way is never like to win the prize Heaven is set forth as a crown and reward of our faithfulness though not for the merit of the work but according to the work it is freely given as wicked works shall not pass unpunished neither shall good works or our faithfulness towards Christ pass unrewarded Every one shall receive according as he hath done in the flesh whether good or evil And he that hath fought the good fight of faith and perseveres therein under all afflictions and that even to death he is the true christian conquerour and for him is laid up the crown of eternal life The true militant christian must not look for the crown if he turn's back to the enemy and that which is most admirable herein is that the method of obtaining this crown is far different from that of obtaining worldly crowns they are got by over-mastering and surviving the enemy but the christians crown is gotten by suffering and dying the christians cross and the crown kiss each other And to set you right that seek after and contend for this crown First Understand what this crown of life is It is not only the translation of the soul after death into the supernal heavens that is not so properly called life but that blessed state which soul and body shall enjoy after the resurrection of the just and therefore it is called a crown of life that is life given most eminently which is the most desirable blessing of all things as being one of the chiefest gifts of the blessed Saints in the resurrection and so part is put for the whole and therefore it is here called a Crown of life To denote unto us first That that blessed state of life which the Saints shall then enjoy will be a most honourable state and so it is often set forth by a kingdom in Scriptures Luk. 22.29.12.32 Rev. 3.21 Secondly That it is an endless estate Thirdly That it is a state gotten by conquest and as a prize set unto a race 1 Cor. 9.24 Fourthly That it is a most glorious estate and a living crown and that that will continue to all eternity Secondly In the next place understand how this crown of eternal life is rightly to be obtained every suffering will not do it The cause must be good that makes a Martyr it must be for Christ and that in faithfulness Secondly The heart must be upright for Christ therein It is not vain-glory or worldly applause or obstinacy in private opinions that will weigh the least to make a Martyr it must be in the uprightness of your hearts and that you can appeal unto God with the Psalmist Psal 44.21 and say The Lord knoweth the secrets of the heart Yea for thy sake are we slain all the day long Lastly This suffering must be out of love unto God and his glory or else all in vain as Paul said 1 Cor. 13.3 If I give my body to be burned and have not love it profiteth me nothing There may many die for Christ and yet not out of love to Christ obstinacy of mind and formal profession may do much in that particular but a true zeal to God and his glory makes the Holocost a sweet smelling Sacrifice and the crown of life its reward Observ The last Observation from these words is Sufferings and afflictions are but the opening the door to a Christians happiness The most happy estate of the worldling is but vanity and the most suffering state of a christian is a crowning when the christian suffereth the loss of all things for righteousness sake he aboundeth then in greater measure of graces yea when he suffereth death it self it is gain unto him for he hath only left thereby a world of troubles sin and vanities for a crown or life and glory For if our hopes were only in this life we were of all men most miserable Therefore be thou faithful unto the death and thou shalt have a crown of life Vers 11. Let him that hath an ear hear what the Spirit saith to the Churches He that overcometh shall not be hurt of the second death The Spirit doth often inculcate in this and the next chapter this charge and duty on the judicious and enlightened christian to take notice what the Spirit of Christ in this spiritual appearance saith unto the churches To avoid repetition see more on this on verse 7. of this chapter But he that overcometh that is that abideth constant and faithful unto Christ and his truths under all temptations and tribulations and so a faithful christian overcometh it is he that shall not be hurt of the second death that is the second death mentioned in 21 chap. Rev. ver 8. and 20.14 In that Lake which burneth with fire and brimstone for evermore shall not touch him Negatives in Scripture strongly evince the enjoyment of the contrary as Thou shalt not be hurt of the second death that is thou shalt surely live thou shalt taste of the Tree of life in the midst of the Paradise of God and a crown of life shall be thy portion It is here called the second death in respect the first death is but a partial punishment of the wicked but the second death is that when the first death and hell shall deliver up the dead were in them and they shall be cast into the Lake of fire cap. 20. 13 14. there is a first life and a second life that we shall enjoy the first life is that that we now at present enjoy the life of grace the second life we shall be made partakers of at the resurrection of the just The life that the soul in heaven enjoys is but a partial life and incompleat in respect of that at the resurrection as the punishment of the wicked under the first death either spiritual or corporal is but partial so the glory of the elect is but partial and incompleat now in heaven in respect of that that will be revealed at the resurrection Abraham now doth not know us and Jacob is ignorant of us neither do the faints departed know our wants nor are touched with our infirmities Their condition is happy but what it is we know not but this we are sure of at the resurrection we shall know as we are known and see as we are seen and this is eternal life and the crown of life that is so often promised to the Saints in Scripture So then there is a first death and a second death the first death is but a partial punishment for the wicked but the second death is the compleat execution of divine wrath upon them in the lake that burneth with fire and brimstone for evermore Observ The Observation from the words are That the constant faithful and persevering Christian is secured from all dangers of death whatsoever Tribulations in this life and death it self does him no hurt that tries him refines him and renders him glorious into the hands of his Creator Hell
bodies and spirits Well then try your faith and profession whether it be dead or formal or active or living by these few particulars it is not a naked assent or unactive outward profession will serve turn this is dead and liveless yea twice dead and to be plucked up by the roots Jud. 12. dead in your first natural condition and dead in your hypocritical profession for by this it appeareth never to be otherwise with you But a lively faith is a working faith by and through the influence of Christ and his spirit being zealous of good works and all for Christ's sake and his glory Paul's whole life Phil. 1.21 was as it were consecrated to Christ for to me to live is Christ says he that is my life is Christ's for his uses his purposes and his glory In short a true and lively faith works by Christ by the continual supply and influence of his spirit and for Christ and with aim at his glory Observ 2. 