The Sealed Book Opened, Commentary · Chapter 7
CHAP. VII.
The Sense or Explication.
AS in the former Chapter has been showne how for rejecting and persecuting the truth, the world was punished with temporall judgements, so here is shewne, 1. How for not receiving the love of the truth (as 2 Thes. 2.10.) they are given over to the strong delusion of errour and spirituall judgements. 2. How the godly are first sealed here, and. 3. Their happy estate hereafter.
Verse 1. ANd after these things, I saw foure Angels standing on the foure corners of the earth, holding the foure windes of the earth, that the winde should not blow on the earth, nor on the Sea, nor on any tree.
The first thing then that John sees, is four Angels, whose posture is standing, the place where, is on the foure corners of the earth, that which they do, is, they hold the four winds, and lastly, the end why they do so, is, that they blow not on the earth, sea, or any tree.
By which Angels, Angels of darknesse and (as v. 2.) hurting Angels are to be understood, or Satans emissaries sent out by him from every corner of the earth, to withstand the truth, and to stand for, or maintaine errour, and by inventing and venting of their heresies to oppose the true Ministery of the Gospel and impede the course thereof every where, therefore the foure corners shew an evill that should over go all. In the purity and power of the same, which is signified here by their hindring the winds to blow on the earth, sea, or vegetable things, as trees, whereunto we see men oft-times compared in Scripture; and that they may performe this the better, as also to shew their sedulity herein (like the old Pharasees that compast sea and land to make a proselyte to themselves) they are said to stand on the foure corners of the earth as waiting-men do, watching and catching all occasions in all places to put their wicked practises in execution.
They are also said to hinder the four w…nds from blowing, that is, the Ministery of the sincere Word of God, (represented before by the foure beasts or living creatures,) that the course of the Gospell should not have so free and prosperous a successe for conversion of soules, as otherwise it should have had; which Ministery of the Gospel in the purity and power thereof, is compared to the winds, as we see clearly, Cant. 4.16.1. Because as the winde blowes freely where it list, sometimes out of one part, sometimes out of another, so doth the Lord use the Ministery of the Gospel of his free grace, sending it in freedom, sometime to one Nation or people, sometime to another. 2. As the winde is irresistable when it blowes mightily, so is the Gospel in the powerfull Ministery thereof for conversion or conviction. 3. As it has a piercing vertue through the narrowest rift or cranie, so has the Ministery, as we see, Act. 2.37.4. It hath also a purging vertue, and therefore is called natures fan; so has the Word, therefore sayes our Saviour; now are ye cleane through the word that I have spoken to you. 5. It not only purges, but (as those winds that blew on the dead bones, Ez k. 37.9.) it quickens. 6. It cooles, and so does the Wo…d a scoreched soul by trouble or temptation. 7. It clears and drives away all foggy mists that would obnubilate the sunne: so doth the Word of God truly preached, all errours and heresies that would obfuscate the clear truth of the Son of righteousnesse. 8. It helps forward the growth of vegetable things, as we see, Cant. 4.16. and therefore that here also, the blowing thereof on trees is mentioned: So doth the sincere Word of God preached help forward our growth in grace and godlinesse: and lastly it promoves those that are on sea-voyages towards their wished harbour: and therefore also, to shew that the word truly preached helps forward such who are on their voiage in this world to the Kingdome of heaven, which Satan and his instruments seek to impede: therefore (I say) it is here said, that these foure Angels hinder the four winds that they should not blow on the earth, nor sea.
Verse 2. And I saw another Angel ascending from the East, having the seale of the living God: and he cryed with a loud voice to the foure Angels, to whom it was given to hurt the earth and the sea.
Followes the vision of another Angel of a far different quality and disposition then the former who came to hurt, for he comes to save. Which Angel is described, 1. From the place from which he comes, to wit, the East; and the manner how, to wit, ascending. 2. From the office he has, to wit, the having in keeping the seale of the living God. 3. Is set downe what he does, or the errand he came for, which is, by inhibition to suspend these four Angels forenamed from hurting earth or sea, till the servants of God be sealed: the manner of which inhibition is set downe, that it was crying with a loud voice.
First then, he is said to come from the east by a rising or ascending, to shew that this Angel is not one of the created Angels, but that great Angel of the Covenant, who is also the Sun of righteousnesse, and light of the world, John 1.19. Next, he has the seale of the living God, Mal. 3.1. Mal. 2.4. And so living, as he is also a life-giving God: his seale also is the adoption of the Sonnes of God. Allusion being made herein to the Kings of the earth, who promote such as they favour, to be keepers of their great seale, which is the highest and most honourable office in the Kingdome, and hereby shewing us to what high honour our Saviour is advanced in our nature.
