THe last sentence being past in the former Chapter, and the execution of it, as to the wicked and reprobate, shortly pointed at: Followeth now the execution of the sentence as to the Elect, in this Chapter and Chap. 22. In the lake were casten all not written in the book of lifes unto this holy City are admitted none, but such as are written in it: whereby it appeareth, that they are two estates and conditions that are opposed, eternal life to eternal death; of two opposit parties, the one including all the reprobate not written, the other taking in all these who are written in the book of life and no other. And so this is to be looked on as the continuance of the former narration concerning the execution of the last sentence which he now prosecuteth, as to the Elects happinesse, whereof nothing was spoken in the preceeding Chapter. This happinesse is set out, first, more generally in some antecedent circumstances concerning it, to vers. 9. Then secondly, more particularly, by vision the new Jerusalem is manifested to John in a full view, to vers 6 of Chap. 22. Then, thirdly, by word the Angel addeth some explication to John, till vers. 16 where Jesus cometh-in Himself, which continueth till the close.
Whether this vision belongeth to the Church militant or triumphant, is disputed by many, and by some sober and learned Interpreters, is applied to the Church militant. Some making it to hold out a state of the Church contemporary with the seventh trumpet and the thousand years; Others making it belong to the state of the Church after the vials, when the fulnesse of the Gentiles and Jews shall become worshippers of our Lord Jesus; and so to them the former description of the day of Judgement is but by anticipation set down, and here John returneth again to point out the militant Church in her most glorious posture. It will be needfull therefore to confirm this order and series laid down for clearing of the scope of these Chapters. 1. Then, the debate here is not simply, if a more flourishing estate of the militant Church be prophesied of in this book: for, on Chap. 16:19 and 20 we have seen much of that to be spoken of, but only whether this vision doth further explicate these former prophesies, or prosecute the description of the triumphant Church after them. 2. We acknowledge many expressions here to be borrowed from the Prophets, by which in some holy hyperbolick manner they did set out the spirituall estate of the Church in the dayes of the Gospel. 3. We grant that the same expressions in themselves may in part be applied to the graciousestate of Gods Church here, and her glorious estate heareafter: yet this we assert, that what is intended by the Spirit here, as the scope of this vision, is principally, and chiefly (if not only) to be applied to the state of the Elect after the general Judgement, and can be properly applied to no state of the Church militant, which we do thus clear and confirm.
This argument from the series and acoluthia of the prophesie, will bind the more strongly, If we consider, that there will hardly be found any such hysterosis or hysterologia in one and the same explicatory prophesie, (such as this is,) for, though an explicatory prophesie may go back over events contained in a principall prophesie, yet that in one and the same explicatory prophesie, there is such retrogressing over one event, to set down some other wholly antecedaneous to it, and having no connexion with any thing successive unto it, as this would be if it did belong to a state of the Church before the finall sentencing of the wicked mentioned in the close of the former Chapter, will not be easily found.
If it were any such good condition of the Church militant, it behoved to be either before the thousand years (which none asserteth) or after it, and so after the seventh vial, which is impossible (because that bringeth the end with it:) or, it must be contemporary with it, which cannot be; for, 1. that thousand years good condition is not absolute. Satan is bound (but not cast in the lake) and that for a time, only, Gog and Magog are afterward loosed; but here Satan is laid fast in his prison, and death and the curse are no more among any or this company. 2. Their reign here is not for a thousand years or a long time, but un-interrupted, for ever, Chap. 22:5. And certainly by these and the like expressions it is contradistinguished from the best and longest peace that the Church at any time hath had on the earth, and particularly from that of the thousand years. Again, that reign of the thousand years followeth but the first resurrection, this followeth the second: that is particular, this is general. Add, that good condition of the thousand years was applicable only to Saints of that time (as there was cleared,) but this agreeth to all the Elect living in whatsoever time, and none are secluded from it, but such as are not written in the Lambs book of life.
This new earth, spoken of here, vers. 1 is certainly in opposition to the former, mentioned, Chap. 20:11 which passeth away; but that passing or fleeing away of heaven and earth, being antecedent and preparatory unto the last judgement, it must certainly be the last consummation of all things, and so this new heaven and earth (and this Jerusalem that contemporateth with it) which succeed and are opposed to the former earth and heaven, must be after the day of judgement, and therefore inconsistent with any estate of the Church militant.
This new Jerusalem coming down from heaven, is the same spoken of (Chap. 3:12) in the promise made to Philadelphia; but that is heaven, Therefore it is so here. And that all these promises in the Epistles, (Chap. 2 and 3) do look to eternity, the scope (which is to provoke wrestlers to overcome, at all times) maketh it clear, and none will think that that can be any peculiar condition belonging to a particular state and time of the Church here, which all overcomers have ever partaked of at all times; It must then be heaven.
That which is spoken of this holy city, will not in sundry things agree to the Church on earth, as particularly, 1. that there was no Temple there, ver. 22. Now by Temple here is understood (conform to this prophesie) one of two, 1. either some midse or ordinance leading to Christ, which was typified by the old Temple; and so the Church militant (though called sometimes heaven) yet never wanteth a Temple: and under the seventh trumpet particularly, Chap. 11 verse last, it is marked, that then the Temple was opened in heaven and light and Religion in the Ordinances flourished: and that seventh trumpet is contemporary with the thousand years, as all acknowledge; Or, 2. by Temple is understood heaven it self improperly, (as Chap. 3:12. I will make him a pillar in the Temple of my God, &c.) because the Temple held out more eminent and glorious enjoying of God: in which respect, (vers. 22.) God and the Lamb are called the Temple here, because by immediate enjoying of them, all Ordinances are supplied, and the use of them, and all light, Chap. 22:5 is taken away. Now, by Temple here, is not understood any excellency of immediate enjoying of God; for, that is in this city: It must be therefore understood of mediate means, such as the Temple was, the taking away whereof, is a part of the perfection of that blessed state, whereas the enjoying of these Ordinances fully, is a part of the Churches happiest condition here on earth, seeing therefore this city hath no Ordinances, and it is a part of its perfection to want them, It can be applicable to no state of the Church militant, but only triumphant, wherein the Churches happinesse exceedeth her happiest condition on earth, more than the opening of the Temple exceeded its shutting; and it is set forth in this expression, to shew that this is not that state of the Church, mentioned Chap. 11:15 but one succeeding to, and exceeding it, as it did what was before it.
Again, These who plead for Christs personall presence during the thousand years on earth, do argue the same consequent from this place, and say that Ordinances cease then; for, what need is there of a glasse to behold Christ when Himself is present? so Tyllingast, &c: Ans. 1. This argument will indeed conclude against these who disclaim that opinion in that part. But, 2. even this place will conclude against that presence also; for here, not only is there an immediate enjoying of Christ the Lamb, but of the Lord God Almighty also, ver. 22 and Chap. 22 ver. 4 they see His face, and in Scripture there is no immediate enjoying of God spoken of, but as in heaven, vision being the form of our blessedness: in our Countrey. Hence this is a second instance, that this cannot agree to the Church on earth, but in heaven, thus Immediate enjoying of God belongeth not to the Church on earth, but in heaven; But the Church in this new Jerusalem, hath that; ut supar. Ergo, 3. If we consider also the parties admitted to this city, we will find that it will agree to no state of the Church on earth, they are Elect, and only Elect, vers. 27 and this must be understood of Elect, not only who are so in appearance, but who are such indeed, ex veritate rei: for, they are here so written who are admitted, as they were not written who were mentioned, Chap. 20 ult. and are not admitted (the writing of the one being directly opposed to the not writing of the other) but there, they mentioned who were casten in the lake, are not only these who seemed, or outwardly appeared not to be written, but these who really were not written, whatever shew they had (for, they were cast in the lake) The difference betwixt them is not put here in shew, but in reality and verity of deed. Beside, where is writting in the Lambs book taken in this prophesie, or in the Scripture, for appearing to be so? for so one might be said to be written in the Lambs book of life, and yet cast into the lake of fire, and so not to be written into it at the same time, which were absurd. But we shall weigh this argument more on the words.
If all without this city (or, if to be without it, be all one as to) be in the lake, Then this must be heaven or the Saints eternal happinesse, opposed to the eternal misery of the wicked; But all without this city are in hell, and to be without it and in hell are one. The first is clear: the city mentioned (wherein all mens happinesse consisteth.). Chap. 22:14, 15 is this city described here, that hath such excellent gates, and the tree of Life growing in it, (See, ibid. ver. 3.) But to be without this, is hell, compare ver. 15. Chap. 22, dogs, &c. are without, and not thus happy: what that condition of these dogs and sorcerers is, it set down, Chap. 21 vers. 8. It it to be cast into the lake, that is the second death. This then must be eternal life, which the Elect are admitted unto, that being the life only which is opposed to the second death.
