Commentary on Revelation

LECTURE V.

THese words contain the second event contemporary with the former, to wit, the good condition of the Saints during that time of Satan's binding. What was their estate during these thousand years? I saw, saith John, them sit on Thrones, and they lived and reigned a thousand years.

In this we are to consider, 1. the persons whose condition is set forth. 2. The condition itself, 1. generally set out, verse. 4. in the beginning and end thereof. 2. They are described by the condition of the rest of the world opposit to it, verse. 5. 3. It is set out in that wherein their happiness and difference from others consisted, ver. 6.

Although the relative they be in the words placed before any antecedent, yet we take they that sat, or, were set, on the thrones, not to look to Judges, as if they were different from the persons afterward described (as a party complaining, or pleading, are from the Judges) but we take them for one, to wit, they sat on them, or some sat on them, That is, these that were beheaded for the witness of God, &c. for, their sitting on thrones, is after expounded by living and reigning.

2. They sit to whom judgment is given, that is, for whom, and in whose behalf, as will after appear. Now they are, 1. The souls of them that were slain for the witness of Jesus, and for the word of God, that is, (as is cleared before) the successors of these Martyrs who professed the same truth with them; so the witnesses raised, ( Chap. 11.) are the same with these who were killed, and John is one with Elias, Matth. 11. and 17. It is then Martyrs who suffered for Christ, 1. by heathens, 2. by Antichrist: for, to that end, that is added, These who had not worshipped the beast : to show, 1. that the cause of their Martyrdoom, was adhering to Christ, and shuning Antichrist. 2. To show the time they belong to, to wit, heathen persecution and Antichrists tyranny. 3. They are partakers who neither worship his image, nor receive his mark, that is, all who keep themselves free, Chap. 13. and so were by that obnoxious to his persecution (as all such were, ibid verse. 17.) all these now, to wit, serious and honest professors of the Gospel, are understood here; for, all such, whether actually Martyrs or not, were comprehended under these descriptions in the Churches low condition. Chap. 13. now they are of the same extent, while he speaketh of the Churches good estate.

The good condition they are made partakers of, is sundry ways set out, 1. by the preparation made to it, I saw thrones, &c. Where three circumstances are, 1. He saw thrones, that is, whereas before, such a thing was not visible, now I saw way made for a good condition to the Church, and thrones (which are an evidence and sign of ruling and sovereignty) set for them; this is not literally to be understood, but meronymically for the thing it signifieth. 2. They sat, or were sit on them, that is, these Martyrs and confessors, who formerly had scarce a seat to sit on, had now thrones, a good, free and thriving condition, unto which by God they were exalted, as the witnesses in their successors were, Chap. 11. 3. Judgment was given them. Judgment is taken sometimes actively, for power and ability to Judge, Psal. 72.2. sometimes passively, for a righteous sentence past, Psal. 94. judgment shall return to righteousness ; sometimes righteousness, or a good cause or innocent person and justice are separated: sometimes God maketh them meet, and justice is upon the side of a good cause or innocent person, and so it is here, that is, these that wanted justice and had none formerly to decide in their favors, now the case is altered, and they get law and men's justice for them, which formerly stood against them, (See, Chap. 13.) that they might not buy not sell: Now, (as it were) their long lying appeals before God, crying for Justice, are called, and sentence passed in their favors, even when they are gone. In which contest, because these Martyrs began it, and its one decision for all; and because men thought the Martyrs had no more a hearing left them, Therefore is the sentence especially, as it were, intimated and decided in their favors, out of honor and respect to them who were past, and also to these who were present, as being successors to such and accounted one with them. See, Job 27.2. and Isa. 26.18. where judgment is taken thus, and by this sitting on the throne they are declared to be so, If otherwise we take judgment, it will be the same that reigning is afterward, or qualifications fitting for reigning, such as are promised to Solomon, Psal. 72.2.

This good condition is set further out in itself, in the end of the verse, as that which followed this preparation, in three things, 1. They lived, I take it to be all one with what is said, verse. 5. To rise again ; for, there this life is called the resurrection, and the dead, their not rising is called they lived not again, i.e. in prosperity. Hence these phrases, Let the King live forever ; and, among heathens, non est vivere vita, sed valere. This life includeth, 1. that they enjoyed a spiritual life and had fellowship with God in Christ such as others had not. See Gal. 2.20, 21. I live, not I, but Christ liveth in me : this is included as being opposit to the rest of the dead world. 2. To live includeth a comfortable, life even in opposition to external discouragements, and dying daily by hazards. Paul, in that respect, saith of himself, 1 Corinth. 15. he died daily, and so it is understood, I live, if ye stand fast, I have enough, I am cheerful; this living must be here taken-in, as it is opposit to these Martyrs former dying, while yet they lived spiritually, and is opposed to the troubles following, when after the thousand years they cease to live so, which cannot be understood of spiritual or heavenly life only, which is always the same. 3. They live taketh in not only living separately, and (to speak so) individually in some persons (which might have been in the saddest times) but in a Church-estate and a public combined profession. So the Jews in-coming is called life from the dead, Rom. 11. and the Jews restauration, Ezek. 37. a raising up again of dry bones ; and thus here, their living is opposed to the Churches fleeing formerly, wherein she had not the public liberty of Ordinances, but was shut up in the Temple, Chap. 11. ver. 2. 2. By reigning is understood but a further degree and qualification of the life mentioned, being opposed to the same three straits, as their life is, especially to the suffering and reproached condition which the Saints and Martyrs formerly had. Now, when the Church is revived and getteth new life after such a deadly condition, it not only liveth, but reigneth, that is, enjoyeth these in a good measure of abundance and freedom in respect of what they had. That as the former is called life from the dead ( Rom. 11. their present condition being compared with what it was) so this is reigning opposit to slavery, as Dan. 2. the Saints are said to have the Kingdom in respect of their freedom under the Maccabees, in comparison of their former straits under Antiochus.

