apostles infirmity, and how he was repressed, and somewhat reproved for it; so we may learn, that he did not only record such things as in which he was lifted up, but such things also as in which his infirmities appeared, and which might cast shame upon him. Thus also he tells us, how he fell at the feet of the Angel to worship him, which he ought not to have done, and how he was blamed for it, Rev. 19 10. and Chapt. 22. 8, 9 and Chap. 1. 17, 18. Thus other holy Ones have done: My feet were almost gone, saith the Psalmist, my steps had well nighslipt— Thus was mine heart grieved, and I was pricked in my reins; so foolish was I and ignorant, I was as a beast before thee— my Soul refused to be comforted: And I said, this is my infirmity, Psal. 73. and 77. and 34 Title. And very frequently when the Apostle Paul declares the exceeding abundant Grace of to our Lord Jesus towards him; he then also repeats what a vile one he had been, and what cause of shame and blame belonged to him, Act. 22. and 26. Gal. 1. 1 Tim. 1. 12-16. Tit. 3. 3, 4, etc. and the like we might show in manifold othet ●nstances and Examples recorded in scripture. O Lord! what Pride and unwillingness to take shame to ourselves is found in us generally! It may be well said of us, Were they ashamed? nay, they were not at all ashamed, neither could they blush, Jer. 6. 15. we can freely and fluently enough, and too fast, speak of that which we judge may tend to lift us up, and whereby we may exalt ourselves. But alas! how backward and unwilling are we to confess our evils and infirmities, or take shame to ourselves! How loath to turn at reproof, or to acknowledge how we have been faulted and blamed by such as are faithful in the Lord! O Lord! help us to humble ourselves in thine humblings of us, that thou mayest exalt us in due time.  
2. We have to consider what the Elder said unto John to comfort him, as with respect to another: In which there is contained an excellent and substantial Reason why he should not weep : [Behold the Lion of the Tribe of Juda, etc.]  
Where we may note in general for our usefulness and instruction▪  
1. He doth not only say, Weep not; but shows him good Cause and Reason why he so said to him, and why John should not weep, as Dan. 9 22. and so more generally we may say for all that God doth require of us, or forbidden us: He propounds weighty Motives and Arguments to move us to do what is required, and to avoid what is forbidden: He doth not Command men to repent and believe, but in showing them good Reason for it, to wit, because Christ hath died for them, and is risen again, and there is repentance and forgiveness of sins in his Name for them, Act. 3. 19-22-26. Rom. 10. 14, 15. nor doth he reprove men for what is evil, but in discovering to them the evil of that he reproves. All things that are reproved are made manifest by the light, for whatsoever doth make manifest is light: wherefore he saith. Awake thou that sleepest, etc. Eph. 5. 13, 14. Jam. 4. 4, 5, 6. Rom. 12. 1.  
2. The Elder doth not comfort the Apostle now, by directing him unto himself (as hath been before said) but by directing him unto the Lord Jesus Christ, who is the consolation of Israel, Luk. 2. 25. And in whom there are such consolations as are proper to comfort them that are in any trouble, 2 Cor. 1. 3-5. Those that are absent from the body are present with the Lord, walking before him, and filled with the knowledge of him, Heb. 12. 23. And it is their delightful and joyful work to celebrate the praises of the Lamb, and his praise-worthiness, Rev. 5. 8, 9 And there is that contained in him, and declared in the Gospel, which is proper and powerful to comfort all that mourn, Isa. 61. 1, 2, 3. and the Holy Spirit, who is frequently called the Comforter, doth comfort, by testifying of Christ, by glorifying Christ, & taking of his things and showing unto us, Joh. 14. 16-26. and Chap. 15. 26. and Chap. 16. 7-14, 15. And the Lord directs and commands his Servants thus, to comfort and speak to the hearts of his people, Isa. 40. 2-8, 9 for God hath blessed us with all spiritual blessings in him, Eph. 1. 3. In him it hath pleased the Father that all fullness should dwell; and in him dwelleth all the fullness of the Godhead bodily▪ and in him we are complete, Col. 1. 19 and Chap. 2. 9, 10. unto him all things are delivered of the Father; Yea, all things that the Father hath are his, Matth. 11. 27. Joh. 16. 14, 15.  
3. We may also take notice, how the Elder doth describe Christ in such expressions as are suitable unto, and agree with the Scripture of truth, as we may see and shall show afterward, God willing. And so also doth the Elder make use of the Scripture-Expressions and Say, Rev. 7. 16, 17. with Isai. 49. 10. and Chap. 25. 8. Though he was in Heaven, yet thus he speaks, to show unto us, that his Word is for ever settled in Heaven, as Psal. 119. 89. And that we might keep the form of sound words therein contained, in faith and love which is in Christ Jesus, 2 Tim. 1. 13, 14. and answer herewith them that are sent, or send unto us, Prov 22. 18-21. 2 Tim. 3. 13-16. And always have recourse to the Law and to the Testimony, as knowing whosoever speaks not according hereto, though he should be, or pretend to be a Messenger from Heaven, there is no light in him, Isa. 8. 19, 20. with Gal. 1. 8, 9  
But we shall now come to speak unto the words themselves.  
Behold, the Lion of the Tribe of Juda] Hereby is certainly meant Jesus Christ, as also appears in what follows, ver. 6-10, etc. And he is said to be of Judah, of the Tribe of Judah, because he was of it according to the flesh, being the Son and offspring of David, the fruit of his Loins, Rev. 22. 16. Isai. 11. 1. Act. 2. 30. He was of the Seed of David according to the flesh, Rom. 1. 13. 2 Tim. 2-8. As plainly appears in that Geneaology, Matth. 1. 3-6. It is evident that our Lord sprang out of Judah, saith the Apostle, Heb. 7. 14. And indeed Christ is the He unto whom principally Jacob had respect, when he prophetically saith, Gen. 49. 8. [Judah, thou art he whom thy Brethren shall praise:] His Brethren, to wit, the Saints and holy Ones. For whosoever shall do the will of Christ's Father which is in Heaven. the same is his Brother, etc. Matth. 12. 50. Heb. 2. 11, 12. Now these Brethren of his shall praise him: He is the Praise, the Subject-matter of the Praise of all his Saints, even of the Children of Israel, the Israel of God, Psal. 148. 14. Hence also that Exhortation: Let the Children of Zion be joyful in their King, let them praise his Name in the dance, let them sing praises unto him, etc. Psal. 149. 2, 3. with Zech. 9 9 and Matth. 21. 4, 5. [his Father's Children bow down before him;] to wit, as many as receive him, even such as believe on his Name; for all these are born of God, who is his Father also, and most fully: As he saith, I ascend to my Father, and your Father, to my God, and to your God, Joh. 1. 12, 13. with Chap. 20. 17. 1. Joh. 3. 1. with Rev. 5. 8, 9 like that Blessing wherewith Isaac blessed Jacob, when he said, Be Lord over thy Brethren, and let thy Mother's Sons bow down to thee, Gen. 27. 29.  
And he hath this Title given unto him by the Elder here, to wit,  
The Lion of the Tribe of Juda,] To show, that he was aimed at, pointed unto by that Lion whereto Judah is compared by Jacob in his Prophecy, which had especial respect to the last days, in which Christ, who verily was fore-ordained before the foundation or dejection of the world was manifested, 1 Pet. 1. 20. with Gen. 49. 1. For to him all the Prophets gave witness, Act. 10. 43. And so we shall speak unto this Title given to Christ by this Elder, as it hath reference to that Prophecy, and no otherwise, viz. in Gen. 49. 9  
Judah is a Lion's whelp.] And this signifies to us,  
1. His stoutness: As it is said, the stout Lion's whelps, Job 4. 11. And as it is said of valiant stouthearted ones; he that is valiant, whose heart is as the heart of a Lion, 2 Sam. 17. 10. so we may say concerning Jesus Christ, he was one that was stout and bold indeed as a Lion, Luke 9 51. with Prov. 28. 1. He gave his back to the smiters, and his cheeks to them that plucked off the hair; he hide not his face from shame and spitting; he set his face like a flint, as knowing he should not be ashamed, Isa. 50. 5, 6-9. And though he knew what great sorrows and sufferings he should endure for our sakes and sins, and what mighty and numerous enemies he had to grapple withal, yet he was not ●aunted nor discouraged; but when his hour was even come, he sa●●h to his Disciples. Arise, let us go hence, to wit, into the Garden where 〈…〉ed; as even saying by this action, 〈◊〉 ●s ●ea● 〈…〉 who will contend with me? Let us stand together: Who is 〈◊〉 Adversary? let him come near to me: Behold, the Lord GOD will help me, who is he that shall condemn me? John 14. 31, and chap. 18. 14. with Isai. 50. 8-10. Psal. 128. 6-13, 14. So stouthearted and Lion-like was he, that he hardened himself against all he should meet with and endure: The Cup which my Father hath given me to drink, saith he, shall I not drink it? Joh. 18. 11. Heb. 10. 5-9. Isai. 43. 13.  
2. A Lion's whelp.] Compared hereto also, to denote his great strength, as well as courage. As it is said, A Lion which is strongest among beasts, and turneth not away for any, Prov. 30. 30. And as it is said of Saul and Jonathan, they were stronger than Lions, 2 Sam. 1. 23. so may we truly say of Christ, He is one that is great in strength; God herein laid help upon One that was Mighty, Psal. 89. 19 This Child hath been born for us is Wonderful, Counsellor, the mighty God, Isai. 9 6. He came travelling in the greatness of his strength. mighty to save us from the hand of our Enemies, and from all that hated us, Isai. 63. 1, 2. with Luke 1. 70, 71. This is that horn of Salvation, that mighty powerful Saviour which God hath raised up for us in the house of his Servant David, Luke 1. 68, 69. and Chap. 2. 40. This was he that was stronger than the strong man armed, who hath come upon him and overcome him, Luke 11. 20, 21, 22. 1 John 3. 5-8.  
3. A Lion's whelp.] To tear and devour: As it is said, Like a Lion that is greedy of his prey▪ and as it were a young Lion lurking in secret places, Psal. 17. 12. But to this we may speak more afterwards.  
From the prey, my Son, thou art gone up:] This is also spoken of Judah, the Son of Jacob in the Type; and of Christ the Son of Jacob also, in the truth, who is principally the Lion of this Tribe: Now herein is implied,  
1. That Jesus Christ came down to the Prey: He came to take a spoil, and to take a prey (as Ezek. 38. 12,) Namely, He descended into the Battle like a Lion, to lay hold on the prey (as Isai. 5. 29.) to destroy all his and our Enemies, as to their first work. As it is said of Jacob: He shall be as a Lion among the Beasts of the Forest, as a young Lion among the flocks, who— treadeth down, and teareth in pieces, and none can deliver, Mica. 5. 8, 9 So he came down from Heaven into the Battle (1 Sam. 26. 10.) to prevail against his Enemies; to devour the prey and divide the spoil (as Gen. 49. 27.) For this purpose was the Son of God manifested, that he might destroy the works of the Devil, 1 John 3. 5-8. Luke 1. 69-74. Forasmuch as the Children were partakers of flesh and blood, he also himself likewise took part of the same, that through death that death which by the Grace of God he tasted for every man, he might destroy him that had the power of death, that is, the Devil, Heb. 2. 14. with ver. 9 And he came down to save and deliver us who were become a prey to Satan: He was made of a woman, made under the Law, to redeem them that were under the Law, Gal. 4. 4, 5. with Rom. 3. 19 He tasted death, that through death he might also deliver them who through fear of death were all their life-time subject to bondage, the bondage of the Devil, Heb. 2. 9-15. He came down to rescue us out of the hands of the oppressor, and to deliver us out of the power of all our Enemies, Luke 1. 72, 73, 74.  
2. And from the prey he is gone up: He is gone up with ashout, the LORD with the sound of a Trumpet, sing praises to God, sing praises. sing praises unto our King, sing praises, Psal. 47. 1. 5-6. He who descended into the lowest parts of the Earth, is now ascended up on high, and hath led Captivity captive, Psal. 68 18. with Eph. 4. 8-10. His right hand, and his holy Arm hath gotten him the victory, Psal. 98. 1. He hath spoiled Prineipalities and Powers, and made a show of them openly, triumphing over them in himself, Col. 2. 15. He hath overcome and prevailed mightily against his Enemies, Rev. 3. 21. And he hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. He hath given a resolution to that Question, and done that which was impossible for all Creatures: Shall the Prey be taken from the Mighty? — But thus saith the LORD, even the Captivity of the Mighty shall be (and now as to the Groundwork of it hath been) taken away, and the prey of the terrible delivered, Isa. 49. 24, 25. He hath cast out the Prince of this world out of his Principality that he had gotten over mankind, and drawn all men unto himself, to be under his gracious Government, that through him the world might be saved, Joh. 12. 31, 32. with Chap. 3. 16, 17. and Chapt. 5. 22, 23. Psal. 118. 6-20-24. And from the Prey he is gone up into Heaven, into Heaven itself, having finished the work in his own body which the Father gave him to do: and is glorified with the Father's own Self, with the Glory which he had with him before the world was, 1 Pet. 3. 22. Hebr. 9 24. John 17. 4, 5.  
And he is gone up to Ariel, the Lion of God, as the Altar in former times was called, Isai. 29. 1-6. Ezek. 43. 15. A Type of Christ, who is the true Altar and Sacrifice: Heb. 9 14 And unto him who hath appeared to be the LORD strong and mighty, the LORD mighty in battle, the everlasting doors of Heaven are set open, and the King of Glory in our nature is entered in, and hath taken possession thereof, Psal. 24. 7, 8, 9, 10. and Psal. 118. 19-21. And he hath obtained eternal redemption, forgiveness of sins for ever, Heb. 9 12. with Eph. 1. 7. and Heb. 10. 12. And all Grace, and Truth, all Power and Spirit, John 1. 14-16. as is declared in the following Verse to this we are speaking to. And now, we have an Altar, this Ariel, this Lion of God; that by him we might offer up the Sacrifice of praise to God continually, that is, the fruit of— our lips, giving thanks unto his Name, Hebr. 13. 10-15, 16.  
He — stooped down, he couched as a Lion, and as an old Lion:]  
This— is still to be understood as it is applied to a Lion, and to a Lion, and as it follows his going up from his Prey: And so it signifies, That after our Lord Jesus had taken the Prey, he lay down, as it were : After he had purged our sins, abolished our death, and overcome all our Enemies, in, and by himself, redeemed us from the curse of the Law, and obtained eternal redemption for us by his Blood, he sat down on the right hand of the Majesty on high, Heb. 1. 3. Rev. ●. 2●. Heb 9 12. This Man after he had offered one Sacrifice for sins for ever, sat down on the right hand of God, Heb. 10. 11, 12. He entered into rest, and ceased from these his works, as God did from his, Heb. 4. 10. And as it is said of the Lions, when they have roared after their Prey, and sought their meat of God, they then lay them down in their dens, Psal. 104. 21, 22. So it is said of Israel (which was a Type of Christ, Hos. 11. 1. with Matth. 2. 15.) Behold the people shall rise up as a great Lion, and lift up himself as a young Lion, he shall not lie down until he eat of the prey, and drink of the blood of the slain. But than it is implied, he should lie down and take his rest, Numb 23. 24. And again, He couched, he lay down as a Lion, and as a great Lion, Numb. 24. 8, 9 So our powerful and victorious Lion having vanquished his Enemies, is entered into rest. He for the joy set before him endured the Cross, despising the shame, and is now set down on the right hand of the Throne of God, Heb. 12. 2. 1 Pet. 3. 22. having all power given to him both in Heaven and on Earth, and is God's King whom he hath set down upon his holy hill of Zion, Matth. 28. 11. Psal. 2. 6. Zech. 6. 12, 13. Who shall rouse him up?] that is to say, none shall to do it. And as it is said of Israel, when mention is made of his King, to wit, That he shall be higher than Agag: ●ho shall stir him up? viz. none shall be able to do it, Num. 24. 7-9. None to be sure shall divest, or dispossess our Mighty One of his Rest, Rule, Glory, and Power: and whosoever provoketh him to anger, sinneth against his own Soul, for his wrath and terror is as the roaring of a Lion, Prov. 19 12. and Chap. 20. 2. Gen. 49. 9, 10. Of the increase of his Kingdom and peace there shall be no end, Isa●. 9 6, 7. Luke 1. 33-38. His Kingdom is an evealasting Kingdom, and his Dominion endureth for ever, Psal. 145. 10-13. Oh! this is that Lion that is infinitely better than Sampson's; for he is raised again from the dead, and is gone up into Heaven, and is on the right hand of God; and out of him comes sweetness indeed, that which is better than honey, and the Honeycomb, wherewith our Souls may be delighted, Judg. 14. 14-18. Isa. 55. 13. Prov. 24. 13, 14. And like as a Lion, and as a young Lion roaring on the prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself, so will he fight for Mount Zion, etc. Isa. 31. 4, 5. His face is continually towards the righteous, Ezek. 41. 19 with Psal. 92. 12, 13. And like a Lion he will both tread down and tear in pieces his enemies, if they go on still in their trespasses, and none can deliver, Mica. 5. 8, 9 Hos. 5. 14. and Chap. 13. 7, 8. And yet in seasonably submitting to him they shall find mercy; for the Lion is a noble generous Creature, Amos 5. 19 And this Lion of the Tribe of Juda is very merciful, Hebr. 2. 17. and Chap. 5. 12.  
The Root of David] This is a further description of our Lord Jesus Christ: In which the Elder hath respect unto that Prophecy, In that day there shall be a Root of Jesse, Isa. 11. 10. who was the immediate father of David, Matth. 1. 6. And our Lord himself thus also describeth himself, saying, I Jesus— am the Root of David, Revel. 22. 16. — He is the Root.  
1. One that hath been planted o● put, as it were, into the earth. As we know a Root is placed in the earth, Job 1. 4, 8. Isa. 37. 31. So our Lord Jesus, who was in the beginning with God, yea, who was God, the Lord from Heaven, was made flesh: John 1. 13, 14. He is that new thing which the LORD created in the earth, a woman compassed a man, Jer. 31. 22. with Gal. 4. 4. He fell into the ground and died, John 12. 23, 24. Now that he ascended, what is it, but that he also descended first into the lower parts of the earth; he that descended is the same also that ascended, etc. Psal. 68 18. with Eph. 4. 8-10. And this is the first Branch of the Gospel of God, That Jesus Christ our Lord, the only begotten Son of God, was made of the Seed of David according to the flesh, Rom. 1. 13.  
2. The Root.] One that was hidden from the eyes of men, as a root is under the ground: So was it true of our Lord Jesus Christ in former times especially, whereto respect is also here had; He is the hidden wisdom of God, 1 Cor. 2. 7. He was hidden under, and as it were, covered over with Types and shadows, Col. 1. 26-27. and Chap. 2. 16, 17. The Law had a shadow of good things to come, but not the lively Image of the things, etc. Heb. 10. 1. He was, as it were, hidden under the dark Shadows, Figures, and Representations of the Law, under the Tabernacle, Temple, Altar, Propitiatory Sacrifices, Highpriest, Manna, Brazen Serpent, etc. And when he was manifested in the flesh, yet he was as a root out of a dry ground, he had no form nor comeliness. And when we shall see him (saith the Prophet, speaking prophetically of him) there is no beauty in him that we should desire him. He is despised and rejected of men, a man of sorrows and acquainted with grief, and we hid, as it were, our faces from him; he was despised and we esteemed him not, Isa. 53. 2, 3. He being in the Form of God, thought it no robbery to be equal with God, yet made himself of no reputation, and took upon him the form of a Servant, etc. Phil. 2. 6-8. And even still, he and his glorious excellency is in a great measure hidden: As to his Person we see him no more, John 16. 10. 1 Pet. 1. 8. And in his Word and Gospel, he is a Treasure hid in a field, Matth. 13. 44-46. Indeed, we all with open face, as in a Glass, may behold his Glory, as with respect to former dark witnessing of him, 2 Cor. 3. 12-18. but yet it is but thorough a Glass darkly, in comparison of seeing him face to face, 1 Cor. 13. 8, 9, 10. Col. 3. 3. and Chapt. 1. 5, 6. with 1 Tim. 1. 1.  
And He is [the Root of David.] That is to say,  
1. One that was before him: As the Root is in order before the residue of the Tree, and before the Branches, so Christ was before David; both in Time, and that as to his divine and eternal Generation: He was glorious with the Father's own self before the world was, Prov. 8. 22-32. John 17. 5. He is the firstborn of every Creature; for by him were all things created that are in Heavon, and that are in Earth:— And he is before all things and by him all things consist, Col. 1. 15, 16, 17. He is over all, God blessed for ever, Rom. 9 5. And he, as the Lamb slain, was fore-ordained before the world, or Ages, 1 Cor. 2. 7. 1 Pet. 1. 19, 20. The Lamb slain from the foundation of the world, Rev. 13. 8. And as he said of himself, as with respect to Abraham, Before Abraham was, I am; John 8. 56. 58. So also before David was, he was, and is; for Abraham was before David: And the works appertaining to the rest God hath prepared for us, were finished in him virtually from the foundation of the world, Heb. 4. 3. And he is before David, and all holy Ones, in dignity and excellency, Joh. 1. 29, 30, 31.  
2. The Root of David.] The foundation of his Faith and Hope, as the Root is the foundation of a Tree: Hence whereas it is said in one place, The Root of the Righteous shall not be moved: It is said in another, The Righteous is an everlasting foundation, Prov. 12. 3. with Chapt. 10. 25. And so indeed Jesus Christ is the foundation of all the Holy Ones and Prophets in former times: As the Apostle signifies, saying, Ye are built upon the foundation of the Apostles and Prophets (to wit, upon that on which they also were built, and which they ministerially laid) Jesus Christ himself being the chief corner stone, Eph. 2. 20-22. Christ, as witnessed of by the Prophets, was the Basis, and Bottom-ground of their faith and confidence; He was the Stone which the Builders refused, which is become the head of the corner, Psal. 118. 22-24. with Matth. 21. 42. the Root of the matter Job speaks of, Chap. 19 25-28. The Root that bore them, and not they it, Rom. 11. 18. I will love thee, O LORD, my strength, saith David: The LORD is my Rock, even the foundation on whom he was built, Psal. 18. 1, 2. with Matth. 16. 18. and chap. 7. 24. Psal. 110. 1. Heb. 10. 38. and chap. 11. 13-32-39.  
3. The Root of David.] In whom was life, John 1. 4. who is the fountain of life, Psal. 36. 9 and living waters, Jer. 2. 13. John 4. 14. in whom is spiritual life and sap for others, and who in due time gives life preventingly to them that are dead in sins and trespasses; yea, unto the dead world, John 1. 4. and Chap. 6. 33. He is the living stone to draw others unto himself, that they might be bottomed and built upon him, 1 Pet. 2. 4. and gives life and the faculty of living to those that so hear and learn of the Father, as to come unto him : John 5. 24, 25. and Chap. 6. 45-47. He is the true Vine of the Father's planting, the Root of Righteousness, the Receptacle of all spiritual Juice and quickening, Jo●n 15. 1. He is full of Grace and Truth: And of his fullness have all the holy Ones, all the Prophets and Apostles received, and Grace for Grace, John 1. 14, 15, 16. And he is that Root that beareth fruit: As it is said, The Root of the Righteous yieldeth fruit, Pro. 12. 11. John 12. 23, 24. And makes them fruitful that are ingraffed into and abide in him. I am the Vine, saith our Saviour, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing, John 15. 4, 5. Those that be planted in this house of the LORD, (in which he dwells, Joh. 2. 19-21. and cha. 10. 4.) shall flourish in the Courts of our God, they shall bring forth fruit in old age, they shall be fat and green, Psal. 92. 12-15. Phil. 1. 9, 10. And hereby David was like a green Olive-tree: he is the green Fir-tree, from whom his and other holy men's fruit was found, Psal. 52. 8. with Hos. 14. 8. Such as abide in him and in his Doctrine, shall be as a tree planted by the waters, and that spreadeth out her Roots by the River, and shall not see when heat cometh; but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit, Psal. 1. 13. with Jer. 17. 7, 8. And in being and abiding in this Root, David was holy, being united to, and reckoned after him; for if the Root be holy, so also are the branches, Psal. 86. 2 with Psal. 89. 19 and Rom. 11. 16.  
4. The Root of David] as to the Kingdom. The Bottom-ground, Cause, and Reason of all the Promises thereto appertaining: In him all the Promises of God are Yea and Amen, 2 Cor. 1. 20. To Abraham and his Seed were the Promises made : He saith not, And to Seeds as of many, but as of one, and to thy Seed, which is Christ, Gal. 3. 16. with Gen. 17. 6. He is the sure Mercies of David, Isa. 55. 3. with Act. 13. 34. 2 Sam. 23. 4, 5. And when all seemed to fail, and God's faithfulness appeared not, as Psal. 89. 38-46. yet he was a Root in the ground still, with whom he would not break his Covenant, Psal. 89. 28, 29, 34-37. Job 14. 8, 9 As the Root lives when the Tree and Branches may whither and decay, or be cut down, or lopped off: And as it is said of Nabuchadnezzar, Hue down the tree, and cut off the branches, shake off his leaves and scatter his fruit:— nevertheless leave the stump of his roots in the earth; which did signify, his Kingdom should be sure to him, Dan. 4. 13-15, 23-26. So it is here, The Sceptre did not departed from Judah, nor a Lawgiver from between his feet, till Shiloh came, etc. See Gen. 49. 9, 10. Here, The LORD swore in truth unto David, he will not turn away from it, of the fruit of thy body will I set upon thy Throne, Psal. 132. 11. with Act. 2. 30. Luke 1. 31-33. And he is oft called David, Jer. 23. 5, 6. and Chap. 33. 15-17, etc. And he was David's Lord, as our Saviour saith, David himself said by the Holy G●ost, The LORD said unto my Lord, Mark. 12. 35-37. And he was and is God's King, whom he hath set upon his holy Hill of Zion, Psal. 2. 6, 7. Rom. 15. 12.  
5. The Root of David] directed unto by him, that we Gentiles also might trust in him, and kiss and submit to him, Psal. 2. 6, 7-12. This is that Root of Jesse, whom David also lifted up as an Ensign to the people, that thereto the Gentiles might seek, and his rest is glorious, Isa. 11. 10. Rom. 15, 10-12. It was the great business and design of David to glorify Christ, and lift him up; (as also to him all the Prophets gave witness, Act. 10. 43.) as may be seen in many Psalms written by him, as Psal. 2. and 16. and 20. and 21. and 22, and 34. and 40. and 45. and 47. and 68 and 69. and 110. and 117. and 118. etc. to the end we Gentiles also might glorify God for his mercy: As it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy Name: And again he saith, Praise the LORD all ye Gentiles, and land him all ye people: And again Esaias saith, There shall be a Root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust, Rom. 15-911, 12. with Psal. 18. 49. and Psal. 117. 1, 2.  
Use. 1. That he is the Root, the consideration of it may engage us to come unto him, in the drawings of the Father to come unto him the living stone, that elect, precious corner Stone, the sure foundation, 1 Pet. 2. 4-6. with Isai. 28. 16. As Christ saith, All things are delivered to me of my Father— Come unto me all yet hat labour and are heavy laden I will give you rest; and the rest of this Roo● is glorious, Matth. 11. 27-28, 29. with Isai. 11. 10. It is the great design of God to glorify him to this end and purpose that we might run unto him, Isa. 55. 5. And the Spirit and the Bride say, Come. And let him that heareth say, Come; Rev. 22. 16, 17. even they say, Come to this Root, as there appears, John 6. 44, 45.  
2. What hath been said of his being the Root, the Root of David, shows unto us, how we may be enlivened, quickened and established, to wit, by being united unto, and firmed in him, rooted and built up in him, and established in the faith of him, Col. 2. 6, 7-9. Eph. 3. 16, 17-19. Yea, when we by being carnally minded, and living after the flesh are become dead, yet still he is the Root, in whom is life for us [See Notes on Chap. 3. ver. 1.] For as the Father hath life in himself, so also hath he given to the Son to have life in himself, John 5. 25, 26. Hos. 14. 1-5-8.  
3. The believing mindfulness hereof also is proper and powerful to preserve them from high-mindedness that are in him : Of God ye are in Christ Jesus, saith the Apostle, who of God is made unto us Wisdom and Righteousness, and Satisfaction, and Redemption, that no flesh might glory in his presence, but as it is written, He that glorieth, may glory in the Lord, 1 Cor. 1. 29-31. Boast not, saith the Apostle Paul, but if thou boastest (consider this) thou bearest not the Root, but the Root thee, Rom. 11. 18. Thou standest by faith in him, be not highminded, but fear, ver. 10. He bears thee up, and makes thee to stand, and what hast thou that thou didst not receive from him? 1 Cor. 4. 7. Rom. 3. 25. 27▪ Phil. 3. 1, 2, 3-9.  
4. We may hereby see and perceive that God hath given to him the pre-eminence in all things and amongst all persons, for in him it hath pleased the Father that all fullness should dwell, Col. 1. 18, 19 He is exalted and extolled, and made very high, who was as a root out of a dry ground, Isa. 52. 13, 14. with Chap. 53. 1, 2. God hath highly exalted and glorified him; as also appears evidently in that which is affirmed of him in what follows, viz.  
This most excellent and glorious One, this Lion of the Tribe of Judah, the Root of David [hath prevailed to open the Book, and to lose the seven Seals thereof.] He hath prevailed to do it; he is the true Israel that had power with God, or behaved himself Princely with him; yea, he had power and prevailed, Gen. 32. 25-28. and Hos. 12. 4-6. with Isa. 49. 3. And he hath prevailed to do this by his Blood, his precious Blood, whereby he overcame our Enemies, and therein evidenced himself to be the Lion of the Tribe of Judah: And this is confessed and acknowledged afterwards by the four living Creatures and twenty four Elders, etc. ver. 8, 9-12. For by his death he got himself the Victory, as is before said, Col. 2. 14-15. Heb. 2. 14, 15. And on the account thereof, and as the consequent thereof, all power is given unto him, yea, all things are given unto him, Matth. 28. 18. John 3. 35. with Chap. 10. 17, 18. and Chap. 5. 20-22-27. Because he humbled himself, and became obedient unto death, even the death of the Cross, therefore also hath God exalted him, Phil. 2. 6-8, 9 Rev. 3. 21. Herein Judah prevailed above his Brethren, 1 Chron. 5. 2. And by his Sacrifice and Mediation, he thus prevailed with him that sat on the Throne: he gave himself for us an Offering and a Sacrifice unto God for a sweet-smelling savour, Eph. 5. 2. And in the virtue thereof now mediates. And whatever he doth ask of God, he will give it him; he hears him always, John 11. 22-41, 42. having accepted his burnt-sacrifice, he grants him according to his own heart, fulfils all his Counsel, and all his Petitions; gives him his hearts desire, and withholds not the request of his lips, Psal. 21. 3-5. and 20. 13. And all the Keys are given to him, the Keys of Hell and Death [See notes on Chap. 1. ver. 18.] The Keys of the House of David, so as he openeth and none shutteth, and shutteth and none openeth: [See the notes before on Chap. 3. ver. 7, and 8.] And here, the Keys to open this Book, and lose the seven Seals thereof.   

Verse 6. And I beheld, and lo in the midst of the Throne, and of the four living Creatures, and in the midst of the Elders stood a Lamb as if it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.  
In this Verse we have to consider for our usefulness, 

1. The Apostle's ready compliance with, and obedience unto the Counsel of the Elder before given him. [And I beheld.]  
2. The Person or Object which he saw: [And lo— a Lamb stood as it had been slain.]  
3. Where he saw this Lamb: [In the midst of the Throne, and of the four living Creatures, and in the midst of the Elders.]  
4. What this Lamb had: [Having seven Horns and seven Eyes, which are the seven Spirits of God sent forth into all the Earth.]    
1. The Apostles ready compliance with, and cheerful obedience unto the Counsel of the Elder before given to him: [And I beheld.]  
In ver. 5. The Elder said unto him, Behold: that, is See: Compare 1 Chron. 7. 1. with 2 Sam. 7 2. And here saith he, I beheld, or looked: Indeed he sometimes did so before he was called upon or commanded, as Chap. 4. 1. and Chap. 14. 1-14. and 15. 5, etc. But now especially it did behoove him, when he was so counselled, and provoked; and it was expected from him, that he should look; and accordingly it was readily found with him also, that he looked: And in the opening of the Seals particularly, when he was called upon to see, he then saw, beheld, or looked, as Chap. 6. 1. 2-5-7. So did Ezekiel also, and other Prophets, Ezek. 1. 3, 4. and Chap. 2. 8, 9, etc. And though this Elder was but a Fellow-Servant, yet John did not therefore despise him; knowing that he that receives whomsoever he sends, receiveth Christ, and he that receiveth him, receiveth him that sent him, John 13. 20. So it is also good and needful for us when we are called upon, to behold God's Servant, whom he hath upheld, his Elect One, in whom his Soul delighteth, Esa. 42. 1. and Chap. 45. 22. and 18. 3. that as we are prevented with power and capacity, we obey the Call and Counsel, and open our Eyes, so shall we be satisfied with bread, Prov. 20. 12, 13. and if we do not, we are guilty of Rebellion; for it is a rebellious iniquity to have Eyes to see, and yet not to see with them, Jer. 5. 18-23. Ezek. 12. 2, 3. and greatly provokes Christ to anger: Hence he saith to his Disciples, Perceive ye not yet, neither understand? have ye your hearts yet hardened? having eyes see ye not? Mark 8. 17, 18. Matth. 13. 11-13. And if we make use of our eyes, and look when we are called upon so to do, we shall have more and more revealed to us, Matth. 13. 11, 12-16-18. Isa. 32. 3. Dan. 2. 21, 22. Yea, though but a Messenger of Christ's call upon us so to do in his Name, yet let us receive and obey his good counsel, Matth. 10. 40. Luke 10. 16. And let us not say, they are men also, and subject to Infirmities and Passions, but consider in whose Name, and on whose Errand they come: And believe we, and obey his Prophets and Messengers, so shall we prosper, 2 Chro. 20. 20. Exod. 16. 2-7, 8.  
2. The Person, or Object which he saw : [And lo— a Lamb stood as it had been slain:]  
In ver. 5. He is thus described, The Lion of the Tribe of Judah, etc. But here, he beheld a Lamb. The Lion is also a Lamb.  
But now here we may consider for our Instruction, 