'T is very usual for dead Formalists to carry a higher hand in outward profession then the real Christian Sardis pretends highly to faith and to a name that she lived beyond her sister churches and the name was only that she aimed at for in the truth of grace she was no better then dead and rotten It is not very usual still among dead and carnal christians to boast of their christianity their baptisme their church their external ordinances and the like They needs would satisfie themselves in the name of christians as the carnal Jews that said they were Jews and were not vers 9. So unto these carnal Formalists the name of christians is pleasant to them yet still are enemies to the true Saints of God and the power of godliness and the reason of this is in that they perceive they want the true working faith which is only acceptable unto God all being naturally self-lovers they would needs content themselves and God too if they might with a guilded sophisticate and dead faith and profession which is to be had at an easier rate then the true one which should commend them unto God and denominate them his Saints in the eye of the world but this faith is too short for such a work being dead false and liveless as a carcass without a soul but that is the faith that justifieth and Christ accepteth that worketh by love 1 Thes 1.3 Vers 2. Be thou watchful and strengthen the things which remain that are ready to dy for I have not found thy works perfect before God Esto vigilans as Beza reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I should rather take it in the active sense Be thou awake or awake thou then be watchful for it it argues the state of life and activity to be watchful watch and pray but to awake it only shows a dormant dead and sleepy state wherein the church of Sardis was for she bore the name that she lived but she was as good as dead therefore Christ tels her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rouse up thy self from thy sleepy state and strengthen the things which remain re-inforce revive and stir up those small remaining sparks of graces that are ready even to give up the very last gaspe within thee and though thou thinkest and maist have a conceit of thy self that thou art something in that thou hast an external profession and name that thou livest yet I must tell thee saith Christ I have not found thy works perfect before God Hence Note Observ A state of sin is a great impairing and consumption unto the life of grace Sardis is brought by it even to death's door her graces that were once eminent are come thereby to some smal remainders and they too almost extinct and neer the grave and though death it self I mean spiritual hath not yet seized her yet she is somwhat neer it she is under the shadow of death for she sleeps and is called to awake and to stir up the remainders of life that is in her least she takes her last sleep by the spiritual death of grace here and eternal death hereafter Sin is to the soul as sickness is to the body 1. It carries with it its distemperatures and disorders of the soul 2. Ugliness and deformity it is compared to the Leprosie under the Law 3. Grief and pain as sickness causes grief to the body so sin causes horror and anguish unto the soul 4. It causes weakness for the more sin the more weakness and disability to spiritual duties We were without strength saith the Apostle Rom. 5.6 weak feeble souls in the things of God whilst we were in sin and the state of nature 5. Every sickness of the body tends to the death of the body so every sin tends to the death both of body and soul eternally The only remedy that we have against this poyson and sting of sin is to hasten to Christ by faith who is the Phisitian of our souls and by whose stripes we are healed Object But is it not said here to Sardis to awake and strengthen the things that remain that are ready to dye Was it not in the power of Sardis to awake her self recover her self and renew her graces without going to Christ by faith I answer Negatively Christ is set up for that very end not only for a propitiation If any man sin we have an Advocate but it is also from his influence and from him as the Fountain of life whereby all our graces are maintained and kept alive For the life I live as the Apostle says is by the life of the Son of God If Christ should withdraw his gracious presence from our souls we should never awake out of sin nor do our first works or renovate our selves by repentance Secondly This duty to awake and renew their graces was set on those of Sardis that had already received the first grace and Christ by faith for it is here said strengthen the things which remain therefore they had a being though a sorry one and those that have received grace from Christ are in a capacity to work from the power of that grace Having received the promises saith the Apostle that is Christ the great end and object of the promises cleanse your selves go on in the work of sanctification in the power of Christ for all our gracious acts are to be done in and through his continued power and influence Thirdly When we are commanded to awake strengthen and renew our selves by repentance c. they must be always taken to be as inseparable parts of a lively faith for we cannot awake from sin unless we first look upon Christ in the promises neither can we possibly renew or restore our falne graces before we first eye God in Christ out of whose fulness we receive grace for grace Therefore in vain to set home spiritual duties on persons that have not first received light and life from Christ Christ is the first work that must be offered and
same incommunicable properties with the Ancient of days He is here farther described to have eyes as a flame of fire and feet like unto fine brass burning as in a furnace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eyes like a flame of fire signifies either their piercing nature in searching into the secrets of the heart or of wrath and indignation to terrifie his impenitent enemies and indeed Christ is here from head to feet presented in a fiery colour his eyes were as a flame of fire his feet like unto fine brass as if they burned in a furnace Hence Note Observ 2. That when Christ is about executing acts of power and judgement against Kingdoms or Churches he is most terrible in his appearance When he goes about to call to an account the seven Asian Churches he is very intense about it and all of a fiery colour sparkling in the eyes like fire does signifie much anger and indignation feet of burning brass speed and execution Christ is here presented in that fine posture he is brought in Rev. 10.1 with his face shining as the Sun and his feet as pillars of fire whereupon presently followed terrible thunders and dreadful judgements So in chap. 2. v. 18. he is presented with eyes like fire and feet like brass and forthwith goes on with a charge against the Church of Thyatira So in Rev. 19.10 11 12. he is said to have his eyes like a flame of fire and his vesture dipt in blood and presently goes on in executing great wrath against his adversaries The dreadfulness of this fiery Judge when he comes in wrath will better appear if we consider that of the Prophet Malachi 3.2 3. Who shall abide the day of his coming and who shall stand when he appears for he is like a Refiners fire A Refiners fire is the hottest most terrible and most consuming How terrible he is towards Babylon both literal and mystical consider Jer. 51.25 and Rev. 18.8 9 c. I am against thee oh destroying mountain speaking of Babylon which destroyest all the earth I will stretch out my hand upon thee and rowl thee down from the Rock and will make thee a burnt mountain This was fully executed on old Babylon in the letter And how severe is Christ against Babylon in the mysterie in Rev. 18.8 Her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord God which will condemn her Peruse the chapter throughout When Christ goes forth on his red horse to execute judgement and to take peace from the earth neither Kings nor Captains nor the mighty ones of the earth shall be able to stand against this mighty one They shall call for the mountains to fall upon them to hide them from the face of him that sitteth upon the Throne and from the wrath of the Lamb. And Paul tells us 2 Thes 1.8 of the dreadfulness of this Judge who should come in flames of fire to what end to destroy Antichrist the son of perdition with the brightness of his coming only consider once more Rev. 19.12 13 c. When Christ goeth forth to make war in righteousness his eyes were like a flame of fire and was clothed in a garment dipt in blood and out of his mouth proceeded a sharp sword that with it he should smite the heathen for he shall rule them with a rod of iron for he it is that treadeth the wine-press of the fierceness and wrath of almighty God All this doth clearly