The third thing is the time, a thousand years : which showeth, that this freedom is to be of a long continuance, at least comparatively with any other time. This is, in sum, the meaning, during that time of Satan's restraint, the Church had a good free condition in respect of what she formerly had for a long time, so that these, who for their honesty were martyred universally by heathens and Antichrist, are now brought, in God's providence, to a free profession of the Truth, and some light and shelter provided for them until this time expire.

From which it appeareth, 1. That these reigning here, are the whole Church and professors of the Faith sincerely, and not some few only.

2. That Antichrists height and tyranny must go before the computation of this time, they being such who have suffered by him that are now admitted to reign, and therefore the words cannot bear to be applied to a suffering condition of the Church outwardly, and a good condition spiritually; for, then it must set out her most difficult strait, wherein most Martyrs suffered under Antichrist; But that cannot be, seeing the first thousand years do not reach that time; or, it must set out her condition after that time is past, and that immediately after the turn.

3. It followeth then, that the computation is to begin when the Church getteth a living and being in any good condition and freedom after Antichrists height: For, 1. their killing goeth before. 2. Their living followeth next. Hence are we to account them living, after the interruption of Antichrists universal kingdom, wherein none were admitted in any part of the world by Law to have life or being, but such as had his mark. See Chap. 13. and 11. which will fall under the vials and begin with them, as is said: for, at their beginning began the Saints to have visible Church-profession allowed them, as Chap. 11. for, though at that time Antichrists kingdom hath not a full end (till at least the sixth vial end) yet it cannot be said they live not, nor have a visible Church-profession till that time. So we are to term this beginning at the change of the former time, when the Church and Saints lived not so, even as after Constantine, the Church suffered much by Heathens here and there, yet still that persecution is brought no further than his time, because there in its height it was interrupted and stopped. Hence also we may gather not only the contemporating of the thousand years with the vials, but of the vials with the seventh trumpet by the same reason: for, the thousand years contemporate with the seventh trumpet (as is granted by Mede ) and therefore with the vials the contemporary of the thousand years, according to the rule, Qua convenient uni tertio, inter se convenient. As also, we may gather the succeeding of the vials to the one thousand two hundred and sixty days of the Churches flight immediately; for, if the Churches condition under the vials be living and visible reigning in part, then it cannot be fleeing, but supposeth her return, and so must immediately succeed to that, as is formerly said.

4. It must follow from this, that Antichrists beginning must be reckoned sooner than many do, and that that opinion of Papists three years and an half, is but a groundless conceit and dream, opposit to this word, which supposeth Antichrist to be much sooner in the world.

In their good condition particularly they are said to reign, not simply, but with Christ : which showeth, 1. He and they reign on earth together, that so when He is interrupted (as it were) as Chap. 11. so are they. 2. To show the nature of their Kingdom, that it agreeth with His in time, when He reigneth, so doth it in the things wherein His reigning consisteth; so that in what respects Christ, as Head to His visible Church and King to them, is said visibly and eminently to reign, so are they according to their several relations, He as Head, they as Members, that is, as He reigneth in purity, and power of Ordinances, and multitude of Professors and liberty to be worshipped; so do they by partaking jointly of all these in and with Christ. So to reign with Christ, differeth, 1. from reigning simply; 2. from Christ's reigning with them, as if He took share with them; No, but He admitteth them to share with Him. 3. It differeth from Christ's reigning in them, which is merely spiritual and always continual; This is in an outward enjoying of the Ordinances visible (as fellowship invisible) and a freedom in these, and their reign is more or less, according as Christ's is, Therefore must necessarily consist in enjoying such things as these by which He reigneth.

2. The good condition of the Church and Saints, ver. 5. is set down by the sad condition that all the rest of the world were in, All that time they lived not again : and that it might be known what life they lived not again, it is added, This is the first resurrection, not the second, which is common both to good and bad, Dan. 12.1, 2.

There are three things in the first part of the verse to be cleared. 1. Who these rest of the dead are, who are opposed to these who lived, ver. 4. In a word, It is the successors of of these heart enemies and persecutors, who had still a succession of the like in the world. They are all by nature dead that live in the world, Eph. 2. But some continue so, 1 Tim. 5. as the widow that is dead while she liveth; and ( Matth. 8.) let the dead bury their dead. So here, they are accounted the rest of the dead, even all who are opposed to the successors of the Martyrs, as all contradistinguished from the Martyrs who formerly were dead, but now live.

2. It is said they did not live, that is, enjoy the former happy condition of the Church, or did not come to that way of persecuting the Church actively as they had done before and were to do after these thousand years. In which tyrannizing over the Church, consisted the life of their predecessors the persecutors, as these, that are Saints now, died in their predecessors the Martyrs; so contra, these wicked did live and reign in their predecessors the persecutors, while the Church was martyred, but now are as dead men bound up and restrained from acting that life in a great measure (as if they were not living) and thus it seemeth to consist with their living after the thousand years are past, which is not as if they were converted, but letten loose again to their old exercise; these that were hypocrites before, vent now their enmity more; and wicked men formerly restrained, now aim to bring-under again Christ's Church.

