The Revelation Revealed, Chapter 3 · Verse 21 – Verse 22
Verſe 21. To him 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.
Chriſt here adds a third reaſon to the luke-warm Laodiceans to come unto him, it being by way of reward, a Throne: Chriſt tells the ſons of Zebedee, Matth. 20.23. That to ſit on his right hand, and on his left, is not his to give; but he having ſince by his death purchaſed this power into his hands, for all power is given unto him in heaven and in earth, Matth. 28.18. He has a juſt right to diſpoſe and grant to ſit with him in his Throne to all his conquering Saints; Chriſts Throne here, and the Father's are contradiſtinguiſhed, as two diſtinct Thrones, and not one and the ſame: Subordinata, or diverſa, non ſunt contraria: My Throne, and the Father's Throne carries a variety, not a contrariety in them. The Son is not the Father, neither is the Father the Son. So neither is the Son's Throne the Father's Throne, nor on the other ſide, the Father's Throne the Son's Throne. Chriſt will have his Throne as God-man here on earth, wherein himſelf and members ſhall have a ſhare, though inferiour unto the Head; for they ſhall reigne on earth, Rev. 5.10. and the Father has his Throne, the higheſt heaven of glory, Pſal. 11.4. Iſa. 66.1. where…n Chriſt is ſet down, Col 3.1. and this cannot be called Chriſt's Throne, properly as his own; for Chriſt's Kingdom or Throne is a Throne of executing judgment and righteouſneſs, and breaking all his enemies as a Potters veſſel with a rod of Iron, cap. 2.27. 2 Pet. 3.13. Now this cannot be commodiouſly applyed to the Father's Throne, which Chriſt at preſent enjoyeth in the higheſt heavens: that is the Holieſt of Holies into which Chriſt is entered, a place only meet for Angelical hallelujahs, and ſpirits of men made perfect, not for ruling, reigning, judging and breaking his obſtinate enemies, which he (as man) muſt do on earth. But more of this hereafter. Only hence Note,
Obſerv. That the time is yet to come when Chriſt is to have a Throne of his own, on which, together with him, the overcoming Saints ſhall ſit and reigne on earth.
That this Throne is to commence in futurity, is plain from Chriſt's promiſe made here to the overcoming Saints, long after Chriſt's aſcenſion into the Father's Throne; and that it ſhall be here on earth, is plain from cap. 5. 10. where the Elders triumphant ſong does clear it: Thou hast made us unto our God Kings and Prieſts, and we ſhall reigne on earth, compared to chap 20 v. 11. and that of Matthew 5.5. Bleſsed are the meek, for they ſhall inherit the earth; all is in the future tenſe: for I am ſure experience ſhews, they have not yet inherited the earth, for they have in all paſt times complained, We have been ſtrangers and Pilgrims; and in all ages hitherto afflicted, diſtreſſed, and perſecuted, as ſervants, and never as yet inherited the earth, that is become the only Lords as the true heirs and proprietors thereof, and therefore yet to come. I ſhall only add that of Luke 20.28, 29, 30. Ye are they which have continued with me in my temptations, and I appoint unto you a Kingdom, as my Father hath 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. I ſee no inconvenience of underſtanding theſe words literally, as unto the general ſcope thereof, according to that ancient rule; Non eſt a litera ſeu propria Scripturae ſignificatione reced…ndum, niſi evidens aliqua neceſſitas cogat & Scripturae veritas in ipſa litera periclitari videatur. And by the way take notice, That there are many godly learned men, both in our own Nation, and others alſo, that though they take not up this opinion as their own, nor cannot wholly comport with it in their judgment, yet ſpeak very favourably of it, and very ingeniouſly call it a harmleſs opinion, not directly or indirectly ſtriking or undermining any the fundamentals of the Faith. But to proceed.
In this laſt Scripture take notice, 1. What therein is promiſed as a peculiar reward to them that abide temptations with or for Chriſt: and it is a Kingdom, Chriſt's Kingdom, my Kingdom, verſ. 30. compare this with Rev. 11.18. and Rev. 20.4.