inform that Christ hath another name a strange name that none knoweth but himself Rev. 19.12 that is another nature and disposition to appear in then of a Lamb No man ever thought that have only considered Christ in the state of his humiliation that he had that Lion-like disposition in him All Christ's adversaries shall one day know that he is as the Lion of the Tribe of Judah whose voice shall be terrible unto them as well as a Rock of defence and safeguard to all his chosen ones and as sure as he hath already acted the Lamb-like part in his sufferings here on earth and now doth the same in his Mediators office in heaven so he shall one day come with power and glory to rule the Nations of the earth that would not have him for their Lord and King even with a Scepter of power and judgement and with a rod of iron And to set forth the dreadfulness of this Judge the more he comes with a Lion-like voice roaring as the sound of many waters Hence Note Observ 2. That when Christ comes to judge his enemies he is not only dreadful in his looks and outward appearance but he is dreadful all over even in his words also In verse 10. his voice was as of a Trumpet loud and terrible here like the sound of many waters very terrible to his enemies but rouzing converting and saving to his faithful ones Verse 16. And he had in his right hand seven Stars and out of his mouth went a sharp two edged sword and his face shone as the Sun shineth in its strength Notwithstanding Christ's dreadful appearance and his intenseness unto judgement yet he had in his right hand seven stars In the right hand is seated the chiefest strength and power of man and so it connotes to us safety and protection and he takes the seven stars into his right hand to preserve and keep them safe under his protection whilst he is executing his judgements upon his impenitent backsliding churches or obstinate enemies The seven stars the Spirit interprets to be the Angels of the seven churches verse 20. of this chapter only what is meant by Angels in that place being mystically represented by the stars in Christ's right hand I think fit to make enquiry here Surely it cannot be meant Angels in a proper sense such as are ministring Spirits the Angels in heaven for John is commanded in the next chapter to write unto those Angels of the church of Ephesus Smyrna c. to write unto the Spirits Angelical all know such a command would not proceed from him that is the wisdom of the Father therefore this must needs be interpreted to be the chief Ministers or Pastors of those Asian churches who should rather be called here the Messengers then the Angels of the churches for the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Messenger which we translate Angel when attributed to God's ministring Spirits but when attributed unto man more properly it should be rendered Messenger and not Angel as that of Peter Acts 12. When he came and knocked at the door where the Disciples were they thought it was his Angel and not himself that is his Messenger one coming from him to acquaint them of his deliverance for they could not be so ignorant to conceive that it was an Angel that knocked which could enter without opening the doors wherefore under correction of better Iudgements I shall account this amongst
wherein sin is but not in the sinfulness of the action as the Sun that emits his efficacious beams upon a dunghil yet it self is undefiled from the corruption of the dunghil so God that has his hand and efficiency about sin is far from mixing with the obliquities of the creature neither can he be said to be the direct author of it nor the next proper cause thereof sin is only a moral being or entity and it hath subsistence alone in our corrupt natures but all our physical actions are good wherein God hath a concurrence and they become ill or sinful by our own depravities and so the divel and our own lusts are the mixt proper authors and fountains of all sin So let God be justified and all men lyars Secondly Yet I say God hath his hand and efficiency about sin several manner of ways and for distinct method sake I shall briefly set them down 1. God foresees and pre-ordains it else as I said it could not come to pass seeing God is omniscient and omnipotent to hinder it if he would Acts 2.23 Christ was delivered by the fore knowledge and determinate counsel of God What was a greater sin then the betraying the innocent and that too the Saviour of the world Yet this was pre-ordained of God and he meant to draw excellent good out of it and Gen. 15.19 20. Joseph tells his brethren As for you ye thought evil but God meant it for good to bring it to pass as it is this day to save much people alive 2. God permits it God's Decrees imply a necessity that sin shall be but do not impel or enforce thereunto We being left to our free choice God is not bound to hinder us he suffered them to walk in their own ways Acts 14.16 and we being left unto our own choice without God's special grace we are sure to chuse the worser part 3. God hath his concurrence in every action wherein sin is but not in the obliquity of it all our actions and motions are from God but the sinfulness thereof is from the lusts of the heart of man 4. God withdraws his preventing Grace or suspends it from a sinner for God is not bound up to Laws and conditions unto us and he may do it out of Soveraignty and he will do it somtimes in wisdom to try us and see whether we will seek after him and keep close unto him as he did to Hezekiah 2 Chron. 33.31 God left Hezekiah that he might know what was in his heart So somtimes he withdraws his grace in Justice and Judgement Psal 81.12 I gave them up to their own hearts lusts and they walked in their own counsels 5. God gives a concession and permission to wicked Instruments to stir up and move to evil as 1 Kings 22.22 I will go forth and be a lying Spirit in the mouth of Abab's Prophets And God said Go forth 6. God wisely disposes his Providences that they become a snare unto the sinner and yet no dishonour to God for his acts of Providences are in themselves good and are rather motives to holiness and duty if our hearts were sound then temptations to sin yea his very mercies will become unto them a snare Psal 69.22 Let their Table become a snare and their Welfare a Trap. A sinner like the Sea will make all it receives brackish though ever so sweet that runs into it 7. God's hand is conversant about sin as some of his judiciary punishments that he afflicts the sinner with as Rom. 1.26 2 Thes 2.11 God gave them up to vile affections and gave them strong delusions When we leave God and his ways justly may he give us up to our own lusts and perverse ways in a Judiciary way and to a reprobate sense 8. God limits sin Thus far thou shalt go and no farther Psal 76.10 The wrath of man shall praise thee and the remainder thereof shalt thou restrain So far as God gets glory by the permission of sin God will let the sinner take his swing but it shall not exceed its bounds but can presently destroy it or stop the current of it in an instant And so the remainders of wrath thou wilt restrain 9. God disposes the events and ends of all sin to his glory God would never permit sin if he could not bring good out of it Rom. 3.7 Adam's sin as one wittily said was a happy sin because it made way for the grace of God to be more clearly manifested unto the creature Many of God's attributes would never be so clearly advanced if it were not for sin to wit his mercy in pardoning justice in punishing wisdom in ordering power in over-ruling it Let us never therefore murmure against God for pre-ordaining and permitting sin for though the wages thereof be death yet thanked be God we have Victory through our Lord Jesus Christ Observ 4. Another Note from the words The Divel shall cast some of you in prison is That it is the Saints great comfort to know that their imprisonments and afflictions comes from Satan and his wicked instruments Saint Peter's rule was 1 Pet. 4.15 Let none of you suffer as an evil doer The comfort of sufferings will be quite abated by the guilt of sin neither must the Saints sufferings be voluntary and out of choice for unto such it may one day be said Who required these things at your hands There must be a just call unto afflications that must make them comfortable to us It is but a fond presumption to cast our selves upon imprisonments and tribulations Satan and his wicked instruments will be apt enough to do it and in that we may truly rejoyce that Christ hath thought us worthy to be Martyrs to his Truth Acts 5.41 Matth. 