3. From this we may expound what is said till the thousand years expire, as the term of their deadness: for, 1. it is not bodily rising again (for yet the resurrection is not come) nor spiritual rising again; for, the number of Saints is rather fewer after this resurrection and the thousand years are past, than moe, but as there is a life of grace and of the Saints, so is there a life of corruption and of the wicked and wickedness, which may for a time be restrained. Now, after the thousand years wickedness and wicked men live, that is, do break out in their enmity against the Church to persecute again by Gog and Magog, as if personally they were risen, and persecution (that was almost seeming to be dead) is revived. Thus, seeing Satan's binding hath a term, and the Saints reign a term, it is suitable also that the death of these wicked men, here understood, have a term also, which can be no otherwise than this. Hence these three are still observable, 1. Satan's loosing, the Saints dying, and the persecutors living, before the thousand years. 2. Satan's binding, the Saints living and the persecutors dying, during that time (not simply, but in part;) so after the thousand years, Satan is loose again, the Church in hazard again and her good condition interrupted, and so the persecutors they get life and heart again, which is like that healing of the wound, Chap. 13. of the head of the beast, not in the same person but in a successor with the same principles, and the giving life again to the image of the beast, verse. 13, 14. and so the Saints their living and dying, will answer well to the persecutors dying and living.

If any object, that these dead, are supposed to be dead before the thousand years▪ Ans. Observe for clearing it, his manner of comparison; for, the world preceeding that time, is, as it were, divided in these two, Martyrs and confessors keeping themselves free, and persecutors; both these are spoken of as dead. Again, the Church or generation succeeding, during these thousand years, are looked upon as the raising again of that former generation: now, saith he, The difference between this generation and what went before, shall be so great, that men would think that all the former Martyrs and honest Christians were brought to life again, they shall be so many; But for the persecutors that lived in their times, they shall not appear so as they formerly did during that time, in which respect they are said to be dead, and not to rise, because once they were numerous, and now it is not so: and though this cannot universally as yet be said; yet, in this and other Nations, blessed be God, If it be asked, what hath become of former sincere Christians? It may be answered, they are living again in their successors: But if it be asked, what is become of the Pope, and open persecutors that once prevailed here? It may be said, they are dead, and not arisen, but are in their graves; and, by God's blessing, may not that which in so great part is fulfilled in some Nations, be in due time extended to others? and so here, the rest of the dead, importeth no more but that they are found in a dead state during these thousand years, and that they do not again recover what they lost by it, till these thousand years were expired: and thus they are rather supposed to be living before it, and interrupted by it, which again they recover in their successors Gog and Magog, when it is finished; and this we conceive doth answer the scope.

This is called the first resurrection. It is, 1. applied to spiritual living again, John. 5. 23, &c. and is opposed to sinful death or death in sin, and so resurrection to glory is distinguished from it. Thus all Saints at all times, rise as they are made to believe, and this is personal, and cannot be fecluded here. 2. Resurrection is taken oftentimes as of Churches and Nations, as Rom. 11. of the Jews in-coming and conversion, and Ezek. 37. whenas the Church spreadeth so, as if a Nation were born in one day, Isa. 66. or, as if all the former Saints, which were lost as to men, were again, like Rachel's children, restored, as it is Ier. 31. verse. 15, 16, &c. This is after an eclipse, when visibly the Church was decayed almost, and hath again multitudes brought out of that darkness to the profession of the truth formerly obscured. And so we take it here. 1. It is called the first resurrection, in opposition to the general death and darkness over the Church in Antichrists time, which being as a death, this may well be called a resurrection. 2. It is called a first, as distinguished from the general resurrection to come, when God shall raise good and bad, Dan. 12. and bring them to judgment. These both meet together here; yet, it would seem, that seeing he speaketh here of the Church together, as living after the death and darkness she had been in, as if her former honest members were arisen; It is most agreeable to the scope, to take-in especially the out-breaking of a general profession of truth by Saints in a visible Church-state, yet so as including the former, Therefore it is not called living simply in respect of the second death following, but living again, or rising, in respect of what is past, And the first resurrection, as being compared with that resurrection coming. Hence it is, that this first resurrection is the same here with living formerly mentioned, and opposed to the death that the rest of menly still in; and therefore is contemporary with, and peculiar unto, these thousand years, it being one of the expressions, which sumeth up the Saints good condition during that time. This, saith he, is the first resurrection, that is, this living, &c.

In the sixth Verse, he subjoineth two things to this, 1. the qualification in general of these who shall be partakers of this great privilege of the first resurrection. 2. The advantages and prerogatives that follow it. Both which will confirm, that by this resurrection is understood the Churches good condition, outward and inward sincere reality of grace in all the parts of it. Their advantages in general, (which is all one with their qualifications) are two, 1. They are, or, he is, blessed : that comprehendeth all, he is a happy man who shall share of this condition and shall believe in Christ. Obj. But (may it be said) are not all happy whoever believed, why is it so said now especially? Answ. So are all that ever die in Christ, yet is there a peculiar blessedness that belongeth to some time, as Chap. 14.13. so it is in blessedness here now in this time. It hath to Believers more clearness, more light, liberty and public profession of the Gospel, and that with fewer temptations and straits generally than at other times before and after; it is a good time to fall in, and happy is he who shall have his lot in it, as Chap. 19. blessed are they that are called to the supper of the Lamb, ut supra.

The second qualification will clear this, And holy is he : that, doth hold forth in general an abounding in holiness during this time, when the Jews shall be provoked to jealousy, seeing here this is the scope. Think not that all who shall profess during this time, are partakers of this resurrection, No, that is a singularly happy man and blessed, and a singularly holy man, he must be and he shall be, so qualified and fitted for it, in more holiness than ordinary. This is not as if all Saints then on earth, were more holy than others that were before that time, or shall follow after; but that, in general, holiness shall at that time be more rife in the Church; and therefore that reigning of all Saints must not be so understood, as if all individually should flourish in the world, but that generally their condition should be better than formerly. Or, take these words generally, to show the effects of that resurrection, or what they are the better that partake of it (for, both may be) they are blessed singularily, and holy: which showeth, 1. wherein their blessedness especially consisteth, to wit, in holiness, that is their happiness, which is more than any outward liberty to deborde. If it be asked, what singular thing of holiness is spoken of in that time? Answ. The degree, it is like, will be more eminent. 2. the extent more universal. And, 3. it will be much now when hypocrites abound (as always they do when Religion is in request) to be holy then, hypocrisy and prosperity being greater enemies to grace than open profanity and persecution: But he that partaketh of this resurrection, he is both happy and holy together.