2. Chriſt appoints unto them a Kingdom as his Father had appointed to him a kingdom, but the Father (as is on all ſides agreed) appointed not a particular kingdom for Chriſt, after the ultimate judgement in the ſupernal heavens; for it is affirmed on all hands, that Chriſt then and there ſhall deliver up the Kingdom, the power and ruling into the hands of the Father, that God may be all in all, according to that of 1 Cor. 15.24, 28. Now in a Kingdom there are relations, perſons to rule, and perſons ruled, to wit, Chriſt and his Saints to rule, and unbelievers to be ruled: but in the higheſt heavens there is nothing to be made ſubject to Chriſt and his Saints, no unbeliever or unclean thing muſt enter thereinto, the bleſſed Angels, the miniſtring Spirits, being only ſubject to Chriſt, Heb. 1.13, 14. Neither can this be meant of Chriſt's ſpiritual Kingdom, wherein Believers then were, and in all ages formerly, and therefore cannot be meant of this Kingdom promiſed and propheſied of in this Scripture: Beſides, the ſpiritual Kingdom of Chriſt is called often by John, the Kingdom o… patience, wherein the Saints endure temptations, afflictions, and tryals, which Chriſt here mentions, and ſo cannot with the leaſt reaſon ſignifie the Kingdom of Reward, which Chriſt promiſeth as the effects, crown, reſult, and reward of that enduring and patience.
3. Eating, drinking, and ſuch actions, are unſutable actions and expreſſions to ſignifie the glory of the higheſt heavens; but very ſutable to expreſs Chriſt's glorious Kingdom here on earth, for it is promiſed as a Paradice, and a Tree of life therein, Rev. 2.7. & 22.2. And it is ſuch a high ſpiritual eating and drinking, it being as yet a hidden Manna unto us, that we cannot poſſibly comprehend the excellency thereof, but under Types and Figures meet for our capacities.
4. The conquering Saints are to ſit on Thrones to judge the twelve Tribes of Iſrael: In Chriſt's ſpiritual Kingdom this was never yet done, but ſuch were rather judged and trampled under foot by the powers of the world, and Antichriſt, and in the ſupremeſt ultimate glory there is nothing to be judged, neither perſons nor things; for that is the Father's Throne, wherein Chriſt ſhall lay down all Authority, and himſelf be alſo ſubject unto the Father, as that 1 Cor. 15.24 25, 28.
Therefore this Kingdom here meant, which Chriſt calls My Kingdom, and My Throne, is yet to come here on earth before the ultimate day of judgement, and the Saints higheſt ſtate of glory in the ſupreameſt heavens, which is the Father's Throne.
Object. But ſome will object, That this which is called Chriſt's Kingdom, is alſo the ſame with the Father's Kingdom, and not diſtinct from it, but one and the ſame, and to this purpoſe urge that Scripture, Matth. 26.29. I will not drink henceforth of this fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom. Now that which you interpret to be the Son's Kingdom, is here called the Father's Kingdom, and therefore one and the ſame.
Anſw. I anſwer, 'Tis true, The Son's Kingdom is called in Scripture the Father's Kingdom, for divers reaſons.
1. Becauſe the Father gives it to Chriſt, and therefore he is called, Pſal. 2.8. His King.
2. Becauſe the Father and the Son are one by an unſpeakable Union, and ſo the Kingdom of the Son, may be called the Kingdom of the Father; that is the Kingdom of God: for Father is often aſcribed in Scripture to the Godhead, as that of John 17.3. This is life eternal, that they know thee, to wit, the Father, to be the only true God, &c. And by reaſon of the union of both natures in one perſon, Chriſt; it is called Eph. 5.5. The Kingdom of Chriſt, and of God: and The Throne of God and the Lamb, Rev. 22.3. in the holy City, the New Jeruſalem. So that Chriſt, as man, as one with the Father, or God, reigns in this happy millenary Kingdom, and ſo may be alſo called the Father's Kingdom, wherein he will drink his new wine with his faithful ones before the ultimate day of judgement, ſo this makes not at all againſt the diſtinct Kingdoms of the Father and Chriſt, which is before aſſerted, and plainly evidenced from divers Scriptures; Let the induſtrious enquiring Reader, read more at large in D. Homes, M. Maton, and M. Mede hereon, and verſ 12. of this chapter.