Add, to be a partaker of this City, and to eat of the fruit of the tree of life that groweth in the Paradise of God, is a priviledge promised to all Believers, and is performed to all overcomers, at all times, as Chap. 22 compare ver. 2 with 14. 1. He is blessed that cometh to this happinesse. 2. It is they that do His commandments. Soit is a happinesse that followeth holinesse, and by holinesse men come to enter to it. 3. Beside this, to eat of the tree of life is promised to all that ever shall come to heaven. See Chap. 2 vers. 7 and all the scope here (See Chap. 21 ver. 7 and 22 ver. 12, 14, 15) holdeth forth the last good condition, and great encouragement and promise which is made to all wrestlers; which certainly sheweth that heaven is intended here, that being only the last great and common encouragement: for if this set out the estate of the militant Church, it must either set out what is alway common to her at all times as such, (this none will assert) or, it must describe some peculiar condition applicable to some time only, but that is not either; for, if it were so, then the priviledges spoken of this state of the Church, could not be applied at all times to Believers; but they are applied at all times to Believers under any crosse, for their encouragement, Therefore it setteth out no peculiar state of the militant Church, and so by consequence none at all.
Although it should be said, (as some do) that this will not prove that these promises are not to be fulfilled on earth, but only that then all Saints that ever lived shall partake of them: and therefore an Author, of late, maketh use of this Scripture to prove the resurrection of all the Saints before the day of judgement unto an happy condition upon earth; for, saith he, This here spoken of, is to be fulfilled on earth; but this belongeth to all overcomers, to eat of the tree of life, &c. Therefore all overcomers must be raised and brought to the earth to partake of it. This, I say, will rather confirm our argument than elude it. For, 1. that consequence of his goeth upon the supposition that this belongeth to the Church on earth; which we deny: These who assert otherwise, would look, that they strengthen not such a consequent. 2. Seing these happinesses are promised to all overcomers, are they not verified to them at all times? and can any think that souls, immediately after death and victory, were not brought unto this City, or made partakers of the tree of life? is that promise suspended till Christs second coming, when this Church-state shall be set up on earth? Yea, on the contrary, doth not this strongly conclude against it, this tree of life groweth in Paradise, but Paradise is heaven, to which the thief on the crosse was brought that same very night he died, Luk 23:43 and is he not then a partaker of the fruit of that tree? If then that was Paradise to which the thief was admitted at Christs suffering, then the Paradise in which the tree of life groweth, can be no particular state of the Church on earth: but heaven is that Paradise where the tree of life groweth. Compare Chap. 22:2 with Chap. 2:7. Again, there is no promise (Chap. 2 and 3) made to the overcomers, but are generally such as are fulfilled to the overcomer after death, and when these (that here are given) are for that same scope, and some of them intermixed in the same places, It will be hard so to difference them, as that they did not partake of the formerly mentioned, untill these thousand years did begin: for, this Paradise was in the thiefs time, Pauls time; 2 Corinth. 12:4. Therefore ought not to be restricted to this.
It may also not be without weight to consider, that this being the last thing described in this prophesie, upon the back of the Churches temporal difficulties, and also agreeing in it self well to heaven, that it is more suitably applied to it, than to any other condition, this being the great result of all the Churches former trials; and it is more comfortable to have the narration of her estate, at the description of her eternal happinesse, than at any other period whatsoever shewing that Gods care of his people shall continue till they be in heaven, and so concludes, because their condition is eternall.
Although I mind not to insist on the objections, but to leave them to the opening of the words following, and their series; Yet, considering that some do alleage many things for the contrary opinion, I shall say two words in reference to two sorts of them.
A second word is to such as think it belongeth to the Christian Church after the Jews conversion, because of the expressions that are made use of in it. I shall not insist on all (leaving particulars to their proper place) but say, however this be applied, it is certainly not literally to be taken; and therefore, that the Kings bring their glory to it, &c. is not to be understood of temporal glory, more than by gold or precious stones we must conceive a material building, because such matter is mentioned. If therefore the expressions must be figuratively taken, and may as pertinently be applicable to heaven as to the Church-militant, we are to consider to which they are to be applied by the scope and other arguments in it self, where of we have spoken, and by which we are content that it be determined. And therefore we say, that the like expressions in the Prophets are not to be made equipollent to these here, except it be clear that they aim at one scope; for, it is not words and expressions that we conclude from, but from many things put together, as is said: for, although the Prophets here and there, dropped some such expressions, to hold forth the excellency of the Gospel-administration before it came, beyond what then was; Yet, is there in any of them such a full and heavenly description put together as this? or can any future estate of the Gospel-church beyond what was in Johns time be looked-for, which will exceed it as far as the Gospel-church doth the Jewish, that John should go so far beyond their manner in the describing of it? and we are sure that the application thereof to heaven, hath with it a far more convincing impression on the hearts of the Readers, as finding therein a comfortable rellish for their refreshing, which another application would mar, beside, that straining of it, will hardly be eschewed by so carrying on the application thereof.
We come now to speak of the first general description of heaven that is set down in more general steps, yet exceeding significant, to ver. 9. 1. What John saw, ver. 1 and 2. Then what he heard and was told of for confirmation of the first, in the rest of the verse. Both send to set out this happinesse of the Saints eternall condition.
The 1. thing he saw, is a new heaven and a new earth. 2. A proof that it is so, or a reason why it is new, is given, because the former was passed away. 3. It is particularly noted, there was no more sea. That this relateth to the great change that shall be by fire on all the world, we take for granted, as being a thing following the great judgement and making way for the Saints eternal blessednesse. It is the very former change, mentioned, Chap. 20 vers. 11 which sheweth, that this is the continuation of that narration: as if one asked, what followed then, when the heavens and the earth passed away? I saw, saith he, a new heaven and a new earth: for, the first heaven and the first earth, &c. are passed away, whereby the succeeding of this to the former is clear. There are three particulars here to be enquired in, 1. What this passing away of the heaven and earth is, succeeding to the former, and therefore not contemporary with it, which is here called the first heaven, in respect of that which followed. 2. What this new heaven and earth is. 3. How it is said there was no more sea. Of these we are not curiously to enquire; but seing it is a part of Gods Word given for consolation to Believers, we shall soberly assert what we think truth in this.
Therefore we say, 1. that these words speak of a change (even on the universe it self, literally so to be taken) and that same which is mentioned by Peter, 2 Epist. 3:13 where, when he hath spoken of the dissolution of the world by fire, (which by the Schoolmen is called ignis conflagrationis) he addeth as a consolation, But we look for a new heaven and a new earth, wherein dwelleth righteousnesse, of this doth the present place speak: where, on the by, we say, It is wonderfull to us how learned men (as Mede in his treatise de ὀικουμένη μελλούση) should apply that place of Peter, to a condition of the Church on earth, seing there this new heaven and new earth is expresly said to follow the earth that now is, and that after it is dissolved by fire, Is there a Church to be in the world after that dissolution? And whereas he fasteneth that exposition upon that place of Peter from Isa. 65 and 66 we conceive it were fitter to expound that place of Isaiah, as the obscurer, by that place of Peter, as that which is more clear, and so both to speak of the Churches eternal condition properly after these elements shall be dissolved, if it be necessary to apply both to one thing.
This supposeth a great change, such as shall put all in a far other shape and frame than now they are in, this cannot be questioned; how far and in what manner, is only disputed: for, that all must be destroyed and burnt with fire, is granted by all, and therefore justly what remaineth is called new.
We take this for certain also, that this pasting away looketh but to the visible heavens, air, earth and water, and doth neither extend to that blessed mansion of the Elect souls (called Cœlum Empyreum) or Kingdom prepared for them, nor yet to the place of torment, where damned spirits and reprobates are for ever to ly under the wrath of God: for, 1. that place of joy, it is said to be prepared from the foundation of the world, for them, Matth. 25 which expression prepared, being compared with Heb. 11. ver. 10 doth not only hold forth a most excellent glory & singular exquisit workmanship, for which cause God is said to be the builder & maker thereof, τεχνίτῆς; not elsewhere applied to Him in reference to any other piece of his work, as having given a special proof of his admirable art and skill in that; but also doth ascribe the same to its first creation, which admitteth not of any interveening change. Again, this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection, and still spoken of in Scripture as one and the same; and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein, We can apprehend no change incident there unto, beside that it is called eternal; 2 Corinth. 5. ver. 1 in opposition to other things that are called temporall. Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion. And therefore it not being, as other creatures, made subject to vanity (no unclean thing entering there) there can be no necessity of purifying it, or making such a change on it, as on the rest. 2. For hell, it is also said to be prepared for the devil and his angels, wherein also many Reprobates are before this last judgement (as by the parable of the rich glutton is clear, Luk. 16.) Therefore is not a new hell they go unto that day, more than a new heaven. Neither can any end of renewing hell be given, it being no way to be bettered (as other creatures are by this change) except we say, as Aquinas and the Schoolmen, that this consummation putteth every thing in its perfection, and doth so to hell also, by transmitting the drosse of all the creation, devils, reprobates, death, &c. unto it, But this confirmeth what we said.
We take it for granted, that there is not a full annihilation of this universe by this change, so that there should be nothing after it, but heaven and hell; but a change only it must be, though a wonderful great change. This all the places, that speak of a new heaven and a new earth, do confirm, as succeeding in the room of the former. Beside, the phrases holding forth this change, will import but a change and no annihilation, as will appear: yea, this exception, that there shall be no more sea, confirmeth it; for, it supponeth some what more to befall it than the heaven and the earth, which could not be if the annihilation of all were absolute.