The advantages more particularly are expressed, and they are three in number. The first is negatively expressed, on such the second death shall have no power. This second death was spoken of, Chap. 2, and it followeth, Chap. 21.8. In a word, it is to be casten in the lake that burneth with fire and brimstone, that is, hell. If any say, so we here make three deaths or four. 1. Spiritual. 2. Natural or temporal death, which cometh on all. 3. Eternal death. And, 4. We have spoken of a general death or deadness in respect of the defections of Churches. Answ. Look to every death, and put it with its own contradistinguishing member, and there will be but two, as, 1. a spiritual death of the soul in sin; and, 2. of wrath in hell. Again, a temporal death of the body common to all; and, 2. an eternal death of soul and body, that is the second here. 3. There is a general deadness in the Churches great eclipsing under Antichrist, and the woman's fleeing, and the witnesses killing; and there is a second death fore-against that of the general passing of the sentence against all the wicked together. However, these that are partakers of this resurrection, they cannot partake of any of these. Hence it appeareth, 1. what their prerogative is; it is freedom from hell, they even then are not always keeped from the first death, but from the second death. 2. It showeth it is not a bodily resurrection here (for, many such are not necessarily keeped from hell) but spiritual in faith and holiness with fruits.

The second advantage, is, they shall be priests of God, and of Christ : that was ( Chap. 5.) Priests to God, here it is of God. I conceive the scope is the same, to show their advancement to serve and worship God, as Priests in a familiar way. Or, it may be Priests of God, excellent Priests, as trees of God, harps of God, &c. when anything is excellent, so it is called. However, the words imply, 1. that is a great privilege to get God worshipped and to be true worshippers, as it was to be high Priest. 2. That Believers are eminently admitted to this freedom at this time by this resurrection: for, 1. there are two sorts of sacrifices, one, proper to the Law; and another, common to the Gospel, Mal. 1. pure offerings, a contrite heart, &c. So there are two sorts of Priests, one by office, that is gone, there being now no proper material sacrifice; and that is not meant here, this privilege being applicable to women and children who are not capable of that office. 2. Another, improperly, in respect of free and full admission to spiritual sacrifices to Him, without the intervention of any high Priest but Jesus Christ, which may be in opposition to the plurality of mediators and intercessors formerly had recourse to. If any object, that these are common privileges to all Believers at all times, Rev. 1. ver. 6. and Chap. 5.10. Answ. So is reigning with Him. See, Chap. 5. ver. 10. where Priests and Kings are together. By which it appeareth, that these days bring no new thing in kind, but in degree. These shall be eminently under that time, and more frequent in the Church, and have moe to partake of them than formerly.

The third, (which is before) they shall reign with him a thousand years, so as ver. 4. and is in place of what is said, Chap. 5.10. They shall be Priests to God, and Kings ; which confirmeth the answer formerly given, and must be understood as it agreeth with all Believers; for, all of them are Kings and Priests, which showeth it to be spiritual; and if Priests here be parallel to that, Chap. 5. why not to reign also, only allowing to the Church in general a more eminent degree of this life and reign?

LECTURE VI.

WE have heard the first two contemporary events, to wit, Satan's binding, the Saints living and the worlds lying still in death: now followeth the little loose that was foretold to be given to Satan after these thousand years expire▪ when for a time their case is turned, the devil is loosed, the wicked fall again to their former practice of persecution, and the Saints are straitened: yet thus it is qualified; 1. It is for a short time. 2. It is not an universal overturning and laying wast all as formerly, but encompassing, and, as it were, a besieging and putting to a pinch. 3. A glorious and immediate delivery, God raising the siege Himself.

This event is set out in these steps, 1. Satan's loosing, and the time when it shall be, it is, after the thousand years expire, verse. 7. 2. There is his design and enterprise to stir up Nations against the Church, that hath had long quietness, and now possibly have fallen secure under it, verse. 8. 3. His success, he getteth them together in a great number, and they proceed to encompass the holy city, ver. 9. 4. There is the event and result of this tragedy as to them, and comedy as to the people of God, the deliverance of the one, and overthrow of the other, and that in two steps, 1. temporal, verse. 9. the second, eternal, verse. 10. The Dragon is cast into the lake to be tormented forever, There being after that no liberty given him to mar the peace of the Church of Christ, which showeth this must be near the end.