1. The Object that he saw : [A Lamb.]  
2. We have an account how he saw him: As it had been slain,]  
3. The Posture in which he saw him: [stood.]    
1. The Object itself, which the Apostle John saw : [A Lamb.]  
Now by this [Lamb] without controversy, is meant and intended Jesus Christ the Son of God, the Saviour of the world: And this Title the Baptist had given unto him, and made him known by to the Jews, saying, Behold the Lamb of God which taketh away the sin of the world: This is he of whom I said, After me cometh a man which is preferred before me: Again, looking upon Jesus as he walked, he saith, Behold the Lamb of God, Joh. 1. 28, 29, 30, 35, 36. And this we shall have further occasion to show.  
1. Now he hath this Title of [A Lamb] given unto him.  
1. To denote and signify to us, that he is that Lamb for a Burnt-offering that hath been slain for us, as it doth after follow here in this place, and Verse 9 He is the truth of our Types in former times: Under the Law this was one thing which God g●ve in charge to his people: Thou shalt offer upon the Altar two Lambs of the first year day by day continually; the one Lamb thou shalt offer in the morning, and the other Lamb thou shalt offer in the evening, etc. Exod. 29. 38 42. Numb. 38. 3, 4. Now of that typical Burnt-offering this Lamb, to wit, Jesus Christ, is the truth, who was slain in the morning virtually, even from the foundation of the World, Rev. 13. 8. He is that Lamb who verily was ●ore-ordained before the foundation of the world, 1 Pet. 1. 20. the Hind of the morning, Psal. 22. Title, and verse 1-16. That Lamb which God prepared himself for a Burnt-offering, Gen. 22. 8, 9-18. And he was manifested, and actually slain in the evening of the world, even in these last times, 1 Pet. 1. 19, 20. Once in the end of the world, he appeared to put away sin by the sacrifice of himself, Hebr. 9 26. The Law had but a shadow of good things to come— wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me. In burnt-offerings and sacrifices for sin thou hast had no pleasure: Then said I, lo I come, (In the Volume of thy Book it is written of me) to do thy will, O God, etc. Hebr. 10. 1-4-7-9. John 1. 17. Col. 2. 16, 17. Hebr. 9 9-11. Or also with reference to the Lamb of the Passover, the Paschal Lamb, he may be here called, A Lamb: They were at that Feast to take a Lamb for an House or for 2 or three Houses, and to kill it in the evening: And this they were to keep as a feast by an Ordinance for ever; or by a Statute of Eternity: And the blood of that Lamb was to be to them for a token upon the Houses, and when the Lord saw the blood, he would pass over them, and the plague should not be upon them, Exod. 12. 3-14. Now the truth of this Type was Jesus Christ, the Lamb here spoken of; Christ our Pass-over hath been slain, or sacrificed for us, 1 Cor. 5. 7. He gave himself for us an offering and a sacrifice to God, for a sweet-smelling savour, Eph. 5. 2. And he hath redeemed us from the curse of the Law, Gal. 3. 13. This is that Lamb of God who bore the sin of the World, and still taketh away their sins in his daily mediation during the day of God's Grace, by means whereof, God passes over us, and is propitious to us, John 1. 29. with Exod. 12. 8, 9-14. Heb. 1. 3. Psal. 75. 2, 3. 1 John 2. 2.  
2. He is a Lamb to be fed upon by us, as the Pashcal Lamb was in former times, Exod. 12. 8, 9-14. Christ our Passeover is sacrificed for us; therefore let us keep the Feast: hereby he is become, and in him is a Feast for all people; 1 Cor. 5. 7, 8. Isa. 25. 6. Mat. 22. 4. The Bread that he will give continually is his flesh, which he hath given for the life of the world: His flesh is meat indeed, and his blood is drink indeed; whoso eateth his flesh, and drinketh his blood, hath eternal life, John 6. 50, 51-56, 57 And to signify to us, that he is the truth of the Passeover and Paschal Lamb: Hence our Lord Jesus, when he was eating the Passeover, instituted his Supper at the same time, which is the Communion of the Body and Blood of Christ, Matth. 26. 26-28. 1 Cor. 11. 23-26. And indeed his flesh and blood are always to be fed upon by us, in a believing mindfulness and remembrance, and serious meditation on the greatness, necessity, and excellency of his Sufferings, and what he hath thereby done and obtained into himself, and is become; & his, and his Father's love in all commended, Rev. 7. 16, 17. And whoso eateth him, even he shall live by him, Joh. 6. 57 and shall be strengthened, laying aside every weight, and the sin which doth so easily beset him, to run with patience the race that is set before him, Hebr. 12. 1, 2, 3. with Exod. 12. 11. And as in former times the Paschal Lamb; and the Sacrifices generally were to be without blemish, otherwise they would not be accepted, Exod. 12. 5. Leu. 1. 3. 10. and Chap. 3. 1, etc. So Jesus Christ is a Lamb without blemish, and without spot, 1 Pet. 1. 19 one that knew no sin, that did no sin, neither was guile found in his mouth, 2 Cor. 5. 19-21. 1 Pet. 2. 20-22. he was holy, harmless, undefiled, etc. Heb. 7. 26.  
3. He is a Lamb, and so called, to denote his great meekness in all his endure and sufferings, even in what he suffered from the hands of men also, in which he was most unjustly proceeded against, and with wicked hands crucified and slain; when he was reviled he reviled not again, when he suffered he threatened not, but committed himself to him that judged righteously, 1 Pet. 2. 20-23. He was oppressed, and he was afflicted, yet he opened not his mouth; he was brought as a Lamb to the slaughter, and as a sheep before her shearers, is dumb; so he opened not his mouth, Isai. 53. 7, 8. with Act. 8. 32-35. Luke 10. 3. He did not cry, nor lift up, nor cause his voice to be heard in the streets, but was gentle in all he endured, and patiented towards all, Isai. 42. 1, 2. 2 Cor. 10. 1. And he is gracious and gentle in all the Administrations of his Government: And he calls upon us to take his yo●e upon us, and learn of him who is meek and lowly in heart, so shall we find rest to our Souls, Isai. 42. 18-21. Matth. 11. 29. Rom. 15. 13.  
2. We have an Account how he saw him: [As it had been slain.]  
In which saying is signified to us,  
1. That this Lamb was slain, he was so once, and but once, 1 Cor. 5. 7. Heb. 9 25, 26-28. In which expression is included and supposed the whole of his abasement and sufferings in that body which the Father had prepared for him: In that he died, he died unto sin once, Rom. 6. 9, 10. Christ once suffered for sins, the just for the unjust, 1 Pet. 3. 18. Heb. 7. 27. and Chap. 9 12-27, 28. and Chap. 10. 10. Of this our Lord spoke prophetically before his hour was come, saying, The Son of man must suffer many things, and be rejected of the Elders, and chief Priests, and Scribes, and be slain, etc. Luke 9 22. And though they found no cause of death in him, yet desired they Pilate that he should be slain; Act. 13. 28. Though he was a Lamb, a spotless Lamb, one that continually went about doing good, and healing all that were oppressed of the Devil, for God was with him; yet he was reviled, he suffered, and the Jews▪ with wicked hands slew him, and hanged him on a tree, 1 Pet. 2. 20-23. Act. 2. 23. and Ch. 10. 38-40. And God brought him into the dust of death for our sins; for God made him to be sin for us, Psal. 22. 15. 2 Cor. 5. 21. Isai. 53. 5-10. He spared not his own Son, but delivered him up for us all, Rom. 8. 32. Zech. 13. 7. Rom. 4. 25. Gen. 22. 8, 9 The Cup he drank of, was that which the Father gave him to drink John 18. 11. Oh wonderful Grace! Oh unparallelled love both in Father and Son! John 3. 16. and Chapt. 4. 8-10. and Chap. 4. 8-10-12-14.  
2. As it had been slain.] Not now so, Rev. 5. 9, 12. He now liveth, who was dead, and he is alive for evermore, Rev. 1. 18. and Chap. 2. 8, God brought again from the dead our Lord Jesus, the great Shepherd of the sheep, through the blood of the everlasting Covenant, Heb. 13. 20. God raised him again, having loosed the pains of death, because it was not p●ssible he should be holden of it, Act. 2. 24-36. Luke 9 22. And he is raised again in that body of his flesh in which he he bore our sins to the tree, and was crucified, dead and buried, his flesh did not see corruption, Act. 2. 30-32. And he was raised for our justification, Rom. 4. 25. And the God of Abraham, Isaac, and Jacob, the God of our Fathers, hath glorified his Son Jesus, as here also appears, in that it is presently added, He hath seven Horns and seven Eyes, etc. Act. 3. 13. Eph. 1. 19-22, 1 Pet. 3. 18. 22. And the tidings hereof are glad tidings for us, that he is raised and glorified, Act. 13. 32-38, 39 1 Cor. 15. 13, 4. 12-20.  
3. But though he be not now slain: nor was when this Revelation was sent and signified unto John; yet he appeared in this Vision unto him, and was beheld by him [as a Lamb that had been slain:] his appearance was such as thereby it might be seen, he was so dealt with, that he had been slaughtered and put to death: he appeared, as it were bloody, with his death's wounds and marks upon him, though he was raised again from the dead, and was wonderfully glorified in the nature of man: Thus also he appeared to his Disciples after his Resurrection from the dead: Jesus stood in the midst of them, and saith unto them, Peace be unto you: But they were terrified and affrighted, and supposed they had seen a Spirit: And he said to them, why are ye troubled, and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself, etc. That is, he shown them his hands and his feet that were pierced with Nails, wherewith he was crucified or fastened to the Cross or Tree; he shown to them those wounds and marks made by the Nails, that thereby they might know that it was he himself, and not a Spirit, or any other Person, Luke 24. 36-40. with Matth. 27. 35. and Psal. 22. 16. And another time he shown to them his hands and his side; his hands (as before) that were pierced and so the holes of the Nails; and his side that was pierced with the Spear of the Soldier. Then were the Disciples glad when they saw the Lord; for hereby they knew that it was he himself and none other. But Thomas— was not with them when Jesus came. The other Disciples therefore said unto him, we have seen the Lord. But he said unto them, Except I shall see in his hands the print of the Nails, and put my finger into the print of the Nails, and thrust mine hand into his side, I will not believe: And after eight days again his Disciples were within, and Thomas with them, than came Jesus, and saith, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and behold my hands, and reach hither thy hand and thrust it into my side, and be not faithless but believing, John 20. 20-25-27, 28. with Chap. 19 34. Whereby it evidently appears, that there was the print of the Nails in his hands, and the hole of the Spear in his side, after he was raised again; an infallible sign that he was raised again in that selfsame body in which he was crucified, and that his flesh did not see corruption, Act. 1. 3. and Chap. 2. 32. So he is evidently set forth in the Gospel before our eyes, as one that hath been crucified, with his great abasement, sorrows, and sufferings, Gal. 3. 1. Yea, the Preaching of the Gospel, is called the Preaching of the Cross, or of Christ crucified, 1 Cor. 1. 17. with ver. 18. and ver. 23. And the Apostle saith, he determined to know nothing else among the Corinthians, save Jesus Christ and him crucified, 1 Cor. 2. 2. Gal. 6. 14. And in the Supper of the Lord, his Body is spiritually and mystically presented to us as broken, and his Blood as shed, or poured forth for us, 1 Cor. 11. 23-26. So hereafter he shall appear with his death's wounds, as it were. And they shall look on him who was pierced, Zech. 12. 10. with Rev. 1. 7. and John 19 34-37. And when one shall say unto him, What are these wounds in thine hands? Then he shall answer, those with which I was wounded in the house of my friends, Zech. 13. 6, 7. And when he comes to tread down his enemies in his anger, and trample them in his fury, than he shall come as one that hath been slain, with died Garments; and when it shall be said unto him, Wherefore art thou red in thine Apparel, and thy Garments like him that treadeth in the Winefat? Then he shall Answer, I have trodden the Wine-press alone, and of the people there was none with me, etc. Esai. 63. 1-3-6. Let this be considered by us.  
3. The Posture in which the Apostle saw him: [stood.]  
Which may denote and signify to us these things, viz.  
1. His being delivered out of his great afflictions and troubles, and set upon firm ground as it were: In the day of his great sorrows and sufferings he found no place for the sole of his feet. Hence he cries out unto his Father, Save me, O God, for the waters are come in unto my Soul, I sink in deep mire, where there is [no standing:] Psal. 69. 1, 2-9-14-21. He had then no foothold, as it were; but now God had brought him out of that horrible pit, out of the miry clay, and set his feet upon a Rock, upon firm and hard ground, Psal. 40. 1, 2-6. So in another Vision the Apostle looked, and lo a Lamb stood upon the mount Zion, upon a firm and  Rook, that cannot be moved, Rev. 14. 1. with Psal. 125. 1. and Psal. 2. 6.  
2. He [stood] As a Ruler and Governor, as the great Shepherd; As it is said Prophetically of him, He shall stand and feed, or Rule, in the strength of the LORD, in the Majesty of the Name of the LORD his God, Mica. 5. 2-4. John 4. 22. So he is said, To stand in the Congregation of the Mighty: viz. to judge among the Gods. Psal. 8. 2. See Isai. 61. 5. with Rev. 7. 17.  
3. As the Consequent of the former, He [stood] to save and assist his Servants and Followers, having now all Power and Authority, as follows in this Verse: So it is said, At that time shall Michael the Prince stand up, the great Prince, which standeth for the Children of thy people:— And at that time thy people shall be delivered, Dan. 12. 1. So when Stephen was witnessing a good Confession, and a little before he was stoned, He looked up steadfastly into Heaven, and saw Jesus standing on the right hand of God: And said, Behold I see the Heavens opened, and the Son of Man standing on the right hand of God, Act. 7. 55, 56. And so more generally, he shall stand at the right hand of the poor to save him from those that condemn his Soul, Psal. 109. 30, 31. And he knows how to secure and compassionate them, for he is a Lamb that hath been slain, Hebr. 2. 17, 18. and Chapt. 4. 14, 15. and Chapt. 12. 1, 2, 3.  
4. [Stood] praying, or interceding, for this is a praying postute, 1 King. 8. 14, 22. Mark 11. 25. Isai. 53. 12. To which more after.  
5. [Stood.] To denote his abiding and continuing such a Lamb, and in the midst of the Throne, etc. his establishment therein: So the word [stand] doth frequently signify the same with [abide] or being established, etc. Leu. 27. 14, 17. Numb. 30. 4, 14. So it is said, The Counsel of the LORD standeth for ever, namely, abideth, or is established and valid; and the thoughts of his heart to all Generations, Psal. 33. 10, 11. Isai. 46. 10. Prov. 19 21. So here, Christ stood, namely, he did, and doth continue as a Priest for ever. The LORD hath fworn, and will not repent, He is a Priest for ever after the Order of Melchisedech, Psal. 110. 4. This man because he continueth ●ver, hath an unchangeable Priesthood; wherefore he is abl● to save to the uttermost them that come to God by him, seeing he ever liveth to make intercession for them, Heb. 6. 20. and Chap. 7. 16, 17-28.  
3. We have to consider where the Apostle John saw this Lamb as it had been slain, in this Posture : [In the midst of the Throne, and of the four living Creatures, and in the midst of the Elders.]  
1. In the midst of the Throne.] That is to say,  
1. He stood in most, and next to the Throne: Of the living Creatures it is said, they are in the midst of the Throne, and ro●nd about the Throne, Chap. 4. 6. But the later expression is not here used; but it is only said, He is in the midst of the Throne, even next to it, as indeed he is: He is one and only Mediator between God and men, 1 T●m. 2. 5. He makes intercession for the transgressors, speaking good for them, and to turn away God's wrath from (as Jer. 18. 20.) Isai. 53. 12. and a special Mediator and Advocate for believers, Joh. 2. 1, 2. He is the Mediator of the New Testament, that by means of death for the redemption of the transgressions under the first Testament, they which are called might receive the Promise of the eternal Inheritance, Heb. 9 14. He intercedes for special favours and blessings to be conferred on them that come unto God by him, Rom 8. 34. Heb. 7. 25. And that he doth also for the good of the world, that the world may know and believe that God hath sent Christ the Saviour of the world, John 17. 9-11-21-23 with 1 John. 4. 10-14. And he hath immediate fellowship with him that sitteth upon the Throne, unto whom he reveals all his mind and counsels, and by him to us, as is needful and good for us: No man hath seen God at any time, the only begotten Son, who is in the bosom of the Father, he hath declared him, John 1. 1. 18. For the Father loveth the Son, and showeth him all things that he himself doth, John 5. 20. He first receives the words of God, and then he gives them forth unto his Disciples, and declares unto them his Name, and will declare it, John 17. 6-8. A Type of whom was Moses the Mediator of the first Testament, who received the Law, Statutes, and Judgements from the Lord, and made them known to the people, Exod. 19 3, 7, 9, 20. with Num. 7. 8, 9 and ch. 8. 1, 2. Exod. 33. 11. Num. 12. 6-8. with Gal. 3. 18, 19  
2. He is in the midst of the Throne as Mediator, and so inferior to him that ●its upon it: For he that was in the form of God, and thought it no r●bb●ry to be equal with God, humbled himself for our sakes, Phil. 2. 6, 7. And ●et it is wonderful cause of rejoicing & gladness to us, that our Lord Jesus Christ is with, and hath immediate fellowship with him, for God hears him always, and all is granted unto him. Hence our Saviour saith unto his Disciples, Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto my Father, for my Father is greater than I, John 14 28.  
2. In the midst of the Throne.] Denotes his openness and visibleness there: So many times this Phrase [in the midst] signifies in the view or sight of others: So it is said, when they had set the woman [in the midst] that all might behold her, John 8. 3, 9 And in those days Peter stood up [in the midst] of the Disciples, Act. 1. 15. And when they had set Peter and John [in the midst] to wit before them, in the view and sight of them, Act. 4. 7. with Chap 30. I saw another Angel fly [in the midst] of Heaven, having the everlasting Gospel. etc. that is, he flew openly, visibly, and conspicuously, Rev. 14. 6. So here, the Lamb ●●ood in the midst of the Throne, that is, he is always in God's eye and view; and he stands directly before him, as one that hath been slain, Rev. 7. 17. his blood and sufferings are always visible in this representation before him that sits upon the Throne, that he may always remember and behold him, and all his afflictions, sorrows and endure, Psal. 132. 1. And if precious be the blood of his Saints in the sight of the LORD, as is affirmed, Psal. 116. 15. and 72. 14 much more, infinitely more precious is the blood of Christ, as a Lamb without blemish and without spot, 1 Pet. 1. 19 20. with Chap 2. 4. God hath set him, against whom his own familiar frriend, in whom he trusted, which did eat of his bread, lift up his heel; before his face for ever, that he may always lock upon the face of his Anointed one, Psal. 41. 9-12. with ●sal 84. 9 And there Christ stands actually making intercession for us with his blood, which speaketh better things than that of Ab●l, Heb. 12. 24. crying for mercy for men generally while it is called to day, and especially for them that do believe, 1 Tim. 2. 14, 6. and Chap. 4. 10. And yet also crying for vengeance upon them, who tread under f●ot t●is Son of God, and count this blood of the Covenant. wherewith they have been sanctified, a common, unhol●, and profane thing, Heb. 10. 26-29-31.  
4. In the midst of the Throne, as a Ruler and Shepherd, as we have said before Psal. 2. 6. And as it is said, The Lamb which is in the midst shall rule them, or feed them (like a shepherd) and shall lead them unto living fountains of waters, etc. Rev. 7. 17. with Isa●. 49. 10. and Chap. 40. 11.  
2. And of the four living Creatures:] In the midst of them also he stood, even in the midst of that part of his Church which is here below in the earth: [See the Notes before on Chap. 4. ver. 6.] who have their conversation in Heaven by faith, Phil. 3. 17, 20. Great is the Holy One of Israel in the midst of them, Isa●. 12. 6. See Ezek. 43. 7, 9 and Chap. 37. 26▪ 28. To his being in the midst of his Church and Churches, we have spoken before. [See the Notes on Chap. 1. ver. 13.] and therefore shall speak the more briefly here.  
He is in the midst of them.] Namely, visibly and conspicuously, presenting himself in the view of them as a Lamb that hath been slain, that so  
They might always see, know, and consider, that this most mighty and glorious One is akin to them, having been made partaker with them of flesh and blood, without which he could not have been thus slain, Heb. 2. 11-14. He hath taken our nature into union of person with the Divine nature, and is married unto it, Matth. 22. 2. And this is the Root and Foundation of all he hath done for us poor sinners of mankind, and of what he hath obtained into himself for us, and of that perfect and complete preparation which is in him for us, Matth. 22. 2-4. And those that so hear and learn of the Father, as to come unto and believe in him, are members of his Body, of, or, out of his flesh, and out of his bones, Eph. 5. 30. And he may say to them, as David bid Zadok and Abiathar the Priests say concerning himself unto the Elders of Judah, Ye are my Brethren, ye are my bones and my flesh, 2 Sam. 19 11, 12. with Heb. 2. 11-13. And they may say unto, and concerning him, what the men of Judah said concerning David, The King is near of kin to us, ver. 42. He is indeed a friend that loveth at all times, and a Brother that is born for Adversity, Prov. 17. 17. Oh, this is our Goel, our Kinsman and Redeemer, to whom the right of Redemption appertained, Leu. 25. 48, 49. Ruth 2. 20. and Chap. 3. 9 and 4. 14. with 1 Tim. 2. 6. Gal. 3. 13. and Chap. 4. 4, 5. And thus the four living Creatures may continually be minded of by his thus standing and abiding in the midst and view of them, that they may at all times rejoice with joy unspeabable in the belief thereof, 1 Pet. 1. 6-8.  
And he is [in the midst of them] as a Lamb that had been slain, that they might never be unmindful or forgetful of his precious blood; but that it should be always highly valued and prized by them, 1 Pet. 1. 19 Of this the Spirit of Christ which was in the Prophets did bear witness, and testify beforehand, 1 Pet. 1. 11. Act. 17. 2, 3. and C●ap. 26. 22-23. Luke 24. 25-27, 44-46. this the Apostles also have now more plainly and revealedly proclaimed, and shown the excellency of, 1 Cor. 1. 17, 18-23. Gal. 3. 1. and Chap. 6. 14. And this is here in the view and sight of the four living Creatures. That they might in Christ's sufferings and death, see his love, which passeth knowledge, Ephess. 3. 19, with 1 John 3. 16, 2 Cor. 8, 9 And the infinite l●ve of the Father, who spared not his own Son, but delivered him up for us all; of which great and wonderful love the Holy Spirit beareth witness in the blood of Christ, John 3. 16. 1 John 4. 8-14. and Chap. 5. 6. That therein they might see the vileness of their sins, which is highly discovered in the Cross of Christ, wherein God hath severely condemned and judged against sin, and shown the odiousness and hatefulness thereof unto himself, Rom. 8. 3, 32. and Chap. 6. 2, 3, 4. That they might see and remember whereby peace and atonement was made for their sins, to wit, by the blood of the Cross of Jesus Christ, Col. 1. 20. with Leu. 6. 30, And whereby forgiveness of following sins is now in Christ for us. In him we have redemption thorough his blood, even the forgiveness of sins, according to the riches of God's Grace, Eph. 1. 7. Col. 1 14. For without bloodshedding there is no remission, Heb. 9 22. And whereby there is a way opened for their approach unto God: we have liberty to enter into the Holiest by the blood of Jesus: By a new and living way, which he haeh consecrated for us, thorough the veil, that is to say, his flesh, etc. Heb. 10. 19, 20, That they might come unto, and seed on him by faith; for the Bread that he will give us is his fl●sh, which he hath given for the life of the world: And except we eat of the flesh of the Son of Man, and drink his blood, we have no life in us, John 6. 51-53-57. That they might come unto his blood as the blood of sprinkling, that their hearts thereby might be sprinkled from an evil Conscience, and their Conscience from dead works to serve the living God; and that they might in their whole man be thereby redeemed from their vain conversation, Heb. 10 22. and Chap 12. 24. 1 Pet. 1. 19 Rev. 1. 5. and Chap. 5. 9 And he is in the view of them that are Inhabiters of Heaven, that thereby they might be apted and occasioned to sing that new Song spoken of in this Chapter, ver. 8, and 9, and 10. and Chap. 14. 3.  
3. And he stood and stands [in the midst of the twenty four Elders] Also that his precious and excellent sufferings may never be forgotten by them, but they also may sing that new Song ver. 8-10. they who are present with the Lord, are with this blood of sprinkling: The Apostle therefore thus speaks, The Spirits of just men made perfect, and Jesus the Mediator of the New Testament, or Covenant, and the blood of sprinkling, that speaketh better things than that of Abel. Joining all these together, and he that comes to the first comes to the latter also, even to Jesus, and to this excellent and incorruptible Blood, Heb. 12. 23, 24. 1 Pet. 19 20. In the midst of these two, viz. of the four ●●ving Creatures and four and twenty Elders: he stands; for all his delight are in the Saints that are in the earth, and in the excellent Ones, Psal. 16. 2, 3. 2 Cor. 5. 6-8. Phil. 1. 21-23. [See Notes on Chap. 1. ver. 13.]  
4. We are now to consider, what this Lamb had: [Having seven horns and seven eyes; which are the seven Spirits God sent forth into all the earth.]  
1. Having seven Horns.] This word [s●ven] as is generally noted, and has been often said, is a number of perfection, and so it appears to be used in Scripture; So the seven locks of Sampson's hea● may mean, all the locks thereof, Judg. 16. 3. And so evidently they do mean afterwards; for it is said, D●lilah c●lled for a man and she caused him to shave off the seven l●c●s of his h●ad; w●ich is the same with shaving him, or cutting off all his locks: compare Jud●. 16. 19 with ver. 17. Thus also it is to be understood when it is said, He shall deliver thee in six troubles, yea in s●ven there shall no evil touch t●e●. Job 5. 8 19 Wisdom ●ath builded h●r house, she hath h●wn out her s●ven Pillars, ●o wit all her Pillars, Prov. 91. Th●re ar● s●ven abominations in his heart, to wit, the Persection thereof, rov. 26 25▪ And in this sense this number is very frequently used in ●●is Book. As seven Seals [See Notes on ver. 1] Sev●n Spirits [See N●tes on Chapter 1. verse 4.] Seven eyes, etc. So her● this L●mb ●s it had been slain had seven Horns, to wit, the complete number of them, or Horn in perfection.  
Now by [Horns] may be meant and signified to us these things.  
1. Power and strength: The Horn being the Beasts Instrument of strength, and for offence and defence, of saving themselves and harming others that would harm them or theirs. So Horn and Arm are put together, as words of a like signification, and both signifying Power; the former that of a Beast; the latter that of a man, Jer. 48. 25 So we are to understand the word, where it is said, Lift not up the Horn, l●ft not up your Horn on high, that is, exalt not your power unduly, and unsoberly, Psal. 75. 4, 5-10. So he hath cut off the Horn of Israel; he hath ●et up the Horn of their Adversary, to wit, their power and strength, Lam. 2. 3, 17. Habak. 3. 4.  
So we are to understand the word in this place, and that most directly, that Christ hath Horns, to wit, Power; and he is worthy to receive it, as is truly acknowledged and confessed, for 12, 13. Yea, he hath seven Horns, to wit, he hath perfect power thorough his Sufferings : The Captain of our Salvation was made perfect therein ●hrow sufferings, Heb. 2. 10. and Chap 5. 9 All power is given unto him, Mat 28. 18. Power in Heaven, ●ea, all power with the Father, as a ●r●nce to prevail with him, as Hos. 13. 3, 4. For he is indeed the true Israel, a Prince with God his Father, as it doth here plainly appear, by his taking the Book out of the right hand of him that sat on he Throne, and opening it, when none else whatever could do it: Hence that, worthy is the Lamb that was slain to receive power, ver. 12. John 11. 41, 42. Power over the Angels; he is the Head of all Prince polity and Power. Col. 2. 9, 10. And all the Angels of Godere ●re commanded to worship him, Heb. 1. 6. 1 Pet. 3. 22. And all power on earth is also given unto him: Power to open the e●es of the blind Souls of men, Isai. 42. 1-7. Luke 4. 18. To turn them from darkness to light, and from the power of Satan unto God, Act 26. 18. and Chap. 3. 26 to work and operate faith in men, Luke 4. 32. To make th●m Sons of G●d that receive him, even as many as believe in his Name, John 1. 12. To forgive them their sins, Mark 2. 10. Act 10. 43. B● him all that bel●eve are justified from all th●●●s fr●m which they could n●t b● justified by the Law of Moses, Act. 13. 38, 39 To heal Disease's, Matt. 9 4-6. And gave Power also to ●●s Apostles and the seventy, etc. so to ●o also, Mark. 3. 15. Act. 3. 12-16. To cast out Devils, Luke 4. 36. And gave power to hi● Disciples so to do also, even over all the power of the enemy, Matth. 10. 1. Luke 10. 17-19. To deliver up such in his Church unto Satan, who are guilty of great and scandalous iniquities, 1 Cor. 5. And to release them upon their Godly sorrow working repentance unto salvation, not to be repent of, 2 Cor. 2. and Chap. 7. To save them to the uttermost that come unto God by him: He is a Horn of Salvation, a mighty powerful ●aviour, neither is there Salvation in any other, for there is none other Name under Heaven given among men whereby we may be saved, Luke 1. 69. Act. 4. 12. Heb. 7. 25. To strengthen them in, and under all the temptations which do be●all them, and are ordered to them, 2 Cor. 12. 9, 10. To enable them to do all things thorough his strengthening them, Ph●l. 4. 13. To dethrone Satan, Rev. 12. 10. And punish all his instruments and the enemies and adversaries of his people, Rev. 6. 15-17. To push them to the ends of the earth (as Deut. 33. 17.) and thorough him also those that believe on his Name shall ●ush down their enemies; through his Name they shall tread them down that rise up against h●m, Psal. 44. 4. 5. Through his Name hearty believed in, and confessed, or sounded forth by them, they shall be more than Conquerors; as in former times the walls of Jericho fell down when the Priests blew with their seven Trumpets of Rams-horns; which 7 Horns might be a Type of the seven Horns of this Lamb, of which we are now speaking, Josh. 6. 6 8-16-20. Gen. 22. 8-10.  
2. Horns] may al●o signify Glory and Honour. The Horn being the Ornament and Glory of the Beast. So defiling the Horn in the dust, and laying one's Honour in the dust, may intent and mean the same thing: Compare Job 16. 15. with Psal. 7. 5. So also we may understand the expression, where it is said, Mine horn (to wit, my Glory) wilt thou exalt like that of an Unicorn, Psal 92. 10. and 148. 14.  
So also this La●b hath Glory given unto him: As the Psalmist speaking of him saith, His glory is great in thy Salvation Honour and Majesty hast thou laid upon him, Psal. 2●. 2-5, 6. And in this, Rev. 5. 12, 13. The innumerable Company of Angels say, Worthy is the Lamb that was slain, to receive ●lory: And every Creature also said, Honour and Glory be u●to the L●mb f●r ever, etc. And he hath glory in its perfection, or ●ost perfect glory given unto him; He is glorified with the Father's own self, with the glory which he had w●th him before the world was, John 17. 5. The God of Abraham, Isaac, and Jacob, the G●d of our Fathers hath glorified his S●n Jesus glorified him in himself, Act. 3. 13. with John 13. 31, 32. ●he hath great glory, Mat. 24. 30. He is Lord of glory, 1 Cor. 2. 8 Joh. 2. 1. the King of Glory, ●sal, 24. 7-10. The same Honour and Glory is ascribed to him, as is also to the Father, and that for ever and ever, Rev. 5. 12, 13. He hath a glorious Body, Phil. 3. 21. He is gone up into a glorious place, even into Heaven itself, where is, and which is the Throne of God. See Notes on Chap. 4. Ver, 2.] And he is there received ●ill the times of the restitution of all things, 1 Tim. 3. 16. with Mark. 16. 19 and Act. 3. 21. 2 Pet. 1. 17. with Ver. 18. He is glorious in his apparel, Isa. 63. 1. he hath a glorious fullness of all Grace, Truth, and spiritual Blessings, John 1. 14-16. Col. 1. 18, 19 He is glorious and beautiful in holiness, Exod. 5. 11. Isai 6. 13. with John 12. 40, 41. He hath a glorious Name, Power, Authority, and Strength, Exod. 15. 6. 2 Thes. 2 1. 9 He hath by inheritance obtained a more excellent Name than the Angels, Heb. 1. 4-6. God hath highly exalted him, and given him a Name above every Name, Phil. 2. 7-9, 10. Eph. 1. 20-23. He hath a glorious Lordship, for he is Lord of all, Psal. 8. 5-7. with Heb. 2. 7-9. Act. 10. 36. He hath wonderful lustre and splendour, far above the brightness of the Sun at Midday, Act. 22. 11. with Chap. 26. 13, 14. Luke 9 30 32. with Mark 9 5, 6. Rev. 1. 16. The Spirit of Glory rests upon him, as here also followeth, 1 Pet. 4 14. with Isai. 11. 13. and 42. 1. 7-8. His rest is Glory, Isai. 11. 10. And to the obtaining of the Glory of our Lord Jesus Christ, we are called by the Gospel, 2 Thes. 2. 14 And all this glory, and infinitely more than we can conceive, much more express, hath he received and obtained by his precious blood, as may be seen in this Verse. He hath suffered and is perfectly glorious through his Sufferings, John 13. 31, 32. Luke 24. 26, Phil. 2. 8, 9 Heb. 2. 10. 1 Pet. 1. 11. And in his Glory he shall appear and be manifested in due time, Luke 9 26. T●t. 2. 13. And then they that look for him, and in a patiented continuance of well-doing, having been seeking it, shall behold his Glory, and partake of it, and appear with him in it, John 17. 24. Rom, 2. 7. Col. 3. 3, 4. 1 John 3. 2, 3.  
3. Horns] also signify Government and Kingdoms; as he shall give strength unto his King, and exalt the Horn (to wit, the Kingdom) of his Anointed, 1 S●m. 2. 10. And the ten Horns out of this Kingdom are ten Kings or Kingdoms that shall arise, Dan. 7. 24. sealed also, Rev. 17. 3, 7, 12 So Christ is the Kingdom, and his Kingdom is exalted, and shall so appear gloriously in due season: On his head are many Crowns, Rev. 19 12. He hath most perfect rule and government given unto him, his Kingdom ruleth over all, Psal. 103. 19 The Father hath committed all judgement, rule, and government unto him, John 5. 22, 13. A King he is indeed, higher than Agag, and his Kingdom is exalted, Num. 24. 7. He is King of Nations; a great King over all the Earth, Psal. 47. 1, 2-67. The LORD reigneth, let the earth rejoice, let the multitude of the Isles be glad thereof, Psal. 96. 1-10. and 97. 1. And he is King of Sain●s, Rev. 15. 3. He is King of Kings and Lord of Lords, Rev. 17. 14. and chap. 19 16. By him Kings reign, and Princes decree justice. By him Princes rule, and Nobles, even all the Judges of the earth, Prov. 8. 15, 16. This is God's King, whom he hath set upon his holy Hill of Zion, Psal. 2. 6. And to a gracious end hath he committed all government to h●m, that all men should honour him, John 5. 22, 23. And in due season the ●ord God shall give unto him gloriously the throne of h●s Father David; and he s●all reign over the House of Jacob for ever, a●d of his Kingdom there shall be no end, Isa. 9 6, 7. Luke 1. 32-34. Jer. 33. 15-17. 21. And he may be said to have seven Horns, with respect to the seven Churches, to wit, all power or power in its perfect on, to deliver and defend them from, and to dispense to them, and satisfy them with good: all glory to con●er upon them, and Kingdom to possess them of, if they hold fast the confidence and the rejoicing of the hope firm to the end, Heb. 3. 6. And seven Horns, as they signify all power (which is in this place the direct meaning of them, as it is said before) with respect unto the seven Seals; to wit, to open them, when none else could do it, verse 2. 4.  
2. And seven eyes, which are the seven spirits of God sent forth into all the earth.]  
These also the Lamb which hath been slain hath, namely,  
Seven eyes] to wit, infinite Knowledge and Understanding: Or, he is perfect in Knowledge, Jon 36-3, 4. with Isa. 42. 19 For eyes signify understanding, Eph. 1. 18. And great is our LORD (who was crucified for us) and of great power (he hath seven Horns, as we have seen) also of his understanding there is no number, or it is infinite, Psal. 147. 5. with Rev. 11. 8. Or Eyes signify Knowledge, Num. 5. 13. and chap. 16. 14. [See the the notes before on chap. 4. ver. 6. and ver. 8.] These seven eyes are upon this elect precious stone, Zeoh. 3. 8, 9 and chap. 4. 10. with Isa. 28. 16. and 1 Pet▪ 2. 4. 6. So as he perfectly knows all things, John 21. 15. All things above in Heaven; he knows his Father perfectly: As the Father knoweth me, saith he, even so know I the Father; yea none else knows him originally, fully and perfectly, John 10. 15. Matth. 11. 27. Luke 10. 22. No man hath seen God at any time; the only begotten Son is in the bosom of the Father, and he hath seen and knows him. I know him, saith Jesus, and if I should say I know him not, I shall be a liar, etc. John 1. 18. and chap. 8. 55. For he hath the seven Spirits of God, as presently follows; and the spirit searcheth all things, even the depths of God, 1 Cor. 2. 10. And as he hath all power to open the Seals, so also he hath all knowledge and understanding to look into, and read the Book of God's Mind and Counsels, which no Creature in Heaven or Earth, or under the earth could do, verse 2-4, 5. And so he knows all the dwellers in and inhabiters of Heaven; the holy and glorious Angels, and he knows how to employ them; for they are all of them ministering spirits unto him, Heb. 1. 6-14. And the Saints and holy ones of mankind, and upon them his eyes are for good, Job 36. 7.  
But what are these eyes of his here spoken of? Unto him it may be said as Job sometimes doth: Hast thou eyes of flesh? or seest thou as man seethe? Job. 10. 4. No surely. But we have here an explication given to us of these eyes, viz. That they are the seven spirits of God [See the notes before on chap. 1. verse 4.] even that one eternal spirit that proceedeth from the Father, John 15. 26. And hereby he knoweth all things, 1 Cor. 2. 10. For God hath not given the spirit by measure unto him, John 3. 34. He being by the right hand of God exalted, hath received of the Father the promise of the Holy Spirit, Acts 2. 33. And on him resteth the Spirit of the LORD, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge and of the Fear of the LORD: and he is quick of understanding, Isa. 11. 13.  
And of these seven Spirits it is said in this place,  
They are sent forth into all the earth] So as hereby, he not only knows all things that are above, but all things below also: They are sent forth by Christ, as he saith, I will send the Holy Spirit, John 15. 26. and chap. 16. 1. And they are sent into all the Earth, or World: like that, They are the eyes of the LORD which run to and fro● throw the whole earth, Zach, 4 10.  
And these seven Eyes which are the seven Spirits of God, are sent forth,  
1. In general to discern all things, and discover them unto him what is done here below: Though he dwelleth on high, yet he humbleth himself to behold, not only the things that are in Heaven, but the things that are in the Earth also, Psal 113. 4, 6. His Eyes behold, his Eyelids try the Children of Men, Psal. 11. 4. The Eyes of the Lord are in every place, beholding the evil and the good, Prov. 15. 3. And these Eyes of his, even the seven Spirits of God, do as it were, return an account to him of what is done here below (like that, Zach. 1. 9-11.) that he may order the Government of God over the World graciously and righteously, Psal. 139. 7, 8-12. He is a discerner of the thoughts and intents of the heart; neither is there any creature that is not manifest in his sight, but all things are naked and opened to the Eyes of him with whom we have to do, Heb. 4. 12. 14. Job 34. 21. Jer. 32. 19  
2. To enlighten the eyes of them that dwell therein, To this end God hath put his Spirit upon Christ; and he that giveth breath unto the people that are upon the earth, giveth spirit also to them that walk therein, Isa. 42. 1-5-7. He is the true light that lighteth every man that cometh into the world, John 1. 9 And especially he doth open their eyes, who have the Gospel plainly and faithfully preached to them: The Spirit of the Lord is upon Christ, because he hath anointed him to preach the Gospel to the poor; to preach recovering of sight to the blind, Luke 4. 18. To open their eyes, even the eyes of Jews and Gentiles, and to turn them from darkness to light, etc. Acts 26. 18-23. The poor and deceitful man meet both together (herein) the LORD lighteneth both their eyes, Prov. 29. 13. Psal. 146. 8. And to them that turn at his whole some reproofs, he will pour out his spirit unto them, and make known his words unto them, Prov. 1. 23. And they shall know more and more abundantly, who thus follow on to know the LORD, to wit, ●n returning unto him continually from all their iniquities and vanities, Hosea 5. 15. and chap. 6. 13. Dan. 9 13. Matth. 13. 11, 12. Dan. 2. 2, 22.  
3. To be with, assist, and bless them that hearty believe in and follow him: The Eyes of the LORD run to and fro throughout the whole earth, strongly to hold with them whose heart is perfect towards him, 2 Chron. 16. 9 Job 36. 7. And as it is said concerning the Land of Canaan, the same may be applied to the people whom the LORD hath chosen for his own inheritance: They are a people for whom the LORD their GOD careth; the Eyes of the LORD their GOD are always upon them, from the beginning of the year even unto the end of the year, Deut. 11. 12. To Watch for their good, Psal. 34. 12-15. To behold their troubles, afflictions, and exercises, and to keep them from evil, and seasonably to deliver them, Psal. 102. title, and ver. 18, 19 Exod. 3. 7. And however he permits or order it to the outward man, yet behold the eye of the LORD is upon them that fear him, upon them that hope in his mercy to deliver their soul from death, Psal. 33. 18, 19 Zach. 12. 4. Such shall certainly find Grace in his eyes at all times and in every condition, Gen. 6. 8.  
4. And these seven eyes of his, to wi●, the seven spirits of God sent forth into all the earth, do behold the evil also, and what their evil projects, designs, and actions, are, how deeply soever they dig to hid their counsels and actions from him: Though they say, God hath forgotten, he hideth his Face, he will never see; yet herein they speak falsely, for he doth see; he beholdeth mischief and spite, to require it with his hand, Psal. 10. 11-14. 15. and 94. 5-8. Though they endeavour to hid themselves never so closely, yet he will set his Eyes upon them that rebel against him, for evil and not for good, Amos 9 14▪ 8. He rules by his power for ever, his eyes behold the nations; let not the rebels exalt themselves, Psal. 66. 7. and Psal. 139.   

Verse 7. And he came and took the Book out of the right hand of him that sat upon the throne.]  
We have seen before, that when Proclamation was made by that strong Angel, ver. 2. None in Heaven nor in Earth, neither under the Earth, no mere Creature, was able, or worthy to open the Book, neither to look thereon, ver. 3. which occasioned the Apostle John to weep, or lament much, ver. 4. whereupon an elder was sent to speak good and comfortable words to him, telling him, The Lion of the tribe of Judah, etc. had obtained power to open it, and to lose the Seal thereof, ver. 5. And he beheld this most excellent and glorious one, ver. 6. And now the Apostle acquaints us with what he farther saw; and that as the elder had foretold, and according to that visional appearance, ver. 6. so here was some performance, etc.  
And he came] to wit, unto him that sat upon the throne, somewhat like unto that spoken by the Prophet Daniel concerning him: I saw in the night Visions, and behold one like the Son of man came to the ancient of days, Dan. 7. 13. He who had formerly come down from Heaven, not to do his own will, but the will of him that sent him, even to lay down his life, and give himself for our sins, John 3. 13. and chap. 6. 38, 41. with Gal. 1. 4. When he had finished that work which the Father gave him to do on earth, he then left the world, and went unto his Father again, John 13. 3. and chap. 16. 28. and 17. 11, 13. To receive all power from him and with him.  
And took the Book out of the right hand of him that sat upon the throne.]  
Took it, not to eat it, as Rev. 10. 8-18. I mean, not to prophesy as formerly in his personal ministration; but he took it, to open it to John, that by him it might be showed to Christ's Servants more generally; as afterwards also he did open it: as chap. 6, etc. He received power to reveal and make known the things contained in this Book; and this, upon the account of his having humbled himself to death, the death of the Cross, and to execute the things in this Book, which was sealed with seven Seals.  
Now in this seventh verse, we may note for our usefulness,  
1. As this verse may refer to ver. 5. where the Elder saith, The Lion of the tribe of Judah hath prevailed to open the Book, etc. and accordingly he now came: That he doth and will confirm the word of his Servants, and perform the counsel of his messengers, as Isa. 44. 26. Though his messengers cannot perform his words, nor give a being to them; yea, though some of them may die, yet his words shall not fall to the ground, Gen. 26. 3. Your Fathers where are they? saith the Lord, and the Prophets, do they live for ever? But my Words and my Statutes which I commanded my Servants the Frophets, did they not take hold of your Fathers? Zech. 15. His word that goeth out of his mouth, shall not return unto him void, but it shall accomplish that which he pleaseth, and it shall prosper in the thing whereto he sends it, Isa. 55. 10, 11, 12. Whatever he hath spoken or promised by any messenger, is, or shall be accomplished in due time, and according to the tenor thereof, his faithfulness may be clearly and comfortably seen, in that he hath raised up an Horn of Salvation for us, in the House of his Servant David: As he spoke by the mouth of his Holy Prophets, which have been since the World began, Luke 1. 55, 56, 68-70-75. And therefore this may encourage his Servants to speak what he commands them, because he is strong and faithful to execute his word, Exod. 7. 2. Deut. 18. 18. Jer. 23. 28, 29. and chap. 1. 7, 12, 17. And not to do as Jonah did, chap. 1. 13. and chap. 4. 1, 2, 3. But to know his words are true and faithful, Rev. 21. 5. and chap. 22. 6. And also it might prove and provoke us to believe in the LORD our God, so shall we be established, and to believe his Prophets, so shall we prosper, 2 Chro. 20 20. Whatsoever Messenger he sends with his Word, blessed is he that believeth, for there shall be a performance of those things that are spoken, Luk. 1. 45. And God is many times greatly displeased in Scripture with such as have not believed his words brought by his Messengers, because of the appearing improbability or difficulty of the accomplishment of what was so spoken: See 2 King. 7. 1, 2, 19, 20. Psal. 78. 19 21. So Zacharias was stricken dumb, and was not able to speak for a season, because he believed not the Angel's words, Luke 13. 20. And though the things he sends his Messengers to declare unto us, be marvellous in our eyes, should they also be marvellous in the eyes of the Lord of Hosts? Zech. 8. 1-6-15.  
2. As this Verse relates to Ver. 6. So we may see and know who came and took the Book. The person is there described to us, [He] came. The Lamb that had been slain, and who stands as such an one in the midst of the Throne: And it is upon the account of his Sufferings, Sacrifice, and Mediation, that he hath thus prevailed; therefore doth his Father love him, and so loves him, that he hath given all things into his hand, because he laid down his life, that he might take it up again; and therefore he shows all things to him that himself doth, John 10. 17, 18. with Chap. 3. 35, and Chap. 5. 20. His blood is so precious with his Father, that it hath wonderfully prospered with him, 1 Pet. 1. 19 and Chap. 2. 4. with Prov. 17. 8. Phil. 2. 6-8, 9, 10. Hereby he hath seven Horns, and seven Eyes, even perfect Power and Knowledge given unto him, ver. 6. And upon the account of the preciousness of his blood, he came; and therefore it is said, He hath prevailed to open the Book, v. 5. But we shall have further and more direct occasion to speak of this on ver. 9  
3. In that it is said [He came and took the Book, etc.] when none in Heaven, nor Earth, nor under the Earth durst undertake it; so we may learn, That God hath given to him the pre-eminence in all things, and amongst all persons, Col. 1. 18. He that cometh from above, is above all:— He that cometh from Heaven is above all, John 3. 31. He is exalted and extolled, and made very high, Isa. 52. 13. Above all Saints and Angels, as it doth appear : He is the Head of his Body the Church, who is the beginning, the first born from the dead, Col. 1. 18. And he is the Head of all Principality and Power, Col. 2. 9, 10. He is made so much  than the Angels, as he hath by inheritance obtained a more excellent Name than they, Heb. 1. 3, 4▪ 6-13. Rev. 5. 11, 12.  
4. In that he came and took the Book: so it may give us to understand, That he was called hereto by him that sat on the Throne, and had by him this Glory and Honour conferred upon him. To this business also we may apply that saying of the Apostle, None taketh this honour to himself, but he that was called of God: So also Christ glorified not himself — but he that said unto him, Thou art my Son, etc. Heb. 5. 4, 5. The God of our fathers hath herein glorified his Son Jesus, Act. 3. 13. And so indeed he was called to all his work and service: Behold, saith God, my Servant whom I uphold,— I the LORD have called thee in righteousness, and will hold thine hand, etc. Isa. 42. 1-6, 7. And our Lord Jesus saith, Listen, O Isles, unto me, and hearken ye people from far, the LORD hath called me from the womb, from the bowels of my Mother hath he made mention of my Name, etc. Isai. 49. 13. and Chap. 41. 1, 2. For as our Mediator, the Father is greater than than he, John 14. 28.  
5. In that he came and took the Book, etc. so we may see his Interest in, and freeness and familiarity (if I may so speak) with him that sits on the Throne, and that he will deny him nothing, nor withhold any thing from him, John 11. 22, 41, 42. He was greatly mistaken, who said to Bathsheba, Speak, I pray thee, unto Solomon the King, for he will not say thee nay, 1 King. 2. 17-23. But God hath taken up such infinite wellpleasedness in his Son, that he will never turn away his face, Prov. 8. 30, 31. Ask of me, saith God to Christ, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession, Psal. 2. 6, 7, 8. He may do what he pleases with him, have what he pleases, take what he pleases; for all things that the Father hath are his, John 16. 15. And as our Saviour also saith to his Father, All thine are mine, and mine are thine: And on that account, as one that hath a rich and inconceiveable interest in him; thus makes known his pleasure, Father, I will, etc. John 17. 9, 10-24. How might this than encourage us, seeing we have such a great Highpriest, that is passed into the Heavens, Jesus the Son of God, to come with boldness to the Throne of Grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4. 14-16. 1 John 2. 1, 2. considering also, that if we abide in Christ, and his words abide in us, we may ask what we will, and it shall be done unto us, John 15. 7. and Chap. 14. 13, 14-16.  
6. Seeing he took the Book, in order to the opening it, and did afterwards open it, Chap. 6, etc. So it shows unto us unto whom we should go, that we may see and understand the contents of it, namely, unto this Lamb of God. Indeed, if the same had been said concerning this Book, which the Voice said from Heaven, Chap. 19 4. viz. Seal up those things: or as was said to Daniel, Shut up the words, and seal the Book. And again, The words are closed up and sealed, Dan. 12. 4, 9 then it had not been for us to have inquired into it: As our Saviour said to his Apostles, It is not for you to know the times or the seasons which the Father hath put in his own power, Act. 1. 6, 7. The secret things belong unto the LORD our God, Deut. 29. 29. But the whole Book of the Revelation, and that contained therein, generally was given unto Christ, to show unto his Servants, Rev. 1. 1. And this Book particularly was opened by Christ, as afterwards followeth: And those things that are revealed, belong unto us and to our Children for ever, Deut. 29. 29. Therefore let us come unto Christ the Light of the world, that he may open our eyes, that we may behold these wondrous things of his Law, and not go to the worldly wise and prudent ones, nor lean to our own understandings, Matth. 11. 25-28. To him are we directed by God, for upon him he hath put his Spirit, that he may bring forth judgement to us Gentiles, Isai. 42. 1-6, 7. And he calls upon us, and invites us to come unto himself: and there is that in him which may encourage us so to do, for he is meek and lowly in heart, and will not reject us, or refuse to teach us because of our dulness and untractableness. He will not strive, nor cry, nor cause his voice to be heard in the streets. A bruised reed he will not break, and smoking flax he will not quench, till he bring forth judgement unto victory, Isa. 42. 13. with Matth. 12. 19, 20. and Chap. 11. 28, 29. Unto him the Lord GOD hath given the tongue of the Learned, that he should speak a word in season to him that is weary, Isa. 50. 4, 5. and he invites us to let him see our countenance, and hear our voice, Cant. 2. 14. John 14. 6, 7. and Chap. 16. 23.   

Verse 8. And when he had taken the Book, the four living Creatures, and four and twenty Elders fell down before the Lamb, having every one of them Harps, and golden Vials, full of Odours, or Incense, which are the Prayers of Saints.]  
In this Verse and the following Verse of this Chapter is declared to us that which ensued and followed upon the Lambs taking the Book, among the Saints and Angels, etc. What Adoration, praising and rejoicing there was amongst them. And in this Verse particularly is declared to us, 

1. The humble Prostration, and religious Adoration of the four living Creatures, and the four and twent● Elders.  
2. What every one of these holy Ones had, when they thus with all humility did prostrate themselves and worship.    
1. The humble Prostration, and Religious Adoration of the four living Creatures, and twenty four Elders. [And when he had taken the Book, the four living Creatures, and four and twenty Elders fell down before the Lamb.]  
Where we have to consider for our usefulness: 

1. The time when they fell down, and the occasion of their so doing : [When he had taken the Book.]  
2. The Religious Action itself of the four living Creatures and four and twenty Elders : [They fell down.]  
3. The Object of their Adoration : [Before the Lamb.]    
1. The time when they fell down, and the occasion of their so doing : [And when he had taken the Book.]  
Wherein is intimated and signified to us,  
1. That this great Honour was given unto and glorious Action done by the Lamb in the view and sight of these holy Ones, who were by faith, or in their Spirits, Inhabiters of Heaven; or they were informed hereof, and acquainted herewith in due season by the seven Spirits which the Lamb hath, and which are sent forth into all the earth, for 6. And which are before his Throne, Chap. 1. 4. and Chap. 4. 5. These holy Ones, who are Inhabiters of Heaven are not in darkness, but Children of the Light, Eph. 5. 8. They are called out of darkness into his marvellous light, 1 Pet. 2. 9 with Rev. 5. 8-10. They have an Unction from the Holy One, and they know all things, 1 John 2. 20-27. And this Book in general was given to Jesus Christ, to show unto his Servants that are here below in mortal bodies, Revel. 1. 1. And much more are they acquainted with the Contents of it, who are with the Lord, and whose spirits are made perfect: Surely the Lord GOD will do nothing but he revealeth his Secrets unto his Servants the Prophets; and by them unto them that dwell on high, Amos 3. 7. The Secret of the LORD is with them that fear him, with the righteous, and he will show t●em his Covenant, Psal. 25. 14. Prov. 3. 32. Our Lord Jesus assured his Disciples, That the Holy Spirit should teach them all things, guide them into all truth, and show them things to co●● 〈…〉 6. and Chap. 16. 13-15. to wit, in their keeping his commandments, Jo●. 14. 15, 17, 21, 23, 26. that he should take of his things, and show unto them, even of those heavenly things also, or things above, which he is now doing, and will do, Jo●. 16. 14, 15. with chap. 3. 12. And these promises were not confined to the Apostles, as may be seen in many places and passages of that discourse. And the [you] there spoken of, are not opposed to other hearty and unfeigned believers, but to the world, Joh. 14. 22, 23. and chap. 16. 7, 8, 12, 13, 15. And though the Apostles were preferred herein, yet wherein they were so, it was for the especial good of the Churches, 2 Cor. 4. 5, 15. All things, saith the Apostle, are yours, whether Paul, or Apollo, or Cep●as, etc. 1 Cor. 3. 21, 23. Eph. 4. 8, 11, 13, 14. unto the Believers it is given to know the mysteries of the Kingdom of Heaven, Matt●. 13. 11, 12. Oh then, Blessed are they, and blessed are their eyes, for they see, Matth. 13. 16, 18. And how might the consideration hereof provoke us to come unto, and follow Christ; For he that followeth him shall not abide in darkness, but shall have the light of life, Joh. 8. 12. and chap. 12. 44, 46. And to be led by, and filled with the Spirit; for the Spirit searcheth all things, yea the deep things of God: And he that is spiritual judgeth, or discerneth all things, yet he himself is judged, or discerned of no man, 1 Cor. 2. 9, 10, 15, 16.  
In that these holy ones fell down, and sang, (as presently after follows) when the Lamb had taken the Book, and not when they had taken it: nay, when they had actually signified their unworthiness and inability hereto, vers. 2, 3. So may we learn from hence; That the saints and holy ones may, and have principally, and mainly to rejoice, and worship Christ for his works; And in and for such works of his as in which their inability and unworthiness is discovered, or made to appear: like that; thou, LORD, ●●st made me glad thorough thy work, I will triumph in the works of thine hands, Psal. 92. 4, 5. his work is honourable and glorious, and his righteousness endureth for ever. He hath made his wonderful works to be remembered, etc. Psal. 3. 1, 4, 9 So presently after, even in the next verse it is said, They sing a new song, saying,— thou wast slain, in which their vileness is discovered, for he died for us ungodly ones, sinners and enemies, 1 Pet. 3. 18. Rom. 5. 6, 8, 9 And hast redeemed us, to wit, from our vain conversation, from the earth, and from amongst men, Rev. 5. 9 with 1 Pet. 1. 18, 19 and Rev. 14. 3, 4. others principally trust, and rejoice in themselves, Luke 18. 11, 12. rejoice in the works of their own hands, Act. 7. 41. proclaim their own goodness, Prov. 20. 6. Rom. 10. 2, 3. But of him are the believers in Christ Jesus, who of God is made unto them wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord, 1 Cor. 1. 29, 31. they are instructed and strengthened to rejoice in Christ Jesus always, Phil. 3. 1, 3. and 4. 4. Hab. 3. 16, 18. Isay 45. 24, 25. He that doth truth cometh to the light, that his works may be made manifest that they are wrought in God; they go unto God as to the gladness of their joy, without whom it would be but heaviness, Joh. 3. 21. Rev. 2. 26. Psal. 43. 3, 4. This makes them glory, not in appearance only, but in heart; and triumph always, That Christ hath died, yea rather that he is even risen again, who is at the right hand of God, who also maketh intercession for them, Rom. 8. 32, 34, 39 2 Cor. 2. 14. Psal. 118. 22, 25. And on this account all are called upon, and there is good cause and reason for them to rejoice and sing praise: O clap hands all people, shout unto God with the voice of triumph:— God is gone up with a shout, the LORD with the sound of a trumpet: sing praises to God, sing praises, sing praises unto our King, sing praises, Psal. 47. 1, 7.  
3. In that they thus adore and sing, when he had taken the Book, and before he had opened it (though in order to its opening) so it shows to us: That it is matter and cause of rejoicing in itself, and should be so to us, when this great and glorious one gins, and undertakes a good work, and before it be completed and accomplished: for we may be very confident of this thing, that when he gins a good work, he will perform and finish it also, Phil. 1. 3, 6. Thus how did many holy ones rejoice when Christ was born into the world, yea when he was conceived by the Holy Ghost, and before he was born, though that was but the beginning of that great work which he was to accomplish in his own personal body on earth, which was not finished therein until three or four and thirty years after. Luk. 1. 40, 45, 67, 79. and Chap. 2. 20, 25, 26, 32, 36, 38. How little is the Kingdom of Heaven at first! It is but like a grain of Mustard seed, which a man took and sowed in his field, which indeed is the least of all seeds; but at last it becomes the greatest amongst Herbs, so that the Birds of the air come and lodge in the branches thereof, Matth. 13. 31, 33. How small soever the beginning of a thing be, yet when he undertakes it, he will not fail, nor be discouraged until he hath perfected whatever appertains to him to do, Isay. 42. 1, 4. Cant. 2. 1. with Isay. 27. 4, 5. when his hands lay the foundation, his hands also shall finish the building: Before him, the greatest mountains shall become a plain: and he shall bring forth the headstone thereof with shouting, grace, grace unto it. And therefore, who hath despised the day of small things! What unworthy, unbelieving ones are they who so do! Zech. 4. 6, 7, 10. with Neh. 4. 2, 3. and Joh. 2. 20. O then, that laying aside every weight, and the sin which doth so easily beset us, we may run with patience the race set before us: let us look unto Jesus, who was both the Author and finisher of the faith, Heb. 12. 1, 2. Who is the Alpha and Omega, the beginning and the end, the first and the last, Rev. 1. 8, 11, 17. and Chap. 22. 13. He painteth not, nor is weary, how difficult soever the work be, and how long time soever it takes for the finishing it, Isa. 40. 28. Psal. 138. 7, 8. Luke 21. 28. As Joshua and Caleb said unto the people : If the Lord delight in us, than he will bring us into this land, and give it us, (how many obstacles or difficulties soever stand in the way:) Only rebel ye not against the LORD, etc. Numb. 14. 8, 9 The pleasure of the LORD shall prosper in the hands of this Lamb, and when he gins to open, though it be sealed with seven seals, yet he will perform it, Isa. 53. 10. and Chap. 63. 1. and Chap. 9 7. Let us then live by the faith of him.  
4. In that it is said, when he had taken the Book they fell down and Sung, vers. 9 herein is signified to us, that the great cause and occasion of their worship and rejoicing lies in this, that the Book was now taken into, and was in the hands of the Lamb: there was no such rejoicing when the Book was in the right hand of him that sat on the throne. Then it was so far off, as it were from all creatures, that none durst presume to come near to him in order to the opening of it, and therefore the Apostle wept much: But now the four living creatures, and four and twenty Elders rejoicingly worship, because their kinsman, their friend, their Mediator had it. So we may say more generally; this is matter and cause of joy and gladness to us, not simply, that all fullness is in God, or in the divine nature; But that all is now, by means of his precious blood, put into the hands of Christ, that in him it hath pleased all the fullness to dwell, Col. 1. 18, 19 and Chap. 2. 9, 10. for of his fullness we may receive, and grace for grace, Joh. 1. 14, 16. God dwells in that light that no man can approach unto, whom no man hath seen, nor can see, 1 Tim. 6. 16. there is no coming to him but by Christ, Joh. 14. 6. no having his power engaged for us but in and through Christ. Hence when our Saviour sent his Apostles into all the world, to preach the Gospel to every creature of all the nations, to encourage them hereto, He saith not to them, All power is in the hands of God simply; But all power is given unto me,— go ye therefore, etc. Matth. 28. 18, 19 And tells his Disciples; when the Holy Spirit came, he should glorify him, for he should take of his things, and show unto them: All things, saith he, that the Father hath are mine; therefore said I, he shall take (not of the Father's things, as his simply, but) of mine, and shall show unto you, John 16. 14, 15. Matth. 11. 27, 28, 29. It is by him we may believe in God, who hath ●raised him from the dead, and given him glory, that our faith and hope might be in God; without which, it could not have so been, 1 Pet. 1. 20, 21. It is by him we may come with boldness to the throne of God's grace: and this may embolden us so to do, that we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins, etc. Heb. 4. 14. 16. and chap. 10. 19-22. and chap. 13. 10-15. 1 John 2. 1, 2. And let us not think in our thus rejoicing and worshipping, we rob him that sits on the throne of that honour that appertains to him; for it is his own work and device to put all things into the hands of his Son for us: he devised this device, that his banished should not be expelled from him, 2 Sam. 14. 14. All things are of God, as with respect to this new Creation, 2 Cor. 5. 14-18. He made a marriage for his Son; and prepared and made ready all things in him for us, Matth. 22. 2-4. This is the Lords doing, to lay him the foundation of our faith and hope, and to prepare him the rest for our weary spirits, and the refreshing, that we might keep Sabbath in him, Psal. 118. 22, 23. with Isa. 28. 12-16. Col. 1. 19 Job 33. 24. And it is his work to lift up Christ, that we might look unto him and be saved, Isa. 42. 1, 2 to glorify his Son, that we might run unto him, because of the Lord his God, Isa. 55. 4, 5. to draw to Christ, and teach us him, that we might so hear and learn of the Father, as to come unto him, John 6. 44, 45. And he that believeth on Christ, believeth not on him (only, nor ultimately), but on him that sent him: and he that seethe him, seethe him that sent him, John 12. 44, 45. nay, we are so far from robbing him of his honour in thus doing; that if we do not so, we then indeed rob him of it: The father hath committed all judgement to the Son, that all men should honour the Son as they should honour the Father: he that honoureth not the Son honoureth not the Father that hath sent him, Joh. 5. 22 23. They have not the love of God in them, who receive him not that is come in his Father's name, Joh. 5. 42, 43. and Chap. 8. 23, 42. they truly serve him, who ki●s the Son, Psal. 2. 10, 12. They are the circumcision, and right worshippers of God, who rejoice in Jesus Christ, Phil. 3. 1, 3. with Joh. 4. 22, 24. It is in and thorough him, the Father will be glorified, as our Saviour saith; whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it, Joh. 14. 13, 14. And that is for the glory of God, whereinsoever the Son of God is glorified, Joh. 11. 4.  
2. We have nextly to speak unto, the Adoration itself of these holy ones: [The four living creatures, and four and twenty Elders fell down,]  
That is to say, hereby is signified to us.  
1. They did fall down to worship, as frequently to such an end they did fall down; this was their Religious Action: As the worship to a false Object is intended by, or joined with this Act: as it is said, he maketh a god, and worshippeth it: he maketh it a graven Image, and falleth down thereto, Isay 44. 15, 19 and Chap. 46. 6. Dan. 3. 5, 10, 15. So John saith of himself, I fell down to worship before the feet of the Angel, Rev. 19 10. and Chap. 22. 8, 9 And this gesture was also used in the worship of the true object of worship: As Moses saith, I fell down before the Lord; and again, Thus I fell down before the Lord forty days and forty nights, as I fell down at the first, etc. Deut. 9 18, 25. And the four and twenty Elders fell down, and worshipped him that liveth for ever and ever, Rev. 5. 14. and Chap. 19 4. And so we are here to understand it: They fell down and worshipped the Lamb, or they fell down to worship before the Lamb, viz. with a divine and religious worship, as will further appear in the later end of this verse: And so we may learn from hence, that not only the Saints on earth, but the holy Ones in Heaven also are still worshippers, and give Divine Adoration to the true object of worship; as we have seen before: [see the notes on Chap. 4. vers. 9, 10.] And possibly, the four living creatures are here first named in this Adoration, because the greater, or first part of the things contained in the sealed Book, were to be transacted on earth: And so in Chap. 6. 1, 8. the four living creatures are mentioned alone without the Elders: As on some what a like account, the twenty four Elders are mentioned alone, when the voices were heard in Heaven, and the Kingdoms of this world became Christ's, Rev. ●●. 15, 16.  
2. That [they fell down] denotes also, their great humility in their worship: they did humbly prostrate themselves, to intimate what an infinite distance there was between him whom they worshipped, and themselves who were the worshippers; and their inconceiveably great inferiority to him: And so it may instruct us at all times, to humble ourselves in the presence of the Lord, Jam. 4. 10. To worship, and ●ow down, and kneel before the Lord our Maker, Psal. 95. 1, 6. So the holy Ones of God have worshipped him, both with all humility of mind, as the Apostle saith he did, Act. 20. 19 And also with outward expressions of lowliness and Humility, as in kneeling before him, etc. so did Solomon, 1 Kings 8. 54. The Prophet Daniel, that man greatly beloved of God, Dan. 6. 10. The Apostle Peter, Act. 9 40. Paul, Act. 20. 36. and Chap. 21. 5. Ephes. 3. 14. yea, and our Lord Jesus unto his Father, Luk. 22. 41. And though we are not tied up to this, or that Gesture, yet it is good and becoming us creatures, at all times, to worship him with Reverence and godly fear, Isay 57 15, 16. Heb. 12. 28, 29. Psal. 89. 6, 7.  
3. The Object of their Religious worship, [before the Lamb] who is described to us before: [see notes on vers. 6.] to wit, before Jesus Christ: before him they all fell down, both the saints below, and the saints above, all to one Object: none of them fell down one before another; nor these below to those above, or any of them, but all before the Lamb.  
Now than we may from hence note for our usefulness, 