The question therefore lieth mainly in this, whether that change be substantial, so that these heavens & this earth being removed, there are new heavens and new earth again created: or, if that change be but in respect of qualities, as it is with the body of man, which is raised the same, as to its substance; yet so as to its qualities, it may be called another, for its spiritualnesse, purity, glory, incorruptiblnesse, &c. (I mean of the bodies of the Elect) even as in that comparison used, 1 Corinth. 15. The corn that groweth up is called another grain than that which was sown, in respect of its accidents and appearance; so may this earth be called a new earth in these respects. We conceive this last to be truth, that as the heavens and earth are not substantially changed, nor annihilated, so the new earth and heaven succeeding, are the same for substance, but for nature more stable, for beauty more glorious, for use, free from the abuses sinfull men put them unto, and from the effects of the curse put upon them for mans sin, they are altogether freed and set at liberty from these. Therefore (Acts 3:21) it is called the time of restitution of all things.
For confirmation whereof, we may consider, 1. These places wherein this change is most expresly mentioned, as, Psal. 10:8, 16 with Heb 1:10. They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment, as a vesture shalt thou fold them up and they shall be changed. Which words bear out, 1. a totall overturning of heaven and earth as to its outward flame: Yet, 2. that, upon the matter, in its substance, it is but a change, but so universall and great, as maketh it not to be then what it is now. A second expression, is, 1 Cor. 7. The fashion of this world passeth away, the word is σχῖμα, used to set out the change on our bodies, Philip. 3:21 whereby he would seem to him, that this change is more on its outward appearance than on its substance. A third place most plain and full, is, 2 Pet. 3. ver. 10, 12 and 13. The heavens shall passe away with a noise, and the elements shall melt with servant heat, &c. See also, vers. 5, 6, 7 where the destruction by fire is compared with that which went before by water. Where, 1. It is to be gathered, that that fire melteth the elements and consumeth them not, even as a goldsmith doth with mettal that he hath a mind to put a new form or mould upon. 2.That out of this resulteth the new heaven and earth as a refined lump, from which the drosse is taken away. 3.That as there was no substantial change by water, so neither by fire (though in that respect it is called the old world, and the other the world that now is) only that made the change to the worse, this of fire to the better.
For a second confirmation, we would consider that famous place, Rom. 8:19, 20, 21, 22 where the scope purposly is to prove the glorious condition the Saints have to expect after this, and that such, that even senslesse creatures wait and long for, as being to be made partakers of it at the general manifestation of the sons of God. Where observe, 1. That by creature in the singular number, ver. 19, and 20 is understood the universe, as contradistinguished from the Elect, and such a creature as by the sin of man is made subject to vanity, and so is not to be understood of the whole creation simply, as certainly neither of Angels nor of the seat of the blessed. 2. That mans sin had had much influence on the cursing of this creature, partly with barrennesse, tempests, &c. contrary to its first nature; partly, by making it the theater where much sin and many changes have been acted; partly, by abusing it against the end appointed by God to our vain ends. 3. That there is a time of delivering Gods sons from the bondage of sin they ly under, fully. 4. That the creature here mentioned, is to be fully delivered from the effects of sin and the curse also; Therefore, 1. It is said to be subdued under hope, not for ever. 2. It expecteth that and groaneth for it, not as if it were sensible, but by a naturall inclination to it, and this is so sure as if it had knowledge, it would groan: so it is said, the high wayes mourn, Lam. 1. 3. Because (ver. 21) it is expresly said, that it is to be delivered from bondage and to share of that liberty of the sons of God, and as their change is not substantial, but qualitative, from the worse to the better; so shall it, in some proportionable suitable manner, be freed from changes, corruption, &c. and be in an other way glorious. These excellent priviledges waited for by the creature, cannot consist either with annihilation or substantial change, but with a qualitative mutation far to the better, though we cannot in every thing satisfie our curiosity about it, neither should we aim at that.
If any ask, what can be the use of this earth? or, to what end it is, seing Peter saith, righteousnesse is to dwell in it? Answ. It is enough that God maketh it for His own glory, which was the end he made all things for, Prov. 16. 2. Are there not many things now made, whereof we cannot give the use, (possibly, many parts of the world never yet inhabited? Or, may there not be many reasons which we cannot now tell, though we will know in that day His design in that? Again, are there not many members in mans body, who is raised with difference of sex, and yet who can tell the use of them, only God thinks it meet, there being then no marrying nor eating, men living like Angels? But, 3. Will it not evidence Gods power and greatnesse, and be a standing monument of that? and will it not be some trophie of the full and finall abolition of death, when the effects of it, as to the creature, are taken away? which it is like would never have perished either by fire or water had not sin come in and un willingly made it to be subject, Therefore some way it is meet that it should also be fred.
The last observable thing in the great change of the world, is, that there was no more sea: for understanding this, we premit, 1. that sea is not allegorically or improperly to be understood for troubles and storms, which then the world is to be free of, though that be a truth. But the sea here must be understood properly as the earth and heavens in the words before, it being that sea which is a part of this universe. 2. It would seem, that to say that the sea were new also, would not agree, there being some peculiar thing said of the sea in its passing, more than is said of the earth and heaven. 3. Yet hardly can it be said that the fire of conflagration shall destroy all the element of water, and so dry up the sea, because there is now no use of it: for, it may be said, 1. that there is no use of the earth either. 2. That that conflagration purgeth the elements but annihilateth them not, but bringeth them into their perfection, as it doth all the world, a great part whereof is the element of water. We shall, without insisting, lay down three wayes how we may take the words, 1. There was no more sea, because by that fire all the elements are melted, and made to run together, as it were, in one lump; and so there is all that was, but not distinctly sea from earth, but all together; that world to come being a result of their melting and intermixing one with another, when all of them are purified. 2. But because the heavens and the earth are looked on still as distinct, it will be hard to confound the water and the earth and heaven, though it may be probable. It is said, that by sea is not meaned the element of pure water, but that body of salt mixed waters, separated from the earth, and put in bounds by it self: which differeth also from other waters, and hath a moving fleeting nature, as it is the sea usefull for commerce amongst men. The sea thus understood, say they, is no more: not that all waters are dried up, but this sea is purified, that it is no more sea having the properties, uses, and differences which now it hath from other waters; and to this purpose do they make use of Gen. 1 where mention is made of waters, before ever there was a sea. And so they make the taking away of sea, not to be an annihilating of waters simply, but the reducing of the sea to the originall nature (if not to the place) of the first waters, so that it is not now sea, as by that first appointment of God (Gen. 1:9 and 10) it was. 3. It may be understood thus, the former heaven and earth were passed away, and there was no more sea, that is, the change extended it self not only to heaven and earth, but to the sea also, even although folks would think it lesse probable that the sea should be altered with fire; and as they went away, yet no: simply, but the former heavens: so here is to be understood, the sea was no more, that is, the former sea, but it was changed also. And this we think the simplest meaning, and may some way be reconciled with what went before; and what is spoken of the sea here, is the same which was spoken of the earth, Chap. 20:11 only the change is more palpable on it; for although it continue to be water, yet it continueth not to be sea, in not being of the substance and essence of water to be sea.
From this great change, we may learn, 1. not to fix too mach on creatures, which are passing, but on God who is the same, and changeth not, Psal. 102. It is the Apostles advice, 1 Cor. 7:27, 29. &c. Mortification is a good study, for this world passeth away.
It is much disputed by the Schoolmen how the Godly then living, and these that are again raised, are differenced from the wicked at that time, and what pain this fire is to them: And here ignorantly and superstitiously they conclude, that it serveth in stead of purgatory to these that were living, or shall be at that time. But, to leave curiosity, this is sure, 1. that the end of that fire is neither to pain nor to fire or purge the Elect, it being impossible that fire material can take away sin (except it be meritoriously, and that cannot be though they did suffer; for, many suffer then and merite not, but this is founded on the rotten grounds of self righteousnesse. Beside, this fire is not voluntary, therefore (according to their own principles) cannot satisfie, But the end of this, is the changing of this visible world and the putting an end to time. 2. It is like, the change of the living Godly, will not be by this fire, 1. because if Paul were living, he would be changed, 1 Cor. 15 yet would he not, likely, suffer fire. 2. Their change is done in the twinkling of an eye, which cannot be by fire. 3. It is not death (for all shall not die) but in place of death, whereas certainly fire would infer dying, it being a material fire. 3. However we conceive the order of proceeding at the last Judgement, yet it is like that the resurrection of the dead Elect, & the changing of the living, with their taking up to meet the Lord, 1 Thess. 4 (if not the final sentence on all) shall go before this fire, the opening of the graves which must be before this fire and the seas giving up of her dead, implyeth this; the glorified condition therefore of the Elect being begun, and the sentence having passed, belike, on the wicked also, (Christ thereby continuing last on the field as Conquerour and Victor) before this fire, the Elect are all without the reach thereof: for, all the Elect that are then living, or formerly dead and glorified, must be in one condition (the bodies of the one being on the earth as the persons of the other are) and seing it cannot be said of the glorified elect that they suffer fire, or are to be purged; so neither can it be said of the other.