But for a more full explicating and opening the Truth of this point, underſtand, That Chriſt's Kingdom in Scripture hath a diverſe acceptation. Firſt, Chriſt is King by right of creation, Heb. 1.2. and this is his natural Kingdom, which he hath as one God with the Father from everlaſting. Secondly, Chriſt is King by right of Purchaſe; as the firſt, he rules and governs all the Kings and Nations of the world, and ſo is King of Kings: But by the ſecond, he governs more eſpecially his church and people; and this he does as God-man, and is properly called Chriſt's Mediatory Kingdom. And this his Mediatory Kingdom hath in it divers periods, ſome more lowly; ſome more exaltant and triumphant. Chriſt was a born King; witneſs the Magi's enquiry after him that was born King of the Jews, and their majeſtique preſents of Gold, Myrrh, and Frankincenſe; but his power was then but obſcure and low, which appeared afterwards ſomwhat more radiant, in impoſing his commands, doctrines, and ordinances upon his followers and diſciples; but this was but dark, and ſomwhat lowly alſo; as an Heir in his minority: After his Reſurrection and Aſcenſion, he commands his Agents and Ambaſſadors to negotiate the great affairs of his Kingdom in his abſence, by the help and concomitancy of his Spirit with them; and this is therefore called Chriſt's Spiritual or Miniſterial Kingdom, which is to continue unto his ſecond coming, the great work wherein is, to preach the Meſſias, and his Doctrine of Faith, and his ſecond coming: but this is mixed too with a great deal of affliction, trouble, and obſcurity. But there is another period of this Mediatory Kingdom of Chriſt, which is moſt glorious and triumphant, and that is, at his laſt appearance, when all theſe low diſpenſations ſhall be done away, when he ſhall reigne, and none ſhall let; All other periods were mixed with much tears and ſorrow: but in this they ſhall be quite wiped off. In this laſt period there is given him, not only as God, but as man, or rather as God-man, Dominion, and Glory, and a Kingdom, that all people, Nations, and Languages ſhould ſerve him, Dan. 7.14. and Pſal. 2.8. Ask …f me, and I will give thee the Heathen for thine inheritance, and the ends of the earth for thy poſſeſſion: Now this cannot with any reaſon be attributed to that Kingdom which Chriſt had as God with the Father by right of Creation in the firſt ſenſe, becauſe it is to be given to the Son of Man coming in the clouds by the Ancient of days, long after the time of Daniel's propheſie; and Chriſt had long before the time of Daniel, even from the beginning, that natural Kingdom of his, as one with the Father. Neither ſecondly can it be applyed with any more ſhew of reaſon to the ſpiritual Kingdom of Chriſt now under the Goſpel, becauſe how few of the Nations of the world, and Languages, do as much as own or profeſs the name of Chriſt? It being, as ſome Learned obſerve, and that aright, That not a tenth part of all the Nations and Tongues in the world, do as much as own or acknowledge the Name of Chriſt: and then again, among thoſe that profeſs Chriſt, how great a part thereof are Apoſtate Antichriſtians and even violent perſecutors of the Truth, as it is in Jeſus? Yea again, conſider how few of thoſe in the Reformed Nations, where the Goſpel of Chriſt is in more clearneſs and light diſcovered and preached, are truly ſincere ſervants of Chriſt, ſubmitting with cheerfulneſs unto the Scepter of his righteouſneſs, owning Chriſt and godlineſs in the power thereof? Therefore ſurely this Kingdom and happy period is yet to come, as Chriſt ſays, John 18.36. My Kingdom is not of this world; that is, of this preſent world: but that that is to come after the Reſurrection, and wherein dwelleth righteouſneſs, and is here promiſed as a reward to the overcoming Saints, and for which we pray in the Lord's prayer, Thy Kingdom come; which will not be given by the Ancient of days unto the Son of man, until he comes in the clouds, Dan. 7.13. compared to Rev. 14.14.
Laſtly, I ſhall add one humane teſtimony, and I believe, will not be the leaſt with ſome; and that is, of our late Aſſembly of Divines in their Annotations only on two Scriptures, to prove the matter and ſubſtance I contend for; to wit, a more glorious triumphant ſtate of the church of Chriſt before the ultimate day of Judgement.