1. That the Lamb is indeed the Object of divine and religious worship.  
2. He is, and aught therefore to be religiously worshipped.    
1. That the Lamb is indeed the Object of divine and religious worship: for though he be very man, Joh. 1. 29, 30. yet he is not a mere man, but Emmanuel, God with us, God-man, God in our nature, Matt. 1. 23. Isay 7. 14. And that he is truly and verily God also, even God by nature, and not by name, or office only, plainly appears:  
1. By many plain affirmations and expressions, that declare him so to be, As in the beginning was the word, and the word was with God, and the word was God, Joh. 1. 1. Christ, who is over all, God blessed for ever, Rom. 9 5. God was manifest in the flesh, 1 Tim. 3. 16. the great God and our Saviour Jesus Christ, Tit. 2. 13. unto the Son he saith, Thy Throne, O God, is for ever and ever, Psal. 45. 6, 7. with Heb. 1. 8, 9 He is the true God and eternal life, 1 Joh. 5. 20. the only God and Master the Lord of us Jesus Christ, Judas 4.▪ for so it is read in a Book I have, without a comma between:▪ And he is called, the only God, not to deny the Father's being God, for he and the Father are one, Joh. 10. 30. nor to exclude the Holy Spirit: For there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost: and these three are one, 1 Joh. 5. 7. But to signify, that He with the Father and Holy Spirit, are the only object of Religious worship.  
2. It appears the Lamb is God by nature also, by the names or titles, incommunicable Titles given to him; so he is frequently called Jehovah, as may be seen by comparing the Scriptures; as, O taste and see that Jehovah is good, Psal. 34. 8. with 1 Pet. 2. 3, 4. Jehovah is gone up with the sound of a Trumpet, Psal. 47. 5. and 68 18. with Ephes. 4. 8-10. I saw Jehovah sitting upon a throne, etc. These things said Esaias when he saw Christ's glory, and spoke of him, Isa. 6. 13. 8-10. with John 12. 39-41. compare Isa. 8. 13, 14. with Rom. 9 33. and 1 Pet. 2. 6, 7. This is his name whereby he shall be called, Jehovah our Righteousness, Jer. 23. 5, 6. with many other places: and so, or to such purpose, he calls himself in this Book: [see notes before on chap: 1. ver. 8.] so he is called the Lord God of Israel, Luke 1. 16, 17. with Mark 1. 2. and Luk. 7. 27. and Mal. 3. 1. The highest or most high, a Title also given to the Father, Luk. 1. 76. with ver. 32. and Matth. 11. 10. The Lord God of the holy Prophets, Revel. 22. 6. with ver. 16. and chap. 1. 1.  
3. By the incommunicable Attributes given to him as to say, Omniscience, he knows all men, John 2. 24. He knows what is in man, the thoughts, and hearts of men, which only God by nature knows, Joh. 2. 25. Mat. 9 4 5. and 12. 25. with Amos 4. 13. and 1 King. 8. 39 [see the notes before on chap. 2. ver. 23.] he knows all things, John 21. 17. There is no creature that is not manifest in his sight (where he and every mere creature are opposed), but all things are naked and opened unto the eyes of him with whom we have to do, to wit, Jesus the Son of God, Heb. 4. 13, 14. Omnipotence, he is the Almighty, as himself saith of himself, Revel. 1. 8. The same power is ascribed and attributed to him by every creature, as is to him that sits upon the throne, Rev. 5. 13, 14. But this will further appear in what follows. Omnipresence, he is every where present at the same time, John 3. 13. Hence when he gave his Apostles commission, to go into all the world, and preach the Gospel to every creature: He then to encourage them, saith, Lo I am with you always, even to the end of the world: though these twelve might be at once in twelve, or in several places, and far distant one from another; yet he assures them he would be, and answerably was with every one of them, how far soever they were from one another, Matth. 28. 18-20. with Mark 16. 19, 20. though he be in Heaven in his glorious body, and the Heaven must receive him, until the times of the restitution of all things, etc. Yet he assured his Disciples he would come unto them, and to every one that hath his Commandments, and keepeth them, though they be dispersed over the face of the whole earth, Act. 3. 21. with Joh. 14. 21, 23. Act. 18. 10. Eternity; his Throne is for ever and ever, Heb. 1. 8. He was glorious with the Fathers own self, before the world was: He is before all things, Jo●. 17. 5. Col. 1. 15, 17. Prov. 8. 23, 30. He is eternal life, Isay 9 6. 1 Joh. 1. 1, 2. and Chap. 5. 20. compare Isay 44. 6. with Joh. 1. 49. and Rev. 1. 8, 11, 17. and Chap. 2. 8. and 22. 13. Immutability; the earth and Heavens shall perish, but He shall endure: yea all of them shall wax old like a Garment: as a Vesture shall he change them, and they shall be changed: But he is the same, unchangeably the same, etc. Psal. 102. 25, 27. with Heb. 1. 10, 11. He is Jesus Christ the same, yesterday, and to day, and for ever, Heb. 13. 8.  
4. It also evidently appears, that the Lamb is God by nature also, by his great and wonderful works and do, which no mere creature, or created Being, could possibly work and effect: As to say,  
1. By his work of creation: All things were made by him, and without him was not any thing made that was made, Joh. 1. 1, 3. God created all things by Jesus Christ, Eph. 3. 9 By him were all things created that are in Heaven, and that are in earth, visible and invisible, whether thrones, or dominions, or principalities, or powers: All things were created by him, as the former of all, and for him, as the end of all. Col. 1. 16. with Rom. 11. 36. and Rev. 4. 11. Of old he laid the foundation of the earth, and the Heavens are the works of his h●nds, Heb. ●. 2, 10, 11. with Psal. 102. 25, 27. in which his Omnipotency is evidenced and declared: for nothing is too hard for him that made the Heaven and the Earth by his great power, etc. Jer. 32. 17, 27.  
2. By his work of Redemption, which work is ascribed frequently to Jehovah, Isay 44. 22, 24. and 47. 4. and Chap. 63. 16, etc. no man could by any means redeem his Brother; But he hath redeemed us from the curse of the Law, Psal. 49▪ 6, 7. with Gal. 3. 13. 1 Pet. 1. 18, 19 And he hath redeemed all the saints and holy Ones unto God, out of every kindred and tongue, etc. Rev. 5. 9 And Job signifies his Redeemer was God, Job 19 25, 27.  
3. By his upholding all things; as after the Apostle had been saying, By Christ God made the worlds; he presently adds, He upholdeth all things by the word of his power, Heb. 1, 2, 3. The earth and all the Inhabitants thereof were dissolved, he bears up the pillars thereof, Psal. 75. 2, 3. He is before all things, and by him all things consist, and stand together in that good and comely order in which they are, C●l. 1. 16, 17.  
4. By his Providence, and providential ordering and governing of all things: Unto us a child is born, saith the Prophet, unto us a son is given, and the government shall be upon his shoulders; and he shall be called Wonderful, Counsellor, the mighty God, etc. Isa. 9 6, 7. The Father henceforth judgeth no man, but hath committed all judgement to the son, that all men should honour the son, etc. Joh. 5. 22, 23. with ver. 19 Matth. 28. 18.  
5. By his work of Resurrection; that is the work of the Omnipotent God, which no mere creature hath power to effect: it is God that raiseth the dead, 2 Cor. 1. 9 Why should it be thought a thing incredible with you, that God should raise the dead? It is impossible for any mere creature to do it indeed, and it may justly therefore be thought incredible that any of them should do it; but nothing is too hard for God, Act. 22. 8. Now this work of Omnipotency hath been, and shall be wrought and effected by Christ: He raised his own body, John 2. 19, 21. And all that are in the graves shall hear his voice, and shall come forth, John 5. 28, 29. He is the resurrection and the life, John 11. 25. 2 Cor. 4. 14.  
6. By his eternally judging all, which is the work of God; as it is said, And to God the judge of all, Heb. 12. 23. But he shall judge all by Jesus Christ, whom he hath ordained the judge of quick and dead, Rom. 2. 16. We must all appear before the judgment-seat of Christ, 2 Cor. 5. 10. He shall sit upon the throne of his glory; and before him shall be gathered all nations: and he will give to every one according as his work shall be: to those on his right hand, eternal life and salvation, of which he is the Author: and those on his left hand shall be destroyed with everlasting destruction from his presence, Matth. 25. 31-46. Rev. 22. 12. Act. 3. 15. Heb. 5. 9 2 Thes. 1. 6-9. and that he is the true God, will also, and further appear by the religious worship, that is, and aught to be given to him, to which after. Only here we may briefly say, In that the lamb is the true God;  
1. This shows unto us, how infinitely precious his personal abasement and sufferings are, his blood is the blood of God, Act. 20. 28. It is the precious blood of Christ, who is over all God blessed for ever, 1 Pet. 1. 19 with Rom. 9 5. and therefore it is infinitely and eternally precious in itself, and precious with his Father, Prov. 17. 8. 1 Pet. 2. 4. Phil. 2. 6. 9 and unto them that believe, 1 Pet. 2. 7. therefore we have good cause to glory only, and always in his cross, Gal. 6. 14. and to eat his flesh, and drink his blood, or otherwise we have no life in ●s: his flesh is meat indeed, and his blood is drink indeed, being the flesh and blood of him who came down from Heaven; and who is the Son of God by divine and eternal generation, John 6. 32-35-42-51-53-58.  
2. It shows unto us his wonderful love, in being so greatly abased for sinful fallen mankind: Ye know the grace of our Lord Jesus Christ, that though ●e was rich, yet for our sakes he became poor, that we thorough his poverty might be enriched, 2 Cor. 8. 9 Herein perceive we the love of God, because he laid down his life for us, 1 John 3. 16. He could propose no real advantage, or increase of glory, or happiness to himself: for ●e was in the form of God, and thought it no robbery to be equal to God: yet made himself of no reputation, etc. Phil. 2. 5-8. Here was greatness and freeness of love and charity indeed! He sought not his own things, 1 Cor. 13. 5. John 17. 4, 5.  
3. It shows unto us, what a great Highpriest we have, even Jesus the Son of God, who is mighty to save, able to save to the uttermost all that come to God by him▪ neither is there salvation in any other: He is a just God and a Saviour, and there is none beside him. Oh let us then look unto him and ●e saved, and come with boldness to the throne of grace, that we may obtain mercy, and find grace to help in time of need: He is the great God and our Saviour Jesus Christ, Isa. 45. 21, 24. with Phil. 2. 6-10. Isa. 63. 1. with Act. 4. 12. Heb. 4. 14. 16. and chap. 7. 25, 28. Tit. 2. 13.  
4. It may admonish and warn us to take heed we despise not, nor reject this mighty one, Exod. 23. 21. If they escaped not who refused him that s●●ke on earth, much more shall not we escape, if we refuse him that speaketh from Heaven, Heb. 12. 25-29: As he is able to save, so also to destroy, Jam. 4. 12. Psal. 2. 6-8-12. Rev. 6. 16, 17.  
5. Let it move and prevail with us all, to kiss, submit unto, reverence and love him, Psal. 2. 12. To ●ow down unto and worship him, Matth. 21. 37. Joh. ●. 22, 2●. And this leads us to the next particular, viz.  
2. Because he is very God, God by nature, he is, and aught to be religiously worshipped and adored, as these holy Ones here do.  
Before we come to speak particularly hereto, or demonstrate the truth hereof, we may a little speak to this phrase, [before] the Lamb, which is in the Scripture-use and acception, all one as to say, they fell down to the Lamb, or they worshipped the Lamb: so the phrase is used as with respect to a false object of worship; so it is said of Amaziah, He set up the Gods of the children of Seir to be his Gods, and bowed down himself before them, etc. 2 Chron. 25. 14. see Ezek. 14. 3, 4, 7. So the words of Satan to our Saviour, are thus expressed by one Evangelist, If thou wilt fall down and worship me: By another thus, If thou wilt fall down before me: Compare Matth. 4. 9 with Luk. 4. 7. to signify, the falling down before any object religiously, is to worship that object: Compare also Rev. 19 10. with chap. 22. 8. It is indeed Idolatry to fall down before a false object of worship religiously; and they are Idolaters, who fall down before the picture, or supposed picture of the Virgin Mary, or of the Cross, or of any creature whatever: yea, though it were made for, and be looked upon as the picture of Christ, or of the Father, Ezek. 8. 10, 12. or to fall down religiously before any mere creature; for it is a worshipping the creature, though men pretend to worship the Creator thereby, as the Papists do, Exod. 32. 4, 5. with Deut. 9 12. and Act. 7. 41. And so this phrase is oft used to denote the true worship to the true object of worship; so Moses saith of himself, I fell down before the Lord: which is all one as to say, I prayed to him, Deut. 9 18. with ver. 20. so to pray before the Lord, and unto him are all one, 1 Sam. 1. 10, 12, 15. with ver. 26. Dan. 9 13. Compare 1 Chron. 17. 25. with 2 Sam. 7. 27. and 2 King. 19 15. with Isa. 37. 15. Thus here we are to understand it, They fell down to the Lamb, and worshipped him with a divine and religious worship; as it is said, Thy throne, O God, is for ever and ever, etc. And then presently after, He is thy Lord, and worship thou him, Psal. 45. 8-11. And so, having now spoken to that phrase, we shall show, That he is and aught to be worshipped with divine Adoration.  
1. With inward, that of the heart and spirit. He is to be believed in, and on, even as the one and only foundation of faith, 1 Cor. 3. 11. And whosoever believeth on him shall not be ashamed: he shall not perish, but have everlasting life, John 3. 14-16. Rom. 9 33. with Isa. 28. 16. and 1 Pet. 2. 4, 6. This is the work of God, that we believe on him whom he hath sent, John 6. 29. and 7. 38, 39 And this is one branch of the mystery of godliness, or right worshipping, viz. believing on God who was manifest in the flesh, etc. 1 Tim. 3. 16. and the faith is to be received in believing as his, Jam. 2. 1. Heb. 12. 1, 2. He is the Lord of it, Ephes. 4. 4, 5. the only Rabbi, who hath dominion over our faith, which no mere man, or creature whatsoever hath, Matth. 23. 8, 10. 2 Cor. 1. 24. with chap. 12. 11. He is to be trusted in, as he who is Jehovah, Psal. 34. 7▪ 8. with 1 Pet. 2. 3, 4. Psal. 2. 12. Ephes. 1. 12, 13. And to be loved with all the heart, and mind, and soul, and strength: He is to be loved by us better than ourselves; in coming unto, and following him, we are to deny ourselves, Matth. 16. 23, 24. and he is to be loved by us above the nearest and most beloved relations, Matth. 10. 37, 38. yea so, as that for his sake we should comparatively hate father, and mother, and wife, and children, and brethren, and sisters, yea and our own lives also, Luk. 14. 26, 27. John 14. 21, 23. He is to be looked unto with the eyes of our souls for all wisdom, righteousness, strength, salvation, for he is the only Saviour, Isa. 45. 21, 22, 25. with Rom. 14. 9-12. Acts 4. 12. yea, in short, we are to honour him, as we honour the Father, John 5. 22, 23. and to hold fast grace, whereby we may serve him acceptably with reverence and godly fear: for our God is a consuming fire, Heb. 12. 25, 28, 29.  
2. And he is also more outwardly to be religiously adored and worshipped by us: such religious worship is to be given to him, and hath been frequently given to, and received by him before his death, and after: So the wise men, they came to worship him, and accordingly, when they saw the young child (Jesus) with Mary his mother, they fell down and worshipped (not Mary, or them, but) him— and they presented unto him gifts, etc. Matth. 2. 2-11. so he was worshipped by the Leper, who also acknowledged his great power, Matth. 8. 2. so Jairus fell down at his feet and worshipped him. Compare Luke 8. 41. with Matth. 9 18. so it is said of the blind man, and by him, Lord, I believe, and he worshipped him, John 9 35, 38. and the like may be seen in many other places: so after his resurrection, Thomas believed, and said unto him, My Lord, and my God, John 20. 28, 29. And of all the Apostles it is said, they worshipped him, Luk. 24. 51, 52. and that he is the object also of that religious worship, which is more outward, will appear, if we consider,  
1. Into his name we are, and are to be baptised; as our Saviour faith unto his Apostles, All power is given unto me both in Heaven, and on Earth: Go ye therefore, disciple all nations, baptising them in the name of the Father, and of the Son, etc. Matth. 28. 18, 19 Act. 2. 38. with 1 Cor. 1. 13, 15. Act. 8. 12, 16.  
2. We are to hear and receive the Gospel as his word also, and therein to honour the Son, as we honour the Father, Joh 5. 23, 24. Heb. 1. 13. with chap. 2. 1. and chap. 12. 25. and to observe all his Commandments, Ordinances, and Appointments, Matth. 28. 18, 20. Isa. 42. 14. 1 Cor. 11. 23-26.  
3. To pray unto him, as well as by him, Acts 1. 24. with ver. 6. so of Stephen it is said, They stoned him invocating, and saying, Lord Jesus receive my spirit, Act. 7. 59, 60. And the true believers are thus described, they are such as call upon, or invocate his name, Act. 9 14. 1 Cor. 1. 2. with 1 King. 18. 24. with ver. 36. 37. Psal. 116. 4. and Ananias exhorts and excites Paul hereto, Act. 22. 16-20. And from him as from the Father grace and peace is voted and desired; as in the beginning and end of most of the Epistles written to the Churches may be seen [see the notes on Rev. 1. ver. 4. and ver. 5.]  
4. And he hath been, and is to be Preached as the Lord, that men might come unto, and believe on him; and so is no mere creature to be: indeed, it is said of Moses, he hath them that preach him, to wit, the law as delivered by him, Luke 16. 29, 31. or himself, as one who received the law from God, and gave it to the people, Acts 15. 21. but he was not to be preached as the foundation and object of faith, and Lord of men's consciences, as the Lamb is; as they say, We preach Jesus Christ the Lord, and ourselves your servants for Jesus sake, 2 Cor. 4. 5. Acts 17. 3. And this is also one branch of the mystery of Godliness, or right worship, that God who was manifest in the flesh, justified in the spirit, etc. was Preached to the Gentiles, even thus Preached, as God who was manifest, etc. 1 Tim. 3. 16.  
5. It appears also, that divine worship hath been, and is to be given to him, by the many Doxologies, or rend●ings and ascribings glory, honour, and dominion to him, and that for ever, which are usually given as part of divine worship to the true and eternal God, and to him only, see Rom. 1. 25. and 11. 36. Gal. 1. 5. Phil. 4. 20. 1 Tim. 1. 17. Judas 25. Rev. 7. 12. And this rendering of praise, honour, and glory, is given unto the true God by Jesus Christ, Rom. 16. 27. Ephes. 3. 21. And as it appears these ascribings of praise, etc. are given to Jesus Christ, Heb. 13. 21. 1 Pet. 4. 11. and chap. 5. 10. 11. and without controversy they are given to him in several places peculiarly, and very fully: as, Christ, who is over all God blessed for ever, Amen, Rom. 9 5. To him be glory for ever and ever, Amen, 2 Tim. 4. 18. with vers. 1. & 22. To him be glory both now and for ever, Amen, 2 Pet. 3. 18. To him be glory and dominion for ever and ever, Amen, Rev. 1. 6. and Chap. 5. 12-14. and Chap. 7. 10. By all which we may see that the Lamb is also God by nature, and therefore to be worshipped with Divine and religious worship and adoration. And I have the largelier insisted hereon, because there are too many that endeavour to cast him down from his excellency, and would persuade that Christ is only an excellent creature.  
2. We have in the next place to consider, what these holy one had when they with all humility prostrated themselves before the Lamb, viz. [Having every one of them harps and golden Vials full of odours, or incense, which are the prayers of Saints.] Where we have to consider, 

1. What they had [Having every one of them Harps, and golden Vials full of odours, or incense.]  
2. An Explication given us of these Harps and golden Vials, what they are, viz. [Which are the prayers of Saints.]    
1. What these holy ones had in this Visional representation, Having every one of them Harps and golden Vials full of odours or incense.  
Having every one of them Harps.] Harps were Instruments of Music invented by Juball, who was the father of them, Gen. 4. 21. and the Harp was used frequently for mirth, joy, and gladness, Gen. 31. 27. Isa. 5. 12. and 23. 16. Joh. 21. 12. Hence it is called the pleasant harp, Psal. 81. 2. And the joy of the Harp, Isa. 24. 8. Yea it appears that by Harp is meant joy and gladness, in that it is opposed to mourning by Job, who saith, My Harp also is turned to mourning, Job 30 31. And when they had cause and occasion of mourning, they laid them by, that being an unseasonable time to use them in: As it is said, By the rivers of Babylon— we wept, when we remembered Zio●, we hanged our harps upon the willows in the midst thereof, Psal. 137. 1, 2-4. with Prov. 25. 20. And with Harps when religiously used, the people of God did with gladness and rejoicing celebrated the praises of the Lord. So David (who was a cunning Player on it, 1 Sam. 16. 16, 23.) resolves he would d●, Psal. 43. 4. and 57 7 9 and 71. 22. and 108. 13. and 81. 2. and commends its use on the Sabbath-day to such an end, Psal. 92. 14, 5. and provokes and excites others to praise the Lord with the Harp, Psal. 33. 2. and 98. 5. and 147. 7. and 150. 3. With these also the singers in former times were to praise the Lord, and give thanks unto him, 1 C●●on. 25. 1-6. and particularly thus with them they praised the Lord, For be is good, for his mercy endureth for ever, 2 Chron. 5. 12. Thus here it is said of these holy ones, they bad Harps, that is, prayers, as in the latter end of the verse, or praises; they did with joy celebrate the praises of the Lamb; they did rejoice in the Lord, and joy in the God of their salvation, and sound forth with merry hearts and gladness, the praises of the Lamb, who was slain, as it follows in ver. 9 Now here we may learn,  
1. In that they thus prostrate themselves before the Lamb, having Harps; that Christ is Je●ovah the true God, God by nature, as we have seen in the former part of this verse; and as appears in that it was Jehovah only whose praises the righteous in former times did celebrate and sound forth with Harps, when they used them religiously. Indeed the Heathen and false worshippers used them in praising their dead and false Gods, Dan. 3. 5 7, 10, 15. but those that were upright, would not join with them therein, vers. 17, 18. 1 Chron. 13. 8.  
2. We may here see the union and communion between the Holy ones in Heaven, and the Saints on Earth. they had every one of them Harps, and they were as one in making one sound to be heard, in praising and exalting, not themselves, or one another, but in singing praises to their King with their Harps, Psal. 149. 13. 2 Chron. 5. 12. Psal. 133. these here below did not invocate and extol those above, but they had all of them one object of praise, to wit, the Lamb; and the  Elders had not the Harps, and the four living Creatures the golden Vials, but they had every one of both the E●ders and living Creatures, Harps and golden Vials, etc. [See the Notes before on on Rev▪ 4. 10.]  
3. In that it is said, They had Harps which are Prayers, etc. so we may understand they were not outward material Harps, but such as were more excellent, and the truth of those typical ones in former times; they had a worldly sanctuary, but we a spiritual and heavenly one, Heb. 9 1. with Chap. 8. 1, 2. ●hey had an Altar, High Priest, Sacrifice, etc. but we have the truth of their types, Heb. 13. 10. Je●. 1. 17. their Harps indeed in former times were called Musical instruments of God, 1 Chron. 16. 42. with ver. 4, 5. because by his appointment they were to worship him with them. But ours are more excellent, theirs were made by men of fi●r-trees, 2 Sam. 6. 5. or Algum-tree, 2 Chron. 9 11. but these are made by the Spirit of God, Eph●s. 5. 18-10. Rom. 8. 26, 27. and in a more excellent consideration are called Harps of God, Rev. 15. 1, 2.  
4. We may here see who are the singers now, not the Levites, as in our types, but the Saints, as in the latter part of the verse, Ephes. 5. 18, 19 Col. 3. 16. Cant. 2. 14. They that come to Christ, whether Jews or Gentiles, are a chosen generation, a Royal Priesthood, etc. they are taken for Priests and Levites: And in and with their giving thanks to him, there is a voice of melody, Isa. 66. 20, 21. Rev. 1. 5, 6. 1 Pet. 2. 4. 9, 10. But to this more on ver. 9, 10. And they had also [golden Phials], or cups, a● some read it, which are certain Vessels to contain liquor, or any liquid thing in them: so we read of a Phial, or Box of Oil, in former times, 1 Sam. 10. 1. with 2 King. 9 3. And in this Book we have mention made of the Phials of the wrath of God, called elsewhere, the cup of the Wine of his wrath, Rev. 15. 7. with Chap. 14. 10. and Chap. 16. 19 Now of these Holy Ones it is said, they had every one of them Phi●ls: And these are said to be golden Phials, namely, precious and excellent ones; as Gold is the most excellent metal; and golder, pleasant also to behold, etc. [see the notes on the word G●l●en in chap. 1. ver 12. and chap. 3. ver. 18.] And these Phials are said to be full of Odours: To which after,  
2. We have the explication of these things, Which are the prayers of Saints,] viz. not the odours, but these Harps and golden Phials are so; to wit, they signifi● to us, or hereby are meant and intended the prayers of Saints; as the words [is, and are] frequently mean as much as [signifieth, or signify] 1 Cor. 10. 4. (See the notes on Chap. 1. 20.) Now of these Harps and golden Phials it is here said, that they are, to wit, signify, the prayers of Saints. In which Explication,  
1. There may be signified to us, that these four living Creatures, and  Elders are Saints, or holy ones; for these Harps and Phials they have, they are theirs; and they are the prayers of Saints. These excellent ones are all so, even holy to the Lord, as ver. 9 they are redeemed unto God by the precious blood of Christ. And ver. 10. they are Priests. As they are of mankind, as we have seen before: (See Notes on Chap. 4. ver. 4. and ver. 6.) So they are Saints like that, Psal. 16. 3. Such as are clothed with fine linen, clean and white, (the former by ●aith, the latter perfectly in spirit) which is the righteousness of Saints, Joh. 17. 17. 2 Thes. 2. 13. Judas v. 1. Rev. 14. 3-5. And these here called Saints, are some of them of the Gentiles also, for they are redeemed out of every kindred and tongue, etc. ver. 9 for such of the Gentiles who with the heart believe in Jesus Christ, are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household of God, Eph. 2. 17-19-20-22. 1 Cor. 14. 33.  
2. The Harps and Vials are Prayers: But not any Prayers.  
1. Not the prayers of the wicked, which are an abomination to the Lord, Prov. 15. 8. and Chap. 28. 9 Isa. 1. 10-14-15.  
2. Nor of appearingly righteous ones, who are hypocrites, though some of them for a pretence make long prayers, and think to be heard for their much speaking, Mat. 23. 14. Mark 12. 14. Mat. 6. 7-8.  
3. Nor such prayers of good men in the main who pray not as believers, or according to his will, Mat. 20. 20-22. Who ask and receive not, because they ask amiss, to consume upon their lusts, Jam. 4. 13. Or regard iniquity in their hearts when they pray unto God, Psal. 66. 18, 19  
4. Nor only the prayers of the most eminent ones in the Church, or such as are presented by the Bishops, etc. but in general, they are the prayers of Saints, and of them, not as Apostles, Bishops, etc. but as Saints. The prayer of the upright (though not presented by any Bishop here) is his delight. And he heareth the prayer of the upright, Prov. 15. 8, 29. The effectual ●ervent prayer of a righteous man availeth much, though he be no Bishop, and though he be a man subject to passions, Jam. 5. 16-18.  
But what are we to understand by [Prayers] in this place?  
Most frequently hereby we are to understand, and hereby are meant the pourings out of the heart to God, in the name of Jesus Christ, according to his will, for the desiring and obtaining what is good, or deprecating evil; and so possibly the expression may be so taken here. But than it may be objected and said, How can the  Elders be said to have prayers, when as you conclude them to be the spirits of just men made perfect? To which I may answer and say,  
1. By their prayers we may understand such as were made by them while they were in mor●al bodies; and which were not then, nor are yet fully answered, as Psal. 7. 9 and 14. 7. and 53. 6. Isa. 64. 1, etc. their former prayers shall not all of them be fully answered, until God shall send us Jesus again, etc. When the Lord shall appear in his glory, he will regard the prayer of the destitute, and not despise their prayer. This is written for the generations to come, etc. Ps. 102. 12-16-17-18. And when they die their works follow them, Rev. 14. 13.  
2. Or also we may say, though their spirits are perfect, yet they wait, and may in a sort pray for the Adoption, to wit, the redemption of the body, and the compleatment of their happiness in soul and body, Rom. 8. 23. And so it is said of the Souls under the Altar, that were perfect in spiri●, They cried with a loud voice, saying, How long, Lord, holy and true, d●st thou not judge and avenge our blood on them that dwell on the earth, Rev. 6. 9-11. A●d the Spirit and the Bride say, come, to wit, come Lord Jesus, Rev. 21. 17, 20.  
2. Or sometimes by [Prayers] we are to understand praises, or soundings forth the praises of the Lord, Psal. 72. ult. with ver. 30. So of Hanna● it is said, She prayed unto the Lord, and said, My heart rejoiceth in the Lord, mine horn is exalted in the Lord, etc. In all which prayer she asks not one Petition, nor desires any thing, but lauds and celebrates the praises of the Lord; and there prayer doth evidently signify praise and thanksgiving, 1 Sam. 2. 1. 10. See also Neh. 11. 17. 1 Cor. 14. 15-17. And so here by prayers I conceive are directly meant praises and laudings of the Lamb.  
1. Because they are in this Vision called, compared unto, and represented by Harps, which were Musical Instruments of praising and blessing the Lord with joy and gladness, as we have before said and seen.  
2. By the account given us of their prayers in vers. 9 wherein it is said, They sing a new song, saying, etc. and desire nothing, or ask no petition but with joy and singing, render and ascribe glory, honour, praise and thanksgiving to the Lamb which was slain, etc.  
3. The same also further appears by that in Chap. 14. 2, 3. where it is said, I heard the voice of harpers harping with their Harps; and they sung as it were a new song before the Throne, etc. And in Chap. 15. ●— 3. the Apostle saw some (surely the spirits of just men made perfect) having the Harps of God: And they sing the song of M●ses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy wo●ks, Lord God Almighty▪ just and true are thy ways, thou King of Saints. Who shall no● fear thee, and glorify thy name, & c? In both which places where Harps are mentioned, they ask no petition, but with singing and rejoicing glorify the Lord, and render his praise glorious. And this certainly is the proper and direct meaning of the expression here.  
And if we take in both, we may truly say, the prayers and praises of Saints are Harps, such as ●●e delightful to the Lord, and make sweet melody in his ears; sweet is their voice therein, Cant. 2. 14. Eph. 5. 18, 19, 20.  
And they are also likened and compared to Phials, golden Phials, because Phials are proper to contain some liquid thing; and of these it is said, golden Phials full of odours o● incense. Now here we may inquire and consider, what are these odours here spoken of? To which we may say, they are not properly the prayers of Saints; for the word [which] is of the feminine gender, and cannot agree with odours, which word is of the ne●ter, but agrees with Harps, and (immediately and most properly with) Phials; the Harps and Phials are the prayers; the odours something wherewith the prayers are filled, or whereof they are full, and distinct from the prayers. Hence it is said, there was given unto the Angel much incense, or many odours, that he should offer with, or add to the prayers of all Saints, Rev. 8. 3, 4.  
But we may say, there was under the Law direction given by the Lord ●o Moses, the Mediator of that first Testament:  
1. To make an ointment, an holy ointment, of sweet, fragrant, odoriferous spices: as it is said, The Lord spoke unto Moses, saying, take thou unto thee principal, or head-spices of pure myrrh, or myrrh of liberty, sweet cinnamon, sweet calamus, cassia, etc. And thou shalt make an oil of holy ointment. And with this the Priests were to be anointed, and the Altar, Vessels, Candlestick, etc. Exod. 30. 22-23. and indeed this ointment was very sweet, and full of odours, and would send ●orth a sweet perfume, Prov. 7. 17. and is signified in the type, and Truth sometimes to be in a box, or Phial, as here, 1 Sam. 10. 1. Cant. 1. 3. And hereby was typed forth the holy Spirit in the gifts and graces thereof, wherewith Christ was immeasurably anointed, Joh. 3. 34. The Spirit of the Lord is upon me, saith he, because ●e hath anointed me to preach the Gospel to the poor, etc. Luk. 4. 18. Act. 10. 38. God his God anointed him with the oil of gladness above his fellows, Heb. 1. 8, 9 And herewith also his Saints and holy ones are anointed, Psal. 133. 13. They have an unction from the holy o●e, and they know all things, 1 Joh. 2. 20, 27. 2 Cor. 1. 2 1. And it is needful that all their prayers and praises should be anointed herewith, with these odours of his Spirit. Likewise also the spirit helpeth our infirmity, for we know not what we should pray for as we ought, but the spirit itself maketh intercession for the Saints according to God, Rom. 8. 26, 27. Hence the believers are exhorted to pray in the holy Spirit, Ephes. 6. 18. Judas v. 20, 21. and the sacrifices acceptable to God are such as are sanctified by the Holy Ghost, Rom. 15. 16, 17. with Exod. 30. 23-26-33. and the Apostle thus exhorts the believers, Be ye filled with the spirit, speaking to yourselves in Psalms and Hymns, and spiritual songs, singing and making melody in your hearts to the Lord, etc. to signify that in being filled with this heavenly oil or ointment, their praises would be full of odours, Eph. 5. 18-20. Col. 3. 16. And the sacrifices which are acceptable to God by Jesus Christ are such as are directed unto, filled, and sanctified by the holy Spirit, and so made and called spiritual sacrifices, 1 Pet. 2. 4, 5. Psal. 16. 3, 4.  
2. More directly by these odours may be meant, incense, as also it is expressed in the Margin, and in Rev. 8. 3, 4. and herein relation is also had to that incense under the Law, that immediately mentioned and directed unto after the holy ointment fore-spoken of: as it is said, The Lord said unto Moses, take unto thee sweet spices, Stacte, (a Gum as is said drooping from the Myrrh-tree,) and Onicha, and Galbanum, these sweet spices, with pure frankincense.— And thou shalt make a perfume and confection after the art of the Apothecary, tempered together, pure and holy, Exod. 30. 34, 35, 36, 37, 38. Which incense or sweet perfume was daily to be burnt; as it is said, Aaron shall burn upon the altar of Incense, sweet incense, or incense of spices every morning; when he dresseth the lamps he shall burn incense upon it: and when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the Lord throughout your generations, Exod. 30. 7, 8. And herewith Aaron made atonement and intercessions, Numb. 16. 46-48. and this incense as it seems was burnt with, or when their daily offerings were offered, Jer. 17. 26. and 41. 5. 2 Chron. 13. 5. to make them acceptable. And surely this incense was a type of the Intercession of Christ, who makes Intercession for transgressors, Isa. 53. 12. And ever lives to make intercession for them that come to God by him, and is therefore able to save them to the uttermost; Heb. 7. 25. And as in former times at the hour of prayer, to wit, as it seems at the time of the Evening oblation, when the people were praying without, the Priest was burning incense within, that their prayers might ascend with the smoke of the incense or sweet perfume, and so come up with acceptance before God, Dan. 9 21. with Luk. 1. 9-11. and Act. 3. 1. So now Jesus Christ by the sweet odours and incense of his sacrifice and intercession doth perfume the prayers and praises of the Saints, and so makes them acceptable to God, Rev. 8. 3, 4. 1 Pet. 2. 5. Heb. 13. 15, 16. Whereto the Prophet David, as it seems, refers, when he saith, Let my prayer be set forth before thee (we read, as incense, but (as) is put in by the Translators, and so we may first thus read it) with incense, and the lifting up of mine hands with the evening-sacrifice. Their incense and evening-sacrifice being as offered together, as we have said, so a type of the oblation and intercession of Christ, who in the evening of the world died, yea, rather is risen again, who is even at the right hand of God, who also maketh intercession for us, Rom. 8. 34 and so by means of his oblation and intercession we may secondarily read those words of the Psalmist as they are ordinarily read, Let my prayer be set forth before thee as incense, etc. Psal. 141. 2. Ma●. 1. 11.  
1. Now we may here see how we have in truth and by way of excellency and eminency what they had in the type and figure in former times, they had holy ointment, incense, odours, and so have we; but ours are more excellent and wonderfully preferred before what they had under the Law.  
2. We may hence also understand and discern whence it comes to pass that the Saints sacrifices of prayers and praises are so acceptable and sweet in the nostrils of God; not because of the absolute perfection of them, but because they are sanctified by the Spirit, and full of, and perfumed with the incense of the Intercession of Jesus Christ, Isa. 56. 7. Heb. 4. 14-16.   

Vers. 9 And they sung a new song, saying, Thou art worthy to take the Book, and to open the seals thereof; for thou wast slain, and hast redeemed us unto God by thy blood, out of every kindred and tongue, and people, and nation.  
In this Verse we have to consider and speak unto, 

1. The act, or exercise of these Holy Ones: [And they sung a new song.]  
2. The subject-matter of this new song: Wherein we have to consider,    
1. Their Doxology, or ascribing praise and glory to the Lamb, [saying, Thou art worthy to take the Book, and to open the seals thereof].  
2. The Reason or Reasons of his worthiness to do these things, and to have this glory ascribed and rendered to him bythem: [For thou wast ●lain, and hast redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and nation].  
1. The act, or exercise of these Holy Ones with their Harps, etc. [And they sung a new song]. Where let us a little consider, 

1. The persons that sung.  
2. Their act, or exercise itself.    
1. The persons that sung [they]; the four living creatures, and four and twenty Elders, ver. 8. or the Saints, ver. 8. These were the Harpers, these the Singers here spoken of, even the holy and righteous Ones; and they are oft called on to sing unto the Lord, and give thanks unto him, Psal. 30. 4. and 32. 11. and 33. 1, 2, 3. and 149. 1, 2, 3.  
Indeed men generally are called upon to sing unto the Lord; as it is said, Sing unto the Lord all the earth, 1 C●ron. 16. 23. Make a joyful noise unto God all ye Lands: sing forth the honour of his name, make his praise glorious, Psal. 66. 1, 2. and 68 32. and 96. 1, 2. and 98. 14, 5. and Psal. 100 1, 2.  
But how can all men be called upon to sing? or how can they meetly do it, who believe not the Argument of the Song? To which I say,  
1. There is good reason and cause for all so to do, because Christ hath died for all, yea rather is risen again, 2 Cor. 5. 14, 15. God so loved the world, that he gave his only begotten son, etc. for God sent not his son into the world to condemn the world, but that the world through him might be saved, John 3. 16, 17. and chap. 4. 42. And Christ hath given his flesh for the life of the world, and given himself a ransom for all, John 6. 51. 1 Tim. 2. 4-6. In which the goodness of the Lord is manifested, the love, pity, and kindness of him that ●its upon the throne, and of the Lamb; that he is good unto all, and loving unto every man: and hence all are called upon to come before his presence with singing, Tit. 3. 4. Heb. 2. 9 Psal. 100 1, 2, 3, 5. and 145. 8 9, 1 Chron. 16. 23, 24. Psal. 113. 1, 2, 3.  
2. In due time this is made known to all, as they come to years of discretion, in some measure, I mean, that the Lord is good to all, Psal. 50. 1. Prov. 8. 1-4-6. Rom. 1. 19, 21. Christ is the true light, that lighteth every man that cometh into ●he world, John 1. 9 and 8. 12. And especially he is discovering his grace and love to all that have the Scriptures amongst them, and the Gospel preached to them, that all might hear; so as it may be said, Have they not heard? yes verily, Rom. 10. 18, 19 John 5. 25. Jam. 1. 19 And usually when they are called upon to sing praise unto the Lord, the reason and reasons, why they should so do, are propounded therewith: as Psal. 47. 15, 6. and 68 4. 10, 11, 18-20-32. and 96. 1-10. and 98. 14, 5.  
3. Herewith God is giving his saving-grace, that all might hear, believe, and sing praise; and it is wholly their own fault, if they do not these things: The grace of God saving, or, that bringeth salvation to all men, hath appeared, Tit. 2. 11. The ●our now is, when the dead (in sins and trespasses) ●ear the voice of the Son of God, that they might hear in hearing, and live, John 5. 25. and 1. 6, 7. and chap. 6. 27, 29, 32, 33, 49, 50. Rom. 8. 6, 8-13-17. and therefore all may be called upon to praise the Lord for his goodness, etc. Psal. 107. 8-15-21-31.  
But yet especially, and most frequently, the Saints, and righteous ones, are called upon, excited, and exhorted so to do; because,  
1. They not only may, but do know the joyful ●ound, and so the good cause and reason why they should sing forth the honour of his name, 1 John 5. 20. that the soul be without knowledge it is not good, Prov. 19 2. and God hath no pleasure in fools, in such as so remain, though he hath pity towards them, Eccles. 5. 14. and 7, 5. But the Saints have an understanding, they know and believe the love wherewith God hath loved them, and all men, in sending his Son the Saviour of the world, 1 John 4. 14. 16. And therefore they especially are called upon to sing praises; as it is said, Sing ye praises with understanding, or, every one that hath understanding, Psal. 47. 5, 6. 7. and 89. 15, 16. 1 Cor. 14. 15.  
2. And thorough the knowledge and belief of God's Testimony, they are made in Christ, and he is theirs, 1 Cor. 1. 30, 31. and 3. 23. they have tasted that the Lord is gracious, 1 Pet. 2. 3. and are filled with joy and peace in believing: they rejoice with joy unspeakable, and full of glory, etc. 1 Pet. 1. 8, 9, 10. though all the days of their afflictions are evil, yet they have a merry heart, and so a continual feast, Prov. 15. 13, 15. and, is any man merry? let him sing Psalms, Jam. 5. 13. Blessed are the people that know the joyful ●ound: they shall walk, O Lord, in the light of thy countenance: in thy name they shall rejoice all the day, etc. Psal. 89. 15, 17. and 132. 9, 16. and 30. 4, 5. Hab. 3. 16-19.  
3. It is a becoming, decent thing for them to sing praise; as it is said, Rejoice in the Lord, O ye righteous: for praise is comely for the upright: Praise the Lord with the Harp— sing unto him a new song, play skilfully with a loud noise, Psal. 33. 1, 3. It's not comely for others so to do, who wilfully abide in their ignorance and disobedience; unto the wicked God ●aith What hast thou to do to declare my statutes. or that thou shouldst take my Covenant in thy mouth? seeing thou hatest instruction, etc. But, whoso offereth praise, saith the Lord, glorifieth me, and to him that disposeth his way, will I show the salvation of God, Psal. 50. 16-23. and 147. 1, 2-12. And these are the Singers in this place, even the Saints and holy On●●, Rev. 5. 8, 9  
2. We have next to speak unto, their act, or exercise, or what they did: [they sung a new song] John wept by himself; but here they all sing, and that a new song.  
What this new Song is, is afterward declared to us, 'tis that in which they celebrate the praises of the Lamb, acknowledging his praise-worthiness, because he was slain, etc. The Lord was their song, as Exod. 15. 2. Psal. 118. 14. not in an evil sense, as sometimes Christ and his servants were, the song of evil men, by way of derision and reproach, Psal. 69. 12. Job 30. 9 Lam. 3. 14. but in a good sense, such as in which they praise him with their song, Psal. 28. 7. The Lamb is the subject of their commendation, and exaltation; and the object of their praise, as afterwards we may further show: It's of him they sing, as 2 Chron. 29. 25, 27. and unto him they sing, Psal. 144. 9  
And this is here, and elsewhere called [a new song].  
1. With respect to what went before, and was more ancient; as to say,  
1. It's a new song, as with respect to the first Creation: In Rev. 4. 10, 11. The  Elders fall down before him that sat on the throne— saying, 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: they there celebrate the praises of God for creating all things. But this is a new song; that which was natural was first, and afterwards that which was spiritual, 1 Cor. 15. 45, 47. God hath created a new thing in the earth: a woman hath compassed a man, Jer. 31. 22. Christ is the new man, the second man, and last Adam, Ephes. 4. 24. Col. 3. 10. 1 Cor. 15. 45, 47. and in him there is a new Creation, Isa. 42. 1-6-10, 11. [see notes on chap. 3. ver. 14.]  
2. A new song, as with respect to God's fore-ordaining and promising this Lamb. This Lamb was verily fore-ordained before the foundation, or dejection of the world, but was manifest in these last times, 1 Pet. 1. 19, 20. 2 Tim. 1. 9, 10. This Lamb was slain from the foundation of the world, in the purpose and fore-ordainment of, God, Rev. 13. 8. But now, once in the end of the world he appeared to put a way sin by the sacrifice of himself: Christ our Passeover, and Paschal lamb hath actually been slain, and sacrificed for us; therefore let us keep the feast, Heb. 9 26. 1 Cor. 5. 7, 8. The promise which God made to the Fathers, he hath fulfilled, in that he hath raised up Jesus, who by the grace of God tasted death for every man, Act. 13. 32, 34-with Heb. 2. 9 Tit. 1. 1, 2, 3. 1 John 1. 1, 2, 3. Psal. 40. 1, 2, 3. and 96. 1-10. and 98. 15.  
3. A new Song, as to the cleverness of the Revelation of Christ, and the things of Christ unto us; that we should serve and glorify Christ, not according to the oldness of the letter, but according to the newness of the spirit, Rom. 7. 4-6. Thus the Apostle John ●aith, A new Commandment I writ unto you, which thing is true in him, and in you; because the darkness is past, and the true light now shines, 1 Joh. 2. 7, 8. The Spirit of Christ in the Prophets did testify beforehand of the sufferings of Christ, and the glory that should follow: but this he did more dark mysteriously: But now there is given forth a Revelation of the mystery, which in other Ages was not made known unto the Sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit, which they have also with great plainness preached; to make all men see, etc. Ephes. 3. 3-5-9. Col. 1. 23-25. 2 Cor. 3. 6, 7. And every scribe which is instructed into the kingdom of Heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old, Matth. 13. 52.  
2. This is a new Song in itself, that is to say, a fresh, abiding, lasting, everlasting Song, it is always new; as the word is used by Job, when he ●aith, My glory was new or fresh in me, and my ●ow was renewed in mine hand, Job 29. 20. so it may be said of this Song, as to the matter of it, it is always new, fresh, and green: And hereto we may apply that of the Apostle, In that it is said to be new, he hath made the first old: n●w that which decayeth, and waxeth old, is ready to vanish away, Heb. 8. 13. But this which is new, shall never decay, or vanish away, the blood of Christ is incorruptible, 1 Pet. 1. 19 and the Gospel everlasting, Rev. 14. 6. And this Song shall be always sung, as here it is, by the Elders in Heaven, as well as by the living creatures on Earth, Isa. 25. and 26. 1, etc. This is a new and living Song, as it were, Heb. 10. 20. new every morning, Lam. 3. 22, 23. it's always fresh, beautiful, and abiding, and not like the things appertaining to the first Creation. Lift up your eyes to the Heavens, and look upon the Earth beneath: for the Heavens shall vanish away like smoke, and the Earth shall wax old like a garment, and they that dwell therein shall die in like manner: but Christ's righteousness is new, and shall not wax old, it shall not be abolished, it shall be for ever, and his salvation from generation to generation, Isa. 51. 6, 7, 8. and 50. 9 Heb. 1. 10, 11. And therefore also,  
3. It is the most excellent Song, the Song of Songs, it being always new, as Christ, the new man, hath the first-ship in all things, Col. 1. 18. so new signifies principal, Ezek. 37. 12.  
2. The subject-matter of their Song, or the Argument thereof. Wherein we have to mind and consider,  
1. Their Doxology, or rendering praise to the Lamb. [saying, Thou art worthy to take the Book, and to open the seals thereof].  
Herein is declared to us, of whom, and unto whom they sing, and whose praises they celebrate; they glorify not themselves, as Mystery Babylon doth, Rev. 18. 7. for for men to search or proclaim their own glory, is not glory, Prov. 25. 27. and 20. 6. they commend not themselves, 2 Cor. 5. 12. nor draw the eyes and hearts of others, or one of another unto themselves; but, as it were, say, Look not unto us, Cant. 1. 6. Act. 3. 12▪ nor do they herein glorify any mere creature; but they ascribe honour and praise to him, unto whom of right it doth appertain, and render his praise glorious, who is in the midst of the throne.  
Saying, Thou art worthy, etc.] Thou] A person, one person, one individual person, and a most excellent one, the chiefest of ten thousands.  
Art worthy], hast merited and deserved this high honour at the hands of God thy Father, as is intimated, ver. 12. It is the reward of his sufferings; as the Prophet prophetically ●aith, His reward is with him, and recompense for his work before him, Isa. 40. 10. And as himself saith, My judgement is with the Lord, and my reward with my God, Isa. 49. 4, 5. [see the notes before on ver. 2.] He hath prevailed with God his Father, to undertake and accomplish this great work here spoken of [see the notes before on ver. 5.] He was faithful to him that appointed him in that hard and difficult work; and therefore he was worthy, as he saith to his Father, I have finished the work which thou gavest me to do; and now O Father, glorify me with thine own self, with the glory which I had with thee, etc. John 17. 4, 5.  
And thou art worthy], And dost infinitely deserve it at our hands, that we should thus have thy ●igh praises in our hearts and mouths; that we should sing unto thee a new Song, and thy praise in the congregation of Saints, for thy wonderful love to us: thou hast laid infinite engagements and obligations upon us so to do; for we are not our own, but thou hast bought us with a precious Christ, and and redeemed us unto God by thy blood; therefore we ought to glorify thee both in our body and spirit, which are thine, 1 Cor. 6. 19, 20. And in so doing, we give thee but according to the deserving of thine hands, (as Judg. 9 16.) according to thine excellent work; yea, Who can show forth all his praises? Psal. 106. 13.  
And thou art worthy], to wit, able for this great work and business, and none but thou: Thou hast wisdom and skill to do it, Col. 2. 3. thou hast seven eyes, which are the seven Spirits of God; and thou hast all power and authority, for thou hast seven Horns, ver. 6. Matth. 28. 18. Phil. 2. 6-9. [see notes before on ver. 3. of this Chapter]. But what is he worthy to do?  
To take the Book], to receive authority and power to take the Book into thine hand, in order to the opening it, and making known God's mind and will therein. [see the notes before on ver. 7.]  
And to open the seals thereof], to unfold its mysteries, and reveal its depths, and to read it to John, or any others of his Saints, and cause them to understand the reading, Nehem. 8. 7, 8. Dan. 2. 18, 23. [see notes before on chap. 1. ver. 3.] which no creature in Heaven, or Earth, etc. was able, or worthy to do, [see notes on ver. 3. and ver. 4.]  
We have nextly to consider, the Reason, or Reasons of his worthiness to do these things, and to have this glory and honour ascribed and rendered to him by these Saints and holy Ones; which follow in order to be considered, and spoken unto by us.  
1. For thou wast slain], ●hou] even he before whom they prostrate themselves, and who is the object of their divine and religious worship and adoration: he was slain: he who was, and is the true God, over all God blessed for ever, Rom. 9 5. Phil. 2. 6, 8. Act. 20. 28. 1 John 3. 16. as we have of● said in these notes; He was put to death in the flesh, and crucified thorough weakness, 1 Pet. 3. 18. 2 Cor. 13. 4. He is Emmanuel, God with us, God-man; and he, that person, who is the true God and eternal life, 1 John 5. 20. was manifest in the flesh, 1 John 1. 2. with with 1 Tim. 3. 16. and laid down his life for us according to the flesh, or humane nature.  
Wast slain], not only did he endure and suffer great things here, before his hour came, and was greatly abased; though indeed all his life-time here he was poor and mean: He was despised and rejected of men: a man of sorrows, and acquainted with grief; and in all points tempted like unto us, yet without sin, Luke 9 58. Isa. 53. 3, 4, 5. Heb. 2 17, 18. and chap 4 14. But he was also put to death, he was slain and slaughtered for us, Matth. 21. 38, 39 Luke 9 22. Act. 2. 23. and 7. 52. and chap. 10. 39 and 13. 28. and he was slain, both as a sacrifice for our sins, (Acts 7. 42.) Rom. 4. 25. and as a Martyr for the Gospel, preached by him, [see the notes before on chap. 1. ver. 18.] One drop of Christ's Blood was not sufficient to purge away our sins, and make peace, for then the greatest part of what he endured was in vain, and he suffered and under went needless pain and torments: but Christ must needs have suffered and been put to death for us, Act. 17. 2, 3.  
And [thou wast slain], not only in the purpose and fore-ordainment of God; as 1 Pet. 1. 20. Rev. 13. 8. but actually so: Christ suffered for sin●, the just for the unjust, that he might bring us to God, being put to death in the flesh, 1 Pet. 1. 19, 20. and chap. 3. 18. Heb. 9 26. though he was a Lamb, a Lamb without blemish, and without spot; a meek, innocent, harmless one, one that knew no sin, nor ever did any; yet he was brought as a Lamb to the slaughter, and actually slain and killed for us, 1 Pet. 1. 19 and chap. 2. 20, 23. 2 Cor. 5. 21. Isa. 53. 5, 7. Acts 8. 32.  
Thou [waste] slain, not art slain; no, he liveth who was dead, and behold ●e is alive for evermore: he was dead, and is alive, Rev. 1. 18. and chap. 2. 8. He is raised from the dead, and shall die no more, death hath no more dominion over him; for in that he died, he died unto sin once, but in that he liveth, he liveth unto God, Rom. 6. 9, 10. Act. 13. 32, 34. [see notes before on ver. 6. of this Chapter].  
Now for this Reason, and upon this account, Thou art worthy to take the Book, etc. because thou wast slain.  
Worthy to receive all power and riches, and wisdom, and strength, and honour, and glory, and blessing from God the Father, Rev. 5. 12. therefore doth his Father love him, and hath so loved him as to give all things into his hand, because he laid down his life, that he might take it again, Joh. 10. 17. with Chap. 3. 35. and 13. 3. Because he humbled himself and became obedient unto death, the death of the Cross; therefore also God hath highly exalted him, and given him a name above every name, etc. Phil. 2. 8-10. Joh. 17. 4, 5. Luk. 24. 25, 26, 27. Isa. 53. 11, 12. Heb. 2. 9, 10. And on this account also he is worthy to be praised and glorified by all the Saints and holy ones; and that at all times they should render praise, honour, and glory unto him, because he was slain, Rev. 5. 13, 14. and Chap. 7. 10. He gave himself for our sins, that he might deliver us from this present evil world.— To him be glory for ever and ever, Amen, Ga●. 1. 4, 5. He is the first begotten of the dead, who loved us, and gave himself for us, etc. To him be glory and dominion for ever and ever, Amen, Rev. 1. 5, 6  
2. And hast redeemed us to God by thy blood, ou● of every kindred and tongue, and people, and nation.] Where consider we, 

