A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.

LECTURE III.

Vers. 8.

—And they rest not day and night, saying Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

9.

And when those beasts give glory, and honour, and thanks to him that sat on the throne, who liveth for ever and ever,

10.

The four and twenty elders 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,

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.

IN this part of the Chapter, we have the third part of this stately description: wherein the Majesty of God is set out by the great work and task that these attendants of His, to wit, these four beasts, and the four and twenty Elders have: and that is the work of praise, whereby both, in their places, concur to have Him exalted. In the latter part of the 8. vers. the four beasts begin; and in the three verses following, the four and twenty Elders go on.

In the Elders praise, we may consider these two, 1. The un-interruptednesse thereof, and they rest not day and night, saying, &c. this is to shew, first, the great matter of their praise that doth still continue, they are furnished so with grounds thereof. 2. It is to shew their diligence and seriousnesse in letting no opportunity of praise passe: for, praise being an affirmative duty, we conceive that this practice is to be expounded according to the precepts of rejoycing alway and praying evermore. 3. It may more especially set forth the diligence and seriousnesse that the Ministers of the Gospel are said to be furnished with, according to the word, Isa. 62.6. I have set watchmen upon thy walls, O Ierusalem, which shall never hold their peace day nor night, &c.

The second thing in the•••• praise, is, the matter thereof; which is the ascribing to the Lord three of His own glorious and essential Attributes. The first, is, Holinesse; which is thrice repeated, Holy, holy, holy, Lord God, &c. this seemeth to be taken from, Isa. 6.3. where the Seraphims begin their song with the same expression. This sheweth, 1. how infinitly and inconceivably holy the Lord is, when once mentioning of this Attribute is not sufficient. 2. It sheweth that no Attribute of God, will have more impression upon a tender Minister that is near Him than His holinesse: this affecteth the very Angels, and the more near any is admitted to Him, the more will this affect them. 3. It sheweth, that Ministers ought to be Angel-like in their speaking of God, and that it is a main part of their task to hold forth His excellencie to others. The second Attribute, is, the Lords Omnipotencie; Lord God Almighty, &c. By which the Lord is conceived as infinitly above all, and able to do all things, as Iob speaketh, Chap. 42.2. and it is both a notable ground of praise in reference to God, and a comfort in reference to His People, who have Him, (who is able to do above what they can ask or think, Ephes. 3.20.) covenanted to be their Almighty God, even under that same consideration, Gen. 17.1. The third Attribute mentioned, is, His Eternity, in these words, which was, and is, and is to come: whereof often hath been spoken; and it is here mentioned to advance the Glory of God infinitly beyond all created Idols who have had their beginning, and are going on unto a decay, and will ere long come to be destroyed: but the portion of Iacob is not so, who in all the tossings of the world, continueth the same, and of His years there is no end.

After this, followeth the praise of the four and twenty Elders. The beasts go before; because they represented the Ministers and Guides, as we said. In it three things may be observed; First, The timing of their praise, vers. 9. Secondly, Their practice, vers. 10. Thirdly, Their verball expressions or song, vers. 11.

The time of the Elders praise, is, And when these beasts gave glory, honour and thanke to Him that sat upon the Throne, who liveth for ever and ever, they fall down, &c. In which words we may see, first, what the work of the beasts is. This is set forth in three expressions, 1. To give glory to God: this is their acknowledging of the Majesty that is in Him, and doth respect His own glorious excellencie. The second, is, Honour: this respecteth the relation that is between Him, as Creator, and His creatures, who, having their being from Him, and standing in that relation to Him, ought by that rye to honour Him. The third, is, Thanks: which looketh to former benefits freely received from Him, by which there is an engagement put on them to be thankfull; which here they ac∣knowledge to be due, when they can do no more.