This loosing of Satan out of prison, must be in reference to his former binding, ( • contra ) that as he was restrained from engaging the Nations in such open and universal hostility against the Church as had been, Now his loosing must be the giving of him some link loose, to be able to bring more of that about than during the time of his restraint, as appeareth in the two verses following, 1. In that he went out to deceive, and more vigorously set about it. 2. In that he did it more successfully than formerly, yet not without a link upon him; so that his binding is not absolute before, more than his loosing is now, but comparatively. Secondly, Consider the time when he getteth this liberty, and so of all this event that is foretold. 1. It is clear after the thousand years expire, and therefore it is yet to come, much of the thousand years being to pass, for which cause we may be, yea must be, the more general in the events themselves. 2. We may say, it is not a long time, but, as was said, a little space, ver. 3. comparatively to his former loosings, and the Church intervening tranquility; so this fury of the devil will not be so long as former outbreakings, and he is soon taken by the Lord, even, as it were, after rendevouzing, when they are thinking to carry all before them; but how long it is, cannot be determined, the Lord having keeped it in His own hand and power. 3. This certainly falleth within the seventh vial, scing it comprehendeth the Dragons overthrow, who outlived the beast, the object both here ( verse. 10.) and there, being the devils kingdom, and that after the beasts overthrow. The end following both, and phrases relating to both, will clear it: we take it to belong to the latter part of the seventh vial, the Churches good condition probably after the sixth expired, and the seventh begun, being at its height: even then Satan is let loose, and when he cometh to a height again, he is taken, and the vial, with hailstones from heaven, (as Chap. 16.) cometh upon Gog and Magog, as Ezek. 38. and 39. and with fire also, as here. Fourthly, (Which cleareth both the former) this is not long before the day of judgment; for, it is Satan's last loose: thereafter he is in the lake, not for a thousand years, but forever; which saith there is no more to do with him on earth, and the judgment also is reserved for him till the last day. Beside, it being the ••••• tion of the seventh vial, the judgment cannot be long after. And therefore, in order of matter, (as well as of words) it is subjoined, and so to be understood. It is therefore probably the last event preceeding the day of judgment though there may be some interval after this of Gog, as there was betwixt that Gog ( Ezek. 39.) and Christ's first coming; but long it cannot be, so much of the vial being spent before it come to this.

If it be said, This seemeth not consistent with what is said of the worlds security when Christ shall come again, if now there be such troubles. Answ. Christ's speech, ( Mat. 24▪) holdeth forth security in the profain world as was in the old, opposit to Noah : And these two agree well to the condition of the wicked, proud, profain world: beside, trials being ordinary, and battles not so strange, it may possibly be little taken notice of by many of the Church, especially if any interval be, or help be given to contest with these enemies, men may be more taken up with the one, than the other; yet that peace is best applied to the world, and, it may be, this event of Gog, is even unexpected to the Church.

The devils improving this liberty (for he is not long quiet afterward,) is set down, ver. 8. And it is, 1. set down generally, he shall go out, that is, with more vehement onsets and temptations, to deceive the nations, that is, to bring them against Christ and His Church, as if they might prevail over them, or as if there were some advantage to be gotten by bearing them down, or by some such thing to engage them to battle against the Saints, wherein is the greatest beguile of the world. These Nations are said to be in the four quarters of the earth, 1. for their number, 2. for the universality of this uproar and rage that shall be on all hands, and from all quarters, raised up against the Church, who shall be as a City besieged by them.

More particularly they are described whom he deceiveth, Gog and Magog. By some Gog is expounded secret, from the Hebrew GAG tectum; Magog, open, from the Hebrew word MIGAG à tecto, and so taketh-in secret and open enemies: of which I shall say nothing: Only it cannot be applied to the Pope or Turk, these being enemies to arise after the thousand years expire; who have a conjunct interest in fighting against the Church, and that upon an Ecclesiastic account, which the Turks profess not, their power withal most probably being before this broken. It seemeth respect is had, 1. to Magog, whose posterity is spoken of, Gen. 10.3. of whom, as Josephus, cap. 6.7. Ant. Iud. and others with him, write that the Scythae are come, and by these are meaned barbarous nations at a distance brought upon the Church while she hath peace in herself: for, their encompassing seemeth to hold forth an external force and violence from without. 2. It relateth and alludeth especially to that Gog and Magog in Ezek. 38.39. where, as the hurt the Jews got after their peace and return from Babylon, was by these; and as that stir was bitter, but short by Autiochus, and the last before Christ's first coming; So in allusion to that, these are the Churches last enemies, setting upon her after her deliverance from mystical Babylon's tyranny; So these last enemies that trouble the Churches peace, after her restoring from spiritual Babylon, before Christ's second coming, are called Gog and Magog, even as there is an allusion in the names and titles, that all the enemies of the Church of the Gospel get, unto the names of the Churches enemies under the Law: for, both had three great and especial enemies, 1. of old Egypt, who oppressed the Church of the Jews in her infancy; in allusion to that, the heathen Emperor, the Churches fifth enemy ( Chap. 12.) is called a dragon, as Pharaoh was, Psal. 74. and Ezek. 27. See Chap. 12. 2. Their next great oppressing enemy was Babylon, that led them and kept them long time captive, answerable to this Antichrists captivity, is frequently compared to Babylon's in this Book. The third enemy the Jews had after they had gotten a little peace at home, was the Lagidae and Seleucidae, especially under Antiochus Epiphanes. These by Ezekiel ( chap. 38, and 39.) are called Gog and Magog : Answerable to this are these enemies here called so; partly, because they follow the peace and outgate the Church hath after her delivery from mystical Babylon ; partly, as being of the like nature, cruel, violent, &c. yet soon restrained, so that they never come to vent and execute their malice against the Church as former enemies did; partly, because they go immediately before Christ's second coming, as these did, as the last enemies before His first coming. And this we think the safest reason of these names Gog and Magog, without enquiring for any further mystery in them. More particularly, the end of his gathering them, is set down, to battle : he mindeth it against the Church, but God turneth the battle against them: I take it not for one singular battle, but to war against, to oppress and persecute the Church openly and avowedly.

Lastly, their number is expressed to be exceeding great, even as the sand of the sea, alluding to some places where that expression is used, Judge. 7.12. 2 Sam. 17.11. Whereby it appeareth, 1. what number of wicked are in the world, even in the Churches best time. 2. That if they were not restrained, the Church in her best estate would be little in comparison of them. 3. That they want but a loosing, and soon are stirred, as afterward followeth.