It is said also, that this Angel cried with a loud voice to the other foure Angels. 1. Thereby to shew his imperiousnesse and Authority over them, with a loud voice inhibiting. 2. That none of them should pretend ignorance of his command. 3. Therfore also he crys aloud unto them, to shew how strong and mighty he is, and 4. How earnest he is for their reformation that are his.
Next, it is said, (to whom it was given to hurt the earth, and the sea,) by the earth earthly-minded people, c. 4.6. and by the sea, (whereby the world is represented,) worldly-minded people, being understood to shew as has been said before, that Satan nor his instruments can do nothing without the Lords permission, nor go a haires bredth beyond the limits thereof, and his power in spirituall hurting is onelyonly over the wicked.
Verse 3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God, in their foreheads.
Here is set downe the inhibition it selfe, and limitation thereof, wherein we have first to consider and may see, that these Angels were evill or hurting Angels. Next they are inhibited to hurt the earth, sea or trees (whereby men who have onelyonly a naturall life (resembled ordinarily to trees) are to be understood) till we have sealed (saies he) the servants of God in their foreheads. Where, 1. He speakes after the manner of Princes in the plurall number, (We) shewing thereby his dignity, Who is King of Kings, Rev. 19.16. or 2. Because he seales the elect by his spirit, as we may see, Eph. 4.30. and therefore may say. (We)
Next, we see the persons that are to be sealed are the servants of God, even as Ezek. 9.4. these that had the slaughtering weapons to destroy, are forbidden so to do; till they were marked or sealed who mourned for the abhominations that were done in Jerusalem, and as the houses of the Israelites were also, 1. in a manner sealed or marked by the sprinkling blood of the Paschall Lambe, that the destroying Angel might not hurt them, and Rahabs house with the red cord, that none should enter to kill any therein.
Thirdly, there is a sealing spoken of here, which the Rhemists ridiculously make to be the signe of the crosse, which is false and foolish. 1. Because many reprobates which are not Gods servants may be marked with that,. 2. Neither are any marked with that, by this great Angel which is here spoken of, but mark themselves the…ewith.
This sealing then is not any externall action or impression on the body of any visible mark, but a divine and invisible action whereby these that are Gods servants are sealed by the spirit, Eph. 4.30. and have gotten the impression of Gods image upon their soul, called, c. 14.1. his Fathers name, and so are knowne to be his, (as by Cesars image, the coine that did belong to him was knowne,) and are distinguished from the wicked, and sequestrate or set apart for preservation from the common destruction, for these are the chief ends of sealing. 1. A propriation, as Merchants put their seale on their owne goods. 2. Discrimination, as it is said, quis te discrevit? and 3. Making sure, and for preservation, as Ezek. 9. and here
This sealing is said to be in their foreheads, the head being the most eminent and chief part of the body, as the soul is of the whole man, and the fore part of the head, being in like manner the most eminent and conspicuous part of the head it selfe, thereby to shew, that the Lords protection of his owne shall be most conspicuously seene, as that mark which is on the fore head, (as experience hath proved true, in the children of Israel, at the red Sea, Daniel in the Lyons den, and the three children in the fyrie Fornace) As also that the sealing of their soules with the stamp of his grace shall be evidently seene in their profession, whereof they shall not be ashamed, and in the practise of their life.
Likewise this great Angell speaking of God, he says, till we have sealed the servants of Our God, shewing thereby to our comfort, that the servants of God have one common God and Father with him, who is his welbeloved sonne in whom he is well pleased, as we have the same also said vers. 10.
Vers. 4. And I heard the number of them which were sealed, and there was sealed an hundred and fourty and foure thousand of all the tribes of the children of Israel.
5. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.
6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Naphthali were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.
7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.
8. Of the tribe of Zebulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.
The number of these who are sealed are set downe of the tribes of the children of Israel, by which the Israel in the flesh or Jewish nation only are not to be understood, but as ver. 9. all Nations, Kindreds, People and Tongues that are the true Israel of God, and who are (as the Apostle calls them) Israelites inwardly and in the spirit. (Rom. 2.9.) whose circumcision is of the heart, and not of the flesh: of which sort we must not understand that there were no more then is here mentioned in every tribe, twelve thousand, or in the whole summe 144000. but a definite number here is put for an indefinite, and these tribes and this number of them do here represent the whole Church Militant, multiplied or made up of twelves rather then any other number, as also resembled by the twelve tribes of Israel according to the flesh; to shew, that as that Israel (who were then Gods only people) came of the twelve Patriarchs, so this true Israel of the Church of Christ (who is now Gods onelyonly people) come of the twelve Apostles; so as their Doctrine is that foundation whereon they are built, as we see, Revel. 21.14. and whereto onelyonly they reckon and conforme their Christian profession.