5.12 and hath given us so sure and strong a token of our Interest in him together with a sight of that glory of our interest which we then under that condition must virtually and strongly enjoy in him by faith but such are very fond that will desire to fall into imprisonments and tribulations out of an affectation to Martyrdom as many of the Quakers of these days do and Christ hath taught us to pray Lead us not into temptation and this had not been taught us had it not been grievous and evil to fall into it whether it were either the temptation unto sin or temptation of affliction or the cross for Christ himself prayed when his soul was troubled within him Father save me from this hour and Let this Cup pass from me John 12.27 though Christ submitted to the will of his Father and freely chose death and sufferings as our Mediator yet as a private person he would manifest the same affections that are in us and deprecate the evil of sufferings if possibly he could Therefore for us to desire or rush into them would be a mad zeal and irregular and not according to sound knowledge but if we desire to wait on God sincerely and live godly
Satan Law nor the second death cannot take hold upon him for it is Christ that died for him for Who shall lay any thing to the charge of God's Elect It is Christ that is risen for their justification therefore they are beyond all danger of miscarrying and so may justly tryumph and say O Death where is thy sting Hell where is thy victory But thanks be to God who hath given us the victory through our Lord Jesus Christ 1 Cor. 15. Vers 12. And to the Angel of the Church which is at Pergamus write this saith he which hath the sharp sword with two edges Christ here followeth the charge against the church at Pergamus It is inscribed to the Angel or Pastor of the church which is at Pergamus and in the 18. vers following To the Angel of the Church which is at Thyatira the Spirit herein clearly denoting unto us that the inscription in the first verse of this chapter To the Angel of the Church of Ephesus or of the Ephesian Church and here To the Angel of the Church at Pergamus or in Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of one and the same significants and latitude and therefore such places are very incongruously taken up to prove a Church of the same extent and latitude with the Nation And though we may lawfully use the terms of the church of England of Scotland France c. it must always be understood in a limited sense not that all England Scotland France Ephesus Smyrna or Pergamus were the Church but that it is the church of England or in England of Ephesus or in or at Ephesus of Pergamus or rather as it is here in Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or at Thyatira And therefore it is most safe to keep close to the sound of wholsom words in such expressions Write this saith he that hath the sharp sword with two edges Christ sets himself forth unto each church in a diverse mode John saw him in the first chapter in a general and full appearance and discovery of himself in his full luster And now he discovers himself by parts unto the churches according to their several wants and imperfections Where by the way take this Note Observ That Christ's discoveries of himself unto his Churches are always most suitable to their present conditions To afflicted and persecuted faithful churches as Ephesus and Smyrna were he appears as a God of protection and salvation unto them as in the first verse under the description of having the seven Stars in his right hand and walking in the midst of the seven Golden candlesticks and in the eighth verse he saith to the church of Smyrna for a comfortable discovery unto them write these things saith he that is first and last which was dead and is alive But now unto the more unsound and corrupted churches of Pergamus and Thyatira his discovery is in another posture as one having a two edged sword proceeding from his mouth and eyes like a flame of fire and his feet like fine brass v. 18. an appearance of indignation Wrath and Judgment Faithful afflicted Christians need discoveries of grace peace and consolation but unfound and corrupt ones ought to have the doctrine of Judgments and wrath preach'd unto them he that knoweth not rightly to divide the words of truth is no compleat workman in Christ's Vineyard he is a workman that need not be ashamed that knows how to preach Gospel and glad tidings of reconciliation and peace to poor humbled and repentant sinners But Hell and wrath and judgments and fiery indignations to the obstinate and impenitent the doctrine of grace and threats are not contradictories being wisely managed yet in this appearance of Christ of having a sharp two edged sword proceeding out of his mouth there is much mercy in it for understand that by the sword of Christ's mouth is meant his word and doctrine confer with Heb. 4.12 Psal 148.6 and 56.5 Prov. 5.4 for that is two edged and cuts two ways First it cuts off the sin and corruptions of the faithful by its kindly operating through the influence of the Spirit Secondly It cuts confounds and destroys the wicked not through any innate quality in the Word but by accident for by their refusal and contempt thereof so consequently of the divine Majesty the Author and Instituter thereof God goes out with the other edg or side of his sword against them on his black and red horse of wrath and Judgments Hence Note Observ That God's Judgments towards his back-slidden Churches are mingled with much mercie Though Christ's appearance to Pergamus and Thyatira was much in wrath for their defilements and back-slidings yet he added much grace and mercy thereunto both in approbation of their graces and calling them to repentance for their defections Christ gives always line upon line and precept upon precept providence after providence and mercy after mercy to invite us to repentance before he will take his last cause of Judgment with us his heart is still towards our amendment though he is provoked highly by our sins against us and who but an heart of Adamant would not believe him when he swears As I live saith the Lord I will not the death of a sinner but rather that he should turn and live And the very weapons that he uses against sinners are the sword of his mouth with two edges it heals as well as wounds the one edge is anointed with the balm of Grace though the other with the gall of Judgment Vers 13. I know thy works and where thou dwellest even where Satan's seat is and thou heldest fast my Name and hast not denyed my faith even in those days wherein Antipas was my faithful Martyr who was slain among you where Satan dwelleth Christ in the first place goes on in the approbation and encouragement of the church of Pergamus and tels her that he knows her works and that her habitation or domestical conversation for so the word signifies is in a place even where Satan's Seat is or Throne is as the Orginal has it We know the Seat or Throne is taken in Scripture for the place or ensign of Dominion Rule or Sway as Psal 1. v. 1. Blessed is he that sitteth not in the seat of the scornful that is in the society of such scorners as go on with a high hand and say their tongues are their own who shall us controul As Christ has his Throne and Seat so Satan has his as Christ goes out as an absolute Monarch in his Kingdom hath his Royal Laws and commands and the observers thereof therein so Satan hath also his Kingdom and his Throne set up therein where his commands are obeyed by the childen of disobedience without controul and therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Throne of Satan is is rendred in the latter part of this verse in another variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Satan dwelleth or does his houshold affairs A mans house