The success followeth in two steps, verse. 9. First, he prevailed so with them that they went up on the breadth of the earth. Not only used he endeavors, but many were engaged, and almost the face of the earth was covered with them, they were so many. 2. They come so far without resistance, that they compass the camp of the Saints about, and the beloved City. By the camp of the Saints, and the beloved City, are meaned one thing, to wit, the visible Church. It is called ( Chap. 11. ver. 2.) the holy City. Then here a Camp and a City, to show it was not so to be trod on, but encompassed, the strait is not so great now as then, Chap. 11. only, before, it was in freedom, now it is beset as a besieged City round about. She is called the Camp of the Saints, 1. In allusion to Israel's marching in the wilderness, to show that the visible Church is on her way and march like an Army. 2. In allusion to wars, wherein the weaker keeped themselves within fortified Camps, and the enemies encompassing, is as setting on them (as it were) in their fortifications, when they have all the field at their command. And this suiteth with the scope here, where the Church is brought to that strait as a little Army intrenched are, when a greater lieth down round about them, as Isa. 1. verse. 8. They are called the beloved City, 1. In allusion to Jerusalem which was so called, the Saints being a spiritual City and Incorporation in a Church-estate to God. 2. To show their strait also, that not only in the fields was the Camp besieged (which was a great strait) but at home their chief City, as it was in Hezekiah's time, when no other place almost but Jerusalem was free, and it besieged also.

4. The event followeth, ver. 9. showing what came of this. 1. A temporal overthrow on the devils instruments, fire came down from God out of heaven, and devoured them. It alludeth to that terrible destruction of Sodom, Gen. 19. or, to that delivery of Jerusalem, which God wrought by sending an Angel from heaven to destroy Sennacherib's Army, Isa. 37. when Jerusalem was straitly besieged; but especially to that of Gog and Magog, Ezek. 38. and 39. whom God is said to destroy from heaven with fire, as it is expressed in the Prophets words; It is, upon the matter, all one with that of hailstones, Chap. 16. under the seventh vial, that being another mean used in Gog's destruction with this mentioned here. It saith, it will be terrible and unexpected, and that wherein God's hand will immediately and eminently appear beyond (if not without) all human appearance and means. And though the words expressing the judgment, be borrowed (as John's manner is) from Ezekiel, as also the names Gog and Magog ; yet do they not necessarily tend both to one scope.

The temporal judgment on the instruments of this trouble, is past: followeth now the eternal judgment on the head, the devil, spoken of, ver. 10. he is taken and cast into the pit : and although he ranged a while after the beast, yet both meet together now. This judgment is set out, first, by describing the party judged, It is, the devil, that deceived these Nations: whereby it appeareth, 1. that it is the devil himself, the old Serpent, that is bound here, it being he who especially deceiveth the Nations and draweth them to enmity against the Saints and Church. 2. That his deceiving (though he be principal) keepeth not off wrath from these that are deceived by him, but the judgment often first lighteth on them. 3. It showeth, that all the great projects that the devil putteth the men of the world unto, the furthest length and success they have, it proveth still deceit to them. 4. That the Devils restless deceiving of others, turneth to his own judgment in the end; and his deceiving is marked as an eminent aggravation of his guilt, that seeing these who were deceived, suffered justly, much more he who did deceive them.

2. This judgment is set out, in showing its nature what it was, or, where it was, he was cast into the lake of fire and brimstone, that is, hell, verse. 14. compared unto a great lake that is continually boiling with fire and brimstone for its horriblenesse and painfulness, that being one of the terriblest tortures we can imagine, it is in such a torment he is cast; a fire for torment, and a lake for abundance. Concerning which it may be asked, Is not the devil casten at first to hell when he fell? Answ. From Jude, it is clear he is condemned to it: Yet, 2. it is clear from the Gospel, that the actual and final shutting him and them up (for, there are many devils) is suspended till the end come. Therefore are these words, Art Thou come to torment us, before the time? Matth. 8.11. And Jude ver. 6. They are kept in chains, &c. Also in God's justice he having a link loose to deceive the wicked world, and sometimes to exercise His own People till the end come; Now, he is actually condemned to that place and pain. Schoolmen say he hath three judgments, 1. When he was cast from heaven. 2. In Christ's death. 3. At the day of judgment, when not only the prince of the world is judged by the Gospel, but punished finally.

2. It may be asked, where it is, (for, that there is such a place, it is clear,) If beneath in the center of the earth, if in the air, or beyond, or without the world? Answ. this needeth not much be debated, it is, and was of old prepared for the devil and his angels, and that it is down and beneath, as to the place of the glorified Saints (it is probable) seeing the Scripture speaketh ever so of it; And that example of Korah, Dathan, and Abirams destruction, ( Numb. 16.) seemeth pregnant. It is certainly a most horrible place, fitted with darkness and torment for the declaring of God's justice: this being the devils dwelling, folks would be loath to dwell with him.

3. They ask, whether any material fire be there or not, really to burn? Answ. Certainly there is a great pain there, even the greatest, as we account of fire; yet certainly, seeing it is souls especially that are tormented there, and it is such a fire as the devil is tormented with, who is a spirit, It must therefore be a fire of far other natural vehemency and penetrancy than ours is, which now we make use of, it being kindled by God's wrath without and within for such an end, if any such material fire be, which may also more directly affect bodies.

3. This place, or judgment, is set out by its companions, or former indwellers, It is the lake, Chap. 19. where the beast and false prophet were cast, and where now they are; the devil, whose judgment was a little suspended, is now sent after them. And this we conceive is added, 1. To show that this part is the continuation of what remained in that, Chap. 19. of the devils last judging. 2. To point out a joint partaking of the beast and the devil, the superior agent, in judgment, even in the same judgment. 3. That this event of the devils casting in the lake, is posterior to the beasts destruction, which must be, seeing the beast is there before him; which maketh some, who plead for Antichrists standing till Christ's second coming, find a necessity here to make the devils judging posterior to his. Neither can the supplying of any word alter it (which some would be at, to evite this) as where the beast was to be seen, or was to be cast. For, 1. It is ordinary, even in the verses before, to omit in the original the substantive ( est, is, are, or, were) but not so in other words. 2. The scope here, is to show, that it was the same with the beasts judgment preceeding, and therefore relateth to it, as a thing going before indeed; and not only so expressed in words, seeing the events are different; and this is declared or explained by that, Chap. 16. Therefore that must be clearer than the other, and so before it in time; Especially here, seeing the scope is to show, that now the devil, as the last enemy, is put down, and shareth with those that went before.