It is also to be marked, that the tribe of Dan is here omitted, because of all the tribes they fell first to Idolatry, as we see, Judges 18. and continued therein during thee c…ptivity, shewing thereby unto us, that Idolaters have no place, nor come into the number of these that are the true Church of Christ, but are like the Court which is without the Temple (spoken of c. 11.2.) which is commanded to be left out, and not measured at all.
Next, the tribe of Levi here, in place of Dan, is taken in and numbred with the rest of the tribes in common, to shew that now under the Gospel there is no more a separation of any such from their brethren for a Leviticall service, which had its consummation and abolition by the death of Christ, but by faith all come in, in common to be sealed as the true Israel of God, also ver. 8. by Joseph, Ephraim is meant who for his precedency before Manasseh is so named, Gen. 48.13. the number thus setled, the Sonnes of the wives and of the hand maids are promiscuously intermingled, for in Christ there is neither bond nor free, but all are of one account.
Vers. 9. After this, I beheld, and lo, a great multitude, which no man could number, of all Nations, and kindreds, and people, and tongues, stood before the Throne, and before the Lambe, clothed with white robes, and palmes in their hands.
From this verse to the end of the Chapter is described the Church triumphant, or what is their happy estate in heaven, who are here sealed and Sanctified on earth, and lest the twelve tribes spoken of before should seem only to be undetstood of the Jews, therefore here he calls them a great multitude of all Nations, Kindreds, and People, and Tongues. As also lest that the number of 144000 should be mistaken to signifie a definite and certaine number, therefore he sayes, They were such a multitude that no man can number them. And of the sealing of this great multitude he speaks nothing here, (as some would have by the twelve tribes the Jews onelyonly, and by these the Gentiles onelyonly and their sealing to be understood) because under the name of Israel, and twelve tribes thereof allegorically he had spoken of their sealing before, and now after their sealing by grace, he speaks of their setled estate in glory. As also c. 14.1. Where all Christs Church is spoken of, only mention is made of 144000. and therefore next;
First, he sets downe their posture of standing before the Throne, signifying thereby, 1. Their high favour whereto they are advanced to stand in the Lords presence, as Joseph told the Butler that he should stand in Pharaohs presence; and the Queen of Sheba pronounced Solomons servants blessed who stood before him, &c. 1 King 10.8. 2. Their stability now in glory never to fall as Adam did in the earthly Paradise, or as we do here often on earth.
Secondly, The cloathing in white robes, signifies, 1. Their purity, and perfect holinesse, as we have it, Eph. 5.27. for no uncleane thing enters there. 2, Their glorious and triumphant estate now in the heavens, and 3. Their joyful condition, spoken of Psal. 16.11. whereof also white rayment is a simbole.
Thirdly, They have palmes in their hands, wherein they held the sword of the spirit before, Eph 6. to shew that now they have gotten the victory over all their enemies, and (as v. 14.) over all the great tribulations out of which they are come.
Verse 10 And cryed with a loud voice, saying, Salvation to our God, which sitteth upon the Throne, and unto the Lambe.
Here is subjoyned their thanksgiving, where 1. We have the manner, to wit, with a loud voice, signifying their zeal and joyfull fervency. 2. The matter or song it selfe, wherein they ascribe the whole work of their salvation from the guilt of sin, the dominion and damnation thereof, and their, advancement to glory, onelyonly to God and to Christ Jesus, without claiming any share therein by their owne satisfactions or merits.
Verse 11. And all the Angels stood round about the Throne, and about the Elders, and the four beasts, and fell before the Throne on their faces, and worshipped God.
Which song of Saints we see seconded by the Angels, who surround the Throne humbly prostrate on their faces; not that they have faces properly, or bodily parts, being spirits, but head by shewing that in a most humble manner they worship the Lord, as these who fall on their faces, as we see in Abrahams example, Gen. 17.17. and the poore Publicans.
Vers. 12. Saying, Amen: Blessing, and glory, and wisdome, and thanksgiving, and honour, and power, and might be unto our God for ever and ever, Amen.