THis is the first thing John saw, as an antecedent to the discourse following of the glory of the Elect; for, if all the earth be new and glorious, much more they. Now followeth, more particulrly, the change that is made on the Church of the Elect, when they are gathered together, and the world now is new and another thing than it was, so is the glorified Church new and an other thing (as to her qualities and glory) than before. After I had seen the new earth (saith he.) I saw also the new Church, exceeding beautifull, no city, no Bride so adorned on her marriage-day as she is, she is so glorious, when He getteth but a little view of her. Concerning the glorious description we would premit,
1 That it is almost all one, whomsoever or whatsoever we understand as the party described; 1. Whether it be heaven, the place of blessedness; or, 2. the glorified Elect, who are blessed and adorned in this place: or, 3.the happinesse and blessednesse of the enjoyment of God by these elect Saints in this place of glory. Certainly none of these can be excluded, this being clearly the scope, to shew the good condition of all those who are written in the Lambs Book of life, opposit to the misery of those who are not written: all must be taken-in, both who are thus adorned, where and with what they are made thus happy. We shall nor therefore be curious to distinguish them, the scope being to shew, that the Elect are in a most happy condition.
2 That this happinesse is figuratively set out, two wayes, 1. By such things as are most precious unto men, and of greatest value, as of gold, precious stones, and excellent building, a bride, &c. though the things themselves infinitly exceed any thing they can be represented by. 2. By these things that are most precious, even to the people of God, as the tabernacle, outward ordinances, Gods presence with them, &c. which being to them of more worth than the former, do serve notably to illustrate and to commend this happinesse unto them.
That the manner also is figurative, holding forth these things, in such a manner, and by such expressions, as may make them most intelligible unto men, who here are strangers to these mysteries: and therefore we are to conceive of the expressions as they conduce to this scope.
Hence it is not needfull to enquire in every particular part of the allegory or similitude, as if it did set forthsome different: thing it is enough they all concur to set out one general, to wir, the excellency of this good condition: therefore are we not to understand one thing by this stone, another thing by that; one thing by the City, another thing by the Bride (though in a good sense it may be;) it is enough that they together shew that it is glorious, so, that this city cometh down from heaven, that it hath twelve gates, and that the tree of life hath twelve manner of fruits, &c. They are but expressions accommodated to our uptaking of them, and so discovered to John in the vision, that they may be known to be more than a common city, tree, &c. that are here. They are heavenly, even as the taking of John to a great high mountain, (ver. 10) is set down to make out the coherence of the allegory. It is marked that the City came down; and he was taken up, whereby the more conveniently he might see it, which yet is not locally done, but in vision.
Particularly there is here a City, 1. named; 2. described; 3. commended. John putteth to his name here, I John saw it, to confirm it by such a witnesse, whole testimony is true, Joh. 21 and to make it passe with credit; he feigned it not, but saw it in vision; though far short of the thing it self.
The second part is its description, It is said to be coming down from heaven. This supponeth no locall mutation of the place described, but the excellent nature and quality of it, (whether place or person) that such a City was never on the earth, it was a thing that was of a heavenly original, therefore (Heb. 12:22) called heavenly: for to be in this City, supponeth ascending, and is all one with having Christs new name written on them, which is heavenly glory, as appeareth, Chap. 3 vers. 12. This coming down, is either generally to shew that it is heavenly, 1. It riseth not out of the earth, no not this new earth, it hath a more glorious rise. O, 2. so it appeareth to John as defending, that he may see it: yet, as would seem, it was still high, therefore needeth he to ascend (vers. 10) to see it. Both which, are but to clear this, how John here law the heaven, It descended and I ascended (would he say) to see it, though it be in vision. 3. It may be said to descend, not as to have its abode upon earth, but as looking to the Church in its first presenting before God at that day, as it is, Eph. 5:27 he so expresseth it as beholding all the Saints and Glory in heaven descending, (it being otherwise impossible to conceive of heavenly things) as it were, like a Bride on the great marriage-day; and possibly, it may relate to Christs coming with His Saints to judgement by a locall descension at the dissolution of this earth. But, as we said, the expressions are not too much literally to be strained.
This descension, or, coming down, is also chiefly for its commendation: That, 1. it is of Gods building and dressing, it cometh from Him. 2. It is to be a constant dwelling to men (as the first voice cleareth, ver. 3) as if it did descend to them, they shall have heaven for earth that shall be the exchange.
The third thing is the commendation of this City: It is, 1. called a holy city, for now the spirits of just men are made perfect, and so are their bodies; and no unclean thing entereth here, but such as are holy Jerusalem also is ordinarly for Gods presence and worship in it, called the holy city; much more may heaven be for that reason.
The commendation more particularly, is, that she is prepared as a bride adorned for her husband: she is right every way, and excellent in her glorious apparel and new cloaths, braver than any Bride that ever was (as having a more excellent husband than any) yet that is not all. Before, she was a preparing, now she is prepared and fully made ready: formerly there was calling to the marriage-supper, but here the bride is brought to her husband. In a word, now she is fitted in a stately manner, suitable to the bridgroom, who now is not the wooer, but her husband. And all these adornings are heavenly, such as she from heaven bringeth with her, and he hath put on her. And there is nothing wanting that may adorn her, and as it were her marriage-day being come, not a wrong pin is in her. The general keepeth the scope of the similitude fully, she is (as Psal. 45) brought unto the King in rayment of needle work: which is spoken of this same glory, when the bride, fully glorified, shall be made ready to enter the Kings palace. And this new Church being distinguished from this new world; and not the same (as it would be, if it were to be understood on earth) but succeeding to that change, we may clearly see that it is not that here, but, that same Chap. 3 ver. 12 which is more particularly afterward insisted on.
This glorious state of the Elect, and the solace which they enjoy in this happinesse, being discovered in a little glance to John’s view, Followeth now a further confirmation there of by two voices to his ear. The first, is generall, out of heaven, from such as knew best; the second from God Himself or the Lamb, ver. 5, &c.
The voice is first described, Then the matter spoken is set down, as of more credit from such a voice. It is a voice for its distinctnesse and intelligiblenesse: not confused like thunderings, or waters, but that which he heard was plain to his ear, as that which he had seen was to the eye. It will take up all senses to discern heaven rightly, and there is happinesse there to delight them all. Beside, one sense is more easily deluded than two; here therefore both by seeing and hearing John beareth witnesse. It is called a great voice, 1. to shew that it is a concerning matter that is expressed. 2. To shew that it is no ordinary Herauld that cryeth it: and therefore men would be stirred up to hear and believe what is spoken concerning heaven. 3. It is from heaven, because only those are belt acquainted with the glory thereof here mentioned. Beside, if there be joy in heaven at the conversion of a sinner, much more when the marriage is solemnized; it would seem to relat to that,
Their positive happinesse, is set out under the most excellent similitudes and promises of happinesse that Israel, had. Now all these are fulfilled, because heaven cannot be set out of it self, Therefore these two wayes it is set out to us, to bring us in love with it, 1. To our eye, it is represented under the types and similitudes of earthly things that are most glorious and delightsom to the eyes, as, gold, pearl, precious stones, cities, and what men of the world, are most taken up with. 2. To our ear and saith, or apprehensions and conceptions, it is set out by the things that tast not to the men of the world but to Gods People and Church have been more excellent than any thing of the world. So that as the former is not literally understood, so neither the latter; but by these, as by steps, he elevateth us some way to conceive of heaven, By the City, Tabernacle, Temple, Jerusalem and Promises, which were of a more taking beauty to them than any thing else: And it sheweth that heaven is not only above what worldly men can conceive, but even above the reach of these who have faith and experience in spiritual things.
Answerable to these, their positive happinesse is first set out by the type of the tabernacle of God with men, that is Gods presence shall be with them, as His Tabernacle was a sign of that, and a priviledge to Israel, which others had not: So now what was signified by it, is here fully made out in truth. This, secondly, is cleared, He will dwell with them: They shall not only have signs, but as He dwelt in the Ark as the type, so shall He indeed dwell with men, not as a stranger, now and then, as before, but constantly. 3. This is further expressed, They shall be His People, and God himself shall be with them, (and not the tabernacle only) and He shall be their God: Which is not as if now God did begin to be their God (which to His own, was true in all ages) But, 1. that now God is manifestly known to be their God. 2. That now they reap fully the enjoyments and advantages of their right to have Him their God. 3. They get now the possession of Him, who in right and title was their portion before, they know what it is to have God their God, when he becometh all in all to them, and they are filled with His fulnesse, and see Him as he is. It saith, that the fruit and substance of that great Covenant-promise, I will be their God, and they shall be my People, is never well known, nor taken up, till they be in heaven, that being the place wherein the fulnesse of this promise streameth out to Believers. It is a word that setteth forth the height of happinesse to be in the enjoying of God, the promise whereof is the great substance of the Covenant here, that is given to His People in these words, Lev. 26:10, 11 and Ezek. 37, Gen. 17, 2 Cor. 6:18.
There is more happinesse in having God to be our God, than we can believe; yet this in right may be here, and the right improving and use-making of this, would in a great measure be heaven upon earth.
Vers. 4. The happinesse of their estate (as it is free from all the contraries and opposits of blessednesse, is set forth, 1. generally, in wiping away all tears. 2. More particularly, in removing the causes of these, as death, sorrow, crying, &c. 3. In the proof of it; for all former things are gone, therefore these are done away and the face of the Church and her condition is now new. Some of these expressions are (Chap. 7) borrowed from the Prophets, that point at an excellent condition of the Church on earth, because the true beauty of the Church on earth is of the same nature with that in heaven, (as the former promises do clear) that beauty of heaven, is but that begun glory compleated and perfected, which is not at perfection here till it come there. But the scope differeth in this, that there the glory of the Gospel-church is holden forth principally after Antichrists begun ruine; but here the perfecting of the same Church in heaven after the finall and full overturning of all enemies, as is clear before.