1. What Christ further did for and to them, upon the account whereof he is to be glorified by them, And ●ast redeemed us unto God.]  
2. By what means he did this, By thy Blood.]  
3. Out of, or from amongst whom he so redeemed them, Out of every kindred and tongue, and people, and nation.]    
1. What Christ further did for and to them, upon the account whereof he is to be glorified, and for which all these holy ones here spoken of, do praise and laud him, And hast redeemed us unto God.]  
We may here for our usefulness inquire and consider,  
Of what redeeming or buying do the Saints here speak and mean? To which we may give answer and say:  
1. There is a Redemption wrought for men without them in and by Jesus Christ our Lord, whereby he hath redeemed them unto himself from under the first judgement and condemnation, Rom. 5. 18. and from perishing for ever in that first death, which was the wages of that disobedience of the first public man, in whom all sinned, and from whom they come forth into the world naturally, and necessarily polluted and defiled, Rom. 5. 12, 15, 19 When the fullness of the time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law, even all mankind; for they were all fallen under it, both Jews and Gentiles, and become subject and obnoxious to the judgement of God, Gal. 4. 4, 5. with Rom. 3. 9-19. And he hath redeemed them from the c●rse of the Law, being made a curse for them, Gal. 3. 13. He gave himself a ransom and price of redemption for all men, 1 Tim. 2. 6. And he hath redeemed them in and by himself; for all have sinned and come short of the glory of God. Being justified freely by his grace, through the redemption that is in Jesus Christ, Rom. 3. 22-24. He hath bought them, who by denying him bring upon themselves swift destruction, 2 Pet. 2. 1. Redeemed them who transgress and speak lies against him, Hos. 7. 14. Deut. 32. 6. He hath bought all men with a precious price, and his they are, Psal. 100 13. He hath died for all, and is raised again, and hath purged away the guilt of their first sin and sinfulness from before the presence of God. Abolished their first death, and will in due time destroy it; and hath destroyed him that had the power of death, that is, the Devil, Heb. 2. 9-14. and Chap. 1. 3. He hath born the judgement of the world, and cast out the Prince of this world, out of his Principality which he had gotten over mankind, and hath drawn all men unto himself to be under his authority and Lordship, Joh. 12. 31, 32. To this end he both died, and rose, and revived, that he might be the Lord, etc. Rom. 14. 9 And to a gracious end hath he died for all, and thus redeemed them, that they which live should not henceforth live to themselves, but unto him that died for them, and rose again, 2 Cor. 5. 14, 15. Henceforth the Father judgeth no man, but hath committed all judgement to the Son, that all men should honour the Son as they honour the Father, Joh. 5. 22, 23. In this sense he is the Redeemer and Saviour of all men; and he hath also obtained eternal redemption for them, Heb. 9 12. 1 Joh. 5. 10, 11. Luk. 24. 46, 47. But this Redemption is not here directly spoken of; and though it be fundamentally supposed and included, yet it is so rather in the former expression, viz. Thou wast slain.  
2. There is a Redemption also which he is now working during the day of his grace and patience, wherein he is buying men in their own persons: of both these the Apostle in other expressions speaks, saying, God was in Christ (to wit, when one died for all, and rose again) reconciling the world unto himself, not imputing their trespasses to them. This was that which he was working and wrought for men without them, in the person of Christ, and before it be preached to them; and is the same with that first Redemption we have been speaking of: and then it presently follows in the next verse, We pray in Christ's stead, be ye reconciled to God: this is a following work which in the preaching, and by the discovery of the former he is working in men; and is the same with that redeeming we are now speaking of, 2 Cor. 5. 19, 20. and so he who is the redeemer of men in the former sens●, is teaching them to profit, and leading them by the way they should go, and so redeeming them in their own persons, who yet harken not to h●s Commandments, but deprive their souls of good, Isa 48. 17, 18. And he doth redeem them who yield up themselves to him, and are not disobedient to the heavenly call; he doth buy them off themselves; he gives himself to them for them, as a man gives himself to a maid for her, that they might be his, and be married to him who is raised from the dead; and he might be theirs, their head and husband, Ephes. 5. 25, 26. And so he redeems them from all their iniquities, and delivers them from, or chooses them out of this present evil world, and purifies them unto himself a peculiar people zealous of good works, Tit. 2. 14 Gal. 1. 4. and of this redeeming he here directly speaks, as plainly appears by all the context, to which we shall not here speak further, because we shall have apt occasion to mention it again, and speak further to it in what follows.  
There is also a Redemption which he will gloriously effect and accomplish hereafter; but of that we shall not speak here any thing further.  
Now between Christ's redeeming men in the two former considerations, there are several differences and dissimilitudes, some of which we may briefly mention, and which have been intimated in what we have spoken. As to say,  
1. As to the effecting the former, there was nothing required of men, but it was done for them without them, in and by Jesus Christ, Gal. 3. 13. 2 Cor. 5. 14, 15 19 But as to the latter there is something required of them, as God is working in them both to will and to do of good pleasure, viz. to look unto Christ, and be saved; to be reconciled unto God, Phil. 2. 12-16. Isa. 45. 21 22. 2 Cor. 5. 19, 20.  
2. The first is for all men, 1 Tim. 2. 6. for the world of mankind, 2 Cor. 5. 19 and so all are bought with a price, 2 Pet 2. 1. Gal. 4. 4, 5. with Rom. 3. 19 In the second sense all are not redeemed; though in due time Christ be redeeming them, yet too many close their eyes, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and Christ should heal them M●t. 13. 15. By observing ●●ing vanities, they forsake their own mercies, Jon. 2. 8. Prov. 17. 16. 2 Thes. 2. 10.  
3. The fi●st was that which was effected at once, when Christ died for all, and rose again, 2 Cor. 5. 14, 15, 19 1 Tim. 2. 6. Gal. 3. 13. The second not so, but at several times in several ages, such as were afterwards redeemed from their vain conversation, were not so in former time; time was when they who are now or were formerly a redeemed people, in time past were not so: and they that now are not redeemed unto God, may through the grace of God ●e so hereafter, while it is called to day, 1 Pet. 1. 18, 19 with Chap. 2. 9, 10. and 4. 3. But to this we may speak more in the latter end of this verse.  
4. The first was effected by a price given to God, 1 Tim. 2. 6. He gave himself for us an offering and a sacrifice unto God for a sweet-swelling savour, Ephes. 5. 2. Tit. 2. 14. Heb. 9 12, 14. But the second is by a price tendered unto us, and put into the hands of men in due season, in which the grace of God brings salvation to all men, Phil. 3. 4-7-9. Tit. 2. 11. Prov. 17. 16. But to this also we may speak further.  
5. Those who are only redeemed, or bought in the first sense, are and remain but the subjects of the love of pity and compassionate kindness and benevolence, Isa. 63. 9 Tit. 3. 4. But they that are redeemed in the second are also the subjects and objects of delightful and well-pleased love, of love of complacency; they are Saints and holy ones, as here, vers. 8. And all his delight is in the Saints that are in the earth, and in the excellent ones, Psal. 16. 3.  
And the not distinguishing between these two, that effected in Christ, and that which he is effecting in men, and doth effect in them that believe, is the reason and cause of so great mistake and confusion in men's understandings about, and expressings of these things.  
2. By what means did he redeem them? By thy blood. And so,  
1. Not by keeping the Law, or by his doing what is contained therein, and commanded thereby; though yet he always did those things which pleased his Father, Joh. 8. 28, 29. and 4. 34. But if righteousness could have come by the law, (even by his keeping of it) than Christ died in vain, Gal. 2. 21. He had without doubt fully and perfectly kept the Law, when he cried out thrice, O my Father, if it be possible, let this cup pass from me, etc. Mat. 26. 39, 42, 44. And thus he cried out, not because he was unwilling to drink it, for he did delight to do the will of his God, yea his Law was in the midst of his heart, Psal. 40. 6, 8. Heb. 10. 5, 8. with Joh. 18. 11. But for instruction to us, even to show unto us, that though he loved righteousness, and never transgressed at any time his Father's commandment; yet that notwithstanding, or any thing else, the cup could not possibly pass from Christ, but he must drink it, or we must have drank it, and perished by it: Without shedding of blood there was no remission, Heb. 9 22. and therefore Christ must needs have suffered, that he might redeem and buy us of God, and that he might redeem us unto God, Act. 17. 2, 3. What the law could not do, in that it was weak thorough the flesh, God sent his own son in the likeness of sinful flesh, and for sin condemned sin the flesh, Rom. 8. 2, 3 32. Luk. 24. 25-27. And if we were not redeemed by Christ's keeping the Law, much less were we so by our own keeping it, or by any works of righteousness that we could do, Tit. 3. 3, 4. Rom. 3. 19, 20-22. As many as are of the works of the law are under the curse, etc. Gal. 3. 10, 11-13, 14. and Chap. 2. 16-19-21.  
2. By blood] they were redeemed not by might, or strength simply, though yet it is also true, his right hand, and his holy arm got him the victory, Psal. 98. 1. God l●id help upon one that was mighty, Psal. 89. 19 But the groundwork of our redemption was in abasement and sufferings, to wit, of the Son of God in the nature of man; and therein firstly and fundamentally his strength and power was exercised and evidenced even in his weakness and humiliation, 1 Cor. 1. 23-25. In redeeming his people out of Egypt, his glorious power and mighty arm wrought wonderfully, and brightly appeared. He redeemed them thereout by his greatness and mighty hand simply, Deut. 9 26. 1 Chron. 17. 21. Psal. 136. 11, 12. But he hath redeemed us from the curse of the Law, being made a curse for us, for it is written, cursed is every one that is hanged on a tree. This work was effected thorough his being crucified; and so not by strength simply, but rather through weakness; For he was crucified thorough weakness, Gal. 3. 13. with 2 Cor. 13. 4. And thorough death he hath destroyed▪ him that had the power of death, that is, the Devil, Heb. 2. 14, 15. And the preaching of the Cross, of the weakness of Christ, and God, is the power of God, for redeeming us unto himself, 1 Cor. 1. 17, 18-23-25. If power simply, and strength of arms would have redeemed us, Christ needed not to have been abased for us as he hath been.  
3. He hath redeemed us unto God by blood, not by money, not by gold or silver. Though in this world, and amongst men ordinarily, the ransom of a man's life are his riches, Prov. 13. 8. And though under the Law the Children of Israel were to give every man a ransom for his Soul unto the Lord, to wit, half a shekel, after the shekel of the Sanctuary,— to make an atonement for their souls, Exod. 30. 12-15, 16. and Chap. 21. 30. yet we were redeemed of God without money, Isa. 52. 3. with Chap. 53. Will he esteem thy riches? no, not gold, nor all the forces of strength. A great ransom of this nature could not deliver us, Job 36. 18, 19 They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means redeem his brother, nor give to God a ransom for him; for the redemption of their soul is precious, etc. Psal. 49. 6, 7, 8. And we were redeemed unto God, from our vain conversation, not with corruptible things, as silver and gold, (with respect whereto our Redeemer was poor, Mat. 17. 27. Luk. 8. 3. and Chap. 9 58. Joh. 6. 15.) but with the precious blood of Christ, as of a lamb without blemish, and without spot, 1 Pet. 1. 18, 19, 20. P●il. 3. 4-7-9.  
4. He hath redeemed us to God by blood, but not by any blood, but as is here said, By thy blood; not by the blood of any of the offerings or sacrifices which were commanded in, and offered by the Law. It is true indeed under the Law the blood of their Sacrifices did make a typical atonement for them for all their sins, Leu. 6. 30. and Chap. 16. 15-34. But truly and really it was not possible that the blood of bulls and of goats could take away sin, either from before the presence of God, or out of their consciences: Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me. In burnt-offerings and sacrifices for sin thou hast had no pleasure: then said I Lo I come (in the volume of thy Book it is written of me) to do thy will, O God, Heb. 10. 1-4-9. and Chap. 9 9, 13. No, it's by the blood of him whom they worship, of him who is the true God, and eternal life, by which peace was made, and redemption wrought for them, Col. 1. 20. and hereby also they were bought unto God, and washed from their sins and pollutions in their minds and consciences. For if the blood of bulls and of goats, and the ashes of en beifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who thorough the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God, Heb. 9 13, 14-22. and Chap. 10. 22. with Chap. 12. 24.  
Now here for our further usefulness we may inquire and consider, 

1. What is meant by and contained in this blood of Christ here spoken of, by which they were redeemed unto God?  
2. How were these holy ones redeemed by it?    
1. To the first we may say, that by the Blood of Christ we are to understand:  
1. The whole of his abasement and sufferings, in that Body which the Father prepared for him; and most directly his death, or pouring out his soul unto death: as here it is said, Thou wast slain, and hast redeemed us unto God by thy blood. He, even this glorious one, took part with us of flesh and blood, that he might die, and thorough death destroy him that had the power of death, that is the Devil, Heb. 2. 14. Blood and death are words of a like signification in Scripture: compare Psal. 72. 14. with Psal. 116. 15. Sometimes indeed his blood is distinguished from his flesh; as in Joh. 6. 53-56. and in the Supper, 1 Cor. 11. 2●— 25. But here and elsewhere, when it is mentioned alone, it includes and contains all his Humiliation, sufferings and death, 1 Joh. 5. 6. and his blood is sometimes called the blood of his Cross, because thereon he died, and gave up the Ghost, Col. 1. 20. and sometimes all his sufferings are supposed and contained in the word Cross, because He humbled himself and became obedient unto death, the death of the Cross, Ephes. 2. 13. with vers. 15. Gal. 6. 14. 1 Cor. 1. 23. and Chop. 2. 2. Phil. 2. 6, 7, 8.  
2. And by his blood may also be meant the virtue and procurement thereof; or what he hath thereby done, and obtained into himself for us, and is become. So many times in Scripture, that which is gotten, procured, or obtained by any thing, is called by the name of that thing by which it was so gotten, procured, or obtained. So a man's servant is called his money, because he is obtained, hired, or bought with his money, Exod. 21. 21. so that which is earned or gotten by work or labour, is called by the name of labour or work, Psal. 127. 2. Isa. 40. 10. and 49. 4. Jer. 4. 18. So the water which david's three mighty men drew out of the Well of Bethlehem, and brought unto David, is called, Blood, because they got it with blood as it were putting their lives into their hands for it; as David saith, Is not this the blood of the men that went in jeopardy of their lives? 2 Sam. 23. 15-17. 1 Chron. 11. 17-19. So that field is called the field of blood, which was bought with blood, or with the price of blood, Mat. 27. 6-8. Act. 1. 19 [see the fuller discovery, pag. 112-114.] And in this sense the Cross of Christ answers to the Gospel, 1 Cor. 1. 17. with ver. 18. For by the blood of his Cross he hath made peace, Col. 1. 20. Obtained the forgiveness of our personal sins, Ephes. 1. 7. Col. 1. 14. received the spirit, and all spiritual blessings, Rev. 5. 6, 12. Joh. 3. 35. with Chap. 10. 17, 18. Confirmed a new Testament, and everlasting Covenant of exceeding great and precious promises, etc. M●t. 26. 28. Heb. 10. 29. and 9 12. and Chap. 13. 20. Phil. 2. 8, 9 Eph. 4. 8-10. with Psal. 68 10, 18.  
2. How were these holy ones redeemed by his Blood? To that we may say,  
1. As to Christ's redeeming men in himself, so he carried his blood in the virtue of it into Heaven, and presented it unto the Father as a price of redemption: Not by the blood of goats and calves, but by (or with) his own blood be entered in 〈◊〉; having obtained eternal redemption, Heb. 9 12. with vers. 7. And he thorough the eternal spirit offered himself (in the virtue of his blood) without spot or fault to God, Heb. 9 14. Every Highpriest is ordained to offer gifts and sacrifices, wherefore it is of necessity that this man (our great Highpriest) have somewhat to offer. And he hath given himself his own body, which was delivered for our offence, and raised again, for us an offering and a sacrifice to God, as we have before said, Heb. 8. 13, 4. with Chap. 10. 10. Eph. 5. 2. 1 Tim. 2. 6. And so acceptable and wellpleasing was his gift and offering unto God, that thereby he hath redeemed mankind from the curse of the Law, drawn all men unto himself; and God hath given him power over all fl●sh; and committed all judgement and government unto him; that all men should honour the son, etc. Gal. 3. 13. Joh. 12 31, 32. and Chap. 17. 2. Psal. 2. 6-8-9-12. Joh. 5. 22, 23.  
2. As to the redeeming men in their own persons unto God, he is tendering his blood unto them, as a price to outbid all other things, and buy them off from their vanities, Idols, and vain conversation: and so his blood answers to money, though yet it infinitely exceeds it, 1 Pet. 1. 18. 19 He puts his blood in and by his Gospel, and himself, as a price into the hands of men, to redeem them from their evil and sinful thoughts, ways and companions, that they might count all things but loss for the excellency of the knowledge of Jesus, and go on to count them but dung, that they might win him, and be found in him, Phil. 3. 7-9. Prov. 17. 16. He by his spirit so glorifies himself, and renders his blood so precious in his Gospel, that men might look unto him and be saved; that they might run unto him from all other things, Joh. 16. 14, 15. with Isa. 45. 22. and Chap. 55. 5. and to them that believe he is precious. By his blood they are redeemed, or washed from their iniquities, Rev. 1. 5, 6. with this place. And they thorough the spiritual discovery of this blood of God are purchased and bought unto God, Act. 20. 28. Psal. 74. 2. 1 Cor. 6. 19, 20. and Chap. 7. 23. Hos. 3. To which we have spoken somewhat before, and therefore shall add no more to it here.  
3. Out of, or from amongst whom were these redeemed unto God? and that is here declared unto us, [Out of every kindred and tongue, and people, etc.]  
Now in speaking unto this Particular we shall, 

1. Inquire and consider what is meant by [Every kindred and tongue, and people, etc.]  
2. Note some instructions that may be useful and profitable unto us.    
1. What is meant by [Every kindred and tongue, and people, and nation?  
And to that we may say, It doth appear in this and other places, that by these expressions in this Book however, we are to understand such of mankind as are distinguished from the Saints and holy ones, who are redeemed or chosen out of them: Compare this eighth verse with verse 9, and verse 10, such as shall wail when Christ shall appear in his glory; [see notes on Chap. 1. vers. 7.] so it is said of that great multitude of Palm-bearing Saints, that it was out of all nations and kindreds, and people, and tongues, Chap 7. 9-15-17. and they are such as are distinguished from Christ's witnesses, Chap. 11. 7-9. such as over whom power was given to the Beast, Chap. 13. 7▪ such as are distinguished from those that are redeemed from the earth, and from amongst men, Chap. 14. 3-5. 6, 7. such as upon whom the Whore sits; as it is said by the Angel to John, Come hither, I will show unto thee the judgement of the great Whore that sits upon many waters: And this Explication is given us in that Chapter, The waters which thou sawest, where the Whore sitteth, are peoples, and multitudes, and nations, and tongues, Chap. 17. 1. with vers. 15. so that it appears by these expressions we are to understand the whole world which lieth in wickedness, both of Jews and Gentiles▪ out of which the hearty believers are chosen, Joh. 15. 19 with 1 Joh. 5. 19, 20. or the dwellers on the earth, even such as in their hearts, delights, and affections dwell on the earth; earthly-minded persons such as savour the things which are here below, such as are but men, not yet born from above. Compare this place with Chap. 14. 3, 4. and Chap. 13. 6, 7, 8.  
2. We come now to note some Instructions from hence; as to say,  
1. That these Saints and holy ones were sometimes of the kindreds and tongues, etc. they were sometimes of the world: this is implied, in that it is here acknowledged by them with thankfulness to the Lamb, Thou hast redeemed us out of every kindred, &c: they were chosen now out of the world; but that signifies they were sometimes of it, as John 15. 19 and chap. 17. 6. And as the Apostle speaks of both believing Jews and Gentiles, that they were in former times dead in sins and trespasses, and were by nature children of wrath, even as others, as bad as the worst, Eph. 2. 14. they were sometimes darkness, and under the power of Satan; and so in the state, condition, and fellowship of this world, John 5. 24. 1 John 3. 14. Col. 1. 13. And the same may be said of the Saints now living, that sometimes they were not a people, not an elect, or redeemed people; as he saith both with respect to Jews and Gentiles, I will call them my people, which were not my people; and her beloved that was not beloved, etc. Rom. 9 23, 24, 26. 1 Pet. 2. 9, 10.  
And the consideration hereof may be useful to the now living redeemed one's.  
1. To hid pride from them, and keep them low in themselves, remembering what manner of persons they themselves sometimes were, even in as sad a condition as others of the world now are, Eph. 2. 9, 11. As the Apostle saith to some, If thou being a wild olive-tree, wert graffed in amongst them, and with them partakest of the root and fatness of the olive-tree: Boast not, etc. Rom. 11. 17, 18. So God minds Jerusalem of her former mean, and miserable condition, to take her down, and to hid pride from her, Ezek. 16. 1-7-16-22. And when Israel brought their first-fruits, they were to acknowledge their former low, and sad state, to keep them low, Deut. 26. 14, 5, 6. and chap. 16. 12.  
2. And it may lead them, who have received mercy, to be pitiful, meek, and gentle towards others that are still of the world. To this purpose the Apostle Paul thus chargeth Titus, Put them in mind— to be gentle, showing all meekness to all men; for we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another, Tit. 3. 2, 3. Exod. 22. 21. and 23. 9 Deut. 16. 11, 12. and to show love and mercy to those that are in affliction, Deut. 15. 7-12-15.  
2. In that they thus confess to the Lamb, [thou] haste redeemed us; we may learn, that he was not only slain, and wrought redemption in himself for men; but it is he that redeemeth men in their own persons unto God in due time; not only hath he wrought all our works for us, but he works all our works in us also, Isa. 26. 12. He comes to bless us, in turning every one from his iniquity, Act. 3. 26. He opens men's eyes, and turns them from darkness to light, and from the power of Satan to God, Isa. 42. 1-6 7, 8. Act. 26. 16, 18-22, 23. He makes himself manifest in due season unto them that asked not after him, that they might look unto him, the price of whom is above Rubies, and be●s●ved, and redeemed from all their evils and abominations, unto God, to serve the living and true God, Rom. 10. 20. Isa. 45. 22. and chap. 65. 1. He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, ●it. 2. 11, 14. And such as are so redeemed, as these were, have no cause to sacrifice to their own net, but to thank Christ Jesus the Lord, who is the Alpha, and the Omega, the author and finisher of the ●aith, 1 Tim. 1. 12-15. By grace ye are saved, thorough faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast; for we are his workmanship, etc. Eph. 2. 8, 9, 11.  
3. In that these holy On●s th●s sing, and acknowledge to the Lamb, thou hast [redeemed, or bought] us; so, as it shows unto us their former sad condition, as before we have said, Mica 6. 4. It also instructs us whose they are in a peculiar consideration who are so bought; and that is, not their own, nor sins, or Satan's, but the Lords; they are his whom he hath purchased with his own blood: he hath an only right to them, and property and interest in them: Doubtless he is their Father (that hath bought them, Deut. 32. 6.) though Abraham be ignorant of them, and Israel acknowledge them not: ●e is their father, their redeemer, from everlasting is his name, Isa. 63. 16. And the consideration hereof is very proper and powerful,  
1. To engage them to be, and abide for him, and not play the harlot, not to be for another, so will he also be for them, Hos. 3. 1, 2, 3. Ye are not your own, for ye are bought with a price, therefore glorify God in your body, and in your spirit, which are his, 1 Cor. 6. 19, 20. Debtors they are, not to the flesh to live after the flesh; for it did not redeem them; therefore they are not to live to, or after it, or the lusts of men, Rom. 8. 12, 13. 1 Pet. 4. 1, 2. and they are bought with a price, therefore they should not be the servants of men, 1 Cor. 7. 23. But to them to live, should be Christ, and God in Christ, before and besides whom they should have no other God, no fellow-creature, as the object of their religious worship, Exod. 20. 2, 3, etc. Psal. 100 13. Psal. 116. 9-16, 17. with Exod. 21. 2-6. This is the Character given of them that were redeemed from the Earth, and from amongst men: they follow the Lamb whithersoever he goeth, Rev. 14. 3 4. Tit. 2. 14. Deut. 32. 5, 6, 7.  
2. And it may encourage and strengthen them, to come with boldness to the Throne of grace, that they may obtain mercy, and find grace to help in time of need; and to hope and be confident, that in following him; and cleaving to him with full purpose, he will not forsake them, but will save, sanctify, and satisfy them, and perfect whatsoever concerns them, because they are his peculiarly redeemed ones, Psal. 31. 2-5. To this end the Lord thus speaks to his people in former times, Fear not, for I have redeemed thee, I have called thee by thy name, thou art mine: when thou passest thorough the waters, I will be with thee, etc. Isa. 43. 1, 2, 3, 5. This Argument the Proph●t David makes use of, saying, I am thine, save me, Psal. 119. 94. I am thy servant, give me understanding, Ver. 1●4, 126. O turn unto me, and have mercy upon me: give thy strength unto thy servants, and save the son of thy handmaid, etc. Psal. 86. 16. And the Church of God generally thus addresses itself unto the Lord, Remember thy congregation thou hast purchased of old, the rod of thine inheritance thou h●st redeemed, etc. Psal. 74. ●. Isa. 63. 15-19.  
4. In that these holy Ones with thankfulness acknowledge to the Lamb, t●ou hast redeemed us unto God by thy blood, [out of every kindred, and tongue, and pe●ple, and nation]. So it informs us, that the four living creatures, and  Elders, were not of the Jews only, but also of the Gentiles, (Rom. 9 24, 26.) yea some of them, it seems of Esau's posterity, for they were one nation also; and by faith Isaac blessed Jacob and Esa● concerning things to come, Heb. 11. 20. Deut. 23. 7, 8. some of them were of the less loved, or comparatively hated nations and people; there may be, and surely are, in, or of, every nation, such as fear God, and work righteousness, and so are accepted of him, Act. 10. 33, 34. so before the partition-wall was wholly broken down, and before the Apostles put in execution their large Commission for going into all the world, and Preaching the Gospel according to the Revelation of the mystery, to every creature of all the Nations; there were abiding at Jerusalem Jews, devout men, out of every nation under heaven, Act. 2. 15. And why should we not think, that there are now hearty believers, and such as are redeemed unto God, out of every kindred, etc. seeing now the place of the Tent of the Church is enlarged, and the curtains of her habitations stretched forth, etc. Isa. 54. 13. and 60. 1-8. surely there is blessing in Christ, the seed of Abraham, Isaac, and Jacob, ●or all the nations, families, and kindreds of the earth, Gen. 22. 18. and 26. 4. and chap. 28. 14. Act. 3. 25, 26. and the Gospel to be preached to them; as it is said, I saw another Angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and, or even, to every nation, and kindred, and tongue, and people, Chap. 14. 6, 7. Act. 26. 17, 18▪ Mark 16. 15. with Matth. 28. 19 yea doubtless, to that end the Apostles had the gift of Tongues given to them▪ and could speak to every kindred and tongue, etc. in their language, and preached the Gospel plainly to them; not to leave them without excuse, or render them more miserable than they were before; but that they might be turned unto God from all their sins and Idols, to serve the living and true God, Rom. 16. 25, 26. As God sent Christ into the world, so he sent his Apostles, John 17. 18. and chap. 20, 21. and that was, not to condemn the world, but that the world thorough him might be saved, Joh. 3. 17. and chap. 12. 47. with Act. 13. 47. 2 Cor. 5. 20. and that in, or of every nation, some are, and others might be of God's redeemed ones, here appears in these living creatures and elders; for they were redeemed out of every kindred and tongue, etc. They are Instances and Examples of the grace of God to every nation and people, and of the truth hereof, 1 Tim. 1. 13, 15, 16. and those of the redeemed ones, in the choice sense, who are still on the earth, being of every tongue, may declare the Gospel to every tongue and language; and being of every kindred, people, and nation, they are akin, after the flesh, to every one; and may say of all nations and kindreds respectively, as Paul said of the Jews, They are our brethren, our kinsmen, according to the flesh: and therefore having a natural and national affection to them; having also known and believed the kindness and love, or pity of God to mankind; their hearts-desire and prayer to God for them should be, that they might be saved, Rom. 9 13. and chap. 10. 1. and they ought, and surely, being led by the spirit, do endeavour instrumentally, after their ability, to redeem their brethren and kinsmen, (as Nehem. 5. 8.) whether in ● more private or public consideration, John 1. 40, 41. Act. 10. 24. Mark 5. 18, 19 And the end of the Lamb, in redeeming these out of every kindred, and tongue, and people, and nation, was for the good of the residue of all kindreds and tongues, etc. As the Apostle saith, God at the first did visit the Gentiles, to take out of them a people for his name— that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord, etc. Act. 15. 14, 17. Mat. 5. 14, 16. Phil. 2. 12, 16. Jo●n 15. 16. 1 Pet. 2. 9, 12.  
5. In that these holy Ones acknowledge with thankfulness to the Lamb, not only that he was slain, but also, say they, and hast redeemed us to God by thy blood, out of every kindred, etc. as also considering what follows in ver. 10. so we may learn, that it was not only needful that Christ should give himself a ransom for all, and work redemption in himself for them; but also it is needful, that those that come to years of capacity, should be redeemed, that they may not perish, but have everlasting life, Jo●n 3. 14, 16. Mark 16. 15, 16. so our Saviour saith to Nicodemus, Verily, verily, I say unto thee, except a man be born of water and the spirit, he cannot enter into the kingdom of God: and the being born again of water and the spirit, and being redeemed unto God, are the same in substance, Joh. 3. 3, 5, 7. compare Jam. 1. 18. with Rev. 14. 4. yea as it is needful to be redeemed by the precious blood of Christ from our iniquities and vain conversation, Tit. 2. 14. 1 Pet. 1. 18, 19 so also to be redeemed thereby from evil and polluting persons and men, in their evil thoughts, principles, ways, and manners, out of the kindreds and tongues, etc. from all inordinate affection to our kindred, and n●erest relations after the flesh, and to prefer Christ and his Gospel and people before all, Matth. 10. 37, 39 Luke 14. 26-33. Gen. 12. 1. As the holy Spirit, when he had been declaring the love and loveliness of Christ, saith, Harken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; so shall the King greatly desire thy beauty, etc. Psal. 45. 1-10, 11. yea it seems, the being redeemed from all iniquity, and out of every kindred, etc. are the same; and we cannot be delivered from the former, unless we be redeemed out of the latter. Hence in that parallel place to this it is said, Unto him who loved us, here, was slain, and washed us from our sins in his own blood, here, redeemed us unto God by his blood, out of every kindred, etc. compare Rev. 1. 5, 6. with this place, and Rev. 14. 3. with ver. 4. And as in former times, it was needful that Israel should be brought, and come out of Egypt, that they might go unto, and inherit the promised land; as it is said, I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land, unto a good land, and a large, a land flowing with milk and honey, etc. Exod. 3. 8, 1●, 12. And he brought them out from thence, that ●e might bring them in, to give them the land which he swore to their fathers, Deut. 6. 22▪ 23. Ezek. 20. 5, 6. so it is needful, to our inheriting that inheritance incorruptible, and undefiled, and that fades not away, reserved in the Heavens, to escape the pollutions of the world thorough the knowledge of the Lord and Saviour Jesus Christ, and to be redeemed out of, and delivered from this present evil world, John 13. 8. 1 Cor. 6. 9 11. Gal. 1. 4. with 1 Cor. 11. 32. Unless we forsake the foolish, we cannot live, nor go in the way of understanding, Prov. 9 5, 6. O then! let us come out from among vain sinful ones, how nearly related soever they are to us, and be separate, and to●ch no unclean thing, and he will receive us, and will be a father ●nto us, and we shall be his sons and daughters, who is the Lord Almighty, 2 Cor. 6. 16-18. with Exod. 8. 23.  
●. In that this is part of their new Song, that he had redeemed them unto God by his blood, out of every kindred and tongue, etc. and that both by the Saints in Heaven, as well as by those on Earth; so it shows unto us, that this aught to be, and shall be remembered with singing and rejoicing for ever, what the Lord hath done for their souls, Psal. 66. 16. and 103. 1-6. and 116. Eph. 3. 21. Rev. 1. 5, 6. Indeed firstly and fundamentally, they praise him with their Song, because he was slain; in which his love was manifested, and is everlastingly commended to mankind; but not for that only, but with their Harps they also merrily sing forth his mercy and grace to them, in redeeming them out of their pollutions, and polluting relations and companions.   

Vers. 10. And hast made us unto our God Kings and Priests, and we shall reign on the earth.  
This is also a part of their new Song, which they sing merrily and skilfully upon their Harps unto the Lamb; and in this verse also, there are Reasons laid down, why they render honour and glory unto him, which is indeed but meet, and their reasonable service.  
Now in this Verse, the four living creatures, and  Elders, do with thankfulness and rejoicing further acknowledge to the praise of the Lamb, 

1. The great honour and dignity he had conferred upon them.  
2. The assured hope of that honour, glory, and dignity they shall partake of, and inherit hereafter in due season.    
1. The great honour and dignity he had further conferred upon them; [And hast made us unto our God Kings and Priest's].  
We have spoken already to these words, [see notes before on chap. 1. ver. 6.] but because we have the same again recorded in the Scripture, we may speak something again to them; though we speak over again the same words we have spoken, as these holy Ones here also do, the same used before.  
Thou hast made us kings, etc. say they, they did not make themselves so, or exalt themselves; they were not like him, of whom it is said, he exalted himself, saying, I will be king, or reign, 1 King. 1. 5. For whosoever exal●● himself, shall be abased; and he that humbleth himself shall be exalted, Matth. 23. 12. They did not take Horn● to themselves by their own strength; for such as so do, or would do, rejoice in a thing of nought, Amos 6. 13. they were not like them, of whom it is said, The Robbers of thy people shall exalt themselves, to establish the vision (as some in our days have done, climbing up to their conceited honour some other way, and not thorough the door, and so were Thiefs and Robbers, John 10. 1.) but they shall fall, Dan. 11. 14. As these self-exalters have done also in our time; as one, and none of the meanest of them neither, confessed, saying, It was the most glorious cause, and the most irrecoverably lost, that ever was any from the foundation of the world. And so certainly, himself being judge, it was not of God, Act. 5. 39 No, the promotion of these holy Ones was not of themselves, or of man; but he who is the Prince of the Kings of the Earth, Rev. 1. 5, 6. whose name is King of kings, Rev. 17. 14. and 19 12, 16. thus advanced them. It was he whom they religiously worship, that raised up these poor ones out of the dust, and lifted up these needy ones out of the dunghill, that he might set them with Princes, with the Princes of his people, Psal. 113. 7, 8. 1 Sam. 2. 8. and therefore he is higher than they, and hath in all things the pre-eminence, Col. 1. 18. Psal. 89. 26, 27. for without all contradiction, the less is blessed and exalted of the better, Heb. 7. 7. and none need to be offended at their dignity, for their honour and kingdom is not from hence, John 18. 36. no, say they, but thou, the great God and our Saviour, hast made us unto our God Kings, etc. Now, he conferred this honour upon them, and made them Kings,  
1. By a birth from himself, who is the everlasting Father, and begetter of Kings, Isa. 9 6, 7. These are the children whom God hath given him, Heb. 2. 13. And if children than Heirs, Heirs of God, and joint-heirs with Christ, Rom. 8. 17. they are born of the right seed, of the seed of the kingdom in a spiritual consideration, (2 King. 11. 1. and 25. 25.) even of the Gospel, the Word and Gospel of the Kingdom, Luk. 10. 9, 11. Matth. 4. 23. and 13. 19-38. and chap. 24. 24. and so are Heirs of the Kingdom, Jam. 2. 5. they are born of water and the spirit, of the free and immense love of God to the world of mankind, as it is manifested by the spirit in lifting up the Son of man in the Gospel; in which birth, they are delivered from the power of darkness, and translated into the Kingdom of God's dear Son, John 3. 3, 5, 7-16. with Col. 1. 13. they are born of incorruptible seed, to an incorruptible inheritance, 1 Pet. 1. 3, 5. with ver. 23. This is the fundamental and first thing requisite to their being made, and in which they are made Kings, namely, being born of seed-royal: As in this world, none are Heirs to an Hereditary Kingdom, but such as are so by birth; whatever excellent endowments and accomplishments soever they have, and how beautiful, amiable or well-deserving soever they are, or appear to be; yet if they be not of the seed-royal, they must not inherit, but it would be an heinous iniquity in them to aspire to the Kingdom; and though persons be, or appear to be, never so mean, crooked, deformed, etc. yet if they be born of the right seed, they are Kings by Inheritance: so it is here, those who are Kings in a spiritual and heavenly consideration, are such as are born, not of bloods, not of the law of works, not of men's doctrines or traditions, but of the love of God manifested in Christ, and made known in the Gospel, as preached by Christ, and his holy Apostles, 1 Pet. 1. 23-25. with 1 Joh. 4. 7, 8-10. 14. Joh. 1. 12, 13. For what saith the Scripture, Cast out the bond woman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman: So than brethren we are not children of the bondwoman, but of the free, Gal. 4. 30. 31.  
2. He hath washed them from their sins in his own blood, without which they can have no inheritance in the Kingdom of Christ, and of God, Rev. 1. 5, 6. Gal. 5. 19-21 : Eph. 5. 5, 6. 1 Cor. 6. 9-11. Or as here they say, Thou hast redeemed us unto God by thy blood, out of every kindred and tongue and people and nation, and hast made us unto our God Kings, etc. Without holiness no man shall see the Lord. Therefore he is redeeming them, and hath redeemed from the Earth, and from among men, and from all iniquity; and purisying them unto himself peculiar ones, zealous of good works, Rev. 14. 3, 4. and 21. 27. He is saving them with the washing of regeneration, and renewing of the Holy Ghost, which he sheds on them abundantly thorough Jesus Christ: That being justified by his grace, they might be made heirs according to the hope of eternal life, Tit. 3. 5-7. Heb. 12. 14. Mat. 19 29▪  
3. He is anointing them with holy oil, even with his holy Spirit, with the spirit of wisdom and revelation, with the spirit of grace and supplication, with the spirit of adoption and childlike boldness, and is sealing them herewith, and giving his spirit to them as an earnest of the inheritance, Ephes. 1. 13, 14. and 4. 30. As David was anointed King some considerable time before he reigned, so now these have received an unction from the holy one, while they are under sufferings and persecution, and before the time of their reigning comes, 1 Sam. 16. 12, 13. with 2 Sam. 2. 4. and 3. 1. and Chap. 5. 1, 5. 2 Cor. 1. 21, 22. He is anointing them with the same oil of gladness wherewith God hath anointed him, whose throne is for ever and ever; though as to the degree he is anointed therewith above his fellows, as he hath highly deserved to be, Heb. 1. 8, 9 1 Joh. 2. 20-27. Psal. 105. 15. Act. 11. 26.  
4. He is clothing them by faith with the garments of salvation, and covering them with the robe of righteousness, Isa. 61. 10. and with the fruits of righteousness, which are by Jesus Christ to the praise and glory of God, Phil. 1. 11. with the fruit of the spirit, to wit, love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, that they may inherit the Kingdom of God, Gal. 5. 22, 23. with ver. 19-21. Eph. 5. 9 And if these things be in them and abound, they make them that they shall neither be idle, nor unfruitful in the knowledge of the Lord and Saviour Jesus Christ.— But so an entrance shall be ministered unto them abundantly into the everlasting Kingdom of our Lord Jesus Christ, 2 Pet. 1. 4-8-11. Mat. 5: 5-9.  
5. And thus prepared and fitted, he appoints unto them a Kingdom, as his Father hath appointed unto him; That they may eat and drink at his table in his Kingdom, and sit on Thrones judging the twelve Tribes of Israel, Luk. 22. 28-30. Mat. 25. 34-40. and Chap. 19 28, 29. and they are by faith and in hope receiving a Kingdom which cannot be moved, Heb. 12. 26-28. And though they are as sorrowful, yet always rejoicing▪ as poor, yet making many rich, as having nothing, and yet possessing all things, 2 Cor. 6. 10. Jam. 2. 5.  
And Priests.] He hath also made them spiritual Priests, even such as are redeemed unto God by the blood of the Lamb, out of every kindred and tongue, and people, and nation. In former times the typical Priests were not of every people and nation, but only of the people of Israel; nor of every kindred or tribe of that Nation, but only of the Tribe of Levi; nor of every house or family of Levi, but only of the house of Aaron. But now the Priesthood and the Law of the Priesthood is changed, and according to Gods promise he hath taken of the Gentiles for Priests and for Levites, Isa. 66. 19-21. The Gentiles believing with the heart on him whom God hath sent, are fellow-citizens with the Saints, and of the household of faith; and are an ●oly Priesthood whether they be male or female, bond or free, Barbarian, Scythian, or Edomite, etc. Ephes. 2. 17-19, 20. 1 Pet. 2. 4, 5. Gal. 3. 26-28. Col. 3. 10, 11. Rev. 1. 4 6. And whatever tongue they are of, and though they cannot speak Latin, Greek or Hebrew, yet in being redeemed from their vain conversation by the precious blood of Christ, this dignity is also vouchsafed unto, and graciously conferred upon them, He hath made them Priests. And this he hath done,  
1. By a bir●h from himself, they are the children whom God hath given to him, who is the everlasting Father, and only Highpriest, and begetter of spiritual Priests, Heb. 2. 13. Isa. 9 6. And as in former times, those only that were born of, and descended from Aaron the Typical High-Priests, were Priests unto God, Exod. 28. 1. 40. 41. Leu. 1. 5. 8. 11. Numb. 16. 1-40. And it is said of some, These sought their register among th●se that were reckoned by Genealogy, but it was not found, therefore were they as polluted put from the Priesthood, Neh. 7. 63, 64, 65. So now those, and those only who come unto and are born of Jesus Christ, who is the only Highpriest, and who hath an unchangeable Priesthood, which passeth not from himself unto any other, are made a spiritual house, and an holy Priesthood. They are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, etc. Heb. 7. 21-24, 25. with 1 Pet. ●. 4, 5-9. And that they may stand before and minister unto the Lord, therefore,  
2. He washes them from their sins in his own blood, and redeems them out of every kindred, etc. Rev. 1. 5, 6. and 5. 9, 10.  them, and anoints them, as answering to our types in former times, Exod. 28. 40, 41. and 29. 4, 5. and 40. 12-16. Rev. 7. 14, 15. and 11. 4.  
3. And thus fi●ted and prepared continually, they are Priests to minister unto God. and to offer sacrifice, not any propitiatory sacrifice for purging away their sin●, or make satisfaction to God's justice for them; this they neither can do, nor need to do. This was the only work of our Highpriest, who gave himself for us an offering and a sacrifice unto God for a sweet smelling savour. Ephes. 5. 2. He himself bore our sins in his own body on the tree. And by one offering even that of his own body offered once for all hath perfected for ever them that are sanctified; and obtained eternal redemption, even the forgiveness of sins. Now wh●re remission of these is, there is no more offering for sin, 1 Pet. 2. 24. Heb. 10. 5-10-14 18. and 9 12▪ 14. with Col. 1. 14. Nor are they to offer bodily sacrifices, such as the Priests in former times did, not the blood of bulls, calves, and goats, etc. but they are to offer the sacrifices of righteousness, Psal. 4. 5. spiritual sacrifices, 1 Pet. 2. 4, 5. that is to say, they are to offer unto him broken and contrite hearts: The sacrifices of God are a broken spirit. A broken and a contrite heart, O God, thou wilt not despise, Psal. 51. 17. An heart broken for its sins and Idols, and broken off from them, and from all confidence in the flesh, and rejoices and gloryings in its own do and works of righteousness, and given up unto, and devoted to God to love, fear, worship, trust in, and expect all from him, and to rejoice and glory in the Cross of Christ, Mat. 5. 3. this is that he calls for. Prov. 23. 26. And thus saith the high and lofty one, that inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones, Isa. 57 15, 16. and Chap. 66. 1, 2, 3. Phil. 3. 1-3-9. Gal. 6. 14. They are also to offer and present their bodies unto him a living sacrifice, holy, and acceptable, which is their reasonable service, Rom. 12. 1. and so both spirit and body are to be offered unto him. Some there are indeed who draw nigh to God with their mo●ths, and honour him with their lips, but their hearts mean time are far removed from him, and therefore their worship is vain, Mat. 15. 7-9. others pretend to worship God with their spirits, and to give him their hearts while they offer their bodies to sin and satan, and are servants of unrighteousness there with. But surely the whole man is to be given unto him, and we are to glorify him both in our body and spirit which are his, 1 C●r. 6. 19, 20. We are to yield up and offer ourselves, our whole selves unto God, as those alive from the dead, and our members as instruments of righteousness unto God, Rom. 6. 13-16. with Rom. 12. 13. They are also to p●ay unto him, even for all men, and to pour out their hearts as a drink-offering before him, as here vers. 8. Psal. 62. 8. and 141. 2. with 1 Tim. 2. 1-8. Rev. 8. 3-5. And to offer up the sacrifices of  unto God continually which are the calves or fruits of their lips; and thus they are to do always when they pray unto him; as it is said, Be careful for nothing but in every thing by prayer▪ and supplication with thanksgiving, let your requests be made known to God▪ Psal. 50. 14. and 107. 22. Heb. 13. 15. Phil. 4. 6. This sacrifice also shall please the Lord better than a Bullock that hath borns and ●●ofs, Psal. 69. 30, 31. Ephes. 5. 18-20. As also they are to render his praise glorious unto others. They are a royal Priesthood,— that they should show forth the praises and virtues of him, who hath called them out of darkness into his marvellous light, 1 Pet. 2. 9-12. Heb. 13. 15. Psal. ●05. 13. And whoso offereth praise glorifieth him, and to him that disposeth his way, he will show the salvation of God, Psal. 50. 23. And they are not to forget to do good, and to communicate, for with such sacrifices (being offered by Christ) God is well pleased, Heb. 13. 15, 16. He will have mercy, and not sacrifice, Hos. 6. 6. And hath instructed and exhorted us, to honour the Lord with our substance, and with the first fruits of our increase, Prov. 3. 9 with Isa. 43. 23. And it is an odour of a sweet smell, a sacrifice acceptable and wellpleasing unto God, when we communicate unto others, more especially to them that are of the household of faith; and most especially unto them who serve him with their spirit in the Gospel of his Son, Phil. 4. 15-17. 18. with Gal. 6. 6-8-10. Mat. 25. 34-40. But still let it be remembered, these spiritual sacrifices are only made acceptable unto God by Jesus Christ, 1 Pet. 2. 5. Heb. 13. 10-15. and Chap. 7. 25. [see the notes before on vers. 8.]  
And say they, He hath made us Kings and Priests [unto our God:] It is thus in Chap. 1. 5, 6. unto God and his father, to wit, Christ's: But here, unto our God: for indeed he who is originally and immediately the God and Father of our Lord Jesus, is also in and thorough him, the God and Father of all that are Christ's. As Christ saith, I ascend unto my Father, and your Father, to my God, and your God, Joh. 20. 17. [see notes on Rev. 3. ver. 12.] and how they were Kings and Priests unto their God, we have in some little measure shown before; [see the notes on Rev. 1. ver. 6.]  
This is that also which they with praise and thanksgiving remember, and sing of, to the honour of the Lamb; this they merrily and rejoicingly sound upon their Harps, those Musical instruments of of God, vers. 8. They sing and make melody with grace in their hearts to the Lord, for these high favours and privileges conferred upon them, not of debt, but wholly of grace.  
2. These Saints and holy ones do also upon their Harps, and with their golden Phials full of odours, merrily and melodiously sound forth the praises of the Lamb, for their assured hope of that great honour, glory and dignity, they shall partake of, and hereafter inherit gloriously in due season; that is to say [We shall, say they, reign on the earth.]  
From the whole song we may see they joyfully and skilfully sound forth upon their Harps the sum and contents of the Testimony of Jesus, which is the spirit of Prophecy, Rev. 19 10. [Thou wast slain,] that summarily contains the first branch of the Testimony of Jesus: [And hast redeemed us unto God by thy blood out of every kindred and tongue, and people and nation, and hast made us unto our God Kings and priest's,] that includes and contains the second. However as to themselves: [And we shall reig● on the earth,] there's the third and last, Isa. 9 6, 7. 2 Cor. 1. 10. Heb. 13. 7-9. Oh let the whole of the Testimony be thankfully held fast by its receivers.  
And we shall reign,] not do reign, as they shall do, or as is here spoken of, and intended; this is a future business. Indeed, they are now Kings, but they must wait for the glorious enjoyment of their Kingdom; they may be Kings who yet have actually received no Kingdom, as Rev. 17. 12. and so it is with these, as here they give us plainly to understand, and with thankfulness, singing, and rejoicing acknowledge to the praise of the Lamb, saying, [And we shall reign on, or, over the earth.]  
In speaking unto which words we shall for our instruction and usefulness inquire into, and consider these following particulars, viz.  