The first thing in these words, is, the rise or the timing of this praise of the Elders, to wit, it is when those beasts give glory and honour, &c. Which is to shew, 1. The orderlinesse of the Lords worship is His Church, every one keeping their own place. 2. It i•• to shew, that though every one be not a Preacher, and in that respect admitted to such dignity and nearnesse with God as others; yet all in the Church have ground and matter of praise, and emploiment in their stations sufficiently to express the same to the commendation of the Lords grace. 3. It sheweth also the sweet harmony that ought to be between Mini∣ster and People by their joyning in the same work. And, 4. it expresseth the great influence that Ministers example, faithfulnesse and diligence will have upon the quickning and up∣stirring of People to their duty: for, when the beasts begin, then the Elders follow: And it is like, the silence and dumbnesse of many Ministers, may also be the cause why many Con∣gregations are silent and dumb in this respect. And this may be a reason why Ministers are expressed by this title of living wights, or living things (as was formerly observed) because not only they ought to be lively and stirring themselves, but because by their liveli∣nesse they have great influence on others to quicken them also.

The second thing in the Elders praise, vers. 10. is, their practice, see forth in three ex∣pressions, 1. Though these four and twenty Elders be sitting upon Thrones, yet, when they hear the beasts, or Ministers, mentioning the Holineste and Excellency of the Lord, the Word hath that weight with them as to make them quit their▪ Thrones, and fall down before Him that sat on the Throne: This is to shew, 1. their high esteem of God, before whom they cannot be too vile. 2. It sheweth their humble estimation of their own gran∣dour, and their being denied to it, when any thing of the honouring of God cometh in competition therewith. And, 3. it sheweth their acknowledging of all to be from Him, and their accounting of it their greatest honour, not to sit upon Thrones, but to be humble before Him, and to have Him high. The second thing in their practice, is, They worship Him that liveth for ever and ever: This is added, 1. to shew that their falling down is out of no astonishment, or confusion, but out of deliberation to glorifie God. 2. To shew that the more humble Saints fall before God, the more fit are they to worship Him, and the better progresse will they make therein. 3. It is to expresse the inward adoration of their hearts, as going alongst with their externall humbled condition. God is expressed by this, that they worship Him that liveth for ever and ever, (even as it was in the former Verse, in the beasts their giving praise) that thereby it may be seen that they worship no Idol, but the living God, in opposition to the heathenish and Antichristian worshippers: and also to shew, that they know whom they worship, and are not worshipping an unknown God▪ Further, it expresseth the reverent impression which they have of Him, so that they cannot men••ion on Him but with such Titles and Attributes as prefer Him beyond all others. The third thing in their practice, is, and they cast their Crowns before the Throne: this sheweth further, their great zeal to the Glory of God, their great sense of the hudge dis-proportio∣nablness that is between Him and them, their acknowledgment of their having their Crowns from Him, and holding them of Him; and their great, and only design to improve that honour and dignity to which they have been advanced, unto the honour of Him that sitteth upon the Throne, from whom they have the same: and that they account it their greatest dignity, if their honour might any way be a footstool for advancing, or ex••olling of His glory in the least.

The third and last thing in the Elders praise, is, their song, or verball expression, vers. 11. when they are fallen down, they say thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created. Wherein, 1. we have their acknowledgement of Gods gloriousnesse, and that praise is His due. 2. The reasons whereby they demonstrate this. In their acknow∣ledgement, we may consider both the matter and manner of their expression: The matter is in three words, 1. they acknowledge that Glory is His due, this floweth from the essen∣tiall excellencies that are in Him. The 2. is, Honour; this respecteth the Lords So∣veraignty, who, by His place, being Head and Lord of all, ought to be honoured by all. The 3. thing acknowledged to be due to Him, is, Power; which is confirmed from the exercising of His Omnipotencie in the Work of Creation, as the reason following cleareth. Again, the manner of their acknowledgement is observable: for, they say not, we give unto Thee glory, honour, &c. but, Thou art worthy, O Lord, to receive glory, honour, &c. which is done, not because of their unwillingnesse positively to ascribe the same to Him; but because their hearts, being warmed and affected with zeal to the thing, could not come up as they desired in the expressing of the same: and therefore (as it were) they say; although we cannot give Thee glory, honour, &c. as becometh; yet Thou art worthy of the same, and it is becoming▪ that Thou should have it, and we are so far convinced of the same, as, by this acknowledgement, to put our seal to this truth that Thou art worthy to have all praise, honour, and glory given unto Thee. And thus they rather expresse their affection to that work of praise, than their satisfaction in attaining any length therein. In which we have an excellent copy of a heart affected with Gods honour, to wit, it is al∣wayes desirous that He should be glorified, and yet never satisfied with its own glorifying of Him.