The generall freedom of this happy condition, is, That God shall wipe away all tears from their eyes: which is spoken not only comparatively with their former estate, as it is used by Isa. 60 (and possibly, Chap. 7) but here it is simply to be understood. There shall not be in them or any of them then any sorrow, or cause of sorrow, or weeping; but though there be tears on their cheeks, all their journey over, (which is here supposed) yet when they come to the gates of heaven, no tear shall enter with them, God himself, (as it were, with a napkin) by His tendernesse to them and the fulnesse of His love, shall put an end to their weeping: there shall never be anymore a tear amongst them all; and that it is God who wipeth, &c. addeth to the consolation.
More particularly, their freedom is set down in four things, ordinarily accompanying all living. 1. Death, there shall be no death there: which alludeth unto, or rather is the fulfilling of that, Isa. 25 (which 1 Cor. 15 the Apostle maketh clearly a qualification of heaven, and to be fulfilled after the Resurrection) There, and there only shall be immortality and eternal life, neither first nor second death enter there, but both are cast into the lake, as Chap. 20 or are without this city, to which this doth especially relate. 2. There is no sorrow nor grief there: it is properly such a sorrow as is for the losse of friends, or such a crosse, when some good thing is taken away: there is none such there, no Wife in heaven bewails her Husband, or Mother her Child. Rachel will not weep for her children there, nor is friend separated from friend there, Jonathan is not heavy to sunder with David there, nor any man mourning for the losse of a Crown, or Kingdom, or House or estate, or for any losse whatsoever. 3. There is no crying there, there are no violent or hasty surprizings (which taketh in all crosses that bring hurt upon any) there is no invading of Kingdoms, storming of Towns, killing or slaughter, or roaring of violent enemies actively doing wrong, or of poor souls crying out under and passively suffering wrongs or oppressions: neither of these are in heaven. 4. In that city there is no pain, nor suffering, whether from externall causes of violence, or inward infirmities of body or challenges of the mind; the inhabitants of that land will not say they are sick, Isa. 33. In a word, the body is so freed from corruption, as there is no externall cause to hurt it, neither any internal tendency to any disease, but absolute freedom from all effects of sin; no sicknesse is there more than death, no gout nor gravell, all these are removed. And, for aggravation of this happinesse, we are to understand these expressions set down, 1. as taking-in all these things conducing to happinesse. 2. Not only is there a removing of these, but the contrary priviledges follow, to wit, quietnesse, life, comfort, joy, &c. 3. That these are eminently there in heaven, and only there in this degree. 4 That these enjoy this happinesse and life eternally and unchangeably; for now, no more death or pain or any thing of that kind, is to trouble them.
The confirmation is added in a word, for the former things are passed away, that is, all the former dispensations toward the Church, its crosses and sufferings and the manner of its fighting or being militant, these now are passed and changed; which must certainly be understood of the Churches final and eternal change, 1. because so these things (called the former in opposition to the Churches now glorified condition) are passed away as the old heavens are; then this change being universall in all things, relateth to the full change on the world. 2. Because these former things of death, pain, &c. are never away till the end: for if they were supposed contemporary with the estate of the Church during these thousand years, then certainly Gog and Magog are to follow that with death and crying, it must therefore be after all the Churches trials, and so after Gog and Magog, who not long preceed the end of the world. So this renewing of all, maketh an excellent change to the Godly: and no more can it be understood what the happinesse of their lot is, than that which eye never saw, nor ear hard, nor yet could enter into mans heart to consider, This being every way new to men.
The second voice which cometh in to confirm the same things, is, ver. 5 of him that sat on the throne, that is, the Lamb, who was Judge, Chap. 20 stiled here by the name He taketh to himself, Chap. 1 to shew His God-head, I am Alpha and Omega, and I will be his God. ver. 6 and 7 He is brought in speaking, 1. to confirm what is said: it is God who undertaketh it, and therefore it cannot misse; He may be believed. 2. To shew the greatnesse of the thing, and concernment of it, that God will Himself be, as it were, the preacher of it. In this confirmation there are three severall speeches to the same end. The 1. is, vers. 5. Behold I make all things new: wonder not at this glorious change; for (faith he) I that once made all things, now I make them new, new heavens, new earth and Church, &c. as to their qualifications: which all things, relate to the passing of the former things mentioned, vers. 1 and 4 and Chap. 20:11 and shew that the omnipotency and faithfulness of Jesus Christ is engaged for bringing this about for His Churches comfort, and strengthening of their faith in this great point.
The second word, for the same end, is, Write, for these things are true and faithfull. The command is repeated, to shew that there is a singular truth in this point, he might record it, and though (it be implyed) men ordinarily look on these things as passing words, yet, faith he, they are faithfull and true.
The third word, is, vers. 6. The repeating this so often, He said unto me, is for wakening attention, and to mind us who it is that speaketh, and that every word, as a diverse sentence, is to be weighed. It hath two parts. The first is absolute, bearing out the certainty of the accomplishment of that great change, spoken of as if it were already done, It is done (faith he) that is, old things are passed, and all things are made new; what ever was before promised is certain, as done. This looketh to the end, as was cleared by the same word of the seventh vial, Chap. 16 which sheweth the contemporarinesse of these events, as was then cleared.
The second part of it, is conditionall, holding forth the parties (in their qualifications) who may expect that glory, vers. 6 and 7 and these who have no right to this happinesse, vers. 8 which is as an use of the former grounds, or is drawn (to stir up Hearers to be in love with heaven) from the offer of it on this condition, and to scare men at hell, (in opposition to this) by threatning particular forts with it. And therefore this offer is not to be looked on as to be made after this begun making of all things new, (as in order of time) but as holding forth the way how to come to this happinesse (presently as to the offer, though the happinesse be coming) and by the offer of it hereby to engage folks into it. This offer, as it pointeth out heaven as the result, so it pointeth out the way, means and motives leading and pressing to it at all times, as the close of the seven Epistles, (Chap. 2 and 3) doth. The offer beginneth with a description of Him that maketh the offer, and beside that hath two parts. The first part, vers. 6. The second, vers. 7.
He describeth Himself as often in the first, second and third Chapters, I am Alpha and Omega, the beginning and the end. This is to shew, 1. who it is that offereth, and that He may be trusted. 2. That he should not be slighted nor refused, duty tyeth to respect what He saith who now speaketh from heaven. 3. That as he is Alpha in the beginning, so now he appeareth Omega in the perfecting what he promised. Every part of the offer hath a promise of eternal life upon a condition, or, to person, so and so qualified.
The thing promised, ver. 6:1, I will give him of the fountain of the water of life. This fountain is taken in Scripture sometimes for the graces of the Spirit that leads unto he and begins it, Joh. 4:10 and 7:39. Sometimes for the enjoyment of God, who is our life, as Psal. 36:9 with thee is the fountain of life: both come well in here, but the last as the scope and great part of the promise, which hath its perfection in heaven. This is water of life, and that for the excellency and perpetuity of its refreshing: here is a perpetual fountain, whereas not one drop is in hell.
The condition runneth in the words, 1. I will give him: It is a free gift, so is life eternal, Rom. 6:23. 2. And it is given freely, that is, without any price, and compensation, but it is obtained without money, and whatever qualification be in the person thus freely begraced, it is no cause of this gift. Yet, 3. this is qualified, It is to him that is athirst, that this gift is given, as Isa. 55:1. Athirst is, 1. one that needeth, 2. one that is sensible of his need, 3. one that would fain have, as ever a thirsty man would drink, as it were, pained for want of it. 4. It is one that will take and welcome the offer on any terms, and think himself much oblieged to him that giveth it. Hence under thirsting, (Isa. 55:1 and Matth. 5. Blessed are they that hunger and thirst) is ordinarily holden forth peoples fitnesse to receive, and willingnesse to consent to Jesus Christ, as Chap. 22:17 whosoever is athirst, that is, (as after followeth) who ever will, let him come, &c. by which we may see. 1. The freenesse and largenesse of Christs offer that cannot be made broader and laid nearer folks than by saith it is done in this, If they will receive and be willing, &c. they are welcome. 2. The sit and qualified objects that the promise is made to, poor hungry, thirsty, that may not want, and yet have nothing to buy, Come here, the market is free. 3. The consistency, yea the necessary connexion of grace freely giving, and the qualifications of hunger and thirst in the receiver: for, 1. this qualification disposeth them to make use of grace. 2. To esteem of and prize grace, as sicknesse doth of him who is the Physician, This condition of saith, thirst, and willingnesse, &c. importeth no more, on the receivers side, any thing inconsistent with grace, than that it is said he giveth freely and without money on his side, This importing but a free receiving, as that doth a free giving.
The second promise is large, in two expressions, setting out this happinesse, he shall inherit all things; he shall want no good thing, and these all shall be his possession, he shall have God, who (1 Cor. 15:28) shall be all in all, infinitly supplying and filling the room of all the riches, honour, contentments and comforts that men can imagine; It shall be a greater possession than if they enjoyed all things. For, 1. God equivalently maketh up all that nothing is missed. 2. Eminently and excellently he maketh up all, that what ever comfortable effect would be expressed from inheriting all things, it is much more excellently and eminently from God. This must be an excellent inheritance that is set out by such an expression, yet doth the thing enjoyed in heaven exceed the expression, as far as the maker doth his work, and that which is infinite exceedeth what is finite; for, expressions cannot be gotten, adequat and suitable to the thing.