Firſt, They in their new Annotations, on Rev. 5.10. And we ſhall reigne on earth, confeſs; That this may ſignifie the proſperous times of the church under chriſtian Kings and Emperours; Dan. 7.27. Pſal. 37.11. The meek ſhall inherit the earth. And on Rev. 2.25, 26. they ſay, Hold faſt till I come, ſignifies, Till Chriſt's ſecond coming, general or ſpecial. Power over the Nations, ſignifies, To joyn with Chriſt in judging the Nations, &c. And, that giving the Morning Star, ſignifies, Chriſt's giving the full fruition of himſelf. Thus far they: Which is not yet fulfilled in the full extent thereof, and therefore yet to be accompliſhed in futurity.
But here by the way I ſhall take leave to ſhow their great miſtake, that expect a triumphant ſtate of the church, or that Chriſt's Reigne or Monarchy ſhall be ſet up in his church, before Chriſt's ſecond appearance in the clouds to accompliſh this work. This opinion is not a little dangerous and pernicious both unto the peace and quiet of the Saints, and unto all Magiſtracy that ſuch opinioniſts live under: for once entertain the judgement that Chriſt's Kingdom is now to be ſet up, all other Oppoſites and Kingdoms muſt down before it: for who would count it a hard ſaying, or ſinful, to remove humane Powers, and Magiſtrates, be they ever ſo juſt, that ſtands in the way of the ſetting up of the all-righteous Scepter of Chriſt? Is it not on this very ground and principle that every party and faction that pretends higheſt to Chriſt, hath endeavoured to ſet it ſelf in the Throne? How was Epiſcopacy dethroned, but that Presbyterie thought it ſelf of Divine Right, and up the Kingdom of Chriſt muſt go with them? Whether Prelacy or Presbytery be of the Diviner or better Size, that is not the diſpute, but having once entertained the conceipt that the Kingdom of Chriſt did conſiſt in their Geneva model and Presbyterie; what Nation was at peace among the Reformed, before it was exalted and had the Throne? Again, This principle being again entertained by ſome others pretending to more holineſs and truth then they; O! How they labour for an eruption, like an inbred wind within the bowels of the earth, never at reſt, till it ſets up its intereſt, or its pretended Kingdom of Chriſt up at top? Was not this the very principle and fancy that carried on thoſe irregular heads of Munſter, and John of Leyden, &c. that made them dream of a new State come down among them from God, when they were as weak, frail, and ſinful, as any others? Did not this excite them to contemn all Powers and Magiſtracy whatſoever, and to tread all under foot that ſtood in the way of their new Camaera? And is not this again attempted and acted by ſome in our days that have taken up the ſame principle? And who knows where it will reſt being once ſet on foot, or working by a fiery irregular zeal? Judicious M. Hooker in his preface to his Eccleſiaſtical Policy, though an Epiſcopal man, yet wiſely foreſaw the evil of this judgement and principle, and gave forewarning of the danger of it: It did deſtroy Epiſcopacy, and it will deſtroy Presbyterie, and all Government whatſoever, if it be not moderated and wiſely regulated by an over-maſtering ſpirit of Grace: and herein I hope I have done but my duty, and diſcharged my conſcience, in ſhowing the falſe ground of many mens miſcarriages about the proſecution and attainment of this Kingdom of Chriſt, which indeed will never be attained to in this infirm and corrupt generation, which is partly ſpiritual, and partly carnal, and they that endeavour to ſet it up, may juſtly periſh in the attempt, being not called to it, neither by God nor Chriſt: Neither let any ſay hence, that I contemn full and ſincere endeavours of reforming of the Doctrine and Diſcipline of our churches unto the primitive pattern; this is all that is required at our hands, when God opens a door unto us unto this work, it is not to ſet up the church triumphant before Chriſt ſhall appear to be her Captain and Leader on, which then will be with great power and might, and none ſhall hinder: we are now commanded to ſuffer, and to overcome our temptations patiently, not to reigne and triumph, which is reſerved as a reward of our patience unto another life. He that thus overcometh, ſhall ſit down with Chriſt in his Throne, and reigne with him, whiles others may be ſhut out for their ſin of rebellion and diſobedience to the Powers they live under.