These Angels also say not onelyonly, Amen, comprobating the former song of the Saints, and assenting thereto, but also by a heap of words and attributes rehearsed before (c. 5.12, 13.) they expresse their great zeal and affection, as not being able enough by al that they can ascribe to God, to expresse how worthy he is of praise.
Verse 13. And one of the Elders answered, saying unto me, What are these which are arraied in white robes? and whence came they?
After which is subjoyned one of the Elders his asking of John what these were who were arraied in white rayment, and whence they ca…e? which was not to get information thereof from John, as we see, v. 14. but to make him acknowledge his owne ignorance of these heavenly mysteries till he were taught, and to give him knowledge and information of them.
Verse 14. And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lambe.
Unto whom we see John answers, 1. Reverently, by the compellation or stile he gives him. foreign. 2. Humbly, acknowledging his owne ignorance, and ascribing the knowledge hereof to him, who accordingly gives him information, answering, 1. To the last part of his owne former interrogaion; saying, Whence are they? these are they (sayes he) who came, not onelyonly out of tribulation, but out of great tribulation, as it is likewise said by the Psalmist, Many are the troubles of the righteous, but the Lord delivers them out of them all.
Next, he shews how their robes are white, because they have washed them in the blood of the Lambe, which washing implies that they were uncleane before, as all are by nature. 1. In respect of originall sin, Psal. 51.5. the washing from which we have, Ezek. 16.9. and 2 In respect of actuall transgression, Prov. 20.9. the washing from which we have, 1 John 1.7. and therefore is subjoyned the admirable manner how they are made white, by washing them in blood, which naturally pollutes, as we see, Ezek. 16.6. and makes red, Isai. 1.18. and yet the blood of Christ the Lambe makes white, without joyning any thing thereto, or (as Pilate did with the Galileans blood) mixing any therewith.
It is likewise said in the preterit, laverunt, they have washed, because this is onelyonly done, or to be done in this life, and therefore was so done by them. This washing also is ascribed to them, 1. By acknowledgement, or that they ascribed their salvation, or washing from their sinnes and acceptation in mercy, as v. 10. onelyonly to Christ Joh. 13.… and the merit of his blood or passion. 2. This washing is ascribed to them, as the work of our salvation is ascribed to us, Phil. 2.12. wherein albeit God be the principall actor, and Christ our Saviour the meritorious procurer, yet there is somewhat required on our part also, to wit, repentance and faith, as we see, Act. 2.37, 38.
Vers. 15. Therefore are they before the Throne of God, and serve him day and night in his Temple, and he that sitteth on the Throne shall dwell among them.
In this verse he proceeds further, and shews, 1, Where they are. 2. What they do, and 3. Who is amongst them. First then they are before the Throne of God, where he sits in glory, and where they in like manner participate of his glory, or presence in glory.
Likewise the particle (Therefore,) being relative to the words immediately preceding shew, that this their fellowship with God, and fruition of his presence is by Christ onelyonly and vertue of his blood wherein they had washed their robes and made them white, and no admission to stand before the Throne while then.
Next, their exercise is, Serving him day and night in his Temple, that is, [Dies & nox non vicissitudinem, sed serpetuitatem significant. Aug.] perpetually, without such wearinesse or intermission as our weaknesse and corruption makes to be in this life: which service is said to be in his Temple, not that there is any materiall Temple in heaven, as we see, Rev. 21, 22. but there is an allusion made here to the Temple of Jerusalem, wherein the Leviticall service was continually, Psal. 134.1. nor is this service toilsome or laborious, but pleasant and delightsome.
Lastly is set downe, their blessed cohabitation with God, and his inhabitation amongst them. Indeed even in this life the Lord is said to dwell amongst his Saints, 2 Cor. 6.16. and in them; but this is by his gracious presence oft-times in the comfortable sense thereof interrupted, and like the shining of the Sun obnubilate, as we may see, Ps. 22.1, &c. But this dwelling amongst them here, is 1. An uninterrupted and constant glorious presence, a clear blessed vision, and a full and plenary fruition. 2. It imports the communication of all good things whatsoever; for where this fellowship is, there is fulnesse of joy and pleasures for evermore, as Psal. 16.11.
Verse 16 They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heate.