4. The judgment is set out in three, 1. It is torment, horrible pain that affecteth even the devils. 2. It is without intermission, night and day : there is no nights ease, not a drop of cold water there. 3. It is eternal; it is forever and ever, it never endeth, even after thousands of years are expired; when millions of years are by, it is but beginning. Hence appeareth, 1. the falsehood of the errors of those who say, that length of time shall end wrath, and that devils and reprobates after a long time will be relieved, which was Origen's opinion. 2. See hence the benefit of the first resurrection now, and aim at it to be keeped from this death. All this concerning Satan's last judgment may, by anticipation, be set down now for continuation of the story of that event. It is indeed after the last judgment, when Saints shall judge Angels, 1 Cor. 6. Hell is a cruel place even to devils: well are they that are freed from it, and never know it in experience. If it were believed, men would rather put their head in the fire than sin.

LECTURE VII.

WE have hitherto had a view of the state of the visible Church to the close of its warfare so long as it shall be militant, till her great and last enemy, the devil, shall be taken and shut up in his everlasting prison, which was hinted at in the former verse. Now, unto the end, followeth a most plain description of the day of judgment, when all good and bad that ever lived, shall be raised and brought to appear before their great Judge to receive sentence everyone according to their works. The state of the wicked, (because it is most shortly insisted on) •• , in the first place, set down in this Chapter. Then the state of the godly and their happiness, is more fully insisted on in the two Chapters following. So, in short, the state of the Church seemeth to be, 1. spreading under the first seal, as to the thriving of the Gospel. 2. Persecuted under the second, third, fourth and fifth feals. 3. Delivered temporally by the sixth. All this is Chap. 6. This is the first period. 2. Then beginneth Satan to work under-hand till he bring Antichrist to an height, and by the Turks overrun a great part of these that carry the name of Christians; that is under the first six trumpets, with the prophesies contemporary with these. 3. By the seventh trumpet and first vial, judgment beginneth on Antichrist; the case turneth and is carried on during the vials and the thousand years, wherein Babylon is destroyed, to wit, Rome, by the fifth vial, the Pope fleeing from it to new help; and the Turks are destroyed by the sixth; Gog and Magog are letten loose and stirred up by the devil under the seventh, whereby they temporally, and after some little interval, he eternally and all the wicked are judged by the judgment of the great day; which was, as to him, hinted before (that the story of his ruin might be together) but here more fully set down.

That this describeth the last judgment, is almost past controversy, even amongst these who apply the Chapters following to a state of the militant Church, and it is clear not only by the native context and series, which is not to be interrupted, especially where the things do so well agree: for, having spoken of the devils last judgment, which by Jude is called the judgment of the great day, it is consentaneous therefore to understand this of such a judgment whereby he is so judged. Beside, being now at the close of the seventh vial, which bringeth the end, and the expressions and judgment, both in the verse before and following, jumping with these of the seventh vial, such a judgment as closeth that vial must be understood, which can be no other but the last; But the expressions are full, and the matter and circumstances so convincing, that they leave no place of doubting, being so like Dan. 12.1, and other places, where the day of judgment is spoken of: for, at what other judgment are all the dead judged, all the reprobate sent to hell, the Elect delivered, death and hell cast in the lake, &c. which are all expressed here, to what other judgment can they agree, but to the last, whereof they are particular properties? as in the explication it will appear.

This judgment is notably described in these four, 1. In the preparation for it. 2. The parties. 3. The manner of accurate proceeding, and the sentence. 4. The execution thereof, as to the wicked here, and as to the godly, Chap. 21. and 22. Let your ears hear of, and your eyes behold, this judgment, as that before which everyone of you will, before long, appear, and so frame yourselves to be suitable to it, as if with John you saw this great court fenced, this judgment set, and the sentence pronounced, the like whereof never was, nor shall be.

There are four things in the preparation, 1. A great white throne, and one sat on it. This maketh way for what followeth, that we may know that it is a great thing that is meaned here, it alludeth to Dan. 7. There is a throne, to signify majesty, glory, and stateliness as well as Authority; for, when this Judge cometh, He shall come in power and great glory, as in the glory of His Father, and with all the holy Angels, with the found of the Arch-angel in the clouds, &c. all showeth that never was there such a glorious Parliament holden nor ridden, or so royal a throne set.

It is called, Secondly, white, as He was on a white horse, because of purity, and holiness; judgment and justice are the habitation of His throne, Psal. 89. and righteousness goeth before His face: there is no wrong nor injustice there; as also for its shining gloriousness, its power and majesty is infinitely pure, spotless and incomprehensibly glorious.

It is called a great white throne, for the same reasons: The thrones of the Kings of the earth, even Solomon's golden throne, are but petty, not to be accounted footstools to this; when this is set, these will evanish; He that sitteth on this is a great King, and a great God above all gods.