Having ſhewed the danger of this falſe principle, to wit, an expectancy to reigne with Chriſt at preſent, let all wiſe chriſtians ſhun it, as a ruinous houſe, that is ready to overwhelm all that is under it, and having plucked up the rotten prop, the building thereon muſt needs fall to ground, and come to nought; Cum tollitur cauſa, tollitur effectus: and inſtead of this broken reed, let the faithful ſoul comfort and ſupport it ſelf in patience with the hopes of Chriſt's true and real Kingdom, wherewith John was affected and ſupported, Rev. 1.9. which ſhall come in glory and great power: and none ſhall ſay as now, Lo here is Chriſt, or there is Chriſt, but he ſhall be moſt evident and perſpicuouſly glorious, Lo, He cometh in the clouds, and every eye ſhall ſee him, and they that pierced him, and every one ſhall mourn becauſe of him, v. 7. This Kingdom of Chriſt is not advanced by any capricious whimſies of ours, but is brought to light in power and great Majeſty, where Chriſt comes with his Armies, and myriads of Angels and raiſed Saints, Rev. 19.14. & 20.4. to take the Kingdom unto himſelf, when Antichriſt and all his adherents are deſtroyed by the appearance of the Lord Chriſt, then ſhall they fly unto the Rocks and the Mountains, and call to them to fall upon them, to hide them from the preſence of the Lamb that ſitteth on the Throne: and then all the Kingdoms of the world ſhall become the Kingdoms of our God, and his Chriſts; and he ſhall reign for ever and ever, Hallelujah, Amen.
And for a concluſion of all, let the faithful ones of Chriſt hearken to the often repeated admonition of the Spirit in the laſt verſe,
Verſ. 22. He that hath an ear, let him hear what the Spirit ſaith unto the Churches.
He that is an underſtanding chriſtian among you, let him conſider what graces the Spirit hath ſet forth to their imitation, and approved of by various encouragements, and promiſes of rewards, and what ſins and faults he hath reproved and menaced with dreadful judgements in each and every one of thoſe ſeven Aſian churches, that he may avoid the one, and embrace the other, that ſo his portion may fall in the land of the living: What was written to them, was written for our example; and if we be found in their conditions, we ſhall receive our rewards accordingly, for every one ſhall receive according to his works.
O Lord Chriſt, that has moved the heart of thy ſervant to make theſe things known unto the children of men, let him be a learner himſelf at the foot-ſtool of thy grace, and bleſſed be thy holy Name, that hath gone thus far with thy poor ſervant. O let his own words be imprinted in his own heart: Keep him humble, Lord, that he be not lifted up in his own eyes, leſt whiles he comes a Teacher unto others, he himſelf becomes a caſt-away. O Lord Chriſt, Give thy ſervant power from thy ſelf to overcome his temptations, that he may ſit with thee in thy Throne, even as thou haſt overcome, and art ſet down in thy Fathers Throne. Pardon, O Chriſt, not only the faults of this undertaking, but the many ſins and errours of all his life. O cover him and them with thy white rayment, and then he ſhall walk in white before thee, and at thy appearance, his nakedneſs ſhall not appear. Remember, O Lord, thy Church and People among us, for good: O let them hear what the Spirit ſaith unto the Churches, That thy Name may be gloriouſly exalted within our days, That thy Truth may run to and fro, and be increaſed, and that all be kept and preſerved within the compaſs of their duty, both towards God and Man, That ſo we may have ſweet ſmelling Gardens, holy Aſſemblies within our Land, where the Lord may take delight to dwell in.
Hear O Lord thy poor ſervant, for thy wonted mercies ſake, in and thorow the Son of thy own love; to whom with thy Self, and holy Spirit, one Eternal, Ever-living Lord God, be all glory, dominion, praiſe, and power, for ever and for ever, Amen▪
Δοξὰ μονῷ τῷ Θεῷ.
FINIS.
End of the text · William Hicks, The Revelation Revealed (1659)