a church do nullifie a church though very high if right and sound in the root and hold fast the faith This gives the very being to a church and so I say that many of our National churches having now renonunced their institutions and calls from Antichrist and being called to the fellowship of the faith by the ministry of the word and spirit are become Spouses of Christ called and faithful though mixed with many corruptions and unsound Doctrines and practises as Pergamus Corinth and others were yet for their Doctrine of Faith and Sacraments amongst them are to be accounted as golden candlesticks of the Lord churches of Christ holy and sanctified But still observe this that the church of Smyrna the more pure and undefiled one hath the greater praise greater manifestation of love grace comfort and glory on her then any of the others the more unsound ones though they be Sisters yet this is the only one of her Mother though all the rest be Daughters yet this is the Rose of Sharon and the Lilly of the Valleys though the rest are Christ's Vineyards too yet this is the Garden inclosed where he takes his delight at Noon And thus much hereon shall suffice Vers 16. Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth Repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow wiser change thy judgment and practise from evil to good cast off thy Idolatries and adulteries and do thy first works and return unto me in sincerity and holiness or else it shall not be long before I come against thee and make war against thee for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries it and that with a most cutting confounding weapon the Sword of my mouth which is his word and doctrine Christ makes War with his Enemies by the Sword of his mouth or Word two ways First He manages it as light to discover darkness by his Angels and Ministers both for the evincing confounding and overthrowing all false worships doctrines and practises And thus he manifests his displeasure from Heaven by his Word against all workers of iniquity as he does here against the Balaamitish and Nicolaish doctrines of Pergamus and as he hath done of late amongst us against all Popish and Superstitious Innovations and false worships But Secondly If the ministerial convincing word will not serve to re-call and bring to repentance his rebellious people or enemies he will proceed farther by his terrible doctrine or words of judgment against them If Pergamus will not repent upon the conviction of her sins Christ will go out and fight against her and remove her candlestick from amongst her yea God will call for a Nebuchadnezzar a Mahomet an Ottoman and they shall be called his servants to execute the Lord's commands and burthens of Judgment against his rebellious sinful churches And thus Christ's sword of his mouth is to be understood with which he fights against his enemies Chap. 19.21 Thus the remnant of the followers of the Beast and false Prophet were slain with the sword of him that sate upon the Horse which sword proceedeth out of his mouth that is as honest Bishop Hall on the place says they were slain by the powerful command of Christ not only Spiritually or Analogically but corporally and upon their bodily death all the fowles were filled with their flesh thus far Bishop Hall God commands to take the children of Babel and to dash them against the wall Take those mine enemies and slay them before me saith the Lord. Thus we see what is the sword of Christ's mouth that he draws against his unrepentant and obstinate wicked churches first confusion of their false doctrines by his powerful ministerial word and spirit Next of their persons by commanding Wars or Famine or Pestilence on them for they are also his destroying weapons Jer. 47.7 Now this is done and commanded by Christ somtimes expresly in Scripture as Rev. 18.6 7 8. Reward her as she hath rewarded you and cap. 12. 10. He that killeth with the Sword must be killed with the Sword Sometimes it is done providentially by moving on the hearts of Princes to war the Persian against the Turk or the Turk against the Emperour or Venetian the English against the Spaniard and Spaniard against the French and so in the turmoiles thereof many corrupt churches of Christ perish utterly as to their outward state and policy and this is the way that the great whore her self will fall and perish Rev. 17.16 17. Or thirdly God sends immediately his destroying Angels to execute his wrath as Ez. 9.1 2 3 4 5 6 7. against his Idolatrous people the Jews and as many other places testifie to smite them for their abominations and their wickednesses Observ 1. Note from these words That repentance is the only Gospel remedy to divert the wrath and judgments of God gone forth against a wicked Church or People Repent or else saith the Spirit unto the church of Pergamus you know what will follow Turning from sinful ways and turning to God is the only way to keep God's presence still amongst us If we would have had turned unto God from our former false ways of worships and wicked practises against God's Laws and his Saints we should not have seen those late desolating days amongst us Ahab's repentance though it was formal and outward yet it stopped the hand of Gods judgments much in his days but where there is a real repentance or turning unto God by a back-slidden and corrupted church God really diverts his threatned judgments and this is meerly a doctrine of grace and not Legal as some would have it for the Law saith The Soul that sinneth shall dy the Law admtis of no sorrow and repentance for sin but satisfaction and justice but the Law of grace or gospel in the hand of Christ he having fully satisfied both Law and Justice for sin and the breach of the Law cryes out in the Streets and to every creature Repent and believe beleive and repent for the remission of sins See more at large on the precedent 5. vers of this cap. what repentance is But by the way take a character of true penitents First They abhor themselves in their own eyes the sight of their sins makes them to abhor and loath themselves Ezek. 20.43 and Job 42.6 Secondly This they doe not so much for the evil that sin brings upon them as for the evil it self which is in sin being an offence against God and his Divine Will and holy Laws Psal 51.2 Thirdly Their repentance is universal and perfect as to its parts it is not one sin or corruption they leave but all Ezek. 20.43 Ye shall loath your selves in your own sight for all the evils that you have committed Fourthly They are afterwards the more jealous of God's glory and fearful to sin against him saying How shall we doe this thing and sin against our God Who hath washed us and
Mountains to fall upon them and hide them from the face of him that sits upon the Throne and from the wrath of the Lamb. This is the terrible and unknown name of Christ which no man knoweth but Christ himself which one day he will manifest when all his enemies are made his footstool and takes the Kingdom unto himself O let this thy Kingdom come and blessed is he that shall sit down with Christ in his Kingdome Observ 2. Christ is very zealous and intense on the punishment of delinquent Churches Christ comes all in a fiery posture against Thyatira and withall tels her ver 22 23. that for suffering Jezabel within her Behold I will cast her 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 c. Christ when he whipped out of the Temple the buyers and sellers Jo 2. did it so zealously that for that very act it was formerly prophesied of him The zeal of thy house hath eaten me up How zealous was Christ in his carriage and ready to punish all those delinquent Asian churches He tels Ephesus in the first place Except she repent and recover her first love and do her first works he will come quickly and remove her candlestick out of its place To Pergamus he saith Repent or I come quickly against thee with the sword of my mouth How zealous was Christ against the zeal-fallen church of Laodicea cap. 3. 