1. Who are the [We] or persons here, and elsewhere spoken of, that must reign?  
2. How shall they reign, or of what reigning is here and elsewhere spoken, meant, and intended, and what is contained therein?  
3. Where and over whom shall the persons here intended so reign?  
4. When, and with whom shall they so reign?   
1. Who are the [We] or persons here and elsewhere spoken of, that shall reign? And to that we may give answer and say:  
1. All such as have been, are, and shall be redeemed unto God by the blood of the Lamb: as here it is said, Thou hast redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and nation— And we shall reign, etc. see also Chap. 1. 5, 6. Thus also it is said, The seventh Angel sounded, and there were great voices in Heaven, saying, The Kingdoms of this world are become the Kingdoms of our Lord, and of his Christ, and he shall-reign for ever and ever. And the four and twenty Elder which sat before God on their seats, fell upon their faces and worshipped God, saying, We give thee thanks, O Lord God Almighty, which art, and waste, and art to come, because thou hast taken to thee thy great power, and hast reigned.— And the time of the dead is come that they should be judged, and that thou shouldst give reward unto thy servants the Prophets, and to the Saints, etc. Rev. 11. 15-18. All such shall in due season reign, as have been, are, and shall be Abraham's spiritual seed, or hearty believers in Christ, as he was witnessed of before his Incarnation, and hath been since manifested and revealed, Rom. 4. 13-16. with Gal. 3. 7-9. 16, 17, 29. The w●iters upon the Lord, and meek ones of the earth, shall have this honour and happiness, Psal. 37. 9-11. Mat. 5. 5. Whereto we may have further occasion to speak in what follows to be considered from this verse. And amongst these reigners are included and contained as principal ones, such Saints as unto whom it hath been given of grace, not only to believe, but also to suffer for Christ's names sake, Heb. 11. 25, 26. as it is said, If sons, than heirs, heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may also be glorified together, Rom. 8. 16-18. with Joh. 1. 12, 13. It is a faithful saying, for if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him, 2 Tim. 2. 11, 12. Blessed are they (saith our Saviour) which are persecuted for righteousness sake, for theirs is the Kingdom of Heaven, Mat. 5. 10. with 1 Cor. 3. 21, 22. 2 Thes. 1. 4, 5, 6-8. 1 Pet. 4. 12, 13. Yea and amongst these believers in Christ, and holy ones, the poor and needy ones of this world, such as are so here, I mean are included and shall enjoy this glory; and therefore they should not be despised, or undered unduly by us: Harken, my beloved brethren, (saith the Apostle James) hath not God chosen the poor of this world rich in faith, and heirs of that Kingdom which he hath promised to them that love him. Jam. 2. 15, 6. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill to set them among Princes, and to make them inherit the throne of glory, 1 Sam. 2. 8. Psal. 113. 7, 8. Luk. 6. 20. with Mat. 19 27-29. And so in short, the persons that shall reign are the Saints, Rev. 5. 8-10. them that love God, and keep his Commandments, whether they be high or low, rich or poor, male or female, etc. in this world, Jam. 1. 12. and 2. 5. All such as are faithful unto the death, shall in due season receive the crown of life, Rev. 2. 10. and vers. 26-28.  
2. And as is necessarily implied and supposed in what we have said, and as plainly appears from this place we are speaking unto and considering; and from divers other Scriptures; such, all such Saints shall then reign who died in the Lord, or in the ●aith of Christ before they so reign: for if all the Saints shall reign, as we have seen, than such as are or shall be absent from the body, and present with the Lord, shall not be cut off for their parts, or from their expectation; but this honour shall all his Saints have, Psal. 149. As we may also show under the last particular here propounded. So it is in this place said, not only by the four living Creatures, to wit, that part of the Church of Christ on earth, [see notes on Chap. 4. 6.] but also by the four and twenty Elders, the spirits of just men made perfect, as we have showed, [see notes on Chap. 4. ver. 4.] We shall reign, etc. And if by the twenty four Elders we are to understand, the spirits of just men made perfect, as I make no doubt of it at all, than the consideration of the persons that shall so reign, doth undeniably evince and demonstrate, that all the Saints, not only the surviving of Christ's body, but such also as have fallen asleep in Christ, shall be the subjects of this Kingdom on earth, and shall reign thereon in due season.  
Indeed a learned man (Dr. H.) from this very Scripture we are speaking to, concludes, that by the four and twenty Elders also are meant such as were then in mortal bodies, and so alive in this world, because it is said by them also, We shall reign on the earth. To which I say,  
1. Hereby he gives us to understand that had it not been for this place only, or mainly, he had otherwise thought of them, and might have concluded, as surely he should have done, that by the Elders are meant the spirits of just men made perfect. He was as it appears in a straight between two, and what to conclude concerning the Elders he wots not; but now this place, or rather his perverting and misunderstanding of it, caused him thus to speak. [By this it is evident, that the Saints here are the Christian people upon earth, and not the Saints which reign in Heaven.]  
2. But how comes he to conclude so from hence? Thus, first, He with the Church (as he calls it) concludes, that the Reign of Christ and his Saints upon the earth a thousand years gloriously is an Heresy, and those that believe and teach it are Heretics; and than it is no marvel that he should endeavour, though weakly and slenderly enough, to pervert and corrupt the Scriptures speaking hereof, and to conclude right or wrong, that the Saints here spoken of, and all of them were such as then were alive in mortal bodies: The vanity and falseness whereof, and his mistakes therein, we have I conceive in some good measure detected and discovered, and shall have further occasion so to do.  
Yea that those that have fallen asleep in Christ, and so are not in mortal bodies, shall reign on the earth, appears evidently by other Scriptures also; so our Lord saith, He that overcometh and keepeth my works unto the end, (of his life doubtless) to him will I give power over the nations, etc. He will give him such power after he hath kept Christ's works unto the end, and future thereto, Rev. 2. 26, 27. with vers. 10. Mat. 10. 23. and Chap. 24. 13. [see notes on Rev. 2. vers. 26.] And again, To him that overcometh will I grant to ●it with me in my throne. This blessedness of reigning with Christ, is there also assured and promised as future and consequential to overcoming: After they have done the will of God they shall inherit the promises, Heb. 10. 36, 37. (see the notes before on Rev. 3. 21.) Thus again the Apostle John saith, I saw (to wit, in vision) the souls of them that were beheaded, (actually slain and put to death) for the witness of Jesus, and for the word of God; and (not them only, but them also) which had no● worshipped the Beast, neither his Image, neither had received his mark upon their foreheads, or in their hands, and they lived and reigned, etc. Rev. 20. 4. What can be spoken more plainly to this purpose to show unto us, that such as are now dead unto us, though they live unto God, shall then reign, & c?  
But here again, that oft referred unto learned man, Dr. H. (though he rightly acknowledgeth and confesseth, that they that were beheaded, were such as actually laid down, and parted with their lives for Christ, yet) tells us, that what follows is not affirmed, or to be understood of those individual persons that were so beheaded, but rather of a succession of such as they were. But in answer to that we may say,  
1. He speaks without book, in so saying; for them that were beheaded, appear evidently, and without controversy, to be the subjects of that which is after affirmed, viz. they lived and reigned, etc. Nor is there any intimation of any individual persons to be there meant, but such as were formerly beheaded, etc. And truly, such marring of the construction of the words of the sacred Scriptures by such learned men, and perverting and wresting the plain say thereof, are of very dangerous consequence, and render in vain and insignificant the Pen of the holy Scribes, as Jer. 8. 8, 9 and lead men to have their fear towards God, taught by their precepts and traditions, Isa. 29. 11-14.  
2. Whereas the said Dr. tells us, that it is not said, they that were beheaded, etc. revived, but only they lived; and therefore the same individual persons that were beheaded, are not the subjects of that afterwards affirmed. I say,  
1. Then if it had been said, they that were beheaded, etc. revived, he might have concluded, this Davidical reign was no Heresy. And therefore,  
2. We further say thereto, and desire it may be minded and considered,  
1. That [lived] may be as much as, and the same with [revived]: Thus when the Widow's son was dead, Elijah prayed, and said, O Lord my God, I pray thee let this child's soul come into him again: And the Lord heard the voice of Elijah, and the soul of the child came into him, and he revived: And— Elijah said unto his mother, See thy son liveth, to wit, reviveth, 1 King. 17. 17-23. see also Rev. 1. 18. with Rom. 14. 9 Luk. 24. 5. with John 10. 17. Nay,  
2. We further say this in answer, that lived in Rev. 20. 4, 5. signifieth, and must needs signify revived; and that will appear, if we consider,  
1. They lived by, and after a Resurrection, as is there signified.  
2. So much is undeniably intimated in Rev. 20. 5. the rest of the dead lived not again, or revived not, till the thousand years were finished; intimating to us plainly and evidently, that they that were beheaded, etc. ver. 4. lived, to wit, lived again, or revived; but the rest of the dead lived not again till after the thousand years, which they also then did, even in the second and general resurrection, Rev. 20. 12, etc. 1 Cor. 15. 21, 22. John 5. 21.  
3. And the seed of the righteous before spoken of, even all their children that were according to the Lords Ordinance and Institution brought into the family of Abraham, or Church of Christ, whether by circumcision, as formerly, or by baptism, as since the resurrection and ascension of Christ, and who died in infancy, or before they came to the use of understanding, shall reign on the Earth. Indeed for such as whose circumcision, or baptism, was carelessly or willingly neglected, when there was an opportunity, they are cut off from the congregation of the Lord; as it is said, The uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my covenant, Gen. 17. 14. Josh. 5. 5, 6. But as for the rest that have been brought into the congregation of the Lord, according to his order, they shall inherit this honour and blessing, Gen. 17. 7. 9 The soul of the fearer of the Lord shall dwell at ease, and his seed shall inherit the earth, Psal. 25. 12, 13. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments: His seed shall be mighty upon earth: the generation of the upright shall be blessed, Psal. 112. 1, 2. To this purpose are the words spoken by the Lord to comfort Rachel, When she was weeping for her children— because they were not: Thus saith the Lord, refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the Lord, and they shall come again from the land of the enemy, (to wit, death, 1 Cor. 15. 26.) and there is hope in thine end, saith the Lord, that thy children shall come again to their own border, to wit, into the land of Canaan, when it is made new, Jer. 31. 15, 17. with Matth. 2. 16, 18. of such is the Kingdom of Heaven, Matth. 19 14. Mark 10. 14. Luk● 18. 16. But we shall here add no more to that first particular,  
2. How shall the persons before spoken of reign, or of what reigning is here, and elsewhere spoken, meant, and intended, and what is contained therein?  
To this we shall give answer, and say,  
1. It is a reigning as kings, as is here plainly signified; thou hast made us unto our God kings— and we shall reign, etc. they shall have great authority, judgement, and government committed to them; when Christ as King shall reign in righteousness, they as Princes shall rule in judgement, Isa. 32. 1. Indeed, it is still Christ's Throne, his Kingdom and Dominion, Rev. 3. 21. Dan. 7. 27. He shall have the pre-eminence, as he hath highly deserved and merited, Col. 1. 18. He will then gloriously appear to be Gods firstborn, higher than these kings also, Rev. 1. 5, 6. Psal. 89. 26, 27. But they are by God called to the fellowship of his Son, Jesus Christ our Lord, 1 Cor. 1. 8, 9 And hereafter, unto these Saints of the most high, shall be given, the Kingdom and Dominion, etc. Dan. 7. 27. they shall sit as kings on the throne of Jesus Christ, Rev. 3. 21. they shall judge, to wit, govern the world, namely, in such a sense as is answerable unto, though far more excellent and glorious than, the judgement and government of Judges, Princes, and Potentates now; see 1 Cor. 6. 1, 2, 4. they shall reign every one of them authoritatively, as our Lord Jesus signifies in the Parables he speaks to this business; wherein he saith to his faithful servants, I will make thee ruler over many things, or persons, as things many times includes persons, Matth. 25. 21, 23. with 1 Cor. 3. 21, 23. so it is said, It came to pass, that when he, to wit, Christ, was returned, having received the kingdom, than he commanded his servants to be called to him, etc. Then came the first, saying, Lord, thy pound hath gained ten pounds: and he said unto him, Well, thou good servant— have thou authority over ten cities: and unto another he said, Be thou also over five cities, Luke 19 15, 17, 19, 27. To this purpose also the Apostle John speaks, saying, And I saw (to wit, in vision) thrones (for these kings to sit upon) and they sat upon them, and judgement (to wit, rule and government, as the word frequently signifies) was given unto them— and they lived and reigned, etc. to wit, as kings upon thrones, Rev. 20. 4. with Psal. 122. 4. And thus here, Every one of the Saints, having Harps, and golden Phials, etc. melodiously sing, saying— Thou hast made us unto our God kings— and we (namely, every one of us) shall reign, etc. Revel. 5. 8, 10. And this will further appear also in what follows to be spoken unto by us.  
2. It is such a reigning also, as will be free from persecution and trouble, from all molestation and disquietment from enemies: they shall then delight themselves in the abundance of peace, Psal. 37. 7, 11. In the days of Christ, the true Solomon, the righteous shall flourish, and abundance of peace till there be no moon, Psal. 72. 7. For Satan shall then be bound, during the thousand years of this glorious and peaceable reign, whose work it hath been, and will be until that time, to accuse the brethren, and deceive the world, to disquiet and persecute the accused Saints: I say with the Scripture, He shall be bound, and cast into the bottomless pit, and shut up, and a seal set upon him, that he should deceive the nations no more, till the thousand years should be fulfilled, etc. Rev. 20. 1, 3. with chap. 12. 9, 10. And then the oppressor shall be broken in pieces, indefinitely considered, Psal. 72. 3, 4. The extortioner shall be at an end, the spoiler cease, and the oppressors shall be consumed out of the land, (or earth) Isa. 16. 4, 5. Psal. 37. 10, 11. Then indeed completely, God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, etc. Rev. 21. 1, 2, 4 The Sun shall no more light on them, nor any heat; and God shall wipe away all tears from their eyes, Rev. 7. 16, 17. And this consideration detects and refutes that fond mistake of a learned man (Dr. H. on chap. 1. 6.) as if this reign began in Vespasian's days, etc. in which there was not such hot persecution as before, and as in Domitian's, but some comparative tranquillity, yet with persecution; whereas the reign, which is the hope of the Saints, is such an one as is without persecution, and not to be enjoyed till the suffering-time be over and past, and is therefore spoken of as consequential thereto; as the Apostle saith, If so be that we suffer with him, that we may also be glorified together: for I reck●n that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Where the Apostle doth clearly distinguish between their suffering-time, which he signifies to be now in this present time; and that of their being glorified, which will not be till their suffering-time be over, nor in soul and body till all things are made new, new Heavens, and a new Earth, etc. as is intimated in the place we are referring to, Rom. 8. 17, 18. 23. so again he saith, it is a faithful saying, If we suffer, we shall also reign with him: where also their reigning is spoken of as future to their suffering, and both shall not be in the same time, 2 Tim. 2. 11, 12. And indeed, if times of comparative tranquillity may be called reigning-times; then these Saints, or, the Saints, might have said, We have reigned: for it is said in Act. 9 31. then had the Church's rest throughout all Judea, Galilee, and Samaria, etc. But they spoke of it as future, we shall reign, etc. yea and then also, the Apostle Paul would not so sharply and severely have upbraided the Corinthians as he doth; for certainly they had great rest, tranquillity, and freedom from persecution, and liberty for a quiet assembling themselves to worship God; And therefore, if Dr. H's sayings were true, they might laudably have said, We do reign: But see how the Apostle checks and upbraids them for so thinking, notwithstanding they enjoyed Halcionian-days. Now ye are full, saith he, n●w ye are rich, ye have reigned as kings without us, and I would to God ye did reign, etc. Intimating to us, that however they imagined and conceited, yet they did not reign as Kings indeed, whatever tranquillity, or immunity from sufferings they enjoyed; for their better brethren were still persecuted, reviled, and defamed, which none of the Saints shall be, when their reigning-time comes, 1 Cor. 4. 8, 10, 13, 14.  
Nor did the time of this reign begin in Constantine's time; as says (Dr. H.) for these who were now alive in mortal bodies, and who say, We shall reign, etc. did not live until his Empire; nor did all the Saints in his days sit upon thrones, and reign as kings; but generally they remained subjects, and the most of them poor ones also: nor were all the Saints, during his reign, or under the Empire of the succeeding Emperors, wholly free from all persecution and molestation from their enemies, as they shall assuredly be when they shall reign as kings, in the sense here intended and meant; yea and when they shall thus reign, they shall be free, yea for ever free, from all infirmity, sickness, pain, grief, death, etc. Luk. 20. 35, 36. Rev. 21. 14. But to this we shall not further enlarge in this place.  
3. Yea and also this Reign shall be a most religious, and righteous reign. It shall be a religious reign, they shall, all the time of their glorious reign, worship God in the height of perfection: they shall serve him day and night in his temple, Rev. 7. 15, 17. the high praises of God shall then be in their mouths, Psal. 149. Holiness becomes the house of the Lord for ever, Psal. 93. 5. and these reigners shall not only, or simply be blessed, but holy also, Rev. 20. 6. Into the new Jerusalem, the holy City, shall in no wise enter any thing that defileth, neither whatsoever worketh an abomination, or a lie; but they which are written in the Lamb's book of life, Rev. 21. 27. The Lamb shall be in it, and his servants shall serve him, Rev. 22. 13, 14, 15. Indeed, if this Kingdom were such an one as some say Cerinthus dreamt it should be, as it is reported thus of him, [The opinion of Cerinthus was this, That the Kingdom of Christ should be here on the earth; and look what he himself, being very carnal, lusted after for the pampering of his paunch, the same he dreamt should come to pass, to wit, the satisfying of the belly, and the things under the belly, with meats, drinks, marriages, festival-days, sacrifices and slaughters for oblations; whereby he imagined he should conceive greater joy and pleasure, Eusebius, Book 7. Chap. 24.] I say, if it were such an one as in which the reigners should enjoy all carnal pleasures and delights, and be satiated therewith, it were not worthy desiring, hoping, or waiting patiently for; but such thoughts are to be abhorred by us concerning it. It's true indeed, it shall be upon the Earth, as here it is said, and as we shall show, God willing; and it's good for us to take away the precious from the vile, and not to throw away the wheat with the chaff: but it shall not be such a Kingdom as he is said to have dreamt it shall be; for the then reigners shall hunger no more, neither thirst any more (after corporal meat and drink), Rev. 7. 15, 16. neither shall they marry, nor be given in marriage any more, Luk. 20. 35, 36. Indeed, Israel after the flesh, or the natural Israel, etc. during that time, will build, and plant, eat, and drink, and marry, etc. Isa. 65. 20-25. but not so the children of the first resurrection, who shall then gloriously reign; but then their delightful exercise shall be, to serve God in his Temple continually, and with their heavenly and divine Song to celebrate his, and the Lambs praises: and so it is here said, Thou hast made us unto our God Priests— and we shall reign, etc. to wit, not as Kings only, but as Priests, whose continued work was, to bless the Lord, and to lift up their hands in his sanctuary, or in holiness, etc. Psal. 134. they were an holy people to the Lord, more holy than the residue of that nation generally; and more holy than that Tribe generally, to wit, than the Levites, Numb. 16. so it shall be with these reigners. I have sometimes wondered, why Kings and Priests were thus conjoined in several● places, as 1 Pet. 2. 9 Rev. 1. 5, 6. and chap. 5. 10, etc. And surely, this is one reason, on which we are insisting; because these Kings, when they reign, shall reign as Priests also, and shall be a most religious, holy, heavenly people; and sometimes when their reigning is spoken of, they are only called Priests; as they shall be Priests of God, and of Christ, and shall reign with him, etc. Rev. 20. 6. And again, this glorious Kingdom is sometimes called a Sabbatism, or a keeping of a Sabbath; and so this Kingdom may be called a Sabbatical Kingdom, Heb. 4. 8, 9 to denote the perpetual holiness of it: A Sabbath was not only a cessation from all manner of servile work; but it was set apart by God for more solemn waiting upon, and worshipping him; and therefore the Lord commanded his people, to remember the Sabbath-day to keep it holy, Exod. 20. 8. and they were not to do their own pleasure thereon, to wit, on God's holy day; but to call the Sabbath a delight, the holy of the Lord, honourable, etc. Isa. 58. 13. So when this Kingdom of Christ shall come, than those that shall reign with him, even all his Saints and holy Ones, shall keep a perpetual Sabbath, and sing forth Hallelujahs, and it will then be their great delight to serve the Lord in his glorious Temple.  
And this will be a righteous reign also; there will then be no crying out, nor complaining in the streets, as too too often now there is: but then a King shall reign in righteousness: he hath prepared his throne for judgement: and he shall judge the world in righteousness, and minister judgement to the people in uprightness; and Princes, even these reigners with Christ, shall rule in judgement, Psal. 144. 14, 15. Isa. 32. 1. with Psal. 9 7, 8. and 67. 4. and 82. and 96. 11, 13. and 98. 4, 9 Micah 4. 15. Behold, the days come, saith the Lord, that I will raise up unto David a righteous branch, and a King shall reign and prosper, and shall execute judgement and justice in the earth: In his days Judah shall be saved, and Israel shall dwell safely, etc. And then he will set up shepherds over them, to wit, Rulers and Kings, these here spoken of, which shall feed them, and they shall fear no more, etc. Jer. 23. 4, 5, 6. The mountains shall bring peace to the people, and the little hills by righteousness: and the work of righteousness shall be peace, and the effect of righteousness, quietness, and assurance for ever, Psal. 72. 13, 4. Isa. 32. 1, 16. 17, 18.  
4. These Saints and holy Ones shall reign in wonderful glory, lustre, and splendour; they shall then inherit the throne of glory, 1 Sam. 2. 8. Psal. 149. 5. The wise shall then inherit glory: wisdom shall then give to their head an Ornament of grace, and shall compass them with a Crown of glory, Prov. 3. 35. and chap. 4. 7, 9 Isa. 24. 16, 23. They are in this day called by the Gospel, to the obtaining of the glory of our Lord Jesus Christ, 1 Thes. 2 12. 2 Thes. 2, 13, 14. 2 Pet. 1. 3. And it is assured to them, that when Christ who is our life shall appear, then shall also the Saints appear with him in glory, Col. 3. 13, 4. And in vision, and as a confirmation of the truth hereof, some, to wit, M●ses and Elias, have appeared in glory; and in such glory and brightness, as at the beholding whereof, the disciples werefore afraid, and fell on their faces, etc. Matth. 17. 1-7. Mark 9 2-6. with Luk 9 29, 31, 32. and the Apostle John saith, The angel carried me away in the spirit to a great and high mountain, and shown me (to wit, in vision) that great city, the holy Jerusalem, descending out of Heaven from God: having the glory of God: and her light was like unto a stone most precious, even like a jasparstone, clear as crystal, Rev. 21. 9, 11. with chap. 4. 3 They that be wise, shall then shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever, Dan. 12. 3. yea then shall the righteous shine forth as the Sun in the Kingdom of their Father, Matth. 13. 43. Judas 5. 31. They shall then be like to Christ, when he shall appear, for they shall see him as he is: their vile body shall be changed, and fashioned into the likeness of his glorious body; and as they have born the image of the earthy, so they shall also bear the image of the heavenly, Phil. 3. 21. 1 Cor. 15. 48, 49. 1 John 3. 1, 2. Though now they lie among the pots, as it were, and are as the filth and offscouring of all things: yet they shall be as the wings of a Dove, covered with silver, and her feathers with yellow gold, Psal. 68 13. And the hope of this glory, which shall be partaken of by them, is powerful to move and engage them, to purify themselves, even as he is pure, 1 John 3. 13. And to strengthen them to rejoice, inasmuch as they are made partakers of Christ's sufferings, and when they are reproached and defa●ed for the name of Christ: for when his glory shall be revealed, they also shall be glad with exceeding joy, 1 Pet. 4. 12, 14. Rom. 8. 17, 18. For their light affliction which is but for a moment, worketh for them a far more exceeding eternal weight of glory; while they look not on the things that are seen, but on the things that are not seen, etc. 2 Cor. 4. 16, 18. Considering always there will be then degrees of glory: And as one star differs from another in glory, so also it will be in the resurrection from the dead, Dan. 12. 3. Luk. 19 15-19. 1 Cor. 5. 41, 42.  
5. As to the duration of their Reign and Kingdom, it shall be everlasting: they shall reign for ever and ever, Rev. 22. 5. The Saints of the most high shall take the Kingdom, and possess the Kingdom for ever, even for ever and ever, Dan. 7. 18, 27. But as to the Davidical Administration of it, so it shall be a thousand years, (whether more strictly or largely taken, I cannot determine) as it is said, They lived and reigned a thousand years. And again, They shall be Priests of God, and of Christ, and shall reign with him a thousand years, Rev. 20. 13, 4, 6.  
3. Where and over whom shall these holy ones so reign?  
1. Where shall they so reign? and that is here expressly declared to us by these Saints, viz. We shall reign on the earth. Psal. 25. 13. and 112. 2. So it is plainly said, The Kingdom and dominion, and greatness of the Kingdom, (not in, but) under the whole Heaven, (namely on earth) shall be given to the people of the Saints of the most high, Dan. 7. 27. and Chap. 2. 35. And this appears also in that it is said, The Kings of the earth bring their glory and honour into the holy Jerusalem, which therefore certainly will be on earth; as after we may show, Rev. 21. 10-24-26. and they shall reign with Christ, but he shall reign on the earth, and govern the nations upon earth, Psal. 67. 4. For the Lord God shall give unto him the throne of his Father David: which was not in the Heavens, but on earth, Isa. 9 6, 7. Luk. 1. 32. Act. 2. 30, 31, 34. And hereby also it appears the Saints shall reign on the earth, because it is said, When the thousand years of their reign are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle, the number of whom is as the sand of the sea; and they went up on the breadth of the earth, and compassed the beloved City; to wit, the children of the first Resurrection, or the gloriously reigning Saints, which very plainly shows they shall reign on the earth, Rev. 20. 7, 8, 9  
But now when with the Scripture we say, they shall reign on the earth; we intent not nor mean they shall reign on the earth in this old and corruptible state of it, but when God shall make it new, or renew the face of it; this he hath promised to do in due season; and faithful is he that hath promised, who also will do it. For behold, saith the Lord God, I create new Heavens, and a new earth, and the former shall not be remembered, nor come into mind. And this promise is immediately added and subjoined, after he had been speaking of his chosen ones blessing themselves in the earth, and swearing in the earth: To give us to understand of what earth he speaks in this matter, namely, of the new one; consider Isa. 65. 15-17. see also Chap. 66. 22-24. To the same purpose also the Apostle Peter speaks, acquainting the believers, That as the old world being overflowed with water perished, so the Heavens and the earth which are now by the same word are kept in store, reserved unto fire, etc. — Nevertheless (saith he, namely) though the Heavens and Earth which are now, shall be dissolved by fire, we according to his promise look for new Heavens and a new Earth, wherein dwelleth Righteousness, 2 Pet. 3. 5-13. To the same purpose the Apostle John saith, I saw (to wit, in vision) a new Heaven, and a new Earth; for the first Heaven and the first Earth were passed away, and there was no more Sea, Rev. 21. 15. He hath promised, saying, Yet once more I shake not the Earth only, but also Heaven. And this word, yet once more, signifieth the removing of those things that are shaken, as of those things that are made, that those things that cannot be shaken may remain; wherefore we receiving a Kingdom which cannot be moved, etc. Heb. 12. 26-28. with Hag. 2. 6-8. Now then when God maketh all things new, than these holy ones shall reign on the earth, Rev. 21. 5-7. So the Apostle Paul when he is speaking of the suffering children of Gods being glorified together: and saying, I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed on us. He then in the verses following gives us to understand, when this glory shall be revealed on them, and where they shall be thus glorified, to wit, on the earth, when the times of the restitution of all things shall come: see and consider Rom. 8. 17-18, 19-21. And certainly when the Prophet David so frequently in one Psalm speaks of, and assures the future happiness of the Saints in these expressions, to wit, Those that wait upon the Lord shall inherit the earth.— The meek shall inherit the earth, and shall delight themselves in the abundance of peace.— Such as be blessed of him shall inherit the earth.— The righteous shall inherit the land, or earth.— Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land, or earth, Psal. 37. 4, 9, 11, 22, 29, 34. In all these assertions and promises, there is respect had unto the new earth; and these promises shall not be completely fulfilled or accomplished until God according to his promise makes new Heavens, and a new Earth. And this will appear if we duly and diligently consider,  
1. The subjects of this Blessedness, or persons, or manner of persons unto whom it is assured that they shall inherit the earth, and they are the trusters in the Lord, Psal. 37. 3. the waiters on him, vers. 9 the meek, vers. 11. such as be blessed of him, vers. 22. the righteous, vers. 29. such as wait upon him and keep his way, vers. 34. that is to say, these persons as such manner of persons, as waiters on the Lord, meek, righteous, etc. shall be thus blessed; now certainly such manner of persons have hitherto inherited but a little part of the earth comparatively; and what they have so inherited, they have so done, not as Saints and righteous ones, but upon an humane and civil account and consideration; not as sons of God, but as children of men. The earth hath he (in this day) given to the children of men, Psal. 115. 14-16. Therefore it appears these Promises are not yet accomplished: As also further appears,  
2. In that this Blessedness is Prophetically spoken of, and promised as future, and not enjoyed in David's time, no not in his old age, for he was now old, Psal. 37. 25. And though God gave him a great name, and subdued unto him his enemies round about, 2 Sam. 8. and Chap. 9 and Chap. 10. Nor were these Promises fulfilled in Solomon's days, though then Israel had great rest and peace; as it is said by the Lord to David, Behold a son shall be born unto thee, who shall be a man of rest, and I will give him rest from all his enemies round about, for his name shall be Solomon; and I will give peace and quietness unto Israel in his days, 1 Chron. 22. 9, 10. with 1 King. 5. 4, 5. Yet I say these promises were not completely fulfilled in his days, which are mentioned in Psal. 37. though they might in some first fruits; for Solomon in his days, and in his best days also, when he wrote the Proverbs, speaks as his father David had done, Prophetically of these things, and in much what the same language, saying, The upright shall dwell in the land, or earth, and the perfect shall remain it, Prov. 2. 21. And again he saith, The righteous shall never be removed, to wit, they shall inhabit or inherit the earth; as appears by the opposition in the latter part of the verse, Prov. 10. 30. Yea, that these promises were not completely performed in Solomon's days, which we have mentioned in Psal. 37. nor in the days of any of the good Kings of Judah succeeding him, is also evident in that our Saviour using David's words, speaks still Prophetically, saying, Blessed are the meek, for they shall (not do, or have done, but shall) inherit the earth, Mat. 5. 5. And as the Author to the Hebrews saith, If Jesus (or Joshua) had given them rest, he would not have spoken of another day: there remaineth therefore a rest for the people of God, Heb. 4. 7-9. So we may say, If the meek and righteous had inherited the earth in david's, or Solomon's days, or in the times of any of the good Kings after them; our Saviour, our Jesus, would not have spoken of a future time as he doth: the performance of these promises therefore still remaineth to the people of God. And yet surely in the reign of David, Solomon, etc. the righteous had as many Haltionian days, and as much tranquillity for enjoying their religious Assemblies, and worshipping God, as under the Empire of Vespasian, or as under the Empire of Constantine, or any succeeding Emperors, and more. Yea, that these promises were not fulfilled in Solomon's days, nor in Constantine's; nor before our days, nor are yet, appears most evidently in what we have yet further to add: That is to say,  
3. When the holy ones shall completely inherit the earth, and as is promised in Psal. 37. the wicked shall be destroyed out of it, which without doubt they have not been, nor are to this day: see to this purpose what is said in that Psalm we are still referring to: Evil doers shall be cut off, but those that wait upon the Lord shall inherit the earth: for yet a little while, and the wicked shall not be: yea thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.— Such as be blessed of him shall inherit the earth, and they that be cursed of him shall be cut off.— The seed of the wicked shall be cut off. The righteous shall inherit the land, and dwell therein for ever. Wait upon the Lord, and keep his way, and he shall exaed thee to inherit the land, or earth. When the wicked are cut off thou shalt see it. Psal. 37. 9 11-13, 22, 28, 29, 34. And as it hath been observed, so it is observable, the first time Hallelujah is mentioned in the Scriptures of the Prophets, is when the Psalmist thus imprecates: Let the sinners be consumed out of the earth, and let the wicked be no more.— Hallelujah, or praise ye the Lord, Psal. 104. 30-35. And this word is only used in this Book, when the destruction of Mystery Babylon is spoken of, and the Holy Ghost is speaking of the destruction of all the wicked, and of the reign of Christ, and glorious state of the Saints. After these things (saith the Apostle) I heard a great voice of much people in Heaven, saying, Al●elujah, salvation, and glory, and honour, and power unto the Lord our God; for true and righteous are his judgements, for he hath judged the great Whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Allelujah; and her smoke risen up for ever and ever. And the four and twenty Elders, and the four living Creatures fell down and worshipped God that sat on the Throne, saying, Allelujah.—. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Allelujah, for the Lord God Omnipotent reigneth, etc. Rev. 18. and Chap. 19 1, 2, 3-6, 8. 9, etc.  
And to let us know, that this abundance of peace, and destruction of the wicked, prophesied of by David, in Psal. 37, etc. was not accomplished in his son Solomon's days, therefore also he speaks of it as future, as his father David had done before him, saying, The upright shall dwell in the land, or earth, and the perfect shall remain in it; but the wicked shall be cut off from the earth, and the transgressors shall be plucked up, or, rooted out of it. And again, The righteous shall never be removed. But the wicked shall not inhabit the earth, Prov. 2. 21, 22. and Chap. 10. 30. see also Isa. 65. 12-15, 16, 17. By all which it evidently appears, that the meek and righteous ones have never yet inherited the earth, as it's prophesied they shall do; nor shall they so do till this world be dissolved, when will be the perdition of ungodly men, 2 Pet. 3. 6, 7. nor until God shall make new Heavens, and a new Earth, as we have many times before said. And then indeed they shall be blessed, and reign on the earth, and inherit the earth and all things, Psal. 41. 1, 2. see Rev. 21. 1-5-7. But this will also further appear in, and be confirmed by what followeth to be yet considered by us.  
But though these Saints and all that are Christ's at his coming, shall reign on and inherit the earth, as we have said; yet it appears they shall have the land of Canaan as their inheritance in some peculiar consideration. Indeed God promised unto Abraham, that he should be the heir of the world, and this promise was made unto, or respected, not Abraham only, but him and his seed, and that not thorough the Law, but through the righteousness of faith; and it is of faith that it might be by grace, to the end the promise might be sure to the whole seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all, Rom. 4. 9-13-16. But yet the land of Canaan was by promise and Covenant assured to him for a possession in some peculiar sense, even to him and his seed, I mean the land of Canaan when it is made new, Rev. 21. 1, 5. and when it shall be, as in due season it shall be, an Heavenly Country, Heb. 11. 13-16. see Gen. 13. 14-17. and Chap. 17. 7, 8. and Chap. 26. 3, 4. and Chap. 28. 13, 14. 1 Chron. 16. 15-19.  
Object. If it be said, This Covenant and Promise made to Abraham concerning the land of Canaan was fulfilled, when God brought his seed by Joshua into it, and then and afterwards settled them in it; and therefore the accomplishment thereof is not still to be expected and waited for.  
Answ. To this Objection I shall say these things:  
1. No doubt in some first-fruits, and in part, that Covenant and promise was fulfilled and accomplished then; as is signified to us in what is said, to wit, The Lord gave unto Israel all the land which he swore to give unto their fathers; and they possessed it, and dwelled therein: and the Lord gave them rest round about, according to all that be swore unto our fathers— There failed not aught of any good thing which the Lord had spoken unto the house of Israel, all came to pass, Josh. 21. 43▪ 45. and Chap. 22. 4.  
2. But yet i● doth appear, that that Covenant is not completely fulfilled and accomplished, if we consider these following particulars.  
1. The land of Canaan was not only promised to be given to the seed of Abraham, but to himself also: as the Lord said unto him, I will establish my Covenant between me and thee, and thy seed after thee.— And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, Gen. 17. 7, 8. and Chap. 13. 14-17. And the like also he promised unto Isaac and Jacob, the heirs with him of the same promise, to wit, that he would give the land of Canaan unto them, and to their seed, Gen. 26. 3, 4. and Chap. 28. 13, 14. Heb. 11. 8 9 Psal. 105. 8-12. But now none of these Patriarches ever enjoyed this land which was so promised to them: as Stephen saith concerning Abraham, God gave him none inheritance in it, no not to set his foot on; yet he promised that he would give it to him for a possession, etc. Act. 7. 5. yea concerning them all it is said, By faith Abraham sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise. And these all died in faith, not receiving the promises, but having seen them afar of, they were persuaded of them, etc. Heb. 11. 8, 9-13, 14. 39, 40. By which it doth plainly appear, that that promise is not yet completely fulfilled.  
2. We have again apt occasion to use those words of the Apostle here, which were lately referred to: If Jesus (to wit, Joshua) had given them rest (namely, in a full and complete consideration) he would not have spoken of another day. There remaineth therefore (even when the Apostle thus wrote) a rest to the people of God, Heb. 4. 7-9. with Josh. 21 44. and 22. 4. And this Rest will not be completely and gloriously enjoyed by them, until the Lord Jesus be revealed (not in, but) from Heaven with his mighty Angels, 2 Thes. 1. 6, 7, 9 with Rev. 21. 5. the times of complete rest and refreshing will come from the presence of the Lord, when God shall send us Jesus, and when the times of restitution of all things shall come, to wit, when God shall make new and renew all things, Act. 3. 19, 20. with Rom. 8. 17-23.  
3. The land of Canaan was by an everlasting Covenant assured to Abraham and his seed, for an everlasting possession; so God saith to Abraham, I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession, etc. Gen. 17. 7, 8. To the same purpose also Jacob said unto Joseph, God Almighty appeared unto me at Luz, in the land of Canaan, and blessed me, and said unto me,— I will give this land to thy seed after thee, for an everlasting possession, Gen. 48. 3, 4. Now surely we may say this promise is not yet fulfilled completely to the seed of Abraham, Isaac and Jacob: for Israel after the flesh enjoyed it but a little time; the Ten Tribes were carried captive about seven hundred years after they were settled in Canaan by Joshua, and are not returned from that Captivity unto this day, and they were the greatest part of that Nation. And the Prophet saith, The people of thine holiness have possessed it but a little while, Isa. 63. 18. And Judah hath been ejected out of it about sixteen hundred years; so that as yet neither Abraham, Isaac, and Jacob, nor their seed, have had it for an everlasting possession as was promised, 2 Sam. 7. 10, 11.  
4. Yes, it doth appear that that Covenant respected not their seed after the flesh only, or fully, but the spiritual seed of Abraham, even all that are Christ's, who shall in due time have that Covenant fulfilled and performed to them, and shall possess the land of Canaan, when it is an heavenly Country, Gen. 17. 7, 8. with Rom. 4. 13, 14, 16. Gal. 3. 7-16, 17-29.  
And in this heavenly Country they shall reign at Jerusalem, the City of the great King, even in the new Jerusalem which God will create. So the Lord when he promiseth he will make new Heavens and a new Earth, immediately saith, But be you glad and rejoice for ever in that which I create, for behold I create Jerusalem a rejoicing, etc. Isa. 65. 17, 18. And the Lords remembrancers are called upon and provoked, not to keep silence, and to give him no rest, till he establish and till he make Jerusalem a praise in the earth, Isa. 62. 1, 6, 7. I mean the new Jerusalem, the holy and heavenly City, which God himself will create. Indeed it doth appear that the old Jerusalem, the former City that was so called will be built again by the natural Israel, Jer. 30. 4-18. and Chap. 31. 38-40. but of this new Jerusalem, of which we are speaking, God himself will be the builder and maker, Heb. 11. 9, 10. for which Abraham, Isaac, and Jacob looked, but never yet enjoyed it, Heb. 11. 15, 16. [see the notes before on Chap. 3. vers. 12.] The Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his Ancients gloriously, Isa. 24. 23. At that time, namely, when the Ten Tribes are returned, they shall call Jerusalem the Throne of the Lord, for he shall be there, and there reign, Jer. 3. 12-17. with Ezek. 48. 35. And to him that overcometh he will then grant to sit with him in his Throne, Rev. 3. 21.  
Object. If any should say, The new and holy Jerusalem cannot mean a glorious place, but a glorious people, because it is called, the Bride, the Lamb's wife, Revel. 21. 2, 10, 11. To that I say:  
Answ. 1. It doth indeed appear that thereby we are to understand a glorious and heavenly people, to wit, the children of the first Resurrection, in that it is called the Bride, etc. Rev. 19 7, 8, 9 But yet,  
2. It may signify a glorious place also; as in former times the old Jerusalem signified frequently both the City and Citizens thereof; and sometimes the one, and sometimes the other: and not only it may so signify, but it doth appear to mean a glorious place also: Because,  
1. It is distinguished from persons even from those that enter thereinto: as it is said, There shall in no wise enter into it any thing that defileth,— but they which are written in the Lamb's book of life, Rev. 21. 27. Even as in the Prophet, the inhabitants of that Jerusalem the Lord God will make, are distinguished from that glorious place, where it is said, But be you glad and rejoice for ever in that which I create: For behold I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people, etc. Isa. 65. 18, 19 with Rev. 21. 2-4.  
2. Nor doth Jerusalem's, the new Jerusalem's being called the Bride, the Lamb's wife, hinder, but that it may also signify a glorious place; for a place may be said to be married to the Lord, as it is said, Thou shalt no more be termed, forsaken, neither shall thy land any more be termed, desolate; but thou shalt be called Hephzibah, that is, my delight is in her; and thy land Beulah, that is married; for the Lord delighteth in thee, and thy land shall be married: to wit, unto the Lord also: compare Isa. 62. 4, 5. with Chap. 65. 18, 19  
So that in short, the place where the Saints and holy ones shall reign will be on the earth, the new earth, in the land of Canaan, that Heavenly Country, at the new and holy Jerusalem, Psal. 48. and 87. 2, 3.  
Object. But some will be ready to object and say, what? must the Saints come out of Heaven and reign on the earth? surely that will tend much to the abatement and lessening of their glory and happiness.  
Answ. To this objection we have spoken somewhat formerly: [see the notes on Chap. 3. vers. 12.] and therefore shall say the less to it here. But it doth plainly appear that they shall come out of Heaven who shall reign on the earth; so it is oft said of the new Jerusalem, which signifies as we have said, both a glorious place, and a glorious holy people. As, Him that overcometh will I make a pillar in the temple of my God, saith Christ.— And I will write upon him the name of the City of my God, new Jerusalem, which cometh down out of Heaven from my God. [See the notes on Chap. 3. vers. 12.] So the Apostle John saith, I John saw the holy City, new Jerusalem coming down out of Heaven, prepared as a Bride adorned for her husband. And again he saith, There came unto me one of the seven Angels, and talked with me, saying, Come hither, I will show thee the Bride, the Lamb's wife. And he carried me away in spirit to a great and high mountain, and shown me that great city the holy Jerusalem, descending out of Heaven, Rev. 21. 29, 9, 10. So here in this place, as we have said before, not only the four living Creatures, but also the four and twenty Elders, even the spirits of just men made perfect, and which were in Heaven, say, We, we who in our spirits are in Heaven, shall reign on the earth: [see notes on Chap. 4. vers. 4.]  
Nor will it be any abatement or lessening of their glory, so to do; no more than it will be to the Lord Jesus, who also shall descend or come down from Heaven, as 1 Thes. 4. 16. and they shall be with him, and he with them, as afterwards we shall show, Rev. 21. 13. Yea to signify, that their coming out of Heaven will be no abatement, or diminution of their glory, it is said by the Apostle John, He shown me that great City, the holy Jerusalem coming down out of Heaven from God, having the glory of God, and her light was like unto a stone most precious, even like a Jaspar-stone, clear as crystal, Rev. 21, 10. 11-26, 27.  
Over whom shall they so reign? and that will be over the earth, to wit, over the Inhabitants thereof; as it is said of the Lord Jesus, with whom they shall so reign, The Lord shall be King over all the earth, Zach. 14. 9 with Psal. 47. 2. So the word here translated [●on] is elsewhere oft translated [over]; as these few following instances of many do show unto us, viz. Mat. 25. 21, 23. Rom. 9 5. Eph. 4. 6. Rev. 2. 26. and Chap. 17. 18. and so looking on the word, we may thus read this saying of these holy, We shall reign over the earth, to wit, over the inhabitants thereof, such as are saved from the perdition which will come upon the wicked and ungodly, who remain enemies to, and in rebellion against Jesus Christ, 2 Pet. 3. 7. and are in mortal bodies: so earth frequently signifies the inhabitants thereof, or such as live and dwell upon the earth, good and bad: as, The Lord reigneth, let the earth e●j●yce let the multitude of the isles be glad thereof, Psal. 97. 1. Make a joyful noise unto the Lord all the earth, Psal. 98. 1. 4, 5. Make a joyful noise unto the Lord all the earth, serve the Lord with gladness.— Know ye that the Lord he is God, it is he that made us, and not we ourselves; we are his people, etc. Psal. 100 13. And in this expression Israel also, the surviving of that nation may be included and contained, Psal. 96. 1-3-6. and so as I conceive these holy Ones shall reign ●ver all the inhabitants of the earth, over the surviving Israelites, and over the saved o● preserved Gentiles; though the Gentiles wil● be much more the inferior subjects. According to that Prophecy▪ He shall subdue the people under us, and the nations (or Gentiles●) under our feet. Now there, as is usual, the people when distinguished from the Nations, or Gentiles, signify the people of Israel, Psal. 2. 1. with Act. 4. 25-27. and Chap. 26. 17, 23, etc. Now saith that place, He shall subdue, or reduce into order, or under order, the people; to wit, the Tribes of Israel, and those that are one with them under ●s, and the Gentiles or Nations under our feet; namely, they shall be in a much lower place of subjection under us than the people, even under our feet, as our footstool, as it were, Psal. 47. 3-6-8. And so we may say a little more particularly.  
1. They shall reign over the natural Israel: The Angel saith prophetically of Jesus, The Lord God shall give unto him the throne of his Father David: and he shall reign over the house of Jacob for ever. And our Lord Jesus saith, To him that overcometh will I grant to sit with me in my throne, Luk. 1. 32▪ 33. with Rev. 3. 21. He will give unto every such an one such power and authority as he hath received of his Father, Rev. 2. 26, 27. Indeed Israel shall be next to the holy City, the new Jerusalem, or Tabernacle of God, and the converted of the nations, the strangers, even such as convert to the Lord when Christ appears, shall be joined to them, and have inheritances with them, Ezek. 47. 13-22. And these, to wit, the natural Israel, and the converted Gentiles joined to them, are called, as I conceive, the Camp of the Saints, which will be next to, and about the beloved City, Rev. 20. 9 And these are the men especially and principally meant, with whom, and in the midst of whom the Tabernacle of God, to wit, the reigning Saints shall be: for it appears, that these Kings when they reign, to wit, the holy Jerusalem, are called the Tabernacle of God; in that it is said, I John saw the holy City, new Jerusalem, coming, down from God out of Heaven,— and I heard a great voice out of heaven, saying, Behold the Tabernacle of God is with men, etc. But who are these men especially with whom this Tabernacle shall be? The Prophet informs us, to wit, the twelve Tribes of Israel : I will place them, saith the Lord, ●o wi●, Judah and Israel, the two, and the Ten Tribes, — and will set my sanctuary in the midst of them for evermore: my tabernacle also shall be with them: yea I will be their God, and they shall be my people: and the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore, Rev. 21. 2 3. with Ezek. 37. 11-16-22-26, 27, 28. yea it may seem, that Israel will have some rule over the Nations also, Isa. 60. 5, 10. and Chap. 61. 4, 6. But yet still, the Saints which shall reign with Christ will be uppermost: the Kingdom, and Dominion, and greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most high, whose Kingdom is an everlasting Kingdom, etc. Dan. 7. 27. Thus our Lord saith unto his Disciples, I appoint unto you a Kingdom, as my father appointed unto me: that ye may eat and drink at my table in my Kingdom, and sit on Thrones judging the twelve tribes of Israel, Luk. 22. 28-30. Rev. 20. 4, 6. with Dan. 7. 13-18. Psal. 22. 28, 29. and 122.  
2. And they shall reign over all the nations of the saved, and such as will not subject themselves unto Christ, and his glorified Saints shall be destroyed: As it is said, The nation and kingdom that will not serve thee shall perish: yea, those nations shall be utterly wasted, Isa. 60. 12,— 14. Dan. 7. 14, 27. Thus our Lord promiseth, and saith, He that overcometh, and keepeth my works unto the end, to him will I give power over the nations. (That is, I will give him the heathen for his inheritance, and the uttermost parts of the earth for his possession, and he shall rule them with a rod of iron, as the vessels of a potter shall they be broken to shivers:) even as I received of my father, Rev. 2. 26, 27, with Psal. 2. 8,— 10. and Rev. 19 15. Do ye not know that the saints shall judge the world? 1 Cor. 6. 2. But unto this particular we shall not further enlarge here.  
4. When, and with whom shall these Saints and holy ones so reign?  
To this we shall speak a little distinctly and particularly: And so  
1. When shall they so reign? To this we have often intimately given answer before, namely, that they shall not so do while they are in mortal bodies, nor on the earth in this corruptible state; but when God, according to his promise, shall make all things new. And so we say again, they shall not reign, as is here spoken of, till the dead in Christ are raised again, to wit, in the resurrection of the just, when none but the righteous ones shall be raised, Luk. 14. 14. There is an order in the resurrection, as the Apostle gives us to understand: Indeed, There will be a resurrection of the dead, both of the just and unjust: As in Adam all dye, so in Christ shall all be made alive: But every man in his own order, Christ the first-fruits; he is raised long before the rest of the dead, and hath been so above Sixteen hundred years already : Afterwards, they that are Christ's at his coming, (and they only) and so, they also will be raised long before the rest of the dead, namely, a Thousand years, whether more strictly, or largely taken, and more, Rev. 20. 4,— 12. Then, or after the end, when will be the second and general resurrection, 1 Cor. 15. 21, 22, 23, 24. with vers. 5. Now then at Christ's coming, the dead in Christ shall be raised, and the surviving of that body changed: As the Apostle saith, Them which sleep in Jesus will God bring with him: for this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep: for the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the trump of God: And the dead in Christ shall rise first: (to wit, before the rest of the dead: and before the living Saints are changed and caught up:) Then we which are alive and remain shall be caught up, etc. In order whereto, they shall be changed: In a moment, in the twinkling of an eye, at the last trump, (for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed) 1 Thes. 4. 14,— 17. with 1 Cor. 15. 51-53. Then shall that which was prophesied of so long since be fulfilled: Thy dead men shall live, with my dead body shall they arise: awake and sing ye that dwell in the dust, etc. namely, They shall then sing gloriously that song there mentioned, Isa. 26. 19 with Chap. 25. and 26. 15. And that they shall then reign, when they are raised from the earth, and not before, is signified to us by the Apostle John, in his relation of what he saw in vision: I saw, saith he, the souls of them that were beheaded, &c— And they lived (to wit, revived, as we have said before) and reigned— a thousand years.— This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: en such the second death hath no power: but they shall be priests of God, and of Christ, and shall reign a thousand years, Rev. 20. 4. 6. And this surely is the first resurrection, not in order of time only, but also the best resurrection. (as the first Robe is the best, Luk. 15. 22. or the chief, Mark. 6. 21.) and so it is called a better Resurrection, to wit, than the second and general, because they that have part in it shall reign on the earth: whereas the rest of the dead shall not so do, Heb. 11. 37. The time then, when they that are Christ's shall reign on the earth, will be, after they are raised in the first and better Resurrection: according to what our Saviour saith, They that shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more, for they are equal unto the angels, and are the children of God, being the children of the resurrection: They that shall be accounted worthy to inherit and judge that world, are such only as shall be accounted worthy to obtain the Resurrection from the dead, from the rest of the dead; which all shall not be, nor any, but the Children of God, Luk. 20. 35, 36. with Heb. 2. 5. This honour and happiness the Church of the firstborn, of the firstborn from the dead, which are written in Heaven, shall arrive at, and be made partakers of, Heb. 12. 23-28. with Col. 1. 18. and Rev. 1. 5, 6. And so much also may well be contained in, and collected from that part of the song of Hannah, in which she saith, He raiseth up the poor out of the dust, and lifteth up the beggar from, or, out of the dunghill, to set them among princes, and to make them inherit the throne of glory, 1 Sam. 2. 8. with Psal. 113. 6, 8. It is true indeed, these words, [He raiseth up, etc.] do certainly refer to his exalting persons sometimes in this day, out of their low abject condition unto glory: But it is true also, that he most fully raiseth them out of their graves, out of the dust of the earth, to this glorious dignity we are speaking of, and lifteth them up from the gates of death, Isa. 26. 19 John 3. 14. Jer. 9 22. Psal. 9 13. Nor doth that hinder the interpretation given, that she, and the Prophet speak in the present time, and say, He raiseth up, and lefteth: for in such like words the Resurrection from the dead is also spoken of, and mentioned in Scripture, as may be seen, John 5. 21. 2 Cor. 1. 9, 10.  
And in that they shall reign after they are raised from the dead: This shows unto us, the excellency and perpetuity of their Kingdom and Glory, Dan. 7. 27. The great ones of this world, who are advanced to the highest dignity and Empire, are still in mortal bodies, and must needs die. What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave, Selah, Psal. 89. 48. I have said, saith God, concerning Kings and Potentates of this world ye are Gods, and all of you are the children of the most high: But ye shall die like men, and fall like o●e of the Princes, Psal. 82. 6, 7. Isa. 14. 18. And when they die they shall carry nothing away, their glory shall not descend after them, Psal. 49. 16, 17. But these holy reigners we are speaking of, shall not reign till after they are raised up from the dead, and so out of the first death, and on such the second death hath no power, Rev. 20. 4,— 6. And so they can die no more, death hath no more dominion over them, Luk. 20. 35, 36. and therefore they shall possess the kingdom for ever, even for ever and ever, Dan. 7. 18. Death shall never put an end to their glory, as it doth to the glory and government of the high ones of this world; but they shall reign for ever and ever, Rev. 22. 4, 6. Oh how might the consideration hereof engage us, not to be desirous of vainglory, but in a patiented continuance in well-doing, to seek after glory and honour, with immortality, Rom. 2. 6, 7. and to be looking, not at the things which are seen, but at the things which are not see●: for the things which are seen are temporal, but the things which are not seen are eternal, 2 Cor. 4. 18. Oh! seek we after, and set we our affection upon the things above, and not on things on the earth: for we are dead, and our life is hid with Christ in God: when Christ our life shall appear, then shall we also appear with him in glory, etc. Col. 3. 14. 1 Cor. 9 25, 27. And this leads us to the next inquiry, viz.  
2. With whom shall these holy Ones so reign? And to that we may say,  
1. They shall be, and reign with Jesus Christ our Lord: when sorrow had filled the hearts of his disciples, because of his departure from them; he then, to comfort them, said unto them, In my father's house are many mansions:— I go to prepare a place for you: and if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also, Joh. 14. 2, 3. And thus addresses himself to his Father in their hearing, and for their encouragement and consolation : Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory, John 17. 24. Them that sleep in Jesus, God will bring with him, and the survivers of that body also; for the dead shall be raised, and the living changed, and all shall be caught up in the clouds to meet the Lord in the air; and so shall they ever ●e with the Lord, 1 Thes. 4. 14-17. Then all shall be gathered, all that are his, I mean, together unto him, wherever they are, they shall be gathered unto him from the four winds, from one end of Heaven to the other, 2 Thes. 2. 1. with Matth. 24 30, 31. And when Christ who is their life shall appear, then shall they also appear with him in glory, Col. 3. 4. The Lord my God, saith the Prophet, shall come, and all the Saints with thee, Zech. 14. 4-9. and then gloriously they shall sit with him on his throne, Rev. 3. 4, 21. so the Apostle Paul saith, It is a faithful saying; for if we be dead with Christ, we shall also live with him: if we suffer, we shall also reign with him, 2 Tim. 2. 11, 12. And the Apostle John saith, I saw thrones, and ●hey sat upon them, and judgement was given unto them, etc. — And they lived and reigned with Christ, etc. — Blessed and holy is he that hath part in the first resurrection— they shall be priests of God, and of Christ, and shall reign with him a thousand years, Rev. 20. 4, 6. They shall not reign before or without Christ, as some have fond and groundlessly imagined, but with him; as in that vision of Daniel is also signified to us; where first of Christ it is said, I saw in the night-visions, and behold one like the son of m●n came with the clouds of Heaven, and came to the ancient of days, and they brought him near before him● and there was given to him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: his kingdom is an everlasting kingdom, etc. And when Daniel asked one the truth of all this, he told him, and made him know the interpretation of the things, viz.— The Saints of the most high shall take the kingdom, and possess the kingdom for ever, etc. to wit, when Christ doth, and with him, Dan. 7. 13, 14, 16, 18, 27.  
And that they shall reign with Christ, and be ever with him this will render their state most excellent, comfortable, and desirable, 1 Thes. 4. 17, 18. Now indeed the Bridegroom is absent from them, and they have great cause of mourning on that account, Mat. 9 15. Now they groan being burdened, for they walk by faith, not by sight: But then he will see them again, and their heart shall rejoice, and their joy none shall take from them, 2 Cor. 5. 2-9. The name of the holy City shall then be, the Lord is there, Ezek. 48. 35. Indeed now when they depart out of the body, and are present with the Lord, it is far better for them than to be at home in the body, and absent from the Lord, 2 Cor. 5. 5-8. Phil. 1. 23. Rev. 14. 13. But then when they are raised again, and have the adoption, the redemption of the body, and the body and soul reunited, and personally present remaining and reigning with the Lord, it will be best of all, Phil. 1. 20, 21. 1 Thes. 1. 10. when they awake, to wit, in the Resurrection of the righteous, they shall be satisfied with God's Image, to wit, with Christ, who is the Image of the Invisible God; and with that dominion and rule which with him they shall then receive and partake of, Psal. 17. 15, with Col. 1. 14, 15. and Gen. 1. 26-28.  
And in that they shall reign with Christ, this also confirms the truth of what these holy ones here say, namely, they shall reign on the earth; to which we have spoken somewhat before, for Christ shall reign on the earth: I know, saith Job, that my redeemer liveth, and that he shall stand at the latter day upon the earth:— whom I shall see for myself, and mine eyes shall behold, Job 19 25, 27. with Zech. 14. 4, 5, 9 He shall sit upon the throne of his Father David, which was indeed the throne of the Lord, but not in Heaven, but on the Earth, as before we have said, Psal. 132. 11. with Act. 2. 30. Isa. 9 7. and 16. 5. Jer. 33. 21. Luke 1. 32. He shall judge the people righteously, and govern the nations upon earth, Selah, Psal. 67. 3, 4, 7. and 82. 5, 8. And all the earth is called upon to make a joyful noise before the Lord, for he (not goeth, or sitteth in Heaven, but) cometh, to wit, down from Heaven; for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth, Psal. 96. 11, 13. and 98. 4 9 and 47. Behold, the days come, saith the Lord, that I will raise up unto David a righteous branch, and a King shall reign and prosper, and shall execute judgement and justice in the earth: In his days Judah (the two Tribes) shall be saved, and Israel (the ten Tribes, who were then captives, and so remain unto this day) shall dwell safely: And this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS, Jer. 23. 5, 6. and Chap. 33. 14, 15-17. The Lord my God shall come, and all the Saints with thee.— And the Lord shall be King over all the earth: In that day there shall be one Lord, and his name one, Zech. 14. 5-9. And therefore because he shall reign on the earth, and they with him, they also shall reign on the earth, as is here with joy and rejoicing affirmed by these redeemed ones.  
2. And they shall reign one with another who are children of God: If children, than heirs, heirs of God, and joint-heirs with Christ, if so be they suffer, that they may also be glorified together, Rom. 8. 16, 17. As they shall be gathered together unto him, to Christ, I mean; so also one to another in a personal consideration, and shall not be separated one from another any more, 2 Thes. 2. 1. now they are scattered one from another upon several accounts. The wise and gracious sow●r soweth the good seed, the children of the Kingdom over all his field of the world, for the good of the world; that by them God's way might be known upon the earth, and his saving health among all Nations, Mat. 13. 24-38. with Psal. 67. 13. And by their being thus disposed many of them never see the faces of one another in the flesh, Col. 2. 1. sometimes they are scattered one from another by persecution: so it is said, There was a great persecution against the Church which was at Jerusalem, and they were all scattered abroad throughout the regions of Judea, etc. Act. 8. 1, 3, 4. Many times the wolf cometh and scattereth the sheep one from another, Joh. 10. 12. Sometimes and too often they are sundered one from another by contentions, strifes, and animosities: It is the work of sin and satan to sow discord between brethren, and to separate chief friends one from another, Jam. 4. 15. Rev. 12. 10. so it is said of these two eminently holy ones, Paul and Barnabas, the contention was so sharp between them, that they departed asunder one from the other, Act. 15. 39 And so also they are removed one from another by death, Isa. 38. 11. but then completely and gloriously there will be the congregation of the righteous, when they are raised, and reign with Christ, Psal. 1. 5. The son of man shall send his Angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of Heaven to the other, Mat. 24. 31. And them that sleep in Jesus God will bring with him, 1 Thes. 4. 13, 14. The dead shall not reign on earth before the living. All these holy ones, saith the Apostle, having obtained a good report thorough faith, received not the promise; God having provided some better things for us, that they without us should not be made perfect, Heb. 11. 39, 40. And they of Christ's which are alive and remain unto the coming of the Lord shall not prevent them which are asleep; for the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the trump of God, and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air. And so shall we ever be with the Lord, 1 Thes. 4. 15-17. And that in this glorious reign, one shall not be before, or after another, the Apostle signifieth when he saith, I would to God ye did reign, that we also might reign with you; thereby giving us to understand, that as they shall reign with Christ, as is before said; so also one with another, 1 Cor. 4. 8. this honour shall all Christ's Saints have together, Psal. 149. 4, 5-9. 2 Tim. 2. 11, 12.  
Use 1. Now from what is here said in vers. 9, 10. we may see what is the new song so oft spoken of in Scripture, as Psal. 33. 13. and 40. 13. and 96. 1. and 98. 14. 9 and 149. Isa. 42. 1-10. to wit, it is that which contains the contents of the Testimony of Jesus, as we have said, to wit, what he hath done for us sinful creatures of mankind, what he is now doing, and what he will do.  
2. Here we may also see who are the true singers of the new song; such as lift up the Hor●, that Horn of Salvation which God hath raised up in the house of his servant David: this Horn is the praise of all these Saints, 1 Chron. 25. 3-5. with Psal. 148. 14. and Luk. 1. 69. And they first render glorious the sufferings of Christ, and merrily and skilfully sing of, and sound forth, the preciousness of his blood, saying, Thou wast slain, etc. These are they who rightly sing, and make melody with grace in their hearts unto the Lord, even these redeemed ones, Ephes. 5. 18, 19 Col. 3. 16. and these are called upon to give thanks unto, and praise the Lord: as it is said, O give thanks unto the Lord, for he is good, for his mercy endureth for ever: let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy, and gathered them out of the lands, from the East, and from the West, and from the North, and from the South; even out of every kindred and tongue, and people and nation, Psal. 107. 13. with Rev. 5. 9 and Chap. 14. 2, 3. 4, 5.  
3. From this particular branch of the new song, to wit, We shall reign on the earth; we may see, That these redeemed one's having access into the grace of God, rejoice in hope of the glory to be revealed, Rom. 5. 2. and Chap. 12. 11. holding fast the beginning of the confidence, they also hold fast the rejoicing of the hope, and have that as an anchor of the soul, both sure and steadfast, etc. Heb. 3. 6. with vers. 14. and Chap. 6. 18-20. Psal. 89. 15, 16.  
4. The consideration of the assurance of the faith and hope of these holy ones, that they shall reign on the earth, may preserve us from those scoffers who say where is the promise of his coming? and strengthen us notwithstanding their scoffs, to look for, according to his promise, new heavens, and a new earth, wherein dwelleth righteousness, 2 Pet. 3. 3, 4-14. Judas 17. 18. and may deliver us from them who say the Resurrection, the first Resurrection is passed already; and that this glorious reign on earth is over and gone, 2 Tim. 2. 16-18. and who call the glorious Reign of Christ, and all his Saints on the earth together an Here●ie; and those that believe it, Heretics: when as the holy Scriptures, as in part we have seen, do plainly and plentifully assure us, that this is a truth which they call Here●ie. Yea, and thus they call it, though the first writers after Christ and his Apostles did also believe and confess this thousand years' Reign, as the Ecclesiastical History reports, to wit, Papias, Justin Martyr, Irenaeus, etc. Indeed the History in one place speaks thus of the first of these named, to wit, Papias, and saith, He was a man of small judgement, etc. namely, when it tells us, He did believe that Christ and his Saints should reign on the earth. Eusebius in the third Book of his Ecclesiastical History, Chap. 35. And yet in another place it give this account of him, that P●pias was a man passing eloquent, and expert in the Scriptures. Euseb. Book 3 d. Chap. 32. But how should they hear those ancient Fathers herein, when they will not hear Christ and his Apostles? But we shall add no more to this Verse.   