The second expression sheweth how this is made out, I will be his God, and be shall be my son. This comprehendeth all: yea, it is added as an addition to all things. It is more to be Gods son and to have him our God, than to enjoy all things beside to be his son, and so his heirs and joynt-heirs with Christ; Rom. 8:17. What is that, or rather what is it not? Here now is a portion; who would covet, let them covet this as the best thing: one day the truth of this will appear, what great blessednesse is here, when once his wrath is but a little kindled, Psal. 2 ult. O set your hearts on this, it is the short cut to possess and inherit all things, Who in all the world ever reached to enjoy all the earth? yet that is little amongst all things, but a Believer inheriteth earth, heaven, God, Christ, glory, peace, his soul, even all things; for God is his (and with Him all things, 1 Cor. 3:22, 23) and will He not give to him all things? Rom. 8:32 yea, is he not himself all things (as is said) so that in heaven and earth the soul can wish no more, Psal. 73:25. See on vers. 3.
The condition, is, overcoming: which implieth, 1. a fight with a world of enemies and corruption. 2. A serious fight and constant war, as for life 3. A difficult sight. Yet, 4. a victory and overcoming of all these enemies before there can be an obtaining of all things. This saith, folks will not slip nor sleep into these excellent promises, and though fighting be not the meritorious cause of these, yet it is the way to them and an antecedent going before them necessarily, though not the causa sine qua non to our justification, yet it is so to our glorification.
This thirsting importeth engaging and covenanting, Isa. 55:3. Overcoming, a being answerable to our engagements. Observe it then, and wrestle so as ye may obtain, seing so much dependeth on it, and happy is he that overcometh. He and every one of them enjoyeth all things, and yet none of them enjoyeth anothers portion to one anothers prejudice. But as men now enjoy the whole Sun and its light, and wrongeth not Others by it, so then all shall enjoy God fully, as to their capacities, yet so as there is no want to others. That infinit Ocean of the Godhead being able to fill all the cups that come to it, or are casten in it, and being such that all may also swim in it when they are full, and that Sun of righteousnesse being so clear as to shine on all, and to make shining all the eyes that shall behold him.
The qualifications (to say so) of these excluded on the other part, are set down, ver. 8 and we conceive for these ends. 1. To presse the receiving of the former offer from the ill of missing it, which is the main scope. 2. To shew that every one overcometh not, and so cometh not there. 3. To shew who overcometh not, to wit, these that ly under the practice of sinfull lusts, as here: By these forts understand all other sinfull wretches lying in sin, as if they were expressed, the most abominable sorts whereof, are indeed named, yet not at all to exclude others. By it we may see also, that this most be heaven; for, these that get not these good promises, are cast into the lake and second death. O what great odds is there between the end of sin and holinesse! what ever men now think, it will one day, yea in that day, appear in its native colours.
These particular steps or sorts of sins (to wit eight) are mentioned, to shew, 1. That there is but one way to Glory, but many sins whereby men passe to destruction. 2. That by the setting down of these more particularly, the happinesse of heaven and the qualifications or these who enter it, maybe the more conspicuous, being put together.
The first sort of sinners that is excluded, is, the fearfull, or coward, opposite to the former fighter and overcomer. It is not these who are feared to come short, Heb. 4:1 nor these that fear to sin and desire to prevent it, Heb. 11:7 no such that fear that their saith be not good, or that they be presuming, as the woman, Mark. 5 and 33. But such as, 1. dare act nothing for Christ, are cowards and not valiant for him, though not directly against him, such as fearing them that can kill the body, Matth. 10 sway with every corrupt time, as the beast, Magog, &c. and cannot fight against them to any hazard, but forsake Christ. 2. Such as are feared to fight against lusts, and never appear against them in the field; the weak heart (Ezek. 16) is evil, such a fear as the evil servant had, Matth. 25:25 which maketh men lazie in holy duties and trading for Christ as if they were afraid of them; the sluggard saith there is a lion in the way, this is he who shifteth duty. 3. Such as dare venture to suffer nothing for Christ, as the Worthies did, Heb. 11.
The second sort is unbelievers, not properly, or only infidels, much lesse these who are of a weak or little faith, that is, mixed with doubting, and want peace; but such as never received the free offer of Christs Grace indeed, whatever their profession was; that never did flee from the Covenant of Works, to rest on Christ for salvation. These are (Joh. 3:36) condemned already: and this unbelief shall condemn as much as any breach of the Law, in that day it will condem that ye believe not according to that command, 1 Joh. 3:23 as to be a murderer, to be a witch or a warloch. Quest. How differeth it from weak faith? Answ. Weak faith hath a sure ground, but a weak grip of it; thereof it is feared for it: But unbelief hath a weak ground, but thinketh its grip sure, Therefore it is not troubled. 2. Weak faith hath much fear of unbelief, Mark. 9:24 and would be rid of it: this unbelief is willingly, and so wrestleth not against unbelief, but against doubting and fear, lest its security be marred. 3. Weak faith is clear of its own need and Christs fulnesse; but its weaknesse is in its peace, or its gripping of Him, or byding by Him; and as to the fruits of faith, it findeth these weak, (to say so,) but unbelief is clearer of its peace than of its need, &c. and whether we take unbelief as a failing on the right hand by presumption, or on the left by despare, both are unbelief, and opposit to faith in Christ, and are excluded here.
The third sort are abominable, who by sins against nature have made themselves vile: now these are reckoned with: such were these in Sodom, and these, Rom. 1:26. &c.
The fourth sort are murderers: which taketh in all who wrong their neighbours in thought word or deed, especially the persecuters of His people.
The fifth sort are whoremongers: whereby all who are given to any filthinesse, secret or open, of whatsoever sort, are understood, if it were but in a look.
The sixth sort are sorcerers, such as more directly renounce God, and take them directly or indirectly to the making use of the devil in the place of God: whereby we may see, that there is such a sin, as well as there is murther and adultery.
The seventh sort are idolaters, whether against the first command, as heathens; or the second, as false worshippers, or more subtilly advancing creatures, as do the covetous, They are in this roll.
The eigth sort are all liars, in their words or carriage counterfeiting in hypocrisie towards God, as Psal. 78:35 or deceiving or dissembling towards man, Col. 3:10 all go together to the lake, spoken of, Chap. 20 that is their lot in opposition to the lot of the Elect here described: under these sorts, all are comprehended who live and die in sin: as, 1. Those sins of omissions in falling or byding back, as the fearfull. 2. Against the Gospel, as the unbelievers. 3. Against nature, as the abominable. 4. Against the Law, as the others, and that whether against the first or second Table, in deed or word. Their lot is dreadfull, They are casten in the lake, &c. Then, 1. Is there not great odds between heaven and hell? Is it not good to be in heaven and ill to be in hell? 2. Must act all of you be eternally in the one or in the other? 3. Is it not also certain that folks must go to them severally according to these qualifications of overcoming, or of lying under sin, and that these are not separated, but heaven and holinesse, hell and sin go together? Then, what are the most of you doing? Are not these the words of Him that sitteth on the throne? why then make ye not for heaven, and so for more holinesse as necessary to be there? have ye resolved to dispense with the losse of heaven? Can ye abide hell and the company of devils for ever? what, is there any choice here? why halt ye between heaven and hell, as if there were any equality betwixt all things and nothing (no, not a drop of water) betwixt God with all good, and the devil and all sorrow, and that for ever? O the screechs and yels that will be in hell, whereas there is no cry in heaven! Can ye go about doubting what to choose here? Why then is there so little faith, so little wrestling and holiness? Know ye not what dependeth on the event, and can ye abide to lose it, yea, to hazard it, or to be secure while it is so? How can ye sleep and eat your bread without sorrow? what promise can ye comfort your selves in? None speaketh good to you, what threatning can ye shift, while ye shift holinesse? do not all speak as pronouncing your external excommunication from God, while ye abide under the curse as ye are? what example have ye of any that ever hardened themselves and prospered, or lived and died under the dominion of sin and was happy? Is not hell full of refutations of this untruth? Where are many, like the rich glutton, Luke 16 that would suffer no application of hell to them in their life, and now they are sure of it, and bid tell it to others, knowing that men ordinarily believe it not? O secure atheist, proud sinner that never thirsted for righteousnesse, nor felt the ill of sin, or thou lazy negligent wrestler that art afraid to fight, what will come of thee? Do ye not believe that a reckoning is coming? do ye not see that holinesse and happinesse go together, and sin and shame? do not ye yourselves think it reasonable and just that they should go linked together, and that none but the holy should go to heaven? What will it turn to then? shall any other door be opened to heaven, or other promises be made to you, than for others? Remember what certification accompanieth this offer. It is indeed free (so we offer it in His Name, Ho, every one, Come, &c. But here is the certification, if ye come not, and fight not seriously so as to overcome, and if ye turn back or fight not for Christ, but like a coward desert him, here is your doom, we pronounce it, to be cast into the lake of fire; for, who, in this respect, is not with Christ, is against Him and all his enemies shall be slain before Him.