They give two reasons to demonstrate the justice of this their acknowledgement that God is worthy of all praise; The first is, from His interest in, and superiority over all things, by His creating of the same, for thou hast created all things; and so He being the great Master, and Potter of all things in Heaven, and Earth; there being nothing but that which hath its being from Him, and there being much power, wisdom, goodnesse, &c. exercised in this Work of Creation, and to be read on the creature; Is it not just that all should ascribe glory, and honour, and power to Him? and is it not most reasonable that that relation of His should be acknowledged by all? Where we see, that though the Work of Creation be past many thousand years since, yet may it be, and ought it to be a fresh ground of praise unto the end of the world. Also, we see that where the Work of Crea∣tion is rightly considered, souls will never want ground of praise. And, lastly, that these who are affected with the Glory of God Himself, will be discerning matter of praise and admiration in all His Works, and in every creature, which will be again turned about to His praise.

The second reason of their praise, is in these words, and for thy pleasure they are and were created: which in sum is this, not only were all things created by Thee, but when there was no tye upon Thee to make them, Thou of Thy good pleasure thought fit to do so; and when Thou might have done in this manner, or in another, by that same good pleasure of Thine it was concluded to be done as it hath now come to passe, in which there was no other motive, end, or rule in proceeding but Thy own pleasure, and the setting forth of Thy Glory, for which end they are still sustained in the being that they have: and therefore it is most just and equitable that Thou should have praise from all Thy creatures, which for this very end were created. This is a strong reason, taken not only from Gods creating of all things, but from the end which soveraignly He proposed to Himself in the same, to wit, that His good pleasure, which had wisely moulded midses for His own Glory, might be accomplished. This will or pleasure of God, doth not only respect the Work of Crea∣tion in generall, but it holdeth forth His end in the manner of the same and in the events and effects that follow thereon; in all which, Gods will and pleasure is accomplished, as the word is, Prev. 16.4. The Lord made all things for Himself, that is, for His own Glory; yea, even the wicked that fight against God, and so bring upon themselves an evil day, were by the same Lord created for the glorifying of His Name. In this reason, there is, 1. a clear assertion of the Lords Soveraignty over all His creatures, who hath no other rule in the ordering and disposing of them, but His own will and pleasure: for, seing that

was the end for which he made them in such and such a manner, there is no ground to en∣quire a further reason of Him in respect of His Decrees, but that it was His will and good pleasure so to do. 2. It appeareth from this, that men will never rightly praise God till His Soveraignty over them be conceived aright and acknowledged; and that His will and pleasure is enough to stop our reasoning when we cannot come to satisfie our selves in His proceeding. The want of this, maketh carnal reason to fret, as if the Holy One were to be bounded and limited in His proceeding: whereas, if we did consider, that He giveth account of none of His matters, and that it becometh not man to reason with God, Rom. 9.20. nor the potsheards of the earth to strive with their Maker, this would put all to silence. And upon this ground, many bold Questions may be answered, as, Why did God make man mutable when He might have confirmed him in Innocencie, as He did the Elect Angels? why was he made so, seing He foreknew his fall? why were so many created and in such a posture as the Lord knew would bring upon themselves destruction? why are not all saved by Christ? why hath He made an absolute decree of Reprobation concerning many? and such like. There can no other answer be given but this, even so it pleased Him to do, and that which is in the Text, for His pleasure all things were created; And this Soveraignty of God, which carnall reason doth so much murmur against, is here a main ground of praise, and that whereby He is exalted, as being thereby glorious and infinitly above all His crea∣tures. 3. The asserting of this Soveraignty of God, is a Doctrine well-becoming the Church, whatever others think of it; and it is ever comfortable and refreshfull to His People, and a ground of song to them, because there can be nothing more satisfying to them than His good pleasure. And we suppose, that the opposing, or fretting at this Doctrine of Gods Soveraignty, will be found to be no great evidence of the disposition of one who is a child of God, nor to proceed from that native and kindly respect to God, which ought to be in creatures, especially in Believers, The acknowledging and praising of which, is here a great part of the Churches work.

The generall scope of the vision looketh to these two, 1. To shew something of God. 2. Something in the Servants of God.