15 16. I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth You see Christ will not spare his delinquent churches but come quickly against them except they repent And this proceeding of Christ with his Churches answers to this apparition of his to Iohn who hath his eyes like unto a flame of fire and feet like burning brass cap. 1. 14 15. Vers 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first All those graces here mentioned by the Spirit and found in the church of Thyatira are to be understood of true â—eal graces not only so in appearance and opinion but in truth and sincerity and therefore Christ before he fals on the charge against her first he gives an approbation and an encouragement to her graces and in effect tels her 'T is true O church of Thyatira I must acknowledg thy works of grace as thy true love towards me which hath produced and brought forth in thee the happy fruits of thy zealous service and thy faith enlivened by love together with thy constant patience under sufferings for my names sake and by this it appeareth that thou hast received the truth in the love thereof and withal I must add unto thy praise that there is a growth and improvment in those gracious works and the last to be more then the first That is Though thy first works were done out of much zeal yet the latter were done on more certain and sober grounds of knowledg and sincerer ends then the first and therefore as thou hast made an improvement of thy graces so thou art more in esteem and thy works also then at the first By the way here Observ We may Observe Though the Church of Thyatira be never so blame-worthy yet Christ will give her her due and set too his Seal of approbation to all that is sound and righteous in her It seems there were graces sufficient in Thyatira to denominate her a golden candlestick and a church of Christ notwithstanding Christ had a few things to say against her it savors not of the Dove-like spirit of Christ and love when any shall be so rigid as will not acknowledg such societies to be churches of Christ because some imperfections in them either in doctrine or manners though otherwise abounding in works of holiness as love to God and his Saints and faith towards Jesus Christ zeal towards God's worship and service and in suffering for Christ's sake Doubtless with some rigid persons in these days the churches of Pergamus and Thyatira would be unchurched and anathematized by them had they but authority over them though Christ had set his Seal upon them and marked them as golden candlesticks As in a natural body some members may be rotten and dead and yet a lively body So in those spiritual bodies politiques there may be som members rotten and dead at the root yet the body still an organical body and no great hinderance to the whole And again in a natural body there may be a catholique disease seasing upon every part and member of the body which may render it very uncapable for its seruices and yet still a lively body So it may be in a church a body politique it may be catholiquely sick and infected with some venomous disease some pestifferous doctrine or other and yet a church still though a decrepid infirm and lame one but when the disease comes to be mortal leaprous or incurable it is time then to cry out Sum impurus sum impurus Procul hinc procul ite For the words I know thy works and thy loue c. Here we see the good works that God does approve of in his people and does also render them as approved Saints both unto themselves and the whole world Christ alone is the publique approved person in the room of all his members in the sight of God as unto justification and perfect righteousness yet before these graces does appear in the Saints to evidence their calling they are but the children of wrath as well as others Election does secure our eternal estate but before the spirit of grace comes to evidence it by faith that worketh by love sin and death hath dominion over us And though we are heirs of all in God's predetermination yet differ we not at all from servants in the state of unregeneracy yea therein we are slaves and captives to sin and Satan These gracious works are called thy works though they are the gifts of God and wrought by his spirit in us yet God's goodness does call them ours because they are acted by the instrumentality of our souls as passing through our wils affections and understandings and here love or charity is put in the first place among all the graces of the Spirit Whether love in order of nature is before faith I shall not here dispute only thus much I say that all generally grant that faith's first act is an assent to the truth as unto a proposition now unless love come in to ingrediate the affection unto the truth proposed it will only be but a bare opinion and never come to a lively faith Secondly I say love is here proposed as first in order as being the most excellent Gospel grace 1 Cor. 13. throughout Now abideth faith hope and charity but the greatest of
cap. 18. The Beast and false Prophet joynt companions in evil the one upholding and confirming the other the one by an unrighteous and tyrannical Sword the other by false doctrines and miracles till at last both are caught by Christ and his Armies and cast into the lake of fire and brimstone Rev. 19.20 And if common tribulations were not enough for false teachers and their folowers Christ will cast them into a bed wherein they shall roul themselves in grief cover themselvs in grief and with great tribulation and if all this will not do to bring them to repentance for their wicked deeds and practises Christ hath another bed to cast them into a bed of death and destruction in the next verse And I will kill her children with death except they repent of their deeds Repentance is the only remedy against divine judgments turning from sin and turning to God will turn God's wrath from us and his love towards us See more hereon about repentance ver 5. and 16 of this cap. Vers 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reines and hearts and I will give unto every one of you according to your works As the true church of Christ hath her children begotten and fostered up by the immortal seed of the word so false Teachers and Heretiques have their children also begotten by the spirit of deceit and falshood and nourished by errors and wickedness So this false Nicolaitish Prophetess had her children followers of her Fornication and Idolatry In the former verse we read of her Adulteries that doth commit fornication with her and promote her doctrines of Idolatries equally with her self and that Christ would cast them together into great tribulation except they repent and here we find their Issue children of the same cursed stock which Christ will aso shew no mercy to but kill her children with death that is will sweep them away in judgment not only with a violent and precipitant deatnh â—ut will also slay them with a death eternal Hence Note Observ 1. That children that tread in the steps of their wicked parents are envolved under the same judgments with themselves If we be partakers of our Father's sins it is just that we should be partakers of their punishments If we follow the steps of our faithful parents we shall have the same reward with them of our faithfulness in the latter day God giveth to every one according to his works the child shall not dye for the sin of his parent nor shall the child be saved for the faith or obedience of his parent For the Soul that sinneth shall dye And he that believeth shall be saved But as for the little ones that are uncapable of actual sin or faith their salvation or damnation is according to his will that sheweth mercy on whom he will and whom he will he hardens Rom. 9. Quest. But if it be demanded How will it stand with the justice of God to cut off little children which are innocent nor ever yet done good or evil together in judgment with their parents Answ Little children that had never committed actual sin even babes new born or in the womb doubtless perished in the floud and many in Sodome and yet without impeachment of or derogation to divine Justice First God can do it out of Soveraignty