Verse 11. And I beheld, and I heard the voice of many Angels round about the Throne and the living Creatures and the Elders: And the number of them was ten thousand times ten thousand, and thousands of thousands.]  
In this and the following Verse we have an account given us of another great and glorious Company, who also with a loud voice do ●ound forth and celebrate the praises of the Lamb. To which more after, God willing. In this Verse we have to consider for our instruction and usefulness, 

1. The expecting posture of the Apostle, [And I beheld.]  
2. What ensued thereupon; And that is,   

1. More generally declared to us, [I heard a Voice.]  
2. More particularly we have an account given unto us,   

1. Whose Voice he heard, and that is, the Voice [of Angels.]  
2. The number of them indefinitely intimated, to wit, [many Angels,] and the number of them was ten thousand times ten thousand, and thousands of thousands.  
3. Where this innumerable company of Angels was, viz. [Round about the Throne and the living Creatures and the Elders.]    
1. We have, I say, in this Verse declared to us, The expecting posture of the Apostle. [And I beheld, or looked,] to wit, with the Eyes of his Soul, in some extraordinary and visional way: And the like hereto is affirmed of many other holy Men, and Prophets in the Scriptures; and of himself in many other places of this Book. [See the Notes before on ch. 4. v. 1. and on ch. 5. v. 6.] what he had seen was so sweet, pleasant, and delightful to him, that he was still in a waiting posture; and did behold and look fo● some further Revelations and Discoveries to be afforded to him, Prov. 24. 13, 14.  
2. The Apostle doth give unto us an account, what ensued thereupon, or followed thereafter: And that is,  
1. More generally declared to us, namely, saith he, [And I heard a Voice,] he looked unto Christ, and was further enlightened, and his Face was not ashamed, as Psal. 34. 5. Habbak. 2. 1, 2. They that wait for the Lord shall not be ashamed, Isay 49. 23. Such a like account is often elsewhere given us in this Book, and in many other places. See Rev. 6. 1, 3, 5, 7, etc. But to this we shall not further here enlarge: [See the Notes before on ch. 4. v. 1.]  
2. More particularly, we have to mind and consider, whose Voice he heard; and that is [Of Angels.] Of the Voice, or what they said therewith, we may speak something on v. 12. where we shall have more apt occasion so to do. But here, let us a little inquire and consider, whose Voice he heard; and that is here said to be,  
[Of Angels;] when that strong Angel spoken of v. 2. made proclamation with a loud voice, saying, Who is worthy to open the Book, and to lose the Seals thereof? then all were silent, and none did, or could return a word thereto: there was then silence in Heaven, amongst these inhabiters thereof, (as, ch. 8. 1.) but now, when that knot was untied, and difficulty removed, and the Lamb had taken the Book, in order to the opening of it; and the redeemed one's unto God sang that new Song before spoken of, v. 8, 10. Now their Tongues were loosed, when that glorious one had undertaken to lose the Book; And the Apostle tells us here, I heard the Voice of many Angels, etc.  
The word [Angel] is a Name, not of Nature, but of Office: and therefore it is sometimes given to any Messenger indefinitely; and many times in the three first Chapters of this Book of the Revelation, to the Messengers, Bishops, or Overseers of the seven Churches. [See the Notes before on ch. 1. v. 20.] But here we are to understand the word [Angels] to mean, those Spirits, or spiritual Being's, so called: As it is said, He maketh his Angel's Spirits, Psal. 104. 4. Heb. 1. 7. for they are distinguished from him that sits on the Throne, and from the Lamb; and from all the Saints and redeemed one's unto God; and from every Creature spoken of, and mentioned in v. 13. of this Chapter.  
And so we may say a little particularly and distinctly.  
1. These Angels are Spirits, or spiritual Being's, Heb. 1. 7. And have not flesh and bones, as Men, and many other Creatures, have: As our Saviour saith, A Spirit hath not flesh and bones, etc. Luk. 24. 39 Indeed Men have Spirits, but they are not Spirits merely, as the Angels are, Numb. 16. 22. and ch. 27. 16. And also the Angels were at first made in a glorious condition, more glorious than Mankind was: As the Psalmist intimates when he saith, Thou madest Man a little lower than the Angels, Ps. 8. 4, 5.  
2. And the Angels are created Spirits; As it is said, He [maketh.] his Angel's Spirits, Ps. 104. 4. Heb. 1. 7. And so they are distinct from, and infinitely inferior to, him that fits upon the Throne, who hath created all things; and for his pleasure they are, and were created, Rev. 4. 9, 11. God indeed is a Spirit, Joh. 4. 24. But not created: He is from everlasting to everlasting God, and is the Creator and Former of all things; and so also the Creator of these Spirits we are speaking of, Isay 40. 26. The Father of Spirits, Heb. 12. 9 He created Heaven, and the things that are therein; to wit, the Angels in Heaven, Rev. 10. 5, 6. with Mat. 24. 36. Upon this account the Psalmist thus speaks, and saith, Praise ye the Lord all his Angels: Let them praise the Name of the Lord; for he commanded, and they were created, Ps. 148. 2, 5. And he created them by Jesus Christ, by him he created all things, Eph. 3. 9 And who is the true God, 1. Joh. 5. 20. [See the Notes before on v. 8.] He is the Image of the invisible God, the Firstborn of every Creature: for by him were all things created that are in Heaven, and that are in Earth, visible and invisible; whether Thrones or Dominions, or Principalities or Powers: All things were created by him, and for him: And he is before all things, etc. Col. 1. 15, 17. with Joh. 1. 1, 3. And also particularly, the Angels are distinct from the third Person in the infinitely glorious Trinity, who is frequently called, the Spirit, the holy Spirit; and in this Book, the seven Spirits: [See Notes before on ch. 1. v. 4.] I say, these Angels are distinguished from the holy Spirit, 1 Pet. 1. 12. And they are infinitely below, and inferior to him; for by him they also were created: By the Word of the Lord were the Heavens made, and all the Host of them, (and so the Angels also) by the Spirit of his Mouth, Psal. 33. 6. By his Spirit he hath garnished the Heavens, to wit, with these Angels, etc. as with precious stones, Job. 26. 13. with 2 Chron. 3. 6. and Rev. 21. 19  
3. And all the Angels were of God made good: for God saw every thing that he had made, and behold it was very good, Gen. 1. 31. And in an high, honourable, and happy condition, Psal. 8. 4, 6. So as then these Morning-stars sang together, and all the Sons of God shouted for joy, Job. 38. 4, 7. But all of them abode not in the truth, but some of them sinned, and fell from that good, holy, and glorious estate they were created in, Joh. 8. 44. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto Judgement, 2 Pet. 2. 4. The Angels which kept not their first Estate, or Principality, but left their own, or, proper Habitation, he hath reserved in everlasting Chains under Darkness, unto the judgement of the great Day, Judas 6. with 1 Tim. 3. 6. And some of the Angels did stand and abide in that excellent state and condition in which they were at first created: And of these latter we have here to speak, and not of the former, who have left and lost the purity and integrity of their Nature, in which they were made of God. And indeed the Angels that did abide in their holy and happy estate, appear to be the Persons here intended; By their disposition, they are about the Throne in Heaven, and about the living Creatures and Elders: And by their saying with a loud voice, Worthy is the Lamb that was slain, etc. And in that they are distinguished from every Creature under the Earth, v. 12, 13. And therefore of these excellent Angels we shall speak, though some of the things spoken may be extended to the Angels that sinned also. Nor shall we curiously inquire into, or meddle with their orders or degrees, though yet surely, some of them are more excellent than other some, as we have said. [See Notes on v. 2.] but shall speak of those things that are more plain, and more plainly revealed and declared concerning them: As to say,  
1. These Angels which abode in the truth are signified to be Angels of Light, in that the Apostle saith, Satan himself is transformed into an Angel of Light; intimating that there are such Angels, and that Satan is none of them, 2 Cor. 11. 13, 15. And they are called Angels of Light, to denote their brightness and the purity of their Nature, and where they dwell, to wit, in the Light; and to distinguish them from the fallen Angels, which are Angels of Darkness, and delivered into Chains of Darkness, 2 Pet. 2. 4. Judas 6.  
2. They are very frequently called the Angels of the Lord, of God, of Christ, Gen. 32. 1. Luk. 12. 8, 9 Mat. 13. 41. and in many other places, to distinguish them from the Angels which kept not their first estate, called, the Devil and his Angels, Mat. 25. 41. And the Dragon, called, the Devil and Satan, and his Angels, Rev. 12. 7, 9  
3. They are called, holy Angels; and so are all these Angels we are speaking of: Hence whereas sometimes it is said, The Son of Man shall come in the glory of his Father with his Angels: In other places it is said, The Son of Man shall come in his glory, and all the holy Angels with him, Mat. 16. 27. with Mark 8. 38. and Luk. 9 26. and Mat. 25. 31. to signify they are sinless and pure from iniquity, and devoted unto God: and to distinguish them from the wicked one, and his wicked Angels, or Spirits, 1 Joh. 2. 13, 14. and ch. 3. 12. Mat. 12. 45. Rev. 16. 13, 14.  
4. They are called elect Angels, so the Apostle calls them when he saith to Timothy, I charge thee before God and the Lord Jesus Christ, and the Elect Angels, 1 Tim. 5. 21. to denote their pretiousness and excellency; 1 Pet. 2. 4, 6. and to distinguish them from the Angels who left their proper habitation, who are become reprobate, because the Lord hath rejected them, 2 Pet. 2. 4. with Judas 6. with Jer. 6. 30.  
5. They are also said to be Angels in, and of Heaven, Mat. 24. 36. Mark. 12. 25. and ch. 13. 22. because they dwell there, which was indeed the proper habitation of all the Angels at first, but the sinning Angels kept it not, Judas 6. but these Holy Ones kept it, and Heaven is their dwelling place, Rev. 12. 12. Hence also they are called, the Heavenly Host, Luke 2. 13. Dan. 4. 35. And they always behold the Face of Christ's Father which is in Heaven, Mat. 18. 10. and delight in Heaven and Heavenly things: And in every respect they are called, Angels in Heaven, to distinguish them from the Infernal Ones, who are cast down to Hell, 2 Pet. 2. 4.  
6. They are good Angels; their goodness indeed extends not to the Lord, Ps. 16. 2, 3. but they are good and loving to Mankind, and especially to those of Mankind that believe: So it is said, Thou art good in my sight as an Angel of God, 1 Sam. 29. 8. And they appear to be good and loving to Mankind, in that when Christ, the Saviour of the World was born, they praised God and said, Glory be to God in the highest, on Earth Peace, goodwill towards Men, Luke 9 2, 13, 14. And there is joy in the presence of the Angels of God, over one Sinner that repenteth, Luke 15. 7, 10. And they are, and are signified to be, good Angels, to distinguish them from the evil one and his evil Angels, who seek the ruin, and everlasting destruction of men: for Satan was a  from the beginning, Ps. 78. 49. Luke 7. 21. and ch. 8. 2. Joh. 8. 44. 1 Joh. 3. 12, 15.  
7. And these good Angels are excellent Creatures, as appears in some good measure in what hath been said of them already; and as will further appear if we consider what followeth. That is to say,  
1. They have very great wisdom, knowledge and understanding, and have a very piercing inspection: So much that wise Woman of Tekoah signifieth, saying, As an Angel of God, so is my Lord the King to discern good and bad: And again, My Lord is wise, according to the wisdom of an Angel of God, to know all things that are in the Earth, 2 Sam. 14. 17, 20. and ch. 19 27. and that they are of a piercing inspection and insight into secret things is signified, in that they are said to be Aflame of Fire; as the Eyes of the Son of God, the Angel of the Covenant are said to be; though yet, they know not the hearts of men as he doth, nor are perfect in knowledge as he is: compare Ps. 104. 4. and Heb. 1. 7. with Rev. 2. 18. [See notes on Rev. 1. v. 14.] yet they have much more knowledge than men have; as our Saviour gives us to understand, when he saith, Of that Day and Hour knoweth no Man, no not the Angels of the Heavens: Implying, they know more than any mere man, Mat. 24. 36. Mark 13. 22.  
2. They are also very strong and powerful: as it is said, Bless the Lord ye his Angels that excel in strength, or are mighty, Ps. 103. 20. they are greater in power than men are, or any other Creature, 2 Pet. 2. 14. Hence they are called powers, Col. 1. 16. 1 Pet. 3. 22. Indeed, it doth appear, that some of these Glorious Creatures excel others of them in strength: [See notes before on v. 2.] but yet they are all of them very strong and powerful: And hence also whereas it is said in one place, The Son of Man shall come in the Glory of his Father with his Angels: It is thus expressed to us in another, The Lord Jesus shall be revealed from Heaven with his mighty Angels: signifying to us, that all the Angels of God are mighty in strength. Compare Mat. 16. 27. with 2 Thes. 1. 7. and Mat. 25. 31. And to this we may have further occasion to speak afterwards.  
3. They are very swift, and speedy in their motion from one place to another; with two Wings they do fly: And saith the Prophet, One of the Seraphims flew unto me, Isay 6. 2, 6. They can come from Heaven to Earth instantly; as it is said, Suddenly there was with the Angel a multitude of the Heavenly Host, Luke 2. 13. To the same purpose also is that of the Prophet; whilst I was speaking in Prayer, saith he, Even the Man Gabriel, whom I had seen in the Vision at the beginning, being caused to fly swiftly, touched me, etc. Dan. 9 21. they have not such gross earthly Bodies as we have, nor are hindered or retarded by such lets and obstacles as we are.  
4. They are very watchful Creatures, and need not sleep to refresh them as we do, while we are here in mortal corruptible bodies. Hence they are called watchers, Dan. 4. 13, 17, 23.  
5. They are very glorious Creatures, full of splendour, lustre, brightness, and Majesty: Hence we hear of the Cherubims of Glory, Heb. 9 5. and the Glory of the Angels, Luke 9 26. So also it is said, All that sat in the Council— saw Stephens Face, as it had been the Face of an Angel, Acts 6. 15. So Manoahs' Wife said to her Husband, that he that appeared to her was, a man of God, and his countenance was like the countenance of an Angel of God, very terrible, Judges 13. 6, 15, 16, 21. And so much also is signified, in that they are called, Angels of light, as is before said.  
6. They are Immortal Creatures, such as shall not, cannot, die: as our Saviour signifies when he saith, neither can they die any more, for they are equal with the Angels, Luke 20. 36. And so they shall for ever enjoy that honour, and happiness, and holiness, of which they are possessed.  
7. They have an excellent Voice or Language, as the Apostle intimates when he saith, Though I speak with the Tongue of— Angels, etc. 1 Cor. 13. 1. Gal. 1. 8, 9  
Use 1. The consideration of what we have said already, concerning these Glorious Creatures, is useful to deliver and preserve us from the error of the saducees new and old, who say there is neither Angel nor Spirit, Acts 23. 8. they are herein more brutish than the Pharisees were; for they confessed there were such Creatures, Acts 23. 8, 9 yea that there are such Spiritual Being's, was also acknowledged by an unproselyted Gentile, Acts 10. 22. and by an Heathen, to wit, Achish King of Gath, 1 Sam. 29. 9  
2. We may be led, by occasion of the excellency of the Angels, in some little measure, to consider and conceive of his infinite glory and majesty, who is the Creator, and former of all things: So the Lord from the strength and excellency of some of his Creatures, gives us to understand, that he who is the Creator of them must needs be infinitely more glorious and powerful: So he saith of Leviathan; none is so fierce that dare stir him up, who then is able to stand before me? Job 41. 10, 11. Isay 40. 26, 28.  
3. We may in some small measure conceive from hence, what glory and excellency they shall arrive at, and partake of, who are called to the fellowship of God's Son Jesus Christ our Lord, 1 Cor. 1. 9 Man was made in the first Adam, and Creation, a little lower than the Angels, Ps. 8. 4, 5. And so indeed, for a little while, our Lord Jesus, the second Adam was also inferior to them, Heb. 2. 6, 7, 9 But for the sufferings of death he was crowned with Glory, Heb. 2. 9 and hath by Inheritance obtained a more excellent name than they, Heb. 1. Eph. 1. 18, 22. 1 Pet. 3. 22. He hath advanced our nature in his person far above all those glorious Spirits; and they that shall be accounted worthy to obtain that World, and the Resurrection from the Dead, shall be equal to the Angels, and be the Children of God, being the Children of the Resurrection, Mat. 22. 30. Mark 12. 25. Luke 20. 35, 36. they are called to the obtaining of the Glory of our Lord Jesus, 2 Thes. 2. 14. 1 Job. 3. 2.  
2. We have the number of these holy, happy, and glorious Creatures indefinitely intimated to us: [Many Angels, and the number of them was ten thousand times ten thousand, and thousands of thousands:] so many as no man can number. They are frequently signified to be a very great number, or an innumerable company of them; as will somewhat appear to us, if we consider,  
1. The plain affirmations, and intimations given to us thereof in the Scriptures: So when Jacob went on his way, the Angels of God met him: and when Jacob saw them, he said, This is God's Host: and he called the name of that place Mahanaim, that is, two Hosts. Now in that he called them [the Host of God] he may hereby intimate to us, the great number of them also: for we have that phrase used concerning those that came to assist David. At that time, day by day, there came to David to help him, until it was a great Host, like the Host of God: the number whereof was about, or above four hundred thousand. Compare Gen. 32. 1, 2. with 1 Chron. 12. 22, 38. Now if that Host waiting upon, and encamping about Jacob, one Man, was so great in number as four hundred thousand, what an innumerable multitude is there of them all? considering that there is also an innumerable company always about the Throne; and that other Saints were not without their Guards, Ps. 34. 7. Nor Children, Mat. 18. 10. So also it is said, The Lord shineth forth from Mount Paran, and he came with ten thousands of Saints, or Holy On●s, to wit, Holy Angels; for the Law was given by the disposition of them. Compare Deut. 33. 2. with Acts 7. 53. Gal. 3. 19 Heb. 2. 2. To the same purpose also the Psalmist saith, The Chariots of God are ten thousand, even thousands of Angels, Ps. 68 17. with 2 Kings 6. 17. And Daniel saith, thousand thousands ministered unto him, and ten thousand times ten thousand stood before him, Dan. 7. 10. So our Saviour saith to Peter, Thinkest thou that I cannot now pray to my Father, and he will presently give me more than twelve Legions of Angels: A Roman Legion was, six thousand; and so twelve Legions were seventy two thousand and more, Mat. 26. 53. There is a multitude of this Heavenly Host, Luke 2. 10, 13. an innumerable company of them, Heb. 12. 22. ten thousands, or many myriads of them, Judas 14. with Mat. 16. 27. and ch. 25. 31. 2 Thes. 1. 7.  
2. Yea it is signified to us, that the number of the Heavenly Host (as the Angels also are called, Gen. 32. 1, 2. Luke 2 13.) is so great as none can number them but he that made them; they know not their own number: this is peculiar to God, as the Lord signifies when he saith, Lift up your Eyes on high, and behold who hath created these things, that bringeth out their Host by number: He calleth them all by names, by the greatness of his might, for that he is strong in power, not one faileth, Isay 40. 26. The Host of Heaven cannot be numbered, to wit, by any ●ere Creature; it is like to the Sand of the Sea, Jer. 33. 22. with Hos. 1. 10. Is there any number of his Armies? Job 25. 3. with Gen. 32. 2.  
2. Yea this also will further appear, if we consider the wonderful height of the Heavens in which these Angels dwell, Job 11. 8. and ch. 22. 12. the Heavens for height is unsearchable, Prov. 25 3. In the height whereof, the greatness of them also is signified to us: As the Heaven is high above the Earth, so great is his mercy toward them that fear him. The Heaven in some sort exceeds the Earth in greatness, as God's mercy doth our fear toward him, to wit▪ inconceivably as to us, Psal. 103. 11. Heaven is a measureless, boundless place: It is impossible to all Creatures to measure Heaven, Jer. 31. 37. And if we suppose, that that upper and most noble part of God's Creation is garnished, and replenished with these glorious Creatures, as the lower part of his Creation is, with Creatures suitable thereto: He hath made of one blood all Nations of Men, for to dwell on all the Face of the Earth; and filled the Earth with other Creatures inferior to Man, for his use and service, Gen. 1. Act. 17. 26. Jer. 27. 5. God himself form the Earth, and made it; he hath established it, he created it not in vain, he form it to be inhabited, (otherwise it had been made in vain,) Isay 45. 18. So also is the great and wide Sea full of God's riches, wherein are things creeping innumerable, both small and great Beasts, etc. Ps. 104. 24, 25. So we may conceive of the Heavens, that they are garnished, Job 26. 13. and replenished with those glorious Inhabitants, otherwise they had been also created in vain, Isay 45. 18. Yea that part of the Heavens which is visible to us, how full of Stars is it, and appears it to be in a clear Night? And there they are always, Gen. 15. 5. And if some one Planet be, as is conceived by some, much bigger than the Earth: how capacious, yea inconceivably boundless must the whole Heaven be! And how infinitely innumerable the Angels! As is in this Verse also indefinitely intimated. Yea, if we also conceive how little room these Spirits, or spiritual Being's, take, (though yet they are finite, because Creatures,) when a Legion, six thousand, was in one Man, Mark 5. 9, 15. Luke. 8. ●0. I say, these things considered and believed, we may easily conceive and conclude, that the number of these glorious Creatures is an innumerable Company. But we shall look no further hereinto, lest we should pry, and intrude into things we have not seen, Col. 2. 18.  
3. Where this innumerable company of Angels was: And that is [Round about the Throne and the living Creatures and the Elders.] And so,  
1. Round about the Throne, the supreme Throne of Judgement, and Government: See the Notes before on ch. 4. v. 2.]  
●. Round about it,] not upon it; no, there is but one upon it, one in essence, the one Almighty God, the Father, the Word, and the holy Spirit, and these three are one, upon it: [See the Notes before on ch. 4. v. 2. and v. 8.] but the Angels, all the Angels, are about it: As it is said, all the Angels stood round about the Throne, Rev. 7. 11. And so we may learn; that neither they, nor any of them, are to be worshipped by us as God, or with him, not with divine, or religious worship, or as the ultimate object of worship, Exod. 20. 3. Deut. 5. 7. He is so to be worshipped by us that sits upon the Throne, which the Angels do not, nor any of them. So it is said, when those living Creatures give glory, and honour, and thanks to him that sat on the Throne,— The four and twenty Elders fall down before him that sat on the Throne, and worship him that liveth for ever and ever,— saying, Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, etc. Rev. 4. 9, 11. See also ch. 5. 13, 14. and ch. 7. 10. and ch. 19 4. And he only is thus to be worshipped, Mat. 4. 10. for he only is God, 1 Tim. 2. 5. Mark 12. 29. And not the Angels, nor any of them, no not the most excellent, for they are Creatures; and not any upon, but all round about the Throne, as is said: we are admonished and warned not to worship them, Col. 2. 18. And they have refused and forbade it, who are good Angels, Rev. 19 10. and ch. 22. 8, 9 Judg. 13. 16. And so have good Men also, Act. 10. 25, 26. and ch. 14. 15. Indeed, the Devil would have been worshipped, even by the Son of God, Mat. 4. 9 And of his Vicar, the Man of Sin, it is said: He opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God, sitteth in the Temple of God, showing himself that he is God, 2 Thes. 2. 4. But good Men and Angels have disclaimed, and denied this honour: He only is worthy of divine honour and worship, who created all Angels and Creatures; and for whose pleasure they are, and were created, Rev. 4. 10, 11. And this glory he will not give to another, Isay 42. 8. for before him there was no God form, neither shall there be after him: there is no God besides him, he knows not any, Isay 43. 10, 12. and ch. 44. 8. and 45. 5. 6. 18. 21. 22. and 46. 9 J●el 2. 17. Hence the Angel that had the everlasting Gospel to preach unto them that dwell on the Earth, and to every Nation, and Kindred, and Tongue, and People, said with a loud voice, Fear God, and give glory to him,— And worship him that made Heaven, and Earth, and the Sea, etc. Rev. 14. 6, 7.  
2. Round about the Throne,] not in the midst of it, there only the Lamb that hath been slain is, as the perpetual Sacrifice, and alone Mediator, Rev. 5. 6. and ch. 7. 17. And as there is one God, and there is none other but he, Mark 12. 32, 34. So there is one, and but one Mediator between God and Men, the Man Christ Jesus, who gave himself a ransom for all, 1 Tim. 2. 5, 6. He is the only Mediator, and not any Angel, or Angels, who are not in the midst of, but round about the Throne: We are not to come to God by them, nor by any but one, even by him who died for us, yea rather is risen again, etc. No Man cometh to the Father but by him, Joh. 14. 6. Heb. 7. 24, 25. and ch. 13. 15. And they who in a voluntary humility worship Angels, hold not the Head, Col. 2. 18, 19 And much less should Men fall down before, or come to God, in their worshippings by their Images, or supposed Images, Likenesses, or Pictures, Isay 42. 8. A Form God, or Graven Image, is profitable for nothing, Isay 44. 10. And they even unman, and much more un-christian themselves, who fall down before, or worship Graven Images, or the likeness of any thing in Heaven above, etc. Isay 44. 17, 19 ch. 46. 9 This is forbidden by, and highly displeasing to God, to make to ourselves any Graven Image, or any likeness of any thing that is in Heaven above, or in the Earth beneath, etc. or to bow down to them, or serve them, Exod. 20. 4, 5. Deut. 4. 15, 19 and ch. 5. 8, 9 There is one Image, which is the Image of the invisible God, that aught to be worshipped, even Jesus Christ, who is the true God, and eternal Life, 2 Cor. 4. 4. Col. 1. 15. Heb. 1. 3. But all of Man's making are abominable to him. Confounded be all they that serve Graven Images, that boast themselves of Idols, worship him all ye Gods, or Angels, Ps. 97. 7. with Heb. 1. 6. Hos. 14. 3. Rev. 21. 8. and 22. 15. and ch. 14. 9, 11.  
3. Round about the Throne,] to denote they are to be, and are worshippers themselves, and therefore not the objects of religious worship, as we have said: Worship is an homage and service due to him on the Throne from all about him. So it is said, Let all that be round about him bring Presents unto him that ought to be feared, Ps. 76. 11. God is to be had in reverence of all them about him, Ps. 89. 7. And so of the Angels also; and they do worship God, Job 1. 6. And they are called upon so to do, Ps. 103. 20. and 148. 2, 5. Rev. 7. 11. Nehem. 9 6. with Luke 2. 13. And they are commanded to worship the first begotten, the Son of God by Nature, Heb. 1. 6. with Ps 97. 7. for by him, and for him they were created also, as hath been said before, and as appears, Col. 1. 15, 16. Eph. 3. 9  
4. Round about the Throne,] denotes their happiness, and honour: If the Queen of Sheba said, and said truly, concerning Solomon's Servants, and Ministers : Happy are thy Men, happy are these thy Servants which stand continually before thee, and that hear thy wisdom, 1 King. 10. 5, 8. How much rather may we conclude, that these Servants of the God of Heaven are herein happy and honourable, in that they stand round about his Throne, and see him, and are in his presence; in whose presence is fullness of joy? Rev. 7. 11. Luke 1. 19 with Mat. 5. 8. Luke 12. 8, 9 Rev. 3. 5. and ch. 14. 10.  
5. Round about the Throne,] to look and pry into the Mercy-seat, even Christ, who is called the Propitiatory, or Mercy-seat, Rom. 3. 25. and who is the Propitiation for our sins; and not for ours only, but also for the sins of the whole World, 1 Joh. 2. 2. and ch. 4. 10. Even as in our Types, the Lord commanded Moses, saying, Thou shalt make one Cherub on the one end, and the other Cherub on the other end: Even of the Mercy-seat shall ye make the Cherubims, on the two ends thereof. And the Cherubims shall stretch forth their Wings on high, covering the Mercy-seat with their Wings, and their Faces shall look one towards another: towards the Mercy-seat shall the Faces of the Cherubims be, Exod. 25. 19, 20. and 37. 7, 9 So these Angels are round about the Throne, and desire to look into the things of Christ, which are now reported to us by them that have preached the Gospel to us, with the Holy Ghost sent down from Heaven, 1 Pet. 1. 11, 12.  
6. Round about the Throne,] possibly to signify to us, that thorough Christ they behold the Father, Mat. 18. 10. He dwells in light inaccessible, whom no Man hath seen, nor can see, 1 Tim. 6. 16. And so we may conceive of the Angels, that they behold not the Divine Majesty immediately, but thorough the Lamb, who is between God and them: they are about, but the Lamb stands in the midst of the Throne, this is the disposition: And when they look towards him that sits upon the Throne, they behold him thorough this most excellent One, thorough this most glorious Image, or express Character of God's Person, as the Apostle calls him, when he demonstrates his excellency above the Angels, Heb. 1. 3, 5, etc. And indeed in many general expressions of our Saviour's it is signified to us, that none hath known, or seen God at any time, to wit, immediately, but the only begotten, who is in the Bosom of the Father: In which sayings, angels may be included also; see Mat. 11. 27. Luke 10. 22. Joh. 1. 18. and ch. 6. 46. and ch. 14. 6, 7. as they are doubtless in a like expression in this Chapter: [See the Notes before on v. 3.]  
7. Round about the Throne,] as his Servants, to minister unto him: Indeed, all are his Servants, Ps. 119. 91. though not willingly, or acceptably, (as Heb. 12. 28) yet he serves himself of them, (as Jer. 34. 9, 10. with v. 16. Ezek. 34. 17.) And so all the evil Angels are his Servants, or he serves himself of them: And they can do nothing to the vexation, or exercise, of his People, or Creatures, until he give permission, or permissive commission to them, Job 1. 11, 12. and 2. 5, 6. Mat. 8. 28, 33. with Mark 5. 11, 12. But these holy Angels are his Servants, cheerfully, and delightfully, doing his Commandments, Ps. 103. 18, 20. And that they are his Servants is signified by their being about the Throne, Ps. 76. 11. and 89. 7. And in Rev. 7. 11. they are said, to stand about the Throne; as also Rev. 8. 2. Now this standing shows to us, that they are Servants; compare Jer. 52. 12. with 2 King. 25. 8. 1 King. 10. 8. All these Angels are his Ministers, or Servants, to minister unto him, and to receive Commandments from him, Ps. 104. 4. Heb. 1. 7. Dan. 7. 10. Are they not all ministering Spirits? Heb. 1. 4. And these Ministers of his who sit upon the Throne, have been, and are, diversely employed by him, as is signified to us in the Scripture, whereto we may speak a little particularly; As to say,  
1. They have been sent forth, and employed, to make known and reveal the mind and will of God: So the Law was given by the disposition of Angels, Act. 7. 53. Gal. 3. 19 that word was spoken by Angels, Heb. 3. 2. And they have declared the Gospel to Men in former times: so it was an Angel that spoke to Abraham, and said, In thy Seed shall all the Nations of the Earth be blessed, Gen. 22. 9, 15, 18. and 28. 12, 14. And it was an Angel that shown unto Zacharias glad tidings concerning John the Baptist, the Messenger that went before the Face of the Lord, to prepare his way, Luke 1. 11, 19 And that said to the Virgin Mary, Thou shalt conceive in thy: Womb, and bring forth a Son, and shalt call his Name Jesus, Luke 1. 26, 35. Mat. 1. 20, 24. And when he was born, an Angel said unto the Shepherds, Fear not, for behold I bring you glad tidings of great joy which shall be to all People, etc. Luke 2. 9, 11, 14. And they first declared his Resurrection from the dead unto the Women, Mat. 28. 2, 5, 6. Mark 16. 5, 7. Luke 24. 4, 7. with v. 23. And when he was taken up into Heaven, they inform his Disciples of his coming again; and that he shall so come, in like manner, as they had seen him go into Heaven, Act. 1. 9, 11. And this Book of the Revelation was sent and signified by an Angel to Christ's Servant John, Rev. 1. 1. and ch. 22. 6, 16.  
2. They have been employed in contending with Satan, and being instrumental to assist the Servants of the Lord against him, Zech. 3. 1, 2. with Judas 9 and 2 Pet. 2. 11.  
3. They have been instrumental towards the healing of bodily diseases and distempers, Joh. 5. 4.  
4. They have been sent and employed to inform the Servants of the Lord in several things of which they were ignorant, and to acquaint them with many difficult and mysterious things, Zech. 1. 9, 19 and ch. 3. 3, 4. and 4. 4, 7, 14. and ch. 5. and ch. 6, etc. Rev. 17. 1, 6, 7. and ch. 21. 9 and ch. 22. 8, 16.  
5. To direct, safeguard, and prosper them in their journeys; and to keep them in all their ways, Gen. 24. 7, 40. Ps. 91. 11, 12.  
6. To observe the demeanours of his People, and Servants, in their Assemblies; and how they behave themselves in the House of God, 1 Cor. 11. 10. 1 Tim. 5. 21, 22.  
7. To give good counsel to Persons, and to direct them unto what may be for their good, Gen. 16. 7, 11. Act. 10. 7, 22. and to restrain, and keep back from evil and iniquity, Numb. 22. 22, 35. and to discover to Men their sins and transgressions, and reprove and threaten them for them, that they might turn from them, Judg. 2. 1, 4, 5.  
8. To execute judgements on God's people for their iniquities, and provocations, 1 Chron. 21. 12, 18, 30. and on those who are enemies unto, and persecuters of them, Ps. 35. 5, 6. 2 Chron. 32. 21. Rev. 15. and ch. 16. Act. 12. 23.  
9 To carry the Souls of the Saints, at their decease, into the Bosom of Abraham, Luke 16. 22, 23.  
10. And they shall gather together his Elect from the four Winds, from one end of Heaven to the other; and gather the Tares to be burnt in the Fire: So shall it be in the end of this World. The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them which do iniquity: and shall cast them into a Furnace of Fire, etc. Mat. 24. 31. and ch. 13. 40, 43. see also Mat. 16. 27. and ch. 25. 31, 32. 2 Thes. 1. 7, 9, 10.  
This is some little account of their Ministry: and we may have occasion to speak somewhat further hereto afterwards.  
Use. Seeing these glorious Creatures are about the Throne, and are Servants unto him that sits thereon: It may be useful to us,  
1. To show unto us, that he is a great and mighty King that hath such excellent Servants, and such an innumerable company of them; such holy, heavenly, and glorious Servants waiting upon him, and ministering to him: these declare his glory, Ps. 19 1. In the multitude of People is the King's honour, Prov. 14. 28. And this excellent multitude of Subjects and Ministers show forth the Honour and Majesty of him, whose Kingdom ruleth over all, Ps. 103. 19 Mat. 16. 27. Mark 8. 38. Luke 2. 5, 9 Mal. 1. 14. He hath thousand thousands ministering unto him, and ten thousand times ten thousand standing before him, Dan. 7. 10. These holy Angels are all ministering serving Spirits, that do his pleasure, Heb. 1. 14. with Ps. 103. 20, 21. If there was no spirit left in the Queen of Sheba, when she saw the attendance of Solomon's Servants, or Ministers, etc. 1 King. 10. 5. 2 Chron. 9 4. How might it even swallow us up, and cause us to admire at his excellent Greatness, Rule, Dominion, and Kingdom, who hath such Servants ready to do his will and pleasure; the least and meanest whereof is more excellent, not only than Solomon's chiefest Servants, but than Solomon himself also, Psal. 8. 3, 4. Solomon in all his glory was not arrayed, nor so excellent as one of these.  
2. It informs us, to whom we should come, if we need the help and assistance of the Angels; not unto them, but unto their Lord and Master: they are Servants, and not their own Masters; nor may they do any thing, or go anywhere, but what, and where their Lord pleaseth: it is good for us therefore to pray to God in the Name of Christ, to send us them, if it be good before him, and by them to inform, direct, or preserve us, etc. Gen. 24. 40, 42. So Manoah entreated the Lord, and said, O my Lord, let the Man of God, to wit, the Angel▪ which thou didst send come again to us, and teach us, etc. And God harkened to the voice of Manoah, and the Angel of God came again to the Woman, etc. Judg. 13. 8, 9 When Peter was in Prison, Prayer was made without ceasing, of the Church, unto God for him: and in due season the Lord sent his Angel, and delivered him out of the hand of Herod, and from all the expectation of the People of the Jews, Act. 12. 5, 11. So our Saviour saith, Thinkest thou that I cannot now pray to my Father, and he will presently give me more than twelve Legions of Angels, Mat. 26. 53. This course ●et us also take, if we need their Ministry: let us not pray to, or religiously worship them; for they are Servants, Gods Ministers: But let us pour out our hearts to him who is a refuge for us, and unto whom all are Servants. When the Apostle John fell down to worship before the Feet of the Angel, he said unto him, See thou do it not, for I am thy fellow-Servant. He was a Servant, and therefore not to be religiously worshipped, Rev. 22. 8, 9  
3. It may also inform us, how we may have their Ministry for our good; and that is, by coming unto, and abiding in Christ Jesus: He that dwelleth in the secret of the most high, in Christ, the Mercy-seat, shall lodge under the shadow of the Almighty; under the wings of the ●●erubims of glory, which do overshadow the Propitiatory, or Mercy-seat, Ps. 91. 9 with Exod. 25. 20. Ps. 80. 1. Heb. 9 5. Because thou hast made the Lord, my refuge, the most high, (and not these high ones,) thine habitation: There shall no evil befall thee, nor any plague come nigh thy dwelling-place: for he shall give his Angels a charge over thee, to keep thee in all thy ways: They shall bear thee up in their hands, lest thou dash thy foot against a stone, Ps. 91. 9, 12. And this leads to the next.  
2. And (round about) the living Creatures and the Elders:] The same also is said of all the Angels: And all the Angels stood round about the Elders, and the four living Creatures, ch. 7. 11. Now,  
1. Round about the living Creatures and Elders,] may signify, that the living Creatures and Elders are come unto the Angels: the Elders are made perfect in spirit, and present with the Lord, and with the holy Angels, 2 Cor. 5. 7, 8. Phil. 1. 23. Heb. 12. 22, 23. Rev. 18. 20. And the living Creatures by ●aith dwell, and have their conversation in Heaven, Rev. 12. 12. and ch. 13. 6. Phil. 3. 20. They are come unto Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, Heb. 12. 22.  
2. Round about them,] may also denote, that the Angels are ministering Spirits unto them, and so sent forth, and employed by Christ, Heb. 1. 14. for so much [round about] doth import, when spoken of Persons, as we have seen before: and this will still more plainly appear, if we consider that said of ●ll the Angels in ch. 7. 11. to wit, that they stand about, not the Throne only, but the Elders, and living Creatures also: and standing is frequently the posture of Ministers, or Servants, 1 King. 10. 5. 2 Chron. 9 4. Ps. 135. 2. the Church of the living God is called to the fellowship of God's Son, to a Partnership with him, being married to him that is raised from the dead, Rom. 7. 4. 1 Cor. 6. 17. 2 Cor. 11. 2. Rev. 19 7, 8. And herein, in a general consideration, preferred before the Angels, though not simply, or singly so. The Church of the living God is preferred before Apostles, Prophets, etc. as such, and before Angels: for they are Servants of the Church also, as it is the Spouse of Christ: Hence they are called Servants, and all things are the Churches, whether Paul, or Apoll●, or Cephas, etc. 1 Cor. 3. 21, 23. with Rev. 19 10. and ch. 22. 9 2 Cor. 4. 5. Ezra 7. 24. And so the Angels ministered unto Israel, it may seem, in the wilderness, Ps. 78. 25. 1 King. 19 5, 7. Yea, Are they not all ministering Spirits, sent forth to minister for them who shall be Heirs of Salvation, Heb. 1. 14.  
3. Round about them,] may give us to understand, that they make known to the Angels the things of Christ: they are nearer to the Lamb, and between them and the Lamb: so it is said, To the intent that now unto the Principalities and Powers in heavenly places might be known by the Church, the manifold Wisdom of God, Eph. 3. 10. To this end also, it may seem, the Angels frequent the Assemblies of Believers, when they assemble together to Pray, and Prophecy, 1 Cor. 11. 10. And they desire to look into those things which are now reported to us, by them that have Preached the Gospel to us, with the Holy Ghost sent down from Heaven, 1 Pet. 1. 11, 12.  
4. Round about them,] as a Camp to enclose them, and camp about them: And this is often signified to be their work and service as to the Saints here below, especially in times of danger or fear : The Angel of the Lord encampeth about them that fear him, and delivereth them, Ps. 34. Title, and ver. 4, 7. Gen. 32. 1, 2. and they do sometimes deliver them from judgements, Psal. 91. 1, 3, 11. and from dangers and mischiefs which their Enemies intent them, 2 King. 6. 17. and many times out of danger, Gen. 19 15, 16. Numb. 20. 16. Dan. 3. 28. and ch. 6. 22. Act. 5. 19 and ch. 12. 7, 11.  
And the consideration hereof may be useful to us,  
1. To engage us to fear, and trust in the Lord, as we have said before, Ps. 34. 7, 8, 10. and 91. 9, 10, 11.  
2. It may strengthen his Saints against occasions of fainting, and cause them to be quiet from fear of evil: for the holy one of Israel will be, as is good, their defence: this innumerable company of Angels are ministering Spirits, sent forth, and employed for their good: and these are more, and more strong and powerful, more wise and watchful than their Enemies, how potent, wise, or vigilant soever they are. As King Hezekiah said to Judah, Be strong and courageous, be not afraid, nor dismayed for the King of Assyria, nor for all the— Multitude that is with him; for there be more with us than with him: with him is an Arm of Flesh, but with us is the Lord our God to help us, etc. And he hath thousand thousands of these heavenly Spirits ministering unto him, for the good of his: Hence the Prophet Elisha useth the same expression that King Hezekiah doth, viz. [there be more with us, than with them,] as with respect to the Angels. Compare 2 Chron. 32. 7, 8. with 2 King. 6. 14, 16, 17. Zech. 2. 5. with Ps 104. 4. these are God's Chariots, his Chariots of Salvation: some trust in Chariots, in outward Chariots, Ps. 20. 7. Isay 31. 1. and they that have many of them are very formidable and dreadful to us, as was Jabin unto the Children of Israel, who had nine hundred Chariots of Iron, Judg. 4. 3. But these Angels are God's Chariots, wherewith he goes forth for the salvation of his People, for salvation with his anointed, Hab. 3. 8, 13. and he hath not only nine hundred, or nine thousand Chariots; but the Chariots of the Lord are twice ten thousand, even thousands of Angels, Ps. 68 17. and one Angel hath more power and strength than all Jabin's Chariots, 2 King. 19 35. with v. 23. With these he destroyed Jabin's General, with his nine hundred Chariots: They sought from Heaven, and overcame them, Judg. 5. 2●. with Job 38. 7. He will come flying on these Horses of his, Ps. 18. 10. and riding on these Chariots of Cherubims, for the good and protection of those, whose hearts are perfect towards him, 1 Chron. 28. 18. And therefore they should, and may serve God without fear of their Enemies, Deut. 33. 26, 29. with Ps. 68 17, 33, 35.   