First, Something of God. And hence, Obs. 1. His absolute and soveraign Dominion in Heaven and Earth: which we gather from the similitude it self, He sitteth on a Throne, and hath all these attendants waiting on Him; and from the song, brought in to point at this as the scope, which sheweth the great end God had and hath before Him, in creating and preserving all things, It is to shew Himself glorious, from this ground of His absolute Do∣minion over all creatures.

2. Not only is He a stately King on the Throne, but He exerciseth His Dominion; He hath made all, and He sustaineth all for His good pleasure, and sitteth on the Throne ever executing His pleasure; and the world never wanteth a Governour, as long as this King sitteth on the Throne; and as there is a Soveraign God, there is also a Soveraign Provi∣dence in all the World, but more especially in the Church.

3. His being well furnished with means and instruments for doing His work, is held forth: therefore He is said to have such attendants, fitted with wings and eyes, And Chap. 5.11. He hath ten thousand times ten thousand, and thousands of thousands of Angels to execute His commands, round about and before His Throne: these glorious Spirits wait on directi∣ons from Him, and are ready to do His commandments, in caring, and providing for His Church,; and He hath also beside Angels, His own Almighty Power, and thunderings to execute His wrath on enemies, as well as for the creating of things; and for carrying on the Work of Grace, He hath seven Spirits to spread the everlasting Gospel.

4. The Lords great shot in all this, is, to get praise to Himself, and to give matter of a song to His attendants. These four generals are clearly held out in the Chapter, however we expound the words. And it is comfortable, that His praise, and our song are so joyned together, that what is matter of the one, is also matter of the other.

Secondly, Something in the Servants of God, is holden forth, however we look on these Beasts and Elders, 1. Their nature and qualifications are here holden out, and how they are fitted with eyes before, and behind, and within, each of them with six wings, and with severall shapes, some being like a Lion, some like a Calf, some having a face as a Man, some like a flying Eagle; in which their furniture for their work, and their activity in it, and their humble, serious, watchfull and speedy manner of going about it, is set out:

which should be a patern to Believers how to walk in all commanded duties, and pieces of service.

2. There is here holden out the great dignity and happinesse of Gods Servants, and at∣tendants: however we expound the words, this is clear, that to be His Servants, is a great priviledge; they sit on Thrones, they wear Crowns, they are clothed in white raiment, they are all Kings and Priests to God, Chap. 5.10. they are as the Angels, they attend on Him, and have places among them that stand by, Zech. 3.7. It is the compleating of our happinesse, to have liberty to look upon God sitting on His Throne. The Queen of Sheba saith, that Solomons servants were blest that got liberty to behold his face, and hear his words; but O how much more happy are they, who day and night rest not, but are alwayes taken up in beholding and praising God •• for, a greater than Solomon is here.

3. We are here taught, what should be, and is in some measure the great task and work of the Servants of God, and of all that inroll themselves under that title and name, that is, day and night to be taken up with magnifying of God, to be making His praise glorious, Psal. 66.2, which is to make it illustrious, and that by a native way of going about it. Again, here is holden forth the manner how we should go about it, to wit, with humility and reverence, with chearfulnesse and zeal, laying all we have before Christs feet, acknow∣ledging all we have received, to flow from Him, giving Him the Glory of it, employing all, so as may most contribute to make Him great that sitteth upon the Throne.

Lastly, There is the delightsomenesse, and heartsomnesse of this task: though they rest not day nor night, it is not a wearisome work; for, it is singing: and his saying they rest not, is not to hold out any burden, yoke or restraint laid on them; but to hold out the bendednesse of their spirit within, with love and joy, that they cannot rest; it is (so to speak) an ease to be venting it in praise. There is such joy and chearfulnesse from that wine that cometh from under the Throne, that they cannot hold their peace, but it is their continuall refreshment, night and day to be speaking and praising. In a word, it saith this, That it is a good thing to be Christs Servants, and that His service is a sweet work, and it will be known ere long how good a thing it was to be Christs, and to be His Servants; and how happy a life it will be, to be praising Him. It were good some touches of it were warming our hearts before-hand, and that we had the proof and experience of it, what it is. The Lord give us to know it.