After the two former degrees of the Saints happinesse that were positive, and of their good things in heaven, followes the privative, or the evills from which they are freed, borrowed from Isai 49 10. First then it is said, they shall not hunger, nor thirst any more, whereby is meant, 1. Either that hard penurious estate, whereof the Apostle speakes in his owne person, 2 Cor. 11 37. and whereunto oft-times the godly (like Lazarus,) are subject, specially in persecution, as we see in Elijah and others, or else 2. That frailty of nature, and of this present life which needs continuall supply of meat and drink, and therefore we have such daily appetite, or hungring and thirsting after the same, from both which both of penurious necessity of temporall things, whereof meat and drink is the chiefest, as also of naturall frailty, the godly are freed in the life to come.
Next it is said, that the Sun shall not light on them, nor any heate, that is, they shall no more stand in need of the comfort of the creature, whereof the Sun by his light and heate is chiefest, the reason whereof is given, Rev. 21.23. because they receive fulnesse of all good and comfort from the Creator, as he shews also in the next verse.
Verse 17. For the Lambe which is in the middest of the Throne, shall feed them, and shall lead them unto living fountaines of waters: and God shall wipe away all teares from their eyes.
Therefore he sayes that the Lamb shall feed them, to wit, immediately by that blessed vision of himselfe, whereon with continuall delight they shall feed, as on most delicate food, and he shall lead them to the living fountaines of waters, shewing, 1. thereby the superabounding of their felicity, as of fountaines of ever-springing-waters, called therefore also, Rev. 22.1. a River of the water of life, and Rivers of pleasure, Psal. 36.
Secondly, Shewing likewise that our comforts and refreshments shall no more come to us mediately, from the creature, to wit, or externall meanes, as Word and Sacraments, but immediately from God himselfe, who is the overflowing fountaine, and Author of all happinesse.
Lastly it is said, that God shall wipe away all teares from their eyes, to shew, that they shall no more sorrow, either for sin, as they did in this life, or under great tribulation, which they sustained, but shall be freed from all sorrow or matter of grief, and enjoy fulnesse of joy, and pleasures for ever.
The lessons or application on the seventh Chapter.
Ver. 1. BY these foure wicked Angels, we see that Satan has his instruments to impead the course of the Gospel, as well as Christ has his to promote the same, and who are more busie then his for the most part, like the old Pharisees, while as Christs servants are like those who slept while the tares were sowing.
2. Their standing on the foure corners of the earth, waiting in all places, and at all occasions for performance of Satans service, should teach Christs Ministers much more to wait and watch, and catch all occasions, in season and out of season to do their Masters service, and to gaine soules, so great a reward being promised them.
3. Their restraining the foure winds to blow upon the earth, &c. shews (as the restraining of raine in Eliah's time) that the greatest plague that ever came on a Nation or people, is, when for want of the love of the truth, errour prevaileth, and the truth is restrained.
Ver. 2. As Christ is that glorious Angel, or Sun of righteousnesse that arises from the East, so let us delight and walk in his light, and beseech him to enlighten our dark minds, and cause the light of his countenance to shine upon us as David did, Ps. 4.6.
2. Seeing he has the seale of the living God; if we would be of the number of his sealed ones to salvation, let us come to him and crave to be stamped and sealed by him.
3. He whose seale it is, is called, the living God, which distinguishes him not only from Idols, and other creatures, as Sun and Moone &c. which Idolaters worship, but also shews wherever he is by the stamp of his seale, he kyths a living God, by that life of grace and actions thereof, which he communicates to the soules of his sealed ones.
4. This great Angels c…ying to the other foure with a loud voice, not to hurt the earth or sea, till the servants of God be sealed, shews the vigilant and great care that the Lord has over his owne in the time of the imminent and common destruction of others.
5. We see also to our comfort, that he cryes for us, when we know not our danger, and cry not for our selves.
6. Where it is said, [to whom it was given to hurt the earth,] we learne that as all punishments come from God, so in inflicting of them, for time, persons, manner or measure of hurting, Satan and his instruments are but as chained dogs, and have a limited power.
Ver. 3. By their hurting the earth, or earthly-minded ones, &c. we see the blinde folly of the wicked, who serve him who intends, and can give them no other reward then the hurting of them.
2. Where it is said [till we have sealed the servants of our God,] we see the wickeds punishment is oft-times delayed for the godlies sake that are amongst them, and therefore what a great Jewell the company of the godly is, and how ungrateful the wicked are who persecute such.
3. We see that the surest and best way of safety from common dest…uction is, with Noah and Lot, to be Gods servants.
4. This is the godlies great comfort, that Christ and these who serve him have one common God and Father, whom they may call, our God, and our Father.
Ver. 4. This is also a great comfort to the true Israel of God, that the Lord knowes the particular number of his owne elect, yeathe very haires of their head, as also, being his sealed ones, that their salva…ion is sure.