WE have heard the more general description of the Saints eternal happinesse: Followeth, to vers. 6 of Chap. 22 a particular description thereof to John by vision. Wherein, 1. some preparatory circumstances are mentioned. Then, 2. in it self it is described, to vers. 21. Then, 3. some aggravations or commendations of that happinesse, whereby it is illustrated, are set down.
The first preparatory circumstance, is, That one of the Angels came to John: whereby the instrument revealing is set down. It is like that same mentioned, Chap. 17:1 yet it followeth not from this (as was said) that therefore it belongeth to the militant Church: for, an Angel generally is made use of, to shew this revelation to John, Chap. 1 and Chap. 22:6 and so the revealing of this part of it, will but agree to that mediate manner of Christs revealing to John the state of the triumphant as of the militant Church, but no more. And if it be the last of the Angels of the vials, it will but shew that this glorified state of the Church doth succeed that, whereunto that last vial did make way. The Angelcometh: it is like (by Gods immediate speaking) there hath been some diversion in the former words, or otherwise.
The second circumstance is ver. 9 to wit, his call to John, to come see the Bride, as he had made him see the whore, Chap. 17, Come hither, I will shew thee the bride, the Lambs wife. Here Bride (Sponsa) and Wife (Uxor) are put together (she being now brought as Queen together to the King, Psal. 45 whereas Chap. 19 she was but Bride: and though the word γυνὴ, both there and here, be rendred Wise; yet here being contradistinguished from Bride, it necessarily is interpreted so, whereas there, Chap. 19 it is spoken of as a marriage to be but solemnized. John saw a glance, vers. 2 but here more particularly he is called to it, to shew that heaven and happinesse are not seen at a short view, and that men would dwell on the sight of them. That she is the Lambs wife, is not the least part of her commendation, when all the Elect are gathered, that is, the Queen, Psal. 45 and the Church, Joh. 3:29, Eph. 5:29 which really is so: for, it is more improperly that visible Churches are called His bride, seing that the marriage is founded on an invisible relation and tye of union with Christ.
The third circumstance is the manner how John saw, He carried me in the Spirit, whereof we heard, Chap. 2:17. It is not really, but in exstasie.
A fifth is, that generally he shewed him the great City, the holy Jerusalem, descending out of heaven from God. There is some difference made between a city and a town; urbs, a town, looketh especially to the Walls, buildings or habitations; civitas respecteth the indwellers and their priviledges in a common way: we take in both here. The town, for that particular description, to ver. 22 agreeth well to this; the inhabitants also, for, by beholding this town or city, John seeth the Bride the Lambs wife who are the inhabitants: and that both are comprehended (the one as the place, and the other as these that dwell in it) it is clear from ver. 27 where they are distinguished: as also (ver. 14. Chap. 22) where the Elect are distinguished from the City wherein they enter, and also from the happinesse they enjoy in it, when entered. Neither is that inconsistent, that one type should have a twofold or composed meaning, especially tending to one scope, as Chap. 17 the seven heads signifie both Hills and Kings. This is a great City, for, 1. it hath many inhabitants and a large circuit, all the first born are in it. 2. For dignity, it is the City of the great King. Again, it is called the holy Jerusalem, as different from what it was before; its gloriousnesse and greatnesse is much in holinesse. Its descending is spoken of before: its like that in vision it was represented as descending; for, Paul was taken up to see it, 2 Corinth. 12 it is letten down to John. It is clear from the following words, ver. 11 having the glory of God: (I take it for a general commendation before he enter on particulars) that is, it had most excellent glory, even glory whereof God is the author, He having prepared this glory for his Bride, and provided this adorning for her: by which the reason appeareth wherefore it is said to come down from him.
In the particular description, we conceive it not so edifying to speak of the nature and properties of these stones, or of the number of twelve, used for and spoken of the gates, foundations and fruits of the tree, Chap. 22 (neither can we reach any thing solid or certain from these mysteriously considered) we take the scope to aim together to set out the glory of the Elect in heaven, which under figurative tearms is set out from many things, because no one thing doth reach the scope, and not as if one thing were understood by this stone, another by that; but all together shew, that it is most glorious and rich, as if made up of the most costly rare stones, and that in the greatest abundance.
This happinesse agreeing to this heavenly City, is set out several wayes, with all these things, in an eminent measure and manner, whereby men account a city adorned: as, 1. for light, which is not that which enlighteneth her, or whereby possibly she is enlightened, (for that is not the Son, but God, &c. as afterward appeareth) but her shining actively whereby she holdeth forth light, (as Matth. 5. Let your light shine, &c.) her splendor and beauty and the glance of her glory, often compared to light, and agreeing well with that word, the glory of God, going before; which (Chap. 4) was compared to this same jasper. This expresseth her general luster, as one newly entring a stately town. First, the whole neatnesse and splendour of it, representeth it self to him, before he come particularly to take notice of the parts of it. That word, clear as chrystal, is added to shew its nature; It is glorious and pure as shining chrystal, yet precious and firm as the jasper, which was a most excellent gemme, and used in Aarons breast plate, Exod. 28. This splendour in general resulteth from all the ornaments thereof put together.
In the more particular commendation, we may consider, 1. The principal parts commended, which are usually most eminent in a stately city: as, 1. its walls, 2. its gates, 3. its foundations, 4. its streets, how they are paved. Consider, 2. the proportionable disposing of its parts in an excellent and suitable mould and quantity. 3. Consider the several commendations which these parts get. Here indeed eminently the walls are salvation, and the gates praise, Isa. 60.
Vers. 12, 13. The first part commended, is the wall, great and high: Walls are for security. Difference is put betwixt Murus an house-wall, and Mœnia fortifications. This by its greatness and height doth set forth the last, to wit, the strength and security of this city; no army nor enemy can make incursion on it, so that the inhabitants may not only be (securi) secure as Laish was secure, but (tuti) safe, (which two words in that respect do differ) here entereth no enemy, but all are friends. It is a Kingdom that cannot be shaken.
There are twelve gates (and three of them on each quarter:) which we conceive belong to the proportionable mould of it, as it suiteth with the end, to let-in all alike easily on all quarters (as the Tabernacle marched in the midst of the Tribes on all quarters, so there is accesse unto heaven from all airths alike) and we seek no further mystery in it; but it is proportionable, that such a large city should have many gates, and that there should be three to each wind, seing it is four square. So it denoteth the regular exactnesse and Architectory of this city, whose builder and maker is God in a singular way.
Followeth, (ver. 14) the foundations: more excellent than that of Solomons Temple of cedar-wood and stone. It hath twelve foundations; this signifieth the durablnesse and eternity of that city, that no time can make it decay, more than any enemy can storm it; it is well founded, not having one foundation only, but twelve for its security,
A word is added to the foundations (as formerly to the gates) the names of the Lambs twelve Apostles are written on them. By twelve is understood all: in a word, here their Doctrine which they preached is meaned, (as Eph. 2:20 where the Church is built on the foundation of the Prophets and Apostles) which Word endureth for ever, 1 Pet. 1:25 and so Gods faithfulnesse sustaineth heaven that it is never moved, but endureth to all eternity according to that Word and Gospel which was preached through the world by all the Apostles; yea, the Prophets and Ministers Christ; But the Apostles, for honours sake, are mentioned for all. And this is not inconsistent with heaven to have their names on the foundation, seing they are not the foundations themselves, but the faithfulnesse of God in the preached Gospel shall be more manifest then nor now; and His Ministers in that Jerusalem shall have a speciall dignity, as founders or builders use to have their names graven on the walls for their honour.
He descendeth more particularly, (ver. 15) to shew the proportionablnesse and exactnesse of this city which every way is exceeding regular, as the engine of a most excellent Contriver or Plotter can invent or Artificer can form. 1. The purpose of measuring the city, wall and gates is intimated. 2. The measurer described. He that talked with him. 3. The instrument wherewith he measured, A golden reed: all is borrowed in generall from that type of Ezek. when he is measuring out a Gospel-church, and from Gods care (Chap. 11) of His little Church then. But here this exceedeth these, It is a golden reed; for, all is excellent here: It is but a simple reed in Ezek. and this city, when it is measured, exceedeth that far in quantity and quality, and so are not one way to be applied.
What is found by measuring? The city (ver. 16) lieth foursquare, just alwayes alike (so proportionable and strong as forts royall use yet to be built) that is, most fit to receive in on all quarters. 2. It is found that the city is twelve thousand furlongs, either all square, as it seemeth by putting breadth and length and height (that is, the height of its towers) in one certain measure, which can be none other but that measuring immediately preceeding. Or, it is so much in circuit: however it is a great city, and hereby its capacity in bounds and multitude of inhabitants, is holden forth with its excellent frame.
Vers. 17. The wall is found to be one hundred fourty and four cubits, that is, its height and breadeth is even above that of old Babylon or Niniveh: the particular cubit is set down, for there were diverse, one of the Sanctuary which was large; one common, which is that of a man from the elbow down, the Angel appearing as a man, and so went about this with such a measure, or cubit, as men use to make up a reckoning known to them, (and by this we may expound the number of a man, Chap. 13.) It is as if John said, the Angel measured by the same measure, and according to the same rule used among men. By all which, that excellent skill in framing heaven, and that regularity and wisdom, which was shewen by God when He made it above any other piece of His work, is holden forth, that though there be exactnesse in the Church here, much more there. In a word, no fault can be found with any part of it, all is well ordered and contrived, and can abide most exact trial. This is the scope and further we descend not.