Verse 12. Saying with a loud voice, worthy is the Lamb that was slain, to receive power, and riches and wisdom, and strength, and honour, and glory, and blessing.  
In this Verse we have a further account given to us of the voice of the innumerable company of Angels, which the Apostle saith he heard, v. 11. And this is propounded to us, 

1. More generally, [Saying with a loud, or great, voice.]  
2. More particularly, we have an account given us what they said with their loud voice, [Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.]    
1. More generally, [Saying with a loud, or great, voice.]  
1. Saying,] to wit, all of them: There was but one employed in v. 2. to make that Proclamation, and he enough to silence, and nonplus himself, and all the Angels, and all other Creatures: But here all of them with one voice join together, and all little, or ●ew enough, to celebrate his praises, who is exalted above all blessing and praise, N●●em. 9 5. So when one Angel said to the Shepherds, Behold I bring you glad tidings of great joy which shall be to all People, etc. Suddenly there was with the Angel a Multitude of the Heavenly Host, praising God and saying, glory be to God in the highest▪ on Earth peace, etc. Luk. 2. 10, 13. All the Angels of God are to worship him, Heb. 1. 6.  
2. [Saying with a-voice;] with an Articulate voice: It is said of the four living Creatures, and Elders, they had every one of them Harps, and golden phials, etc. and they sung a new Song, saying, thou art worthy, etc. But of the Angels only, they said, etc. Though the Angel's praise and glorify him, yet the Saints have greatest cause to sing forth the honour of his Name, and make his praise glorious: for he is their Brother, their Husband; and they his Spouse, etc. The Saints begin here in celebrating the praises of the Lamb, and they only sing the new Song, which these say, or some part of it. So when the Angels are called upon to praise the Lord, Ps. 148. 2, 5. the Saints are exhorted to sing unto the Lord a new Song, to praise his Name in the Dance: to sing praises unto him with the Timbrel and Harp: For the Lord taketh pleasure in his People etc. Let the Saints sing aloud, etc. Ps. 149. 1, 2, 3, 5, 6.  
3. [Saying with a loud, or great, voice;] One Angel can speak with a very loud voice: that Angel that spoke to Abraham out of Heaven, that one Angel, caused him to hear his voice on Earth; which are at a very great distance one from another, Gen. 22. 11, 15. with Ps. 103. 11. that one Angel in v. 2. of this Chapter, proclaimed with a loud voice, so as to cause all Creatures in Heaven, and Earth, and under the Earth, to hear. See also Rev. 19 17, 18. But what an exceeding loud voice must the voice of such an innumerable company of them conjoined be, when all of them cry mightily! as Rev. 18. 2. It must needs be a loud voice indeed— And so,  
1. They said, [with a loud, or great, voice,] not with a low and little one, as those Creatures do who peep and m●tter, Isay 8. 19 they did not speak out of the Ground, their speech was not low out of the Dust, nor their voice as of those that have a familiar Spirit, Isay 29. 4. but their voice was full of power and might, as those that were directed and enabled by the Spirit of the Lord, (as Mica 3. 7, 8.)  
2. With [a loud voice,] denotes their unanimous joy and gladness, and rejoicing in, and being well-pleased with what they say: when Men are sad and troubled, either they cannot speak, as Ps. 77. 4. their words are swallowed up, Job 6. 2, 3. or the● speak with a low voice: As it is said, I will distress Ariel, and there shall be heaviness and sorrow:— And thou shalt speak out of the Ground, and thy speech shall be low out of the Dust, and thy voice shall be as of one that hath a Familiar Spirit, out of the Ground. (It seems then, that those that have Familiar Spirits, and Wizards, etc. are full of heaviness and sorrow.) Isay 29 2, 4. But when they are merry and joyful, they make a loud noise, and speak with a loud voice usually, Exod. 32. 17, 18. Hence we have such exhortations : Sing aloud unto God our strength, make a joyful noise unto the God of Jacob, Ps. 81. 1. Make a joyful noise unto the Lord, all the Earth, make a loud noise, and rejoice, etc. A loud noise is a joyful one, Ps. 98. 1, 4. And if there was such joy in Heaven amongst these glorious Spirits, in celebrating the praises of the Lamb, who took not hold on the nature of Angels; how much rather should we rejoice, and render his praise glorious upon the loud Harp, who took our nature upon him, and was made sin for us, and gave his flesh for the life of the World; and risen again for our justification, and who is entered into Heaven itself, there to appear in the presence of God for us! As here the living Creatures and Elders do, in v. 8, 10. And as it is said, Let thy Saint's shout for joy, Ps. 132. 9, 16. And again, Sing aloud unto God our strength, make a joyful noise unto the God of Jacob. Take a Psalm, bring hither the Timbrel, the pleasant Harp with the Psaltery, etc. Ps. 81. 1, 2. See also Ps. 33. 1, 2, 3. and 98. 1, 2, 3, 4, 5. and 149. 1, 6.  
3. With a loud, or great, voice,] denotes their instantness, and earnestness; as those that would hear nothing that might hinder, or wave them from praising and extolling the Lamb. Thus we have this Phrase used concerning the Jews, who were so earnest to have Christ crucified, that they would hear nothing to the contrary: They were instant with loud voices, requiring that he might be crucified: and the voices of them, and of the Chief Priests prevailed, Luke 23. 23. So these Angels were so instant with their loud voices, as if they resolved herewith to excel, and outvoice them who consult to cast down Christ from his excellency, Ps. 62. 2, 4. And that all might give unto him the glory due unto his Name, and worship him, and none but Christ, and God in him, and no false object of worship, Rev. 14 6, 7, 8, 9, 10.  
But, What do they say with their loud voice? and where do they say it?  
1. What do they say with their loud, or great, voice?  
Answ. To that we may here in general say,  
1. They say, or speak, right and true things: that which came out of their Lips was right before God, (as, Jer. 17. 16.) They might say as the Angel doth, Rev. 22. 6. These say are faithful and true: And therefore they might li●t up their voice like a Trumpet. So the Lord himself saith; I have not spoken in secret, in a dark place of the Earth: I the Lord speak righteousness, I declare things that are right, Isay 45. 19 They might be Heralds and Proclaimers of the truth, with the loudest voice that could be.  
2. And it was good news they proclaimed, glad tidings of great joy to all People of Mankind, as Luke 2. 10, 14. Even the Contents of the Gospel: And so they might well, and rejoicingly lift up their voice: According to that; O Zion, that bringest good tidings, get thee up into the high Mountain: O Jerusalem, that bringest good tidings, lift up thy voice with strength, lift it up, be not afraid, etc. Isay 40. 9 So our Lord Jesus, when he declared the glad tidings of the Kingdom, made Proclamation thereof with a loud voice: He stood and cried, saying, If any Man thirst, let him come unto me, and drink, Joh. 7. 37, 38. and ch. 12. 44, 47. Sad news may be whispered out, (as 2 Sam. 12. 19) And they that bring in damnable heresies, denying the Lord that bought them, do it many times privily, and in secret, 2 Pet. 2. 1. But the Gospel ought to be proclaimed on the Housetops, Luke 12. 3. on the high Mountains, Isay 52. 7, 8. Nahum. 1. 15. And so, that which this innumerable company of Angels said with a loud voice, was both true, and good; A faithful saying, and worthy of all acceptation, 1 Tim. 1. 15. So it is said of Wisdom : Doth not Wisdom cry, and Understanding put forth her voice? She standeth in the top of high places, by the Way, in the places of the Paths: she cryeth at the Gates, etc. But what doth she so loudly and openly cry, and proclaim? She tells us, to wit, good and right things : Hear, saith she, for I will speak of excellent things, and the opening of my Lips shall be right things, Prov. 8. 1, 2, 6, etc. and ch. 9  
2. Where do they say this, or speak with their loud voice?  
And that is, About the Throne: So here it is said; I heard the voice of many Angels round about the Throne, etc. and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice: they knew it would be no offence, or grief of heart to him that ●ate thereon, to hear the high praises of the Lamb in their mouths. When the whole multitude of the Disciples began to rejoice, and praise God with a loud voice, for all the mighty works that they had seen, saying, Blessed be the King that cometh in the Name of the Lord, etc. It seems, some of the Pharisees were offended thereat, and displeased therewith: for they said unto Jesus; Master, rebuke thy Disciples, etc. Luke 19 37, 38, 39 But though this innumerable multitude of Angels say with a loud voice, worthy is the Lamb, etc. And joyfully, harmoniously, and with a loud noise, round about the Throne, on every side of it, as it were, cause their voice to enter into the Ears of him that sat upon the Throne; it was not displeasing, or dishonouring to him, but that which tended to the honouring, and glorifying him. God hath committed all judgement to the Son, that all should honour the Son as they honour the Father: He that honoureth not the Son, honoureth not the Father that hath sent him Joh. 5. 22, 23. When the Son of God is exalted and extolled, the Father is also glorified: for he devised this blessed means, and found out this ransom, 2 Sam. 14. 14. Job 33. 24. He prepared himself this Lamb for a Burnt-offering, Gen. 22. 8, 14. He sent him into the World to be the propitiation for our sins: He delivered him up for us all, and raised him again for our justification: and made him the Head of the Corner: This was the Lords doing; He gave him glory, etc. All things are of God, 2 Cor. 5. 18. All that than is for the glory of God, wherein the Son of God is glorified, Joh. 11. 4. He is glorified in the Son, Joh. 14. 13. He is served, when the Son is kissed, Ps. 2. 11, 12. So when Christ was born, and one Angel celebrates his praises, and declares his praise-worthiness; suddenly there was with the Angel a multitude of the heavenly Host, praising God and saying, Glory be to God in the highest, etc. Luke 2. 10, 14. and ch. 19 37, 38.  
2. We have an account of what they said more particularly with their loud, or great voice, to wit, [Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.]  
Whence we may note in general, that when the Angels praise the Lamb, they mention not any favour done for them by him, as the living Creatures and Elders do, as with respect to themselves, v. 8, 9, 10. Luke 2. 10, 11. Heb. 2. 16. More particularly consider we, 

1. The Person of whom they speak, and whom they praise.  
2. What they say of him by way of praise and exaltation.    
1. The Person of whom (and not to whom, as the Saints, v. 7, 10.) they speak, and whom they praise, [the Lamb that was slain;] not themselves, but one who hath by in heritance obtained a more excellent Name than they: for this Lamb is the Son of God, Heb. 1. 4, 7. Joh. 1. 29, 34, 36. these Sons of the Mighty give unto him glory, and strength; they give unto him the honour of his Name, Psal. 29. 1, 2. And herein in substance, they join with the Saints. [See the Notes before on v. 6. of this Chapter.]  
2. What they say of him by way of praise and exaltation, to wit, [Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, etc.]  
Wherein let us consider for our instruction and usefulness, 

1. What the Lamb is worthy to receive.  
2. Of whom he is worthy to receive these things.  
3. Wherhfore is he worthy to receive them?    
1. What is the Lamb that was slain worthy to receive? And that is,  
1. Power,] namely, to do what all Creatures could not do, to wit, to open the Book of God's Counsels and Purposes: [See the Notes before on v. 5.] And so power with God as a Prince to prevail with him, he being indeed the true Israel, Hos. 12. 3, 4.  
Power,] to open the Eyes of the blind, and to turn them from darkness to light, and from the power of Satan unto God, Isay 42. 1, 6, 7. He is a Prince, and Saviour, to give repentance to sinful and rebellious ones, Luke 24. 47. Act. 5. 31.  
Power,] to pardon and forgive sins,; to give forgiveness unto such as turn at his reproofs: Herein the Power of God is exercised, Numb. 14. 17, 20. And the Son of Man hath power to forgive sins on Earth, Mat. 9 6. Mark 2. 10. to forgive many, and great, sins, Luke 7. 47, 48. Thorough this Man is preached to us the forgiveness of sins: and by him all that believe are justified from all things from which they could not be justified by the Law of Moses, Act. 10. 43. with ch. 13. 38, 39  
Power,] to heal diseases, those of the Soul, Ps. 103. 1, 3. Mat. 13. 15. and of the outward Man also, Mat. 10. 1. Luke 4. 36. and ch. 5. 17.  
Power,] to make them Sons that come unto him: To as many as received him, to them he gave power to become the Sons of God, even to them that believe on his Name, Joh. 1. 12. And to give eternal life to them that hear his voice, and follow him: God hath given him power over all flesh, that he should give eternal life to as many as God hath given him, Joh. 10. 27, 28. and ch. 17. 2, 3. and to save to the utmost all that come unto God by him, Heb. 7. 24, 25.  
Power,] over all the power of all Creatures: He is the Head of all Principality and Power, Col. 2. 10. God hath raised him from the dead, and set him on his own right hand in the heavenly places: far above all Principality and Power, and Might, and Dominion, etc. Eph. 1. 20, 21. He hath power over the good Angels, 1 Pet. 3. 22. And over the evil ones also: And he gave power to his seventy Disciples over all the power of the Enemy, Luke 10. 17, 19 And he hath power over all the power here below: He is King of Kings, and Lord of Lords, Rev. 1. 5, 6. and ch. 17. 14. And this might engage us therefore to believe and trust in him, Joh. 14. 1. Psal. 2. 6, 7, 12.  
Power,] all power to save them that hear his voice, and follow him, Joh. 10. 27, 29. He is able to save, to the uttermost, them that come unto God by him, Heb. 7. 25. to help and deliver them from their Enemies and Adversaries, Act. 18. 9 and ch. 26. 17. And to dispense all things to them that pertain to life and godliness, Joh. 17. 2, 3. 2 Pet. 1, 3. And in the glorious exercise of his power he shall appear, when he shall take to him his great power and reign, Mat. 24. 30. and ch. 26. 64. Rev. 11 16, 18.  
2. And Riches.] That is to say,  
1. The Riches which are here below, for these are his also: the Gold and the Silver are his, Hag. 2. 8. The Earth is the Lords, even the Lord Christ's, and the fullness thereof, Ps. 24. 1. with 1 Cor. 10. 26, 28. with v. 21. God hath Crowned him with glory, and honour; and made him to have dominion over the works of his hands, and hath put all things under his feet: all Sheep, and Oxen, yea, and the Beasts of the Field, the Fowl of the Air, and the Fish of the Sea, and whatsoever passeth thorough the Paths of the Sea, Psal. 8. 5, 6, 8. with Heb. 2. 6, 9 Ps. 50. 11, 12. And the consideration hereof might engage us to come unto, and follow him in the regeneration: for there shall be no want to them that fear him: The young Lions do lack and suffer hunger; but they that seek the Lord (Christ) shall not want any good thing, Ps. 34. 8, 10. with 1 Pet. 2. 3, 4. This is one great thing that Men are afraid of, that if they cleave to the Lord with full purpose, and follow the Lamb whithersoever he goeth, they shall not be provided for of the things here below, but shall be reduced unto necessity and poverty: But this is a mistake, and groundless fear: for all things are delivered to him of the Father, Mat. 11. 27, 28. And in exercising ourselves to godliness, we exercise ourselves to that which is profitable to all things, having the promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. with ch. 3. 16. 1 King. 3. 10, 13. with ch. 10. 23. Hence the wisdom of God, to wit, Jesus Christ, invites Men, to receive her instruction, and not Silver; and Knowledge rather than choice Gold: And to engage them so to do, she propounds this as a powerful Motive and Argument; Riches are with me, Prov. 8. 10, 18. In her left hand are Riches, Prov. 3. 12, 16. He is a Sun and Shield; he will give grace and glory: no good thing will he withhold from them that walk uprightly, Ps. 84. 11, 12.  
2. Riches,] such as are more excellent than all that are here below, such as are spiritual and eternal: namely, Riches of Goodness, Rom. 2. 4. He hath indeed been rich in good works, (1 Tim. 6. 18.) his goodness was so great towards us, that he died for us, and risen again: his kindness was infinitely great in becoming our Saviour, Tit. 3. 4. And he is good to all: such was his grace and goodness towards us, that though he was rich, for our sakes he became poor; that thorough his poverty we might be enriched, 2 Cor. 8, 9 He hath Riches of Mercy; and being rich therein, he hath Riches of Patience and long-suffering towards impenitent ones, while it is called to day, Rom. 2. 4. because he is not willing that any should perish, but that all should come to repentance, 2 Pet. 3. 9, 15. And according to the riches of his mercy, quickens them who are dead in sins and trespasses, Eph. 2. 4, 5. and remits, and pardons their sins, who thorough his Name believe in him, Eph. 1. 7. with Act. 10. 43. and his mercy endures unto eternal life, Judas 21. Rom. 9 23. Riches of Righteousness, Prov. 11. 4. He hath, by his blood, brought in everlasting righteousness, Dan. 9 24, 26. And his Name is Jehovah our righteousness, Jer. 23. 6. Riches of Wisdom and Understanding: In him are hid all the treasures of wisdom and knowledge, Col. 2. 3. Yea all the riches and fullness of grace, and spiritual blessings are treasured up in him, Joh. 1. 14, 16. Eph. 1. 3, 7. Col. 1. 19 and ch. 2. 9, 10. 1 Pet. 3. 7. and riches of glory, Joh. 17. 5. Eph. 3. 16. Phil. 4. 19 2 Thes. 2. 14. And these are the true Riches, Luke 16. 11. As Christ is said to be; the true Light, the true Bread, the true Vine: that is, they are the most excellent Riches, more excellent than these which are here below, Heb. 10. 34. As will appear if we consider,  
1. The excellent nature of them, they are spiritual, but the other earthly and natural, Rom. 15. 27. 1 Cor. 9 11. and ch. 15. 44, 46. These true Riches are such as the holy Spirit is directing us to, and glorifying before us, Joh. 16. 14, 15. whereas our own wisdom, which is sensual and devilish, is leading us to labour to be rich here below, and to lay up for ourselves treasures on earth, Jam. 3. 15. with Prov. 23. 4. And the true Riches are such as are proper to enrich the Souls and Spirits of Men, how poor soever they are, as to these outward riches, Prov. 24. 4. 2 Cor. 6. 10. Jam. 2. 5. Rev. 2. 9  
2. The true Riches are certain and durable, Heb. 10. 34. whereas the other are called, and are, uncertain Riches, 1 Tim. 6. 17, 18. and such as are but for a moment. Wilt thou set thine Eyes on that which is not? for Riches certainly make to themselves wings, they flee like an Eagle toward Heaven, Prov. 23. 4, 5. And at furthest, they will leave us at death, Ps. 49. 16, 17. Luke 12. 19, 20. Riches are not for ever, Prov. 28. 24. And on this account the Holy Ghost admonisheth them that be rich in this World, not to be highminded, nor trust in these Riches, because they are uncertain: But contrariwise, to do good therewith, and to be rich in good works, etc. 1. Tim. 6. 17, 18. But the true Riches which the Lamb hath worthily received, are certain and permanent: Riches and Honour are with me, saith Wisdom, yea durable Riches, Prov. 8. 10, 18, 22, The things that are seen are temporal; but the things that are not seen are eternal, 2 Cor. 4. 17, 18.  
3. The Riches here below are empty, and unsatisfying: Vanity of Vanities, saith the Preacher, Vanity of Vanities; all is Vanity, Eccles. 1. 2. He that loveth Silver shall not be satisfied with Silver, nor he that loveth abundance with increase: this is also vanity, Eccles. 5. 10. These Riches will not satisfy men's Souls, nor fill their Bowels, Ezek. 7. 19 Eccles. 2. 8, 11. Hab. 3. 5. Men in labouring for these things, labour for that which will not satisfy, Isay 55. 2. But now, these excellent Riches of Christ are such as will indeed satisfy, and give complete contentment to the Soul: He will cause them that love him to inherit substance, and he will fill all their treasures, Prov. 8. 19, 21. They shall be satisfied with favour, Deut. 33. 23. with Prov. 8. 32, 35. He that cometh to him shall never hunger, and he that believeth on him shall never thirst, Joh. 6. 35. Mat. 5. 6. And how can they but be satisfied, who have the Lord, the possessor of Heaven and Earth, for their Shepherd and Portion, Ps. 23. 1, 3. and 73. 25, 96. and 119. 57 and 142. 5. with Isay 61. 7. Jer. 10. 16. The Almighty to be their Gold ! Job 22. 24, 26.  
4. The Riches which are here below are unprofitable, they will not profit us in a day of wrath, Prov. 11. 4. they will not deliver Men from the wrath of God, Ezek. 7. 19 Zeph. 1. 18. Will he esteem thy Riches? no, not Gold, etc. Job 36. 18, 19 nor will they obtain his favour: though a Man would give all the substance of his House for his love, it would utterly be contemned, Cant. 8. 7. nor will they purchase, or procure his Spirit, Act. 8. 18, 20. Though a Man could gain the whole World, yet he may lose his own Soul, and so be miserable forever, Mat. 16. 26. But the true Riches which the Lamb hath worthily received, and is possessed of, will stand us instead, and be of advantage to us, when we most stand in need of help and comfort: Righteousness, which answers to Riches, will deliver from death and wrath, Prov. 11. 4, 6. and ch. 10. 2. Even that of Christ, and God in him: And so, the knowledge of God in Christ, Prov. 11. 9 that is a treasure indeed, Col. 2. 3. yea, this is life eternal, to know him the only true God, and Jesus Christ whom he hath sent, Joh. 17. 3. Eccles. 7. 12. 1 Tim. 4. 8. with ch. 3. 16.  
5. Nay, the Riches here below are usually hurtful, and too often very hurtful to Men, thorough their Idolatrous esteem thereof, and lust thereto, Eccles. 5. 13. The cares of this World, and the deceitfulness of Riches, etc. entering in, choke the Word, and it becometh unfruitful, Mark 4. 19 So our Saviour saith, How hardly shall they that have Riches enter into the Kingdom of God, Mark 10. 23, 25. 2 Pet. 1. 5. We are very apt to pollute ourselves therewith, to trust in them, covet after them, be highminded in our enjoyment of them, or place our hearts and affections upon them; and by these things hurt and harm ourselves, 1 Tim. 6. 17. Ps. 62. 10. But there is a Treasure to be desired, worthy to be desired; and which lawfully, and with God's allowance, and therefore without prejudice, or pollution, we may desire, Prov. 21. 20. that Treasure in the Heavens that faileth not, Luke 12. 33. that Treasure hid in a Field, Mat. 13. 44. to wit, Jesus Christ, and those Riches of Life; Grace, and Glory which are treasured up in him for Mankind. We may covet earnestly these best things, the Lord himself, and his unsearchable Riches, which are preached, and commended to us in the Gospel, Eph. 3. 8, 9  
Oh then! if we would be rich indeed, come we unto, and follow the Lamb whithersoever he goeth, Jam. 2. 1, 5. Come we unto him, and buy we of him Gold tried in the Fire, that we may be made rich, Rev. 3. 18. his Disciples and hearty followers are such as are rich indeed, how poor soever they are among Men, Luke 6. 20. 2 Cor. 8, 9 Rev. 2. 9  
3. And Wisdom,] Counsel is his, and sound Wisdom, Prov. 8. 12, 14. In him are hid all the Treasures of Wisdom, Col. 2. 3. Christ crucified is the Wisdom of God, 1 Cor. 1. 23, 24. And he is full of Wisdom: on him rests the Spirit of Wisdom and understanding, etc. Isay 11. 1, 3. So as he knows all things, (2 Sam. 14. 20. Eccles. 7. 12.) he knows God the Father, and he only, originally, immediately, and perfectly, Joh. 8. 55. and ch. 10. 15. He is in the Bosom of the Father; and unto him he doth unbosom all his Mind and Counsels, Joh. 1. 18. and shows him all things that himself doth, Joh. 5. 20. So here in this place; This Revelation was first given to him, Rev. 1. 1. And he only prevailed to take the Book sealed with seven Seals, and to open it: He only was worthy, and able so to do, Rev. 5. 1, 5, 6, 8, 9 He only fully and perfectly knows God, and he hath declared and revealed him, Joh. 1. 18. and ch. 6. 46. And he hath given a gracious revelation of him to us in his Word and Works, 1 Joh. 1. 5. and ch. 4. 8, 9 And the consideration hereof might engage us to come unto him, that we may know the Father; to come to his Cross and Testimony: for no Man knows the Father but the Son, and he to whomsoever the Son will reveal him, Mat. 11. 25, 27, 28. Luke 10. 21, 22. Joh. 12. 44, 46. No Man cometh to the Father, to the knowledge of the Father, but by him, Joh. 14. 6, 7. God shineth forth the light of the knowledge of his glory in the Face of Jesus Christ, who is the Image of the invisible God, 2 Cor. 4. 4, 6. Col. 1. 15. And he knows Men, the thoughts, and hearts of them: He needs not that any should testify of Man; for he knows what is in Man, Joh. 2. 24, 25. [See Notes before on ch. 2. v. 23.] Heb. 4. 12. He is perfect in wisdom and knowledge, Mat. 9 4. and ch. 12. 25. yea indeed, he knows all things, Joh. 21. 15, 17. There is no Creature that is not manifest in his sight, but all things are naked and opened unto the Eyes of him with whom we have to do, Heb. 4. 13. And the consideration thereof might strengthen us to hold fast the Profession, Heb. 4. 13, 14. and also to come unto him, who is perfect in wisdom and knowledge, to reveal unto us the deep and secret things of his Law and Doctrine, which though revealed in the Scriptures of Truth, may still be secret to us, Dan. 2. 20, 23. And this shows to us, that he is most meet and fit to govern. Wisdom is very requisite to him that sits in the Seat of Government: Hence it was the great and one thing desired by Solomon; Give me, saith he to the Lord, Wisdom and Knowledge, that I may go out, and come in before this People: for who can judge this thy People that is so great? 1 King. 3. 5, 12. 2 Chron. 1. 7, 12. But behold a greater than Solomon is here, Mat. 12. 42. One on whose shoulders the whole Government is laid, and who is the wonderful Counsellor, Isay 9 6. The Father hath committed all Judgement, all the Government, unto the Son: And hath given him Authority to execute Judgement also, because he is the Son of Man, Joh. 5. 22, 27. And if all Israel saw, that the Wisdom of God was in Solomon to do judgement; we may be well assured, that our Lord Jesus Christ knows to do Judgement, and will do it, in whom not only the Wisdom of God is, but who is the Wisdom of God, 1 King. 3. 28. with 1 Cor. 1. 24. The Queen of Sheba came from the uttermost part of the Earth to hear the Wisdom of Solomon, but the Lamb infinitely excels him therein, Mat. 12. 42. with 1 King. 10. 1, 8. And therefore he is worthy to be heard and feared by us, 1 King. 3. 8. This is the true Joshua, even Jesus, of whom the Son of Nun was a Type, Deut. 34. 9 with Isay 42. 1, 4. Mark 6. 2. And he hath power to give wisdom unto us also, Prov. 8. 10, 12, 14.  
4. And strength,] He is wise in heart, and mighty in strength, Jo● 9 4. with this ancient one is wisdom and strength: with him is strength and wisdom, Job 12. 12, 13, 16. with Rev. 1. 14. God hath laid help upon one that is mighty, mighty in strength and wisdom, Psal. 89. 19 with Job. 36. 5. And mighty indeed he is in strength,  
1. To bear the greatest Burdens, (Nehem. 4. 10.) for he himself bore our sins in his own Body on the Tree, 1 Pet. 2. 24. This Lamb of God bore the sin of the World, Joh. 1. 29. Sin is an insupportable Burden for any mere Creature: it sunk down the Devils from Heaven to Hell, 2 Pet. 2. 4. with Judas 6. And brought death on Adam, and all his Posterity, from which no Man could redeem himself, or his Brother, Rom. 5. 12. with Ps. 49. 6, 8. The Psalmist cries out, mine iniquities are gone over mine head, as an heavy Burden, they are too heavy for me, Ps. 38. 4. But now, this Lamb was strong, as that he could, and did bear and stand under all our sins: All we like Sheep have gone astray, we have turned every Man to his own way, and the Lord laid on him the iniquity of us all, Isay 53. 6. And he also laid and executed on him the judgement of the World, Joh. 12. 27, 31. Surely he hath born our griefs, and carried our sorrows: He was wounded for our transgressions, bruised for our iniquities, etc. Isay. 53. 4, 5. and ch. 63. 1, 5. Mat. 26. 38, 39 with Heb. 5. 7. He was made a Curse for us, Gal. 3. 13. And endured the Cross, all the curse and malediction due to us as the wages of our sinning against God, Heb. 12. 2. And herein he grappled with all our Enemies, that he might overcome them. And hereby it appears that he was a strong one, in that God laid such burdens upon him. If we speak of strength, lo he was strong, Job 9 19 for he is the mighty God, Isay 9 6. And he is the Man of God's right hand, and the Son of Man, whom he made strong for himself, Ps. 80. 17. And the love of our blessed Redeemer appeared to be exceeding strong, in bearing and enduring these heavy burdens: his love was strong as death: many waters could not quench it, neither could the floods drown it, Cant. 8. 6, 7.  
2. And his strength wonderfully appeared, in raising himself from the dead, Joh. 2. 19, 21. He laid down his life that he might take it again: no Man took his life from him, but he laid it down of himself: he had power to lay it down, and he had power to take it again, Joh. 10. 17, 18. He was declared to be the Son of God in power, according to the Spirit of holiness, by the resorrection from the dead, Rom. 1. 4. As also herein his wonderful strength appeared, in vanquishing and overcoming all our Enemies, he is the Lord strong and mighty, the Lord mighty in battle, Ps. 24. 8. He bore, even bare away, the sins of many, or of the multitude, Isay 53. 12. He made purgation of our sins, Heb. 1. 3. It was not possible that the blood of Goats and Calves could take away sin, Heb. 10. 1, 4, 5. 8. and ch. 7. 18. But what the Law could not do in that it was weak thorough the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom. 8. 3. And he hath overcome and abolished Death, taken the sting out of it, 2 Tim. 1. 10. Rev. 3. 21. He hath, as to himself, been Death's Death, swallowed it up into victory, Hos. 13. 14. Isay 25. 7. And hath destroyed him that had the power of Death, that is, the Devil, Heb. 2. 9, 14, 15. Mat. 12. 29. Mark 3. 27. Luke 11. 22. With his strong Arm he hath scattered his Enemies, Ps. 89. And he hath gone up with a shout, in token of victory and conquest, the Lord with the sound of a Trumpet: Sing praises unto God, sing praises; sing praises unto our King, sing praises, Psal. 47. 5, 7. 68 18. and 98. 1. Col. 2. 15.  
3. Strength,] to bear and uphold all things: The Earth and all the Inhabitants thereof were dissolved: He bears up the Pillars thereof, Ps. 75. 3. He upholdeth all things by the word of his power, when he had by himself purged our sins. It is by him that all things consist, and stand together in that good order in which they are, Col. 1. 17, 20. He is the very Basis and Foundation on which all things stand: And on the shoulders of this strong one is the government of the whole World laid: for the Father judgeth no Man, but hath committed all judgement to the Son, Isay 9 6. Joh. 5. 22. And he doth stand and rule in the strength of the Lord, Mica 5. 2, 5.  
And by his strength he had power with God, Hos. 12. 3. He gave himself a Ransom for all, and hath redeemed them from the Curse of the Law, 1 Tim. 2. 6. with Gal. 3. 13. and ch. 4. 4, 5. He hath drawn all Men unto himself from under the first Judgement and Principality of Satan, Joh. 12. 32. And hath obtained eternal redemption, Heb. 9 12. Forgiveness of our personal sins, Eph. 1. 7. Act. 13. 38. And all gifts for Men, yea for the rebellious also, Ps. 68 18. A recovery of our loss, Ps. 69. 4. And an Inheritance of new Heavens, and a new Earth, Eph. 1. 14. And is a Prince and Saviour, to give repentance, and the forgiveness of sins, Act. 5. 31. And bears away the iniquities of those that come to God by him, Isay 53. 11. And hath by his strength such power with God, that he denies him nothing, Joh. 11. 22, 41, 42. So here; when none was able to open the Book, than appeared this Lion; and he came and took it out of his hand: He is the strongest among Beasts, as here the living Creatures are translated, Prov. 30. 30.  
5. And he sends the Rod of his strength, his Gospel, out of Zion, Ps. 110. 2. And goeth forth herewith conquering, and to conquer, Rev. 6. 1, 2. 2 Cor. 10 4, 5. And this Gospel of his is the power of God to Salvation to every one that believeth: though it be to them that perish foolishness, yet to them that are saved it is the power of God, Rom. 1. 16. with 1 Cor. 1. 18, 23, 24. And is able to save them to the utmost that come unto God by him: for the salvation and preservation of whom, his strength and ability is engaged and exercised, Heb. 7. 25. with Joh. 10. 27, 28, 30.  
6. And in due season, he will by his great strength be the Death of the first Death, and destruction of the Grave, as with respect to all: And is able to subdue, and will subdue all things to himself, Hos. 13. 14. Phil. 3. 21. Isay 63. 1, 3. He will raise all out of their Graves by his mighty strength, and cause them to appear before his Judgment-seat, Jo●. 5. 28, 29. and 12. 32. 2 Cor. 5. 10. And in short, execute his Word in whatever he hath spoken, promised, or threatened, Joel 2. 12. Mat. 28. 18.  
And the consideration of his great strength, may,  
1. Admonish us to take heed and beware we provoke him not to anger: He is mighty in strength,— who ever hardened his heart against him, and prospered? Job 9 4. Do we provoke the Lord to jealousy? are we stronger than he? 1 Cor. 10. 22.  
2. Instruct and engage us, to betake ourselves to him as our strength, and have him for it: To defend us from evil; he is a refuge and strength, A very present help in trouble, Ps. 46. 1. So the Psalmist saith, In God is my salvation, and my glory, the Rock of my strength, and my refuge is in God, Ps. 62. 7. He is a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, etc. Isay 25. 4. and 12. 3. O then! trust we in the Lord for ever, for in the Lord Jehovah is everlasting strength, Isay 26. 3, 4. Ps. 9 9, 10. Nahum 1. 7. As also to betake ourselves to him as our strength, to enable and strengthen us to all our services: Therefore the Apostle and his Fellow-labourers did both labour and suffer reproach, because they trusted in the living God, the Saviour of all Men, especially of them that believe, 1 Tim. 4. 10. And the Prophet saith, I will walk in the strength of the Lord God, and will make mention of thy righteousness, even of thine only, Ps. 71. 16. And saith the Apostle Paul, I can do all things through Christ that strengtheneth me; though he was not sufficient of himself to think any thing as of himself, Phil. 4. 11, 13. with 2 Cor. 3. 5, 6. Blessed is the Man whose strength is in him, Ps. 84. 5. And that we may have our strength in him, needful it is for us to know the Gospel of peace, and glad tidings of good things: Blessed are the people that know the joyful sound, they shall walk, O Lord, in the light of thy countenance:— For thou art the glory of their strength, Ps. 89. 15, 17. 1 Chron. 29. 12. Isay 40. 29, 30, 31. Ps. 68 35.  
5. And Honour,] from God his Father; it was and is his Father first that honoureth him, Joh. 8. 54. that had, and hath a most high and honourable esteem, and account of him; though he be indeed disallowed of Men, yet is he chosen of God, and precious, 1 Pet. 2. 4. He hath conferred great honour upon him, and given an honourable Testimony of him: Honour and Majesty hath he laid upon him, Psal. 21. 5. with Joh. 8. 54. Our Nature in his Person, and so the Man Christ Jesus was infinitely honoured, in being Personally united to the Divine Nature, in the Person of the Word, the Son of God, Mat. 22. 2. So that he is Emanuel, Isay 7. 14. Mat. 1. 23. And God gave him honour, in begetting him after a wonderful, and inconceivable way and manner, Luke 1. 35. And in bearing witness of him: He received from God the Father honour,— when there came a voice to him from the excellent glory : This is my beloved Son in whom I am well pleased, 2 Pet. 1. 17. God honoured him also, in being with him, and owning, and strengthening him, when he was generally despised, and rejected of Men, Joh. 8. 54. with Isay 53. 3. In laying our sins upon him, and delivering him to death for the offences of all. He crowned him with honour, that he by the grace of God should taste death for every Man, Heb. 2. 9 with Isay 49. 6. And hath upon the account of his sufferings honoured him: for the sufferings of death he hath crowned him with honour, Heb. 2. 9 with Ps. 91. 15. He hath raised him again from the dead, Rom. 1. 4. And laid him as a good foundation of Faith and Hope for Mankind, 1 Pet. 2. 4, 6. Isay 28. 16. The Stone which the Builders refused, and disallowed, is become the Head of the Corner: This is the Lord's doing, etc. Psal. 118. 22, 23. And he is the fountain of all grace and spiritual blessings: God hath given him the preeminence in all things: for in him it hath pleased the Father that all fullness should dwell, Col. 1. 18, 19 And he is the Bread of Life; the Door of approach unto God; the true Vine, etc. And he h●th preferred him above all; above the glorious Angels: He hath by Inheritance a more excellent Name than they, Heb. 1. 4, 14. Above Moses, the Mediator of the Old Testament, Heb. 3. 1, 6. Above Aaron, the typical High Priest, Heb. 5. 4. 7. He is the firstborn, higher than the Kings of the Earth: the Prince of the Kings of the Earth, Col. 1. 18. with Psal. 89. 27. Rev. 1. 5. and 17. 14. Because he humbled himself, and became obedient unto death, the death of the Cross: Therefore also God hath highly exalted him, and given him a Name which is above every Name, Phil. 2. 8, 10. Eph. 1. 20, 21. And hath put all things under his feet, though yet we see not all things put under them, Psal. 8. 5, 8. with Heb. 2. 6, 8, 9 Eph. 1. 22. And in due season, his Horn shall gloriously and visibly be exalted with honour, Psal. 112. 9 with Psal. 145. 5. 14.  
And Honour] from all Creatures, Divine Honour, even Religious and Divine Worship, Isay 29. 13. with Mat. 15. 8, 9 [See notes before on v. 8.] And particularly by all Men: God hath committed all Judgement to him, that all Men should honour the Son, as they honour the Father; they should honour him in hearing his word, and believing on him that sent him, Joh. 5. 22, 24. with 2 Pet. 1. 17. and Mat. 17. 5. and by all his Saints, as here he is, v. 8. 10. A Son honoureth his Father, Mal. 1. 6. And they that hear his word, and believe on him, are the Children which God hath given him: And it is but meet and reasonable therefore, that they should honour him, not doing their own ways, nor finding their own pleasure, nor speaking their own words, Heb. 2. 13. Isay 58. 13. [See Notes before on ch. 4. v. 9] And he hath gotten him honour upon that crooked Serpent Leviathan, the Devil, (as God did on Pharaoh, Exod. 14. 17, 18.) In that he hath bound that strong one: thorough Death destroyed him that had the power of Death; and is destroying, and will destroy him as to his second, in due season, Psal. 110. 1. Heb. 10. 11, 12.  
Oh then! seeing he is worthy to receive honour, let us honour him, in preferring him before our chiefest joy, and loving him more than our nearest Relations in this World, Mat. 10. 37, 38. with 1 Sam. 2. 29, 30. Luke 14. 26, 27, 33. Let us kiss him, come unto, and follow him in the regeneration, Ps. 2. 12. Joh. 12. 26. Let us honour him with our substance, and with the first-fruits of our increase, Prov. 3. 9 Considering that honour is with him, and he hath power to give and dispense it to others, and will honour them that honour him, Prov. 3. 13, 16. and 4. 8. and ch. 8. 6, 18.  
6. And glory,] This is near in signification to the former expression, as is said before; [see Notes on ch. 4. v. 9] And he is indeed worthy to receive glory; to be highly and honourably esteemed; To receive lustre, beauty, splendour, and majesty in the nature of Man: The God of our Fathers glorified his Son Jesus, Act. 3. 13. He herein glorified him, in begetting and making, or creating him his Son, Jer. 31. 22. In acknowledging him to be his Son, 2 Pet. 1. 17. In being with him, and strengthening him unto, and in all his services and sufferings, Joh. 17. 1. In appointing him, and giving him by his grace to die for our sins, to taste death for every Man, Joh. 12. 23, 24. and ch. 13. 31. Heb. 2. 9 In raising him from the dead for our justification, Act. 3. 13, 15. And giving all glory to him upon the account of his sufferings, Joh. 17. 4, 5. 1 Pet. 1. 19, 21. He hath a glorious Body, Phil. 3. 21. Act. 22. 11. He is a spiritual Man, and hath an heavenly Image, 1 Cor. 15. 44, 48. A glorious Dominion and Lordship over all Creatures; God hath Crowned him with glory, and put all things under his feet, Ps. 8. 4, 8. with Heb. 2. 6, 9 A glorious fullness of all grace and truth, Joh. 1. 14, 16. with Col. 1. 18, 19 and ch. 2. 3, 9, 10. The spirit of glory rests upon him, Isay 11. 1. In him is redemption, righteousness, eternal life, yea all things that the Father hath are his, Joh. 16. 15. But to this we shall have afterwards further occasion to speak in the last particular here attributed to the Lamb, viz. Blessing. He is gone, and received up into glory, 1 Tim. 3. 16. Act. 7. 55. And is set down on the right hand of the Majesty on high, Heb. 1. 3. and ch. 8. 1. where he is, and remains a Priest for ever after the order of Melchisedech: He glorified not himself to be made an High Priest, but he that said unto him, Thou are my Son, this day have I begotten thee, Heb. 5. 4, 5. And God hath given this glory unto him, to be a Covenant of the people, a Light of the Gentiles, to open the blind Eyes, etc. And to be the Apostle of the Believers Profession, Isay 42. 6, 8. Heb. 3. 1, 3. And in due season he shall appear in glory, Ps. 102. 16. In his own glory, in his Father's glory, and in the glory of the holy Angels, Mat. 16. 27. Mark 8. 38. Luke 9 26. And shall sit upon the Throne of his glory, Mat. 25. 31. and 19 28.  
And he is worthy to receive glory from all his Angels, and Saints, 1 Chron. 16. 28, 29. Ps. 29. 12. and 96. 7, 8. with Heb. 1. 6.  
And he hath power to give glory unto, and confer it upon others, upon them that come unto, and follow him in the regeneration, Mat. 19 28, 29. He is the Lord of glory; as the owner and professor of it; so the giver and dispenser of it, both now and hereafter, Jam. 2. 1. 1 Cor. 2. 8. He is the King and Fountain of it; y●a, he is the glory of the Israel of God, Ps. 24. 7, 9 Luke 2. 32 And they are called to the obtaining of the glory of our Lord Jesus Christ, and shall appear in it, Ps. 84. 11, 12. 2 Thes. 2. 14. When Christ who is their Life shall appear, then shall they also appear with him in glory, Col. 3. 4. 2 Tim. 2. 10. They shall then have a glorious Body also: their vile Body shall be changed, and fashioned into the likeness of his glorious Body, Phil. 3. 21. As they have born the Image of the earthy, they shall also bear the Image of the heavenly, 1 Cor. 15. 49. And they shall then have the glorious fullness of the Spirit, of which now they have but a first-fruits, Rom. 8. 23. And shall reign in glory: he will then compass them with a Crown of glory, Prov. 4. 7, 9  
7. And Blessing.] This also the innumerable company of Angels acknowledges the Lamb to be worthy to receive: And this we may look upon,  
1. More generally; As blessing signifies all that is truly good and desirable, as many times in Scripture it doth, as Deut. 33. So, good and blessing are used the one for the other, Compare Deut. 30. 15. with v. 19 And so God hath blessed us with all spiritual blessings in heavenly things in Christ, Eph. 1. 3. with all the blessings of goodness; As it is said: Thou preventest him with the blessings of goodness, Ps. 21. 3. He is full of grace and truth, Joh. 1. 14, 16. In him dwelleth all the fullness of the Godhead bodily: And in him we are complete, Col. 1. 19 and 2. 9, 10. In him there is the blessing of forgiveness, Rom. 4. 6, 7. with Eph. 1. 7. Col. 1. 14. In him is the blessing of righteousness, Dan. 9 24. Isay 45. 24. And he that hath clean hands, and a pure heart, etc. He shall receive the blessing from the Lord, and righteousness from the God of his salvation, Ps. 24. 1, 5. On him is the Spirit, that great blessing, Isay 44. 3. with ch. 11. 2. and 42. 1. Joh. 3. 34. In him is the blessing of Life, of eternal Life, Deut. 30. 19 Here indeed God hath prepared for us, and given to us the blessing, even life for evermore, Ps. 133. 3. with 1 Joh. 5. 11 Joh. 1. 4. And in due season he shall gloriously receive the blessing of Abraham, even the heavenly Country and Inheritance, for himself and his Seed, Gen. 28. 4. with Gal. 3. 16, 29. And in him there is blessing for all the Nations and Families of the Earth, Gen. 22. 18. and 26. 4. and ch. 28. 14. Act. 3. 25. with Gall 3. 13, 14. Psal. 72 17. Isay 25. 6. Luke 2. 31, 32. Mat. 22. 4, 8. Luke 14. 16, 17, 21.  
2. Or as blessing is taken more paticulary and strictly, for praise, or being well and honourably spoken of; and for thanks: So he is to be praised, thanked, and so blessed by us, and by all, especially by his Saints and holy ones, 1 Tim. 1. 13. So, blessing, and giving thanks, are used indifferently, and put one for the other. Compare Mat. 26. 26, 27. and Mark 14. 22, 23. with Luke 22. 19 and 1 Cor. 11. 24. Mark 8. 6, 7 As also are, to bless and praise: As, I will bless the Lord at all times, his praise shall be continually in my Mouth, Ps. 34. 1. So usually, to bless, signifies to praise, or speak well of, as Ps. 100 4. and 103. 1, 2, 21, 22. and 115. 17, 18, etc. Thus indeed we have cause abundantly, and everlastingly, to bless him, even to give thanks unto him, and to speak well of him, and praise him with our whole hearts and souls: he ought to be daily praised by us, Ps. 72. 15. for his wonderful pity and kindness towards us, that love of his that passeth knowledge, in dying for all, rising, and ascending, etc. As it is said; God is gone up with a shout, even he that first descended into the lowerparts of the Earth, the Lord with the sound of a Trumpet: Sing praises unto our God, sing praises; sing praises unto our King, sing praises:— Sing ye praises with understanding, or every one that hath understanding, Psal. 47. 6, 7. and 68 18, 20. And for his amiableness in every respect: He is altogether lovely, no spot or blemish in him, Cant. 5. 10, 16. He is fairer than the Children of Men, grace is poured into his lips, therefore God hath blessed him for ever. And therefore also saith the Psalmist, I will make thy Name to be remembered in all Generations: therefore shall the people praise thee for ever and ever, Psal. 45. 1, 2, 10. with v. 17. He is beautiful and glorious, excellent and comely; and there is none deserves, on these accounts, so much to be praised as he, Isay 4. 2. with 2 Sam. 14. 25.  
And he hath power to bless us also; and God having raised him sends him,  
1. Preventingly, to bless all, in their proper seasons and ages, in turning every one of them from their iniquities, Act. 3. 25, 26. for him hath God exalted with his right hand a Prince and Saviour, to give repentance to sinful and rebellious ones, Act. 5. 31. And he comes by his Servants in his Gospel, to open the Eyes of Jews and Gentiles, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of their sins, etc. Act. 26. 17, 18.  
2. And especially, and with peculiar and following blessings, he comes to bless them that believe; as he blessed Abraham the Father of the faithful, Heb. 7. 6. He forgives them their sins; even as David describeth the blessedness of the Man to whom the Lord imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered, etc. Rom. 4. 5, 7. Act. 10. 43. and 13. 39 He makes them accepted in himself, who is Jehovah our righteousness, Eph. 1. 3, 6. They shall receive the blessing from the Lord, and righteousness from the God of their salvation, Ps. 24. 5. with v. 1. He pours out his Spirit unto them, and makes known his words unto them, Prov. 1. 23. Isay 44. 3. Joh. 7. 37, 38. And gives unto them eternal life, and will in due season raise them up to the glorious enjoyment thereof: for this is the will of him that sent him, that every one that seethe the Son, and believeth on him, should have everlasting life, and he will raise them up at the last day, Joh. 6. 40, 44. and 10 27, 28. and 17. 2, 3.  
2. Of whom is the Lamb that was slain worthy to receive those excellent things before mentioned, and in some little measure spoken to? And to that we may say,  
1. He is worthy to receive them of God his Father; and hath from him received all power, and riches, and wisdom, and strength, and honour, and glory, and blessing; as he is the Mediator between God and Men, the Man Christ Jesus: He hath given all to him, and conferred all upon him in the Nature of Man, Joh. 3. 35. All things are delivered to me of my Father, saith he, Mat. 11. 25, 27. Mat. 28. 18. Col. 1. 19 And he hath ascended up on high, he hath led Captivity Captive, he hath received gifts in the Man, for Men, yea for the rebellious also, Psal. 68 18. To this purpose the Psalmist speaks at large, saying; Thou hast given him his hearts desire, and hast not withholden the request of his lips: for thou preventest him with the blessings of goodness, thou settest a Crown of pure Gold upon his Head. He asked life of thee, thou gavest it him, even length of days for ever and ever: His glory is great in thy salvation, Honour and Majesty hast thou laid upon him; for thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance, Ps. 21. 1, 2, 3, 4, 5, 6. with Joh. 17. 4, 5.  
Obj. But how can it be said, he is worthy to receive these things of the Father, when he had received all these things of him before this?  
Answ. 1. As to his receiving them from his Father, it is certainly true he had received them all before this time: But yet, he may be acknowledged to be worthy to receive them, even to receive what he hath already; not so much respecting the time as the thing, to wit, his merit and worthiness: And so they set to their Seal, as it were, to what God hath done: even as before in this Chapter, 5. the four living Creatures, and  Elders say, thou art worthy to take the Book, when he had taken it before, v. 7, 8, 9 And yet it is thus expressed to us.  
2. But this saying also may have, and certainly hath respect to the Doxology of the Saints and Angels, or to their ascribing and rendering praise to the Lamb; and this leads us to the next thing, viz.  
2. He that was slain is worthy to receive these excellencies from his Creatures, especially from the Saints and Angels: not that they can add any thing to him really: for in him it hath pleased the Father that all fullness should dwell: and all things that the Father hath are his, Col. 1. 19 Joh. 16. 14, 15. But they give these things to him, when they ascribe and render to him these things, and acknowledge his merit and worthiness, and so render his praise glorious, as is said before: [see Notes on ch. 4. v. 9 and v. 11.]  
3. Upon what account do they acknowledge the Lamb worthy to receive these excellencies; And that is, because he was slain. Indeed, these words [the Lamb that was slain,] are a description of the Person whom they celebrate, and whose praise they render glorious: And so they direct us to one Person; and to one that was, not is, slain; to distinguish him from, and prefer him before all others that may be so called, from other Lambs or Persons so called, Luke 10. 3. for they that were slain are so still, Rev. 6. 9, 10. But he, this most excellent Lamb, is not so: He liveth, who was dead, and is alive for evermore, Rev. 1. 18. and 2. 8. [See the Notes before on v. 6.]  
But these words also lead us to the Reason wherefore they acknowledge the Lamb to be worthy to receive all these excellent things, namely, because he was slain: And so,  
1. He is worthy to receive, and hath received all from God the Father upon the account of his Personal abasement and sufferings; his blood was so precious, it being the blood of God, 1 Pet. 1. 19 with Act. 20. 28. The Father loveth the Son, because he laid down his life that he might take it again, that he hath given all things into his hand, Joh. 3. 35. with ch. 10. 17. Heb. 2. 9 Phil. 2. 7, 8, 9  
And from all the Saints and holy ones of Mankind, [see the Notes before on v. 9] And from all the Angels; as here.  
But why should the Angels thus glorify him on this account, seeing he took not their Nature, nor tasted Death for them?  
Answ. 1. Because herein God's will was done, and that they rejoice in, and glorify him for: for Christ came down from Heaven, not to do his own will, but the will of him that sent him, Joh. 6. 38. Psal. 103. 20.  
2. Because it was for our good, that we might be brought to God, 1 Pet. 3. 18. They are full of Charity, and that leads Persons not to seek, or rejoice in their own good only, but also in that which tends to the good of others, 1 Cor. 13. 5. Phil. 2. 2, 4, 6. Hence when Christ came, and was born into the World the Saviour of Mankind; they rejoice herein, and glorify God on the account hereof, Luke 2. 10, 14. and ch. 15. 7, 10.   