and absolute dominion which he hath over his creatures He is the Potter he that made the Vessel can break it he that gave life to babes can take it away and who can say why dost thou this Secondly all Infants are defiled with original sin and as the wages of sin is death so God can justly inflict death on them both temporal and eternal as the due wages thereof together with their parents Thirdly Little children are part of their parents substance and family and God may justly punish the living parent in his child by death as well as any others of his stock and substance as by a temporal punishment Fourthly Though God may often sweep away in his temporal judgments many little innocent children as by the Sword Famine c. and yet they not perish eternally for violent or sudden death is no Argument of God's hatred to them for many precious souls expire by a more terrible and violent death then that of the Sword Pestilence or Famine Fifthly and lastly For the comfort and the better support of the hopes of faithful parents for the well being of their little innocent dying infants whether they are taken off by God either by an ordinary death or in a common judgment let them understand for their comfort that God hath made an everlasting covenant of grace and salvation with Christ for all his Elect ones Gal. 3.16 Isa 53.11 12. and though the Infants of believers die before they can receive the promise of the Spirit by faith yet the chosen ones in Christ are secure by virtue of God's eternal love towards them in Christ being chosen in him from all eternity Ephes 1.14 and let me with reverence speak it Christ may as soon perish as one of them he being the head they the members making up one mystical church Had God ever cloathed himself with flesh in the person of the Son had it not been to lay down a sufficient price and ransom to divine Justice for all his ever beloved chosen ones And where there is such a predeterminating love as God's is towards his Elect and such an inestimable and compleat price paid for them as Christ's death is how can any such possibly perish without violation and impeachment both of divine Love and divine Justice This is a surer ground of the salvation of some dying Infants of believing parents then that that some Arminianising persons of these days do make to wit the parents faith the condition of the Infant 's salvation Dying Infants with those of that perswasion I leave these few following considerations First They should do well in the first place to produce that grant which they pretend to be in the Gospel covenant that the parents faith is the condition of their Infants salvation dying so but this will be done ad Graecas Calendas it savors too much of works of Supererrogation and Popery to be true Secondly If some dying Infants of believing parents are saved on the condition of their parents faith then all are so saved that dyes so before they have forfeited their condition by their own actual transgressions and if all of them are saved dying so then happier would faithful parents be to see all their children dy whilst Infants and innocent for then they should be sure of their salvation then to see them live for some of them must become reprobate and wicked for few godly parents have ever had all godly children Abraham had Ishmael as well as Isaac Isaac had an Esau as well as a Jacob Jacob had a Reuben Simeon and Levi. brethren
such helps Jo. 2.25 The Divel knows but some of our thoughts at some times but God knows all our thoughts and secretest immaginations of our hearts and that cotinually And this is the reason because he is the alone Judge of the world therefore he must know all secrets else how can he righteously reward every one according to his works Eccles 12.14 Rom. 2.6 Observ 2. God in his distributive justice deals with all persons according to the equity of their works He who is Justice in the abstract will give unto every one what is his God will give good things unto good men and evil things unto evil men And that the certain rule and measure of this discriminating judgment will be in the last day according to our works Object But will it not hence follow That we may merrit by our works Answ It is not here said that God will reward us for our works but according to our works and so in Rom. 2.6 Works do not merrit at the hand of God Rom. 4.2 then we should have whereof to glory but not before God 1. Because the best are imperfect in respect of the most perfect Law of God requiring perfection in every punctillio and circumstance thereof 2. Our works being in themselvs imperfect and finite cannot merit before an infinite perfection as God is 3. Works cannot merit because they are not our own primarily but of God's efficiency 4. Because men do them as their obliged duties unto God their Creator but God is debitor unto none 5. There is no proportion between works and the reward the one being finite the other infinite both in time and measure yet howsoever though good works cannot be an even rule of merit with God as they are with men yet they are a manifest rule or measure of equitie For it is very equitable that it go well or ill with us as we have done either good or evil and so every one shall be rewarded according to his works Object But evil-works merit eternal death as their proper hire and why not good works merit Heaven as his due reward and wages Answ True The wages of sin is death but the gift of God is eternal life The one is of our selves most perfect and therefore deserves its wages and reward but the other is a free gift of the grace of God in respect our best and most perfect works are imperfect in his sight Vers 24. But unto you I say and to 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 no other burden Vers 25. But that which ye have already hold fast till I come Though God is a God of Justice and Judgments against Jezabel her Adulteries and their children their false doctrines and practises yet as unto those of Thyatira that had not embraced those wicked ways God is a God of grace and mercy unto them for he tells them But unto you I say that is even to the rest of them that are at Thyatira so many of you as have not embraced this divelish doctrine and have not approved those depths of Satan as they speak that is those misteries those high and profound speculations which are no better then Satan's own devices and stratagems Hence Note Observ 1. That Satan will have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his misteries his profound speculations in his false worship as well as God shall have in his true worship The Devil will be God's Ape and as God has his wisdom his depths his heights and misterious doctrines so the Divel will have his profound speculations for his Disciples also if God will have true Prophets and Prophetesses the Divel will have his Balaamites Nicolaitans and Jezabels and those shall have their misterious doctrines as the Gnosticks of old who did walk in the way of high speculations and notions hardly intelligible to any sober christian somewhat like the Necromantick conjurations of the old Romish Priests or the sublevated alegorizing Familists and Quakers of these days who when they think they speak with most understanding when they are least understood either by themselves or others I will put upon you no other burden but that which ye have already Burden in the Prophetical writings of the Old Testament is taken for the doctrine of God's Judgments against his enemies Isa 13.1.15.1.17.1.19.1 and in the Gospel it is taken for the doctrine of any person as in Mat. 23.4 it is said That the Pharisees laid burthens on other mens shoulders that they themselves would not touch with one finger that is their strict and severe doctrines and mandates to which they would have others bound unto but would keep themselves at large in Mat. 11.30 Christ's doctrine is called his yoke and his burden his yoak is easie and his burden light And this is that burden that Christ will lay on the Thyatirans and no more but this to wit Christ's true and Apostolique doctrine which they had formerly received from John and other of