2. The number of these are few in comparison of the whole world which shews, 1. Tha… Christs flock is but a little one, and f…w are chosen, next, 2. That multitude is no note of the true Church Militant, and, 3. That we should not follow the multitude in an evill course.
3. We see that in the worst times of Satans prevailing either by persecution or delusion of errour Christ ever has his owne Church and sealed ones.
4 From the omit…ing of the tribe of Dan for their Idolatry, we see that Idolatry excludes any company or person whatsoever from being any part or member of the true Church.
Ver. 9. We see no Nation, nor people excluded from being members of the true Church, and heires of glory, therefore let us be careful, by our infidelity and wicked life, not to exclude our selves.
2. If ever we would weare that white robe of glory, let us put on that white rayment of grace and Sanctification here, which is the wedding garment, and that which is spoken of, Isai. 61.10. which has these two properties. 1. It will never wax old, like that in Deut. 8.4. which the Israelites wore in the wildernesse, and 2. It smels sweetly through Christ in Gods sight; Like to Esaus garment: and therefore let us put off with the prodigal our beggerly and filthy garment of sin, or any confidence of our owne righteousnesse which is like a menstruous cloth, and as we are exhorted, Rom. 13.14. put on Christ.
3. If ever likewise we would weare palmes of Victory and triumph in heaven, Let us put on the whole Armour of God, Eph. 6. and fight that good fight against all our spiritual enemies on earth.
Ver. 10. The Saints in heaven ascribe their salvation only to God and Christ without sharing themselves, or any other, in any part thereof, to which song of theirs, and the angelicall approbation thereof, we see how contrary is the Popish doctrine of free-will, merits, satisfactions and works of supererogation, and in a word, that which the Pope calls, his treasury of the Church.
Ver. 11. If the Angels be so humble in worshipping God, that they are said to fall on their faces, how much more humble should we be, who as Abraham said, are but dust and ashes?
Ver. 12. With these same Angels also let us give our approbation, as occasion offers, and testimony to the truth, as also ascribe all good whatsoever to God, as the Author thereof, and who is the giver of all good things to us.
Ver. 13. In this Elder that comes to instruct John concerning this vision we see a worthy and imitable example for them who have knowledge of heavenly mysteries to instruct the ignorant.
Ver. 14. We see that the lot of the godly in this life is the crosse and tribulation; and why the Lord will have it so, has been told before, c. 6.11.
2. They must expect not onelyonly many, but great tribulations, Like that storme, Matth. 8.24. but his grace who is their God shall be sufficient for them.
3. As there is a time for their entrie, and being in great tribulation, so there is a time when they shall come out of them all, chiefly wherein death comes, and therefore how welcome it should be unto them.
4. They are said to have washed their garments in the blood of the Lamb, which teaches us to do so in like manner, and that we are by sin most filthy and uncleane, like to leprous Naaman; the necessity of which, to wit, that we must be washed from this filthinesse, is, else (as Christ said to Peter) We shall have no part in him, Joh. 13.8.
5. There is nothing here that is said to wash them, or make them white and cleane but the blood of the Lamb, 1 John 1.7. away then with any other purgatory.
Ver. 15. It is said, their robes being washed in the blood of the Lamb, therefore they are before the Throne of God, so that the meritorious cause of the Saints fruition of Gods presence in glory, is no merits, nor satisfactions of their owne, but only Christs blood and sufferings.
2. If we would be of that number that serves him in heaven, praising him incessantly, and amongst whom he dwelleth there; then let us serve him here in all welpleasing, and make our hearts a dwelling place for his Spirit.
Ver. 16. The happier estate of the redeemed by Christ in the heavenly Paradise, then that of Adams was in innocency, and in the earthly, because they shall stand in no need of the creature, or of bodily food and light for the fruition of the Creator shall be all in all unto them.
2. By our hungring and thirsting here, we see our natural misery and indigence, and how vaine a thing is man in his best estate, and the life of man which daily must be supported by such weak props.
3. That we may not stand in need of the light or comfortable heate of the same hereafter; let us delight in the light of the Sun of righteousnesse and walk therein here, and seek to have our hearts warmed with his love and enflamed with the zeal of his glory.
Ver. 17. If we would be fed by Christ hereafter, let us seek him to be the food of our soules here, and that we may have a spirituall appetite towards him.
2. The godly must shed teares, and sow in teares here, if ever they would expect to have them wiped from their eyes, or reap in joy hereafter.