Verse 13. And every Creature, which is in Heaven, and on the Earth, and under the Earth, and such as are in the Sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, (be) unto him that sitteth upon the Throne, and unto the Lamb for ever and ever.]  
In this Verse the Apostle gives unto us a further account, of,  
1. What he heard; And this is declared to us, 

1. Universally: [And every Creature,— heard I  
2. By a particular enumeration thereof; [which is in Heaven, and on the Earth, and under the Earth, and such as are in the Sea.]  
3. By a general repetition of them : [And all that are in them.]    
2. He gives us an account what he heard of, or from them, and that, 

1. More generally, [Saying.]  
2. More particularly, [Blessing, and honour, and glory, and power.]  
3. To whom they ascribe, or vote these excellent things; and that is, [unto him that sitteth upon the Throne, and unto the Lamb.]  
4. How long they thus ascribe, or vote these excellent things to them; and that is, [for ever and ever.]    
1. The Apostle, I say, gives unto us a further account of what he heard; and that is set down and propounded to us,  
1. Universally; [And every creature,— heard I,] Every creature distinct from those fore-spoken of, to wit, the holy Angels, v. 11. 12. and the four living creatures, and twenty four Elders, v. 8. 10. As it seems: And that the [every creature,] is distinct from the four, and twenty four, appears also in v. 14. So the Saints are distinguished from every creature by the Apostle Paul, when he saith; we know that the whole creation, or every creature, groaneth, and traveleth in pain together until now. And not only they, but ourselves also, which have the first-fruits of the Spirit, etc. Rom. 8. 22, 23. And so here, by every creature, we may understand, all God's works in all places of his dominion: All his works distinct from the holy Angels, and Saints of mankind, see, Ps. 103. 20, 22. with Ps. 145. 10. Every thing which God made, and which he made very good, Gen. 1 31. for he made all things for himself, Prov. 16. 4. He heard in vision every creature; so extraordinarily was he strengthened thereto.  
But some may say, how could this possibly be? how could the Apostle John possibly hear every creature, which is in Heaven, & c.?  
Ans. 1. That he did so, it behoves us to believe, because the truth thereof is assured to us by the Apostle, yea by the holy spirit, who is truth itself: for he speaks, and saith this also to the Churches.  
2. And why should it be thought a thing incredible, that God should enable him in Spirit, in Heaven, ch. 4. 1, 2. 2 Cor. 12. 1, 4. to hear every creature; when the Devil, a creature, a fallen creature, in a moment of time, showed unto our Lord Jesus all the Kingdoms of the World, and all the glory thereof? Mat. 4. 8. Luke 4. 5. or why more incredible, or impossible, then to hear that innumerable company of Angels, or many other things which he heard, not with his bodily ears, but in Spirit, in or after a visional manner? Rev. 5. 11, 12. and 7. 4, 9, 10, etc.  
And herein we may have some glimpse of the excellent state and condition the Saints are now in, who are absent from the body, and present with the Lord, even the Spirits of just men made perfect, Heb. 12. 23. and what glory and excellency they shall arrive at, when their bodies shall be raised, and they shall completely and gloriously be Spiritual men: then they shall be perfect as to attainment, which none are while in mortal bodies, Phil. 3. 11, 12. Now the best see in part, and know in part: but when that which is perfect is come, then that which is in part shall be done away, 1 Cor. 13. 8, 9, 12. they shall then be equal to the Angels, Luke 20, 35, 36. yea they shall be like to Christ, so far as mere creatures are capable. Now are we the Sons of God, and it doth not yet appear what we shall be: But we know that when he shall appear we shall be like him: for we shall see him as he is, 1 Joh. 3. 1, 2, 3. 1 Cor. 15. 48, 49.  
2. We have a more particular account, by way of enumeration, what he means by, or what is contained in and under every creature: And that is,  
1. Which is in Heaven.] Here he gins first in this more particular account, because it is the most excellent place and part of God's Creation: Heaven is God's Throne, and the Earth his Footstool, Isay 66. 1. Acts 7. 48, 49. And in Heaven are the glorious Spirits and Angels, etc.  
Now by [every Creature which is in Heaven] we may understand the Sun, Moon, Planets, twelve Signs or Constellations, and Stars, 2 King. 23. 5. these are often called, the Host of Heaven, Deut. 4. 19 and 17. 3. and here God placed them, Gen. 1. 8. 14, 15. 17. and herewith he hath garnished the Heavens, Job 26. 13. and hereby he gives light to us that are upon the Earth, Psal. 19 1, 5, 6. and the clouds of Heaven, Matth. 24. 30. and 26. 64. in which the waters above the Heavens, these inferior ones, are enclosed and contained, Psal. 148. 4. as it is said, He bindeth up the waters in his thick clouds, and the cloud is not rend under them, Job 26. 8. from whence comes the rain, when God commandeth, which is frequently said to be rain from Heaven, Job 36. 27, 29. Judg. 5. 4. Psal. 77. 17. Eccles. 11. 3. Acts 14. 17. and from whence also descendeth the dew; as Solomon saith, The clouds drop down the dew, Prov. 3. 20. which dew comes from Heaven; hence 'tis ofttimes called, the dew of Heaven, Gen. 27. 28, 39 Deut. 33. 28. Dan. 4. 15, 23, 25, 33. Zech. 8. 12. the winds of Heaven, Dan. 7. 2. and 8. 8. and 11. 4. Zech. 2. 6. Frost also comes from Heaven, as the Lord saith: Out of whose womb came the Ice? and the hoary Frost of Heaven who hath gendered it? Job 38. 29. as also Hail, Rev. 16. 21. Snow, Job 37. 6. Isay 55. 10. Thunder and Lightning, 1 Sam. 2. 10. and ch. 7. 10. out of the Throne which is in Heaven proceeded thunderings and lightnings, Rev. 4. 5. And so we read often of the Fowls of Heaven: as, He maketh us wiser than the Fowls of Heaven, Job 35. 11. and, the Fowls of Heaven hath he given into thine hand, Dan. 2. 38. and 4. 12, 21. Rev. 19 17. Gen. 1. 20. so of some of them particularly it is said: as, the Stork in the Heaven, Jer. 8. 7. and, the Eagles of Heaven, Lam. 4. 19 Fire also is oftentimes said to co●e down from Heaven, 2 Kings 1. 10, 12, 14. with Luk. 9 54. Job 1. 6. though yet it is also on the earth; as also are many other things we have mentioned, which are said to be of, and from Heaven: As he saith to the Snow, Be thou on the Earth: likewise to the small rain, and to the great rain of his strength, Job 37. 6. And the like we might say of other things forenamed.  
2. And on the Earth,] which is full of the goodness, mercy, and riches of the Lord, Psal. 33. 5. and 104. 24. and 119. 64. In which are Kings of the Earth, and all people, Princes, and all Judges of the Earth: both young Men and Maidens, old Men and Children, Psal. 148. 11, 12. and other Creatures, as trees fruitful, or fruitbearing trees, and others for man's use and service, Gen. 1. 11, 12. Deut. 20. 19, 20. Psal. 148. 7, 9 grass, herbs, Gen. 1. 11, 12, 29. Psal. 104. 14.  and Beasts of the Earth, and four footed Creatures, Gen. 1. 24, 25. Psal. 148. 7, 10. Job 35. 11. Isay 18. 6. Act. 10. 12. Rom. 1. 23. creeping things and flying fowls, which have wings, and yet remain tame on the Earth, Psal. 148. 7, 10. Gen. 1. 24, 25. Leu. 11. 21, 29, 41, 42, 44, 46. Mountains and all Hills, Psal. 148. 7, 9 Corn, and Wine, and Oil, Gen. 27. 28. Deut. 7. 13. Job 28. 5. Psal. 104. 15. Precious things of the Earth, Deut. 33. 14, 16. Dragons and all deeps, etc. Psal. 148. 7, 8. Gen. 3. 1.  
3. And under the Earth,] We may read these two sentences, to wit, this and the following, thus; [And under the Earth, even such as are in the Sea:] As [And] is often explicative, and many times rendered [even] in Scripture: And so indeed the Sea is under, or beneath the Earth, and so by consequence the things that are therein: as it is said, In the Earth beneath, or in the waters under the Earth, Exod. 20. 4. Deut. 4. 18. and 5. 8. Hence also men are said to go down to the Sea, because it is beneath, or under the Earth, Psal. 107. 23. Isay 42. 10. Joh. 6. 16. and, God hath stretched out the Earth above the Waters, for his mercy endureth for ever, Psal. 136. 6. And what is also said before in verse 3. of this Chapter, might confirm this sense: for there we have only three places mentioned; for it is said; None in Heaven, nor in Earth, nor under the Earth: In which last expression the Sea is also included: All which do incline so to understand it, which I have therefore mentioned. But yet, because as here rendered, they are distinctly mentioned here, and there may be a distinct consideration of these two: and else where also, though very rarely, we have such a distribution-made: As it seems there is in Psal. 135. 6. Whatsoever the Lord pleased, that did he, in Heaven, and in the Earth, in the Seas, and in all deep places: Therefore I shall briefly speak to them distinctly. And so,  
And under the Earth,] to wit, under the face or superficies of it; and so distinguished from every Creature on the Earth: And under the Earth there are Deeps or deep places, Psal. 95. 4. and 148. 8. Gold, Silver, Brass, and all Metals and Minerals, Job 28. 1, 3, 5. Stones and precious Stones, Job 28. the precious things and hidden treasures, Deut. 33. 16. Job 3. 21. Prov. 2. 4. Roots of Trees, Grass, etc. Job. 14. 8. Dan. 4. 15, 23. Worms, Mica. 7. 17. Vapours, Psal. 148. 8. and 135. 6, 7. Jer. 10. 13 and 51. 16. And those that are buried there-under, etc.  
4. And such as are in the Sea,] That is also full of God's riches, as the Psalmist saith; O Lord, how manifold are thy works! in wisdom hast thou made them all, the Earth is full of thy riches: so is this great and wide Sea, wherein are things creeping innumerable, both small and great Beasts, Psal. 104. 24, 25. therein are Fishes in abundance, Gen. 1. 26, 28. Psal. 8. 8. Job 12. 8. And of these some have Scales and Fins, and they were legally clean: and some had none, and they were legally unclean, Leu. 11. 9, 12. Deut. 4. 19, 10. and creeping things as before, which sometimes include Fishes, sometimes are distinct therefrom, Gen. 1. 20, 21. with 1 King. 4. 33. So we read of the Sea-Monsters, Lam. 4. 3. and the Dragons in the Sea, as, Isay 27. 1. there go the Ships, and there is that Leviathan whom God hath form to play therein, Psal. 104. 26. Job. 41. therein also are Fowls, which with us are called Sea-birds, and Sea-fowls; and are mentioned with the Fishes, Gen. 1. 20, 21. So the waves of the Sea, Exod. 15. 19 Job 9 8. the ●and of the Sea, Job 6. 3. and treasures hid therein : And in the Sea are Pearls, etc. Deut. 33. 19 and, whatsoever passeth through the paths of the Sea, Psal. ●. 8.  
3. The Apostle makes a general Repetition of what he had foresaid, saying, [And all that are in them] not some of the Creatures in Heaven, on the Earth, under the Earth, and in the Sea; or some of all sorts: but, all that are in them: in which he speaks somewhat like to that; Thou hast put all things in subjection under his feet: for in that he put all in subjection under him, be left nothing that is not put under him, Heb. 2. 6, 8. And this gives us occasion to propound, and give Answer to a Question or two, that might arise from that which is here said: Namely,  
Quest. But are wicked Men, and wicked Spirits included in the [every Creature,] and [all that are in them?] and do, or shall they also say, Blessing, and Honour, and Glory, and Power unto him that sits on the Throne, and to the Lamb, & c?  
Answ. 1. To the first part of this question we say, surely they are included also in the every Creature here spoken of; for the Apostle here speaks as generally and universally as may be, in so few words: [And every Creature which is in Heaven, and on the Earth, and under the Earth, and such as are in the Sea, and all that are in them, herded, I saying, etc.] And therefore, as I judge, wicked Spirits, and wicked Men, cannot reasonably be excluded.  
2. To the second question, or second part of the question, we may say; certainly, wicked Men and Spirits do not cheerfully and hearty, and so, not acceptably say, Blessing, etc. unto him that sits upon the Throne, etc. But yet the Devils, though against their wills, do obey, and make some right acknowledgements of God, and Christ: The Devils believe there is one God, and tremble, Jam. 2. 19 The Dam●sel possessed with the Spirit of Divination, said, concerning Paul, and his Companions, These Men are the Servants of the most high God, etc. whereby it appears, the Evil Spirit did know, and intimately acknowledge, that he was not, but there was one that was the most high God, above all evil Spirits whatever, Acts 16. 16. though yet, the Devil desires and seeks to be worshipped as God. So the Devils cried out, saying, What have we to do with thee, Jesus thou son of God, Mat. 8. 29. And unclean Spirits, when they saw Christ, fell down before him, and cried, saying, Thou art the Son of God, Mark 3. 11, 12. And the Legion of Devils, or the Man possessed therewith, fell down before Jesus, and with a loud voice said, What have I to do with thee, Jesus thou Son of God most high? I beseech thee torment me not, Luke 8. 27, 32. And the People were all amazed, insomuch that they questioned among themselves, saying, what thing is this? what new Doctrine is this? for with authority commandeth he even the unclean Spirits, and they obey him, Mark 1. 24, 27. And so we may say of wicked Men also, for all are his Servants, Ps. 119. 91. They, though not willingly and cheerfully, yet, against their wills, do after a sort, not acceptably (Heb. 12. 28.) worship him, Acts 17. 25. They profess to know God, who in works deny him, being abominable, and disobedient, and to every good work reprobate, Tit. 1. 16. And in due season, all shall render and ascribe Blessing, and Honour, etc. unto him that sits upon the Throne, and unto the Lamb: So the Lord saith, I have sworn by myself, the word is gone out of my Mouth in Righteousness, and shall not return; that unto me every Knee shall bow, every Tongue shall swear, Isay 45. 23. with Rom. 14. 11, 12. And because Christ Jesus humbled himself, and became obedient unto death, the death of the Cross; therefore God also hath highly exalted him, and given him a name above every name: That in the name of Jesus every Knee should bow of things in Heaven, and things on Earth, and things under the Earth●; and that every Tongue should confess that Jesus Christ is Lord, to the glory of God the Father, Phil. 28, 11. All they that go down to the Dust shall bow before him, Ps. 22. 27, 29. Prov. 16. 4.  
And indeed, Wicked Spirits and Men may well be included and reckoned amongst such Creatures as are brute, and have no understanding; because they so degenerate from their Primitive Glory and Excellency; and the latter will not be made clean and renewed. So the Devil is called and compared to the Serpent, a subtle and vile Creature, 2 Cor. 11. 3. Rev. 12. 9, 14, 15. and 20. 2. and Dragon, etc. Ps. 91. 13. Rev. 12. 3, 4, 7, 9, etc. And wicked Men are like to Creatures that have no understanding, Ps. 32. 9 Man not abiding in Honour is like the Beasts that perish, Ps. 49. 12, 20. Wicked Men are as natural brute Beasts made to be taken and destroyed, 2 Pet. 2. 12. So they are called Serpents, Vipers, deaf Adders, Dogs, Foxes, etc. But having spoken so much to this Question, we shall in the following part of the Verse, speak nothing further concerning wicked Spirits, and Men persisting wicked, who are in some sort, the most miserable of Creatures, and it were better for them they had no being; but shall confine our discourse unto every Creature that was made subject to Vanity, not willingly, 8. Rom. 20. 22. I mean, the mute, and brute Creatures.  
2. He gives unto us an account what he heard of, or from them; and that is declared,  
1. More generally, [saying] of the four living Creatures, and twenty four Elders it is said, They had every one of them Harps, etc. and they sung a new Song, etc. But it is not here said, I heard them singing, but saying; and it is said of the Angels, the Apostle heard them saying with a loud voice, v. 11, 12. but not so here: We have no mention at all of their Voice, but it is only said, I heard them saying, which might be, and was without an Articulate Voice: as to these Creatures generally, we may say of them generally as the Psalmist doth of the Heavens and Firmament, There is no Speech nor Language, their Voice is not heard, to wit, in a full and proper sense; though yet we read of the Voice of these mute and brute Creatures in another sense many times.  
2. More particularly they said, [Blessing, and Honour, and Glory and Power.]  
Blessing] is well-speaking of, or speaking good of, or praising another: And so usually when God is the object, to bless, signifies to praise, or to speak well, highly and honourably of him, as Ps. 34. 1, 2. and 103. 1, 2. and 115. 17, 18. And indeed, his name is to be praised, blessed, and spoken well of, from the rising of the Sun to the going down of the same, Ps. 113. 2, 3. and 18. 3. [See Notes before on Verse 12. of this Chapter.]  
And Honour] Worship and adoration, Mat. 15. 8, 9 Rev. 7. 11, 12. [See the notes before on ch. 4. v. 9]  
And Glory] Brightness, Excellency, Majesty, Luke 9 32. with 2 Pet. 1. 16. Isay 2. 10, 19, 21. [See the Notes before on chap. 4. vers. 9]  
And Power.] This belongs to him, Psal. 62. 10. and is to be voted, ascribed, and rendered to him: [See the Notes before on chap. 4. vers. 11.]  
3. To whom doth every Creature which is in Heaven, etc. vote and ascribe Blessing, and Honour, and Glory, and Power; and that is here declared to us: All these Creatures in these four parts or places of God's Dominion and Creation, vote and ascribe these four Excellencies, [unto him that sitteth upon the Throne, and unto the Lamb:] even unto God, and Christ: [See the Notes before on ch. 4. v. 2. and on ch. 5. v. 6.] Now here note,  
1. None of these Creatures, of these mute and brute Creatures, take worship and adoration unto themselves, or invite, or call upon us to fall down, and prostrate ourselves before them: They do not say, Blessing, and Honour, and Glory, and Power unto us, or any of us; but as it is said, The depth saith, it is not in me; and the Sea saith, it is not with me, Job 28. 14. So these as it were say, Divine Praise appertains not to us; they say, as it were, why look ye so earnestly on us, or any of us? (as Acts 3. 111, 12.) They are none of them upon the Throne; and they after their kind direct us, not to themselves, but from themselves unto another, the works of whose hands they are. The Horses are Flesh, and not Spirit, not God, Isay 31. 3. Ps. 33. 17. and all these are Creatures, and not the Creator, who is only to be divinely worshipped, ch. 4. 11. The Title given to them, to wit, [every Creature] and the object of their Honour and Adoration, namely, not themselves, but God and Christ, show us the desperate madness of them that adore religiously these Creatures, or any of them; and as the dumb Ass speaking with Man's Voice forbade the madness of the Prophet, 2 Pet. 2. 16. So do these, after their nature and kind, the greater madness of them, who worship them, or any of them, as many have done; yea and things beneath these, the works of their own Hands; as Pictures, Images, and Vanities of their own inventions; yet suchlike abominable Idolatry hath been committed by Men: Of the Gentiles it is said, They changed the Truth of God into a Lie, and worshipped and served the Creature, more than, or besides, the Creator, who is blessed for ever. And they changed the Glory of the Incorruptible God into an Image made like to corruptible Man, and to Birds, and fourf-ooted Beasts, and creeping things, Rom. 1. 23, 25. yea and suchlike Iniquity was found with God's professed people, and with some of the chief ones amongst them: there were some of them  Incense to Baal, to the Sun, and to the Moon, and to the Planets, and to all the Host of Heaven, 2 Kings 23. 4, 5. Yea the Prophet Ezekiel in Vision saw, and behold, every form of creeping things, and abominable Beasts, and all the Idols of the House of Israel, portrayed upon the Wall round about. And there stood before them seventy Men of the Ancients of the House of Israel— with every Man a Censer in his Hand, and a thick Cloud of Incense went up, Ezek. 8. 9, 12. And how many are there in our Days, who are called Christians, that fall down before the works of their own Hands, Pictures, and Images of men's devising and making; yea how apt are we all, inordinately to love, and idolatrously to esteem, and secretly to confide in, and expect help from these Creatures or some of them; as Horses, Money, Herbs and Medicaments, etc. Isay 31. 1, 3. Ps. 147. 10. Eph. 5. 5. Col. 3. 5. Phil. 3. 19 But, Ask now the Beasts, and they shall teach thee, and the Fowls of the Air and they shall tell thee: Or speak to the earth and it shall teach thee, and the Fishes of the Sea shall declare unto thee, that they are not to be religiously worshipped, Job 12. 7, 8, 9 They, as it were say, not unto us, not unto us, is religious worship due: Yea the most noble and excellent Creatures, to wit, Saints and Angels disclaim it, and signify, it appertains not to them; as we have frequently said, and seen before.  
2. None of the mute, or brute Creatures, worship one another; no, nor those Creatures which are much more excellent than themselves, and far above them, to wit, the Saints, and glorious Spirits, or Angels: They do not say, The blessing, and the honour, and the glory, and the power unto the living Creatures, or Elders, or innumerable company of Angels, or any of them; nor to the Virgin Mary, or any Saint deceased whatever. Surely, if living Men, yea living Saints, may invocate, and religiously worship the Virgin Mary, or any Saint, or Angel, much rather might these do so: there is a far greater dis-proportion between mute and brute Creatures, and the Saints and Angels; and a much wider difference, than there is between one Saint and another; or than between Saints and Angels: And if it be too great boldness and presumption for living Saints to come immediately to Christ, and to God by Christ, (as some groundlessly and dangerously dream and conceit,) and therefore in their voluntary humility they address themselves to Christ by Saints deceased, or Angels; being, notwithstanding their plea for, and pretence of humility, vainly puffed up with their fleshly mind, and not holding the Head, Christ Jesus, Col. 2. 18, 19) How much greater pride and sauciness would it be in these mute and brute Creatures, to pass by the Saints and Angels in their Doxologies and Adorations! And how much more becoming their low and inferior state and condition, to call to the Saints and Angels in their Addresses of this nature, (as Job 5. 1.) and desire them to mediate for them; or to worship them immediately; seeing Saints are much better than the Fowls of the Air, Mat. 6. 26. with Luke 12. 24. much better than Sheep, etc. Mat. 12. 12. But yet, these inferior Creatures call not in to their assistance the Saints, or Angels, as Mediators. Oh! let us not be more brutish than these C●eatures which have no understanding: But let us continually and only come unto God by the one and only Mediator, the Man Christ Jesus, who gave himself a Ransom for all Men, 1 Tim. 2. 5, 6. Heb. 7. 25. Joh. 14. 6. Heb. 13. 5  
3. Directly, and expressly they say, Blessing, and the honour, etc. unto him that sitteth upon the Throne, and unto the Lamb: As they are called upon by the Psalmist, saying, Bless the Lord all his works, in all places of his Dominion, Ps. 103. 22. And as is said concerning them: All thy works shall praise thee, O Lord, Ps. 145. 10. So the Apostle was here strengthened extraordinarily to hear them. The Heavens declare the glory of God, and the Firmament showeth his handy work. Day unto Day uttereth speech, and Night unto Night showeth knowledge, Ps. 19 1, 2, 3. The Beasts of the Field shall honour me, saith the Lord, the Dragons, and the Owls, or Ostriches, Isay 43. 20. All his works praise, and shall praise him, in seeking to him, as those that have their sole dependence on him, and preservation and provision from him: The Eyes of all wait upon him, and he gives them their Meat in due season: He openeth his hand, and satisfieth the desire of every living thing, Ps. 145. 10. with v. 15, 16. The innumerable creeping things in the Sea, as well as the Beasts of the Earth, and Fowls of the Air; These all wait upon him, that he may give them their Meat in due season: that he gives them they gather, he openeth his hand, they are filled with good, Psal. 104. 10, 17, 25, 28. He provideth for the Raven his food, his young ones cry to God, Job 38. 41. Thus the Psalmist calls upon the Creatures generally, to praise the lord Praise ye him saith he, Sun and Moon, praise him all ye Stars of Light, praise him ye Heav●n● of Heavens, and ye Waters that be above the Heavens. Praise the Lord from the Earth, ye Dragons and all Deeps, Fire and Hail, Snow and Vapours, stormy Wind fulfilling his Word. Mountains and all Hills, fruitful Trees and all Cedars. Beasts and all , creeping things, and flying Fowl, etc. Ps. 148. See the Song of the three Children in Apocrypha, v. 35, 59 And all Creatures are called upon to rejoice, and sing praise before, and glorify the Lamb: Let the Heavens rejoice, and let the Earth be glad: let the Sea roar, and the fullness thereof. Let the Field be joyful, and all that is therein: then shall all the Trees of the Wood rejoice before the Lord, for he cometh, for he cometh to judge the Earth, etc. Ps. 96. 11, 13. and 98. with Ps. 75. 3. and Heb. 1. 3.  
1. Then we may learn from hence, that God leaves not himself without witness to any: All God's Creatures show forth his glory, and glorify him, that we might be led to know, that there is a God, a great, a good, and gracious God: He left not himself without witness towards the Gentiles, but did them good, and gave them Rain from Heaven, (which is a teacher of righteousness, Joel 2. 23.) and fruitful seasons, filling their hearts with Food and gladness, Act. 14. 17. That which may be known of God is manifest in them, for God hath showed it unto them: for the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal power, and Godhead, etc. Rom. 1. 19, 20, 21. Job. 12. 7, 9 Deut. 4. 19 Yea, the Apostle saith, The Gospel was preached in every Creature under Heaven, Col. 1. 23. Ps. 19 1, 2, 3, 6. with Rom. 10. 14, 15, 18. Isay 40. 26, 28. Ps. 145. 9, 10.  
2. In that what these mute and brute Creatures do, according to their Nature and Kind, and by Instinct, is thus reputed as their saying, Blessing, and honour, and glory, and power, etc. We may see the graciousness of God in his Interpretations: He doth put the most favourable and charitable construction upon the saying and do of his Creatures that may be. He here reputes and interprets what these Creatures do by natural Instinct, to be, a glorifying, and honouring him, because he hath given no more to them: When the young Lions roar after their Prey, he calls it, their seeking their Meat from God, Ps. 104. 21. and saith, The young Ravens cry unto God, Job 38. 41. and that all Creatures wait upon him, Ps. 104. 12, 27. and 145. 10, 15, 16. So he interprets children's being brought to him, a coming to him, Mat. 19 13, 14. Mark 10. 13, 14. Luke 18. 15, 16. Deut. 11. 1, 2. and reputes them graciously as Believers, Mat. 18. 2, 6. as such as receive the Kingdom, Luke 18. 17. as such as humble themselves, Mat. 18. 4. See Ps. 71. 5, 6. with Ps. 22. 9, 10. So when Persons in imminent and eminent danger cry out for help and deliverance, and are even forced to seek to him; he interprets it in the best sense, and saith; Then they cry unto the Lord in their trouble, and he saveth them, etc. Ps. 107. 8, 31. 1 Tim. 2. 15. Jonah 1. 14, 16. He is no hard, or austere Master, though wicked and slothful Servants so say; but interprets all most favourably concerning his poor Creatures, for he is Charity, 1 Cor. 13. 4, 8. So with respect to the Heathen that have not heard distinctly of Christ; if they according to the means vouchsafed do believe that God is, and that he is a rewarder of them that seek him diligently, they shall be accepted of him, Act. 10. 34. Rom. 2. 26, 29. Heb. 11. 6. Luke 12. 47, 48. Jer. 49. 11. At the time of men's ignorance God winketh at them, ●ees and observes not, Act. 17. 30. with Isay 42. 19, 21. So he graciously excuses the evils of his Creatures in their infirmities; so far is he from aggravating them, as we are too apt to be: thus when his People harkened not, the reason is given, it was because of their anguish of Spirit, and cruel Bondage, Exod. 6. 9 So when Peter, James, and John slept, and lost such an opportunity as they never had again, our Saviour, after he had meekly propounded a Question to them, in which intimately he shows their evil, and reproves them for it; yet presently thus excuseth, or exten●ateth it, saying, The Spirit indeed is willing, but the Flesh is weak, Mat. 26. 40, 41. So with respect to Creatures that have no understanding: It is said of the Ostrich, She is hardened against her young ones, as though they were not hers: But then presently the Holy Ghost acquaints us with the reason thereof, to wit, because God hath deprived her of wisdom, neither hath he imparted to her understanding, Job. ●9. 13, 16. And if God be so gracious in his interpretations of the doing of his poor Creatures here in general; yea, and puts the most savourable construction upon what the mute and brute Creatures do; how much rather will he do so towards them that come unto him by Christ: He will not break the bruised Reed, Isay 40. 10, 11. and 42. 1, 4. not condemn them for what they do thorough weakness, or violence of temptation, Deut. 22. 23, 27. Isay 35. 3, 5. Rom. 7. 17, 20. And if ●here be first a willing mind, it is accepted according to that a Man hath, and not according to that he hath not, 2 Cor. 8. 12. He that reputes the mute and brute Creatures inst●●ct a calling to, and waiting upon him, and preserves them, and provides for them, and cloa●●s the Grass of the Field; will he not much rather hear them, and fulfil their desires, who call upon him, who call upon him in truth, preserve them, and provide for, and  them? for they are much better, and highlier valued by him, than these mute and brute Creatures; and will most graciously, and charitably interpret all their say and do, Ps. 145. 15, 18, 19 Mat. 6. 26, 30. Luke 12. 5, 6, 7, 24, 28.  
4. Yea, we may take notice also, that they render the same blessing, honour, glory, and power unto the Lamb, as unto him that sitteth upon the Throne: Him God hath set over the works of his hands, who by his grace tasted death for every Man, and put all things under his feet : All Sheep and Oxen, yea and the Beasts of the Field, the Fowls of the Air, and Fishes of the Sea, and whatsoever passeth thorough the Paths of the Sea, Psal. 8. 5, 8. with Heb. 2. 7, 9 And they vote and render the same excellencies to him as to him on the Throne; whereto the four living Creatures say, Amen, v. 14. for he is one with the Father, Joh. 5. 22, 23. So the Palm-bearing Saints cried with a loud voice, saying, Salvation to our God which sitteth upon the Throne, and unto the Lamb: whereto all the Angels said, Amen, Rev. 7. 9, 10. For indeed, though as with respect to his human nature, and as our Mediator, the Father is greater than he, Joh. 14. 28. yet according to his divine consideration, he is equal with the Father, Phil. 2. 6. And when he saith, the Father is greater than all, even than himself as the Son of Man; yet than he presently adds; I and the Father are one, to wit, according to his divine nature, Joh. 10. 29, 30. for he is indeed the true God, and eternal Life: He who gave himself for us is, the great God and our Saviour, Tit. 2. 15, 14. [See Notes before on v. 8.] And therefore he is to be adored, praised, trusted in, called upon, lived unto, etc. by us: And well might the inferior Creatures vote and ascribe Blessing, honour, etc. to him: for so all the Saints, and Angels also do, as we have seen before v. 8, 12.  
4. How long do they vote and ascribe these things to him that sitteth upon the Throne, and unto the Lamb? And that is, [for ever and ever;] even to all eternity: so they do to him that sits upon the Throne; for he shall sit upon it for ever and ever : The Lord shall r●ign for ever and ever, Exod. 15. 18. Ps. 10. 16. See 1 Chron. 16. 36. and 29. 10. Nehem. 9 5. Ps. 145. 1, 2, 21. Phil. 4. 20. 1 Tim. 1. 17. And unto the Lamb, who is alive for evermore, Rev. 1. 18. Ps. 21. 4. and whose Throne is for ever and ever, therefore shall he be praised for ever and ever, Ps. 45. 6. with v. 17. Gal. 1. 5. 2 Tim. 4. 18. 2 Pet. 3. 18. 1 Pet. 4. 11. Rev. 1. 5, 6.   

Verse 14. And the four living Creatures said Amen: And the twenty four Elders fell down and worshipped him that liveth for ever and ever.]  
In this Verse we have declared to us, what was said and done by the four living Creatures, and twenty four Elders, as consequential to, and following after that spoken in v. 13.  
1. As with respect to the four living Creatures: [And the four living Creatures said Amen;] to wit, unto that which was voted and ascribed unto him who sitteth upon the Throne, and unto the Lamb, for ever and ever.  
Now their saying [Amen] may inform and assure us,  
1. That the four living Creatures confirm the truth of that Doxology made by every Creature, to wit, that the Blessing, and the Honour, and the Glory, and the Power, aught of right to be given by all Creatures, according to their nature and kind, to him that sits upon the Throne, and unto the Lamb, and the same to him as to the Father, and that for ever and ever: So the word [Amen] is frequently a word of confirmation, or setting the Seal, as it were, to the truth or rightness of that which is asserted, pronounced or said; as when our Lord saith, I am he that liveth and was dead, and behold I am alive for evermore, Amen; this is a true and faithful saying, Rev. 1. 18. Thus under the Law, persons who were guilty said Amen to the curse, confessing they were accursed one's by Nature, and notwithstanding their own works of Righteousness; for as many as are of the works of the Law are under the curse, Deut. 27. 15, 26. with Gal. 3. 10. Numb. 5. 22. Christ calls himself, The Amen, to wit, the faithful and true witness: and this is a title given to God, the God Amen, or the God of truth, Isay 65. 16. for the word Amen, signifies truth or faithfulness: And so the four living Creatures do by their saying, Amen, as it were say; this is a right and faithful saying and acknowledgement; they signify that that was true which was spoken by all Creatures in Heaven and Earth, etc. though they were mute and brute Creatures.  
2. Together with the former [Amen] signifies, not only or simply a confirmation of the truth and faithfulness of that spoken; but also sometimes an owning, liking and approbation thereof, as Rev. 7. 10, 12. and 19 4. And so very usually and frequently; and so here, with readiness and cheerfulness, the four living Creatures say, Amen, when the mute and brute Creatures celebrate the praises of God, and Christ, believing, the Blessing, and Honour, and Glory, etc. belong to them, and shall arrive at them in due season. And so should we consent to, and own and approve the truth, by whomsoever it be spoken, or declared, Joh. 4. 17. Acts 17. 28. Phil. 1. 15, 18. Tit. 1. 12, 13.  
3. Together with the former, [Amen] at the close and conclusion of Prayers, Praises, etc. is as much as a Prayer, Vote, or Desire, that such or such a thing should be, or come to pass: so here, when the living Creatures say Amen, it is as much as to say, they approve that which was spoken by every Creature, ver. 13. and it is their hearty desire and vote it should be accomplished, or always done: so usually the People answered Amen, at the end of Prayers or Praises, 1 Chron. 16. 36. Neh. 5. 13. and 8. 6. Psal. 106. 48. So the Prophet David, when he saith, Blessed be the Lord God of Israel, from everlasting to everlasting, he presently adds, Amen and Amen: that is, so let it be, Psal. 41. 13. and 72. 19 and 89. 53. so Amen is rendered with us, so be it, Jer. 11. 2, 5. And the Prophet Jeremy saith, to that which he desired, but believed not, Amen, the Lord do so, the Lord perform the words which thou hast prophesied, etc. chap. 28. 5, 7. so our Saviour instructs his disciples in that Doctrine and Rule of right Prayer, to say, for thine is the Kingdom, and the Power, and the Glory, for ever, Amen, Matth. 6. 13. And so Amen is as much as an earnest Prayer, Vote, or Desire in the Epistles generally, Rev. 1. 7.  
Now here, in that the four Creatures say [Amen] to what every Creature said, we may learn from hence,  
1. That the living Creatures also heard by Faith, or by the word of faith, what every Creature which is in Heaven, etc. said: and so certainly, we may see, and hear, in and by the Holy Scriptures, with the Eyes, and Ears of our Soul, what we cannot with our bodily ones, 2 Cor. 4. 18. and 5. 7. Heb. 2. 9 and 11. 27. So we may now, and aught to hear Jesus Christ, who is in Heaven, and speaketh to us from thence, Acts 3. 22, 23. Heb. 12. 25. And when the Apostle propounds that question; But I say, have they not heard, yes verily saith he: But how proves he that? surely, by citing a Scripture referring unto the words, or sound of the works of God's Creation and Providence; for it follows, Their sound went into all the Earth, and their words unto the ends of the World, Rom. 10. 18. with Psal. 19 1, 2, 3, 4.  
In that the four living Creatures now say Amen, we may learn, that they do occupy the place of the unlearned: for so did such as said Amen, as the Apostle signifieth when he saith, How shall he that occupieth the place of the unlearned say Amen, etc. 1 Cor. 14. 16. this was usually their word, the word of the People as distinguished from the Priests, Neh. 8. 6. Deut. ●7. 14, 15, 26. Prophet or Speaker, Ps. 106. 48. Neh. 5. 13. So all the Angels say, Amen, to the Doxology of the Palm-bearing multitude, Rev. 7. 10, 11, 12. And the four and twenty Elders, and four living Creatures, unto that of the much People in Heaven, which said, Alleluja, Rev. 19 1, 2, 3, 4.  
1. Herein than we may see the great humility of the four living Creatures; they do not disdain to hear, join with, and say Amen unto, that which is good, though it be uttered and spoken by such as are greatly below, and very much inferior to them. It was great Humility in Apollo's, who was an eloquent Man, & mighty in the Scriptures, to receive instruction and information from Aquila, who was a Tentmaker, and Priscilla his Wife, Acts. 18. 24, 25. But it seems to be greater in these four living Creatures, to say Amen to what the mute and brute Creatures say; however it is so to learn of such: And yet we should not disdain to receive instruction from the lowest and meanest Creatures, Isay 40. 26, 28. Prov. 6. 6, 8, 11. and ch. 30. 24, 25, 26, 27, 28. Jer. 8. 7, 8, 9 Psal. 145. 15, 16, 18, 20. Mat. 6. 26, 31.  
2. In that here, every Creature which is in Heaven, and in the Earth, etc. gins in rendering blessing and praise; whereto the four living Creatures say, Amen; we may learn: that they are not always the most excellent, who begin in rendering his praise glorious who sitteth upon the Throne, etc. as also was noted before. [See the Notes on ch. 4. ver. 10.]  
2. We have also an account given us, what was done by the four and twenty Elders: [And the four and twenty Elders fell down and worshipped him that liveth for ever and ever.]  
We have spoken before to all this latter part of the Verse: unto the acts of their own Worship; and their expression of greater humility therein, than in the acts of the four living Creatures. As also to the description of the Object of their Worship, to wit, Him that liveth for ever and ever. [See the Notes before on chap. 4. ver. 9 and ver. 10.  
Only here we may note, that whereas by this Phrase [Him that liveth for ever and ever] he is intended, who sitteth upon the throne, as distinguished from the Lamb, as our Mediator and Highpriest, as chap. 4. 9, 10. and chap. 10. 6. In this place it appears to be spoken of the Lamb also: for in ver. 13. every Creature was heard saying, Blessing, and honour, and glory, and power unto him that sitteth upon the Throne, and unto the Lamb, for ever and ever: whereto the four living Creatures say, Amen, so be it: And the four and twenty Elders fell down and worshipped him that liveth for ever and ever; namely, Him that sitteth upon the Throne, and the Lamb also: for surely he is included in this Description, and intended hereby. And indeed, He liveth and was dead, and behold, he is alive for evermore, Rev. 1. 18. Job 19 25. Heb. 7. 8, 16. 1 Pet. 1. 23. And, He is therefore able to save to the uttermost all them that come unto God by him, seeing he ever liveth to make intecession for them, Heb. 7. 24, 25, 26, 28. Jo●. 14. 19    
FINIS.