Christ's Embassadors Hence Note Observ The Churches of Christ are to receive no other burdens or doctrines then what they have already received from Christ Christ himself will add no further burden then his first doctrine of truth delivered by himself and his Apostles But by what authority do over-presumptuous men under pretence of Catholique and Apostolique Traditions add unto the christian Religion which is pure and simple many of their own vain superstitious ceremonies and inventions against which Christ hath declared both here and in Mar 7. and Luk. 11. and other places Surely one day it may be asked of them Who required these things at your hands To walk by God's manifest and plain commands is a sure path and leadeth unto eternal life but to make superstructures of our own or kindle sparks of our own fire and warm our selves thereat at least notwithstanding those we may ly down in sorrrow What burdens did the late Prelatical party lay on the consciences of the godly which they never had received from Christ or his Apostles and therefore they were truly burdens unto them and very grievous to bear but Christ's burden is easie and his yoke is sweet Mat. 11.30 Every thing of Christ is pleasant unto the enlightned soul though his yoke be heavy unto flesh and blood yet it is nothing irksom but rather sweet as hony to the regenerate and spiritual christian Observ 2. That true Christian Doctrine is a burden or yoke He that takes up a burden must go through with it and tugg under it and pass through all difficulties or else he may loose his reward It is not a burden or yoke taken up by our selves for of our selvs we would not willingly come under it it is tedious to flesh and blood and therefore Christ is said to put it on us he makes us first willing by his spirit of grace and then we are ready to yeild our
God of power and strength that shall be set upon them And when will it be but in that day when the new Jerusalem comes down from God out of heaven Rev. 21.2 Then the weakest Saint shall be as David and the house of David as Elohim Zach. 12. 2. The second name that is put upon them is that of the new Jerusalem coming down from heaven They shall not only visibly appear to have God's name and nature upon them but they shall also visibly appear to be citizens of that new Jerusalem that comes down from God and if it comes down from God and from heaven then surely it is meant of an estate here on earth and not in the supernal heavens as many dream of concerning this place and that of Rev. 21.2 That Jerusalem which is above and is celestial that abides and is fixed and shall not descend nor come down but this Jerusalem is to come down and to be with men Rev. 21.3 and God will dwell with them it were bâ—t a superfluous promise for God to tell the blessed in heaven he would dwell with them there that was beyond all doubt and therefore it must be here meant That the Tabernacle of God is with men when Christ comes before the last day to the great restauration of his church on earth And this new city and church-state is called by Christ The City of my God because God is the builder of it and it is said to come down from heaven and from God because the rise and dignity thereof shall be so great and wonderful that all shall acknowledge the power of God in the erecting thereof and that his hand did wholly rear it for God will have all the glory of it 3. Christ will write his own new Name upon them and what is that but that name mentioned in Rev. 19.16 King of kings and Lord of lords and this corresponds with that name in Phil. 2.9 which God had given Christ which is above every name at which name every knee should bow of things in heaven things in earth and things under the earth and in Heb. 2.8 Thou hast put all things in subjection under his feet But now we see not yet all things put under him Surely Christ as yet had never this new name put upon him though he is exalted above the heavens into glory But we see not yet all things put in subjection under his feet nor yet every knee on earth to bow unto him or to worship him five parts in six of the world being Pagans or Mahometans that do not so much as take notice of him therefore sure not bow unto him and among professed christians how few do sincerely bow unto him all the godly know Neither as yet hath that new name of Kâ—ng of Kings and Lord of lords been put upon him as Mediator and God-man I grant that by vertue of his death and mediation all Kings in the world reigne and decree justice and as God he is the supreme Lord and King of kings But this is not all he must as Man be King of kings and Lord of lords and he must rule and reigne in another mode and posture then ever hitherto he hath done We have known him hitherto only as a Lamb and as a man of sorrows ruling by his spiritual Laws and Ordinances in and over his Saints only but we shall know him yet again with another new name written on him that no man knew but himself with his head crowned with many crowns and out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron Rev. 19.12.15 The Nimrods of the world have hitherto reigned and trodden under-foot the holy city of God and Christ hath been hitherto King of the Jews in Title only when Christ came first in the flesh he was only King of the Jews in jure in right and in God's purpose and decrees but never in possession and in esse Christ in his first coming was as an heir under years in the form of a servant though Lord of all which will be compleatly manifested at the accomplishment of his full age at his second coming he was promised and prophesied to be King of the Jews and so acknowledged not only by the three Wise men that offered to him in his swadling clouts Gold Myrrhe and Frankincense but by himself also and by that inscription on his cross though ironically set thereon by Pilate and the Jews yet by divine ordination it was written Jesus of Nazareth King of the Iews And this Kingly power of his shall one day be manifested when he will arise and take the iron Scepter of power and force in his hand to destroy all his enemies and opposers of his kingdom He then will make it appearâ— that he was he that was born King of the Jews and then will become King of Kings and Lord of lords And this new name of his he will write upon his faithful followers As he shall reigne and triumph over all the powers of the world so they shall be compartners and sharers with him in the honour and glory of this Kingdom they shall be taken into the fellowship of this glory and shall sit with him on his Throne as Kings judging the nations of the world Rev. 3.21 From the words Note Observ That God will make his Church most glorious and triumphant here on earth before the end of all He will put his own name upon her she shall be God-like in power strength and glory she shall have the name of the new Ierusalem that cometh down from God written on her that for her strength and glory is described in Rev. 21. To have her walls and gates strong and high and of precious stones built on the foundation of the twelve Apostles and the new name of Christ set upon ber As Christ shall be then King of kings so she shall be the Queen-city of the world Rome or Babylon shall be no longer the Empress of the Universe she shall lye in dust and ashes and become the habitation of Owls and Satyrs whiles this new Ierusalem or new church-state shall become the great city of the living God wherein his glory and light shall more eminently appear then in any other Society ever hitherto in the world All other Monarchies were but partial in respect of this Nebuchadnezzar's and the Persians reached but part of Asia Alexander's but a little further then theirs The Roman Caesars though farther in the West then the former yet not so extensive in the East as theirs The Spanish Mahometan Turkish Persian Tartarian and the rest of the Monarchies that are now a foot in the world the several branches heads or horns of the latter former Roman Beast are but small in respect of this universal Monarchy the church shall enjoy before the end of the world here on earth This mountain shall be set on the top of all other