Followeth thirdly from ver. 18 the particular commendations of these parts. 1. The wall (i.e. the out-wall circuiting all) is of jasper, most precious and beautifull. See Chap. 4 and all the city that is, the town or walls within, they are all of pure gold for stones; and not common gold, but clear as glasse for shining and firm and solid as gold, and precious also. These are excellent walls and houses that are not guilded, but of gold. This for outward and inward building.
The foundations are commended: they are not common stones, but of precious stones of all sorts in abundance. They are particularly reckoned to be twelve, ver. 19, 20. We know not the nature of them, therefore cannot seek mysteries in them: Only, by what is said of them in Scripture, and the adorning of Aarons I reast-plate, Exod. 28 we may gather that they were most precious: All Believers here in beauty exceed Solomon, yea, Aaron in his finest robes.
The gates were each of one pearl, ver. 21 a rare thing, a good merchant may sell all for one of these, Mat. 13 and that each gate is but one pearl, is more than if many gates were made up of moe.
The stseets (vers. 21) or causeys were now dirted, but rare as pure gold, as transparent glasse for clearnesse, such as the world hath not, yet is it short to set out the least thing that Saints have there to tread upon. This is an excellent city, when gold, and such fine gold, is made use of to pave its streets. There are no soul steps there, no soul prints sticking to Believers heels that dwell there, which is the scope of it. This is a golden city, golden walls, golden houses, golden streets, who love gold may be enriched here: yet there are some aggravations added, the more to set out the glorious happinesse thereof: six or seven are in this chapter, and as many in the beginning of the next, which, are additionals to the happinesse of that city, or of those who are in it, and heightning their happinesse.
The first, is ver. 22 there is no temple there: which looketh not only to ceremonial worship which was under the Law, but to prefer it to the most glorious estate of the militant Church, which, under the seventh trumpet, (Chap. 11 ult.) consisted much in this, that the temple was opened, whereas it is not so in this: for here is no temple, that is, no mediate serving of God, or accesse to Him, or use of Ordinances, all these are done away, which is clear by the opposition, The Lord God Almighty and the Lamb, are the temple of it, that is, the immediate enjoying of God and Jesus Christ supplyeth all, Saints now made perfect being admitted to a full satisfying sight of Him, as He is, Chap. 22 ver. 4 which (1 Cor. 13) is the happinesse of heaven: for, God himself is opposed here, not only to the ceremonial worship, but to all mediate wayes of seeing Him, or approaching to Him in Ordinances any manner of way. All these, and what so is not God himself, is laid by. Neither is their need of these in that palace above.
The second aggreaging priviledge, is, ver. 23 that there is no need of the sun or moon there; no created light in it, the glory of God, &c. and the Lamb is the light thereof. There is no created thing, no not the sun but God himself (as the opposition sheweth) that is the comfort of heaven. These are not needed nor missed but God is all. This setteth forth, 1. Whereas light is a glorious creature, and so is the sun, yet that here there is no need of it: for, there is a more glorious light that would darken the sun, as the sun doth now a petty candle. 2. That that light cometh from the resplendent glory of God in that higher house, which is far beyond what creatures can imagine, though there be so many stones that are precious there, yea, so many Angels and Saints whose countenance shall shine as that sun which we now see, yet that is not its light, but the glory of God and the Lamb is the light thereof. If any ask how God, that is a pure spirit, can be its light? We answer, It is not so to be understood as if adequately He were taken up by glorified creatures, they being still finit. But, 1. that they have a true beholding of His infinit Essence in their elevated capacities according to their measure: for, this light is meerly intellectual, whereof more, Chap. 22:4. 2. That there is a shining glory there manifested (as it were a view of His back-parts, as was to Moses, Exod. 34 that made him shine (which exceedeth all the glory that can be imagined, that being purposly letten out to make Him known, as in measure, beyond any glorious appearance on earth. 3. The shining brightnesse of the Godhead indwelling in our blessed Lord Jesus shall be in a supereminent degree discernable, a little glance whereof was in the transfiguration, Mat. 17. This shall take up and satisfie all eyes in heaven, even the glory of that person who is God, it shall be beyond and beside all, like the sun in the noon-day beside the stars, when they appear in day-ligh, which scarcely or not at all are then discernablye: And though the like phrase in a great part be used, Isa. 60:19, 20 yet it differeth much, not only in the scope, that being to set out the beauty of the militant Church, which is spirituall, This is that which is eternal: But also, 1. there is night and day, here is no night;. 2. There is a sun, but it goeth not down; here is none, nor need of one. 3. There is no word of the Lamb; here there is: Yet these expressions whereby the Churches beauty is set out, are alluded to here, as is said, to shew not only that heaven is above gold, pearls, &c. but above what the Church can here attain unto.
The third aggravation is that, ver. 24. It shall be the happinesse of all that shall be happy, therefore cannot be but glorious, for the nations of them that are saved shall walk in that light. 1. There are many that shall partake of it. 2. They who are saved shall be admitted, and they shall account it happinesse to share of that light, and it must be an excellent City, which is allowed for the walk and comfort of all that ever shall be saved; when they are saved they are brought here, which proveth it strongly to be heaven; yea, if they were Kings that are saved, they shall bring their glory to it, that is, 1. forsake all glory of Crowns and Kingdoms in comparison of it, it shall so far exceed their glory. Or, 2. as if all Kings set themselves to make one place, or city, glorious, and therefore should make all their glory to meet and further this one design: so this shall be even exceeding all, having all in it, and wanting nothing that can be for its glory, as if all things glorious had trysted in it.
A fifth aggravation, is, ver. 26 that not only what is glorious to Kings, but what in all the world is glorious, shall be brought there, as if all glory and riches made their rendevouze here, it shall be so glorious as if no glory at all were out of it. Beside, it may well take in, that all the Saints, (which only are the glory of Nations) are all brought in to it. In a word, it shall exceed all, as it were; they will cast their caps at it.
The sixth is from its indwellers, who are expressed two wayes, 1. negatively. No unclean thing or what defileth, &c. shall enter, ver. 27 that is, no wicked person, 2. no wicked thing or no wicked deed, 3. no filthy creature that is loathsome, 4. no corruption in Believers; they are now without spot. In a word, 1. no sin, 2. no curse, 3. no devil, tempter or tentation and no corruption, for, all these defile, and this is more than that only no wicked person should enter. Thus it is expresly distinguished from the militant Church, that is hereby supponed to have in it what defileth, to wit, scandalous persons and hypocrites, here expressed in these two, who work abomination and make a lie: and it is said of all these, that in no wayes they enter, by a twofold negation in the Original ὀου μὴ, to shew the absolute exclusion of all these, and that in the least degree. Then positively it is told who enters, None but these who are written in the Lambs book of life, i.e. true Elect, and not, appearing so only: yea regenerated, perfected Elect, as was cleared in the scope of this Chapter, (otherwise, the Elect have corruption that defileth, but here now it is done away) for, 1. that phrase, writing in his book, through this prophesie is never so understood, to wit, for these that appear so, but for such who are so indeed. 2. Seeming Elect, who yet are not so, do make a lie and defile, therefore are here secluded. 3. These written are opposed (ut supra) to these not written, Chap. 20:15 and therefore it must be understood of true Elect, seing the others are really reprobates. 4. The Lambs book of life is never opened till the last day, and this admission supponeth the opening of it, as that which only giveth the rule to make this difference, supponing that till this Book be opened no such decerning should be pretended unto, therefore it is not here-away. 5. He hath keeped that Book to Himself, and hath given it to none to rule their sentence by. 6. Do not some hypocrits look liker Elect than some of them do? and shall this rule exclude the one and take-in the other, and seing the mentioning of the book of life here relateth to its opening, Chap. 20 whereby it is made known who was in it, and that is at the last sentence, This must therefore be at the execution thereof, and posterior to it.
These reasons do evince, that the book of life is to be taken properly for Gods election in opposition to what was said, Chap. 20 ver. last, and therefore these who enter now must be really and only Elect indeed, opposit to the former; and no other interpretation, crossing that, can be admitted either of secluding profane men, and such who are not Elect, doctrinally from heaven it self, or such who appear not so, from the Church: for, 1. thus to be written here in the book of life, is to be really elected, in opposition to the state of the reprobate who are not written; for, all men are distributed in these two written or not written, and a third there is not; but to expound this either of the former wayes, will not make it to speak of the real Elect and these only, Therefore it cannot be admitted here. 2. Whatever this here intendeth, it is something that both de jure and de facto is peculiar to this state of the Church, that is, it is such a thing as neither ever was, in deed or event, nor was ever called-for before this; for, this is a thing peculiarly differencing this state of the Church from all that ever preceeded in this respect, and for that end, as a peculiar property thereof, is subjoyned here; But, neither can it be said, that the key of Doctrine, de jure, becometh straiter then nor now, or that de facto it will ever be stricter than it was in the first Primitive and Apostolick times, Nor can it be applied to any more strict exercise of Discipline in reference to Church-membership: for then, 1. it would follow, that there were a different rule for gathering of Churches then, which we have not now, and that so much strictnesse were not required now, which some will not find consonant to the purpose for which they alleage this now. And. 2. it would follow, that the Apostolick Church was not so exact in their practice, if defacto that succeeding Church shall go beyond them; It must therefore belong to the Church-triumphant, as is said.