The second thing in the preparation, is, that one sat on this throne, he saw him that sat on it : it was not empty, but one was on it, whom he saw; he nameth Him not, possibly, because he had no name every way suitable to Him: for, His name, is ( Chap. 19.) such as none knoweth, but Himself ; or, because it is without all controversy who this Judge is, an article of Faith to Believers, the Son of man who shall come in power and great glory from the Fathers right hand to judge both the quick and the dead, He is called ( ver. 12.) God, before whom they stand; to show that this Judge is so, and then will appear to be so, Howbeit, as man, visibly He will here proceed, and shall be seen by all, even by these who pierced Him; they shall behold Him coming in this glory. See, Mat. 25.1 Thess. 4. Rev. 1.7.

The third thing preparatory, or going before, is, before, or from whose face, the earth and the heaven fled away, and there was found no place for them. This is the great consummation, and the universal change that shall be on all things, when the fashion of this world shall be changed, and it shall depart like a scrol, and the elements melt with fervent heat: What this is, may be spoken to, Chap. 21. verse. 1. But certainly here is such a change as was not before this time, even that spoken of under the seventh vial, Chap. 16. that heaven and earth shall flee away as not to be found, that is, not so as formerly they were, there being now a change on them.

They are said to flee before his face, to show with what facility and ease that change shall be wrought. 2. Of what glorious majesty and power this great Judge shall be, that these creatures cannot abide His presence but do flee. 3. To show that it is the end, because this consummation, and great change on the Creation is instantly before the Judgment, when the living Elect shall be changed in the twinkling of an eye, as 1 Cor. 15. and 1 Thess. 4. now time and place (as we make use of them) are gone.

The fourth step of this preparation, is the raising of all parties to be judged: which includeth the Resurrection in two steps, 1. that all are again brought to a bodily life, where ever their bodies were buried or destroyed. And here we take in the change that shall befall these, who shall be living, instead of their dying. The second step is their appearing before the Judgment: for, where the carcase is, there will the Eagles be gathered together. Hence it is said, that the Son will send out His Angels to gather them from the four winds, and Jesus the Judge shall have them personally presented before Him; which also in part belongeth to the procedour. This is the order of the matter, though this of the resurrection be subjoined after the procedour in judgment, ver. 13.

The second thing cleared in this judgment, is the parties, who is the Judge; and 2. who are judged. The Judge certainly is Jesus Christ, the Mediator, who hath the keys of hell and death, Chap. 1.18. and is appointed Judge of quick and dead, Act. 17.30, 31. called God, ver. 12. before whom all do appear: (for, He is personally to be understood) having these divine Attributes of power to execute, omniscience to take up, and justice to proceed: He hath divine Authority and Commission for this; He hath divine glory, and will appear to be God in our nature in that day, going about this last and solemn act of His Mediatory service and Kingdom.

The parties judged, who stand before the throne, are, 1. generally the dead, all, whoever lived, as after, ver. 12. Under which are comprehended these who then shall be alive, (as also Enoch and Elias, ) 1. because their change shall be as death to them, in changing their bodies to an immortal condition. 2. Because they are few and comprehended under the greatest number; for, if the dead appear, much more these who shall be living.

More particularly, they are distributed in small and great : which taketh in all sorts, 1. Kings and mean ones; none shall escape. 2. Rich and poor. 3. Mighty, powerful, strong and weak. 4. Old, at the greatest age and statu • e, and young, who have not attained to their perfection. In a word, all that ever breathed and had life, none are exempted but all are made to appear.

If any ask, what young ones have to be judged for? Answ. They are under one of the Covenants either of Works or Grace; if of Works, then have they the breach of that Covenant to count for, they being the serpentine brood of a transgressing stock. 2. If they are Elect, they are to be judged by the Book of life.

For that question agitated, in what pitch everyone appeareth, whether of a lower or taler stature, old or young, according as they died? we insist not on it. The Schoolmen decide all to be raised about the age of thirty years, that being the prime of man's strength, and about the age that Christ was at when He suffered, which will be found to be thirty three years, and some more, having entered to His public Ministry in the thirty; but this derogateth from the mystery of the resurrection, 1 Cor. 15. for, though the same body be raised, ye it will be another kind of body than ever formerly it was at any age. We may say of the Elect, they shall be perfect, in what ever condition they died (all that which is imperfect being done away) their person, stature, judgment, &c. being perfected. And we think that that perfection which consisteth in conforming them to Christ's glorious Body, is of another kind than to respect either age, stature, or the like. We may see from this also, the absurdity of that Popish conceit, whereby the judged are distinguished in four sorts by the Schoolmen, one whereof, doth judge, and is not judged, being of a degree of perfection beyond coming into judgment: here none that hath life, whether Elect or Reprobate, are secluded, but all being in these Books, all that are written in them must appear, and none there are but they are written in them: and no need there were of this Book of life, if the Elect in it were not also to be judged: It is true, Believers, none of them shall come to judgment, as judgment importeth condemnation according to the Word, John. 3.18. so no Elect cometh into judgment, yet for absolution they come. It is truth also, that the Saints shall then judge, even Angels, 1 Corinth. 6. and possibly the Apostles and some others may be more eminent in that judgment, Matth. 19.28. yet that doth not exclude them from being judged themselves (they being among the dead, now standing before the throne) but includeth an affe •• ory a • sent to the great Judge His sentences, and is a special prerogative put on all Believers that day, who shall be caught up on the bench with the Judge, when the reprobate, like fellous and pannelled malefactor • , shall be standing at the bar, while they sit (as it were) on the steps of the sides of His throne, being caught up to Him, when others are left, 1 Thess. 4. which also may admit of degrees.

Followeth now the proceeding, when God is on His throne, and all the world standing before Him: It hath three steps, 1. generally, Books are opened for all. 2. A special Book for the Elect, The book of life is opened. 3. Sentence is passed and pronounced upon all according as was found in these books and according to their works. In all which there is an allusion to men's proceeding: where, when men are guilty and brought to judgment, 1. there libels are red, called, by the Hebrews, books, Job 31.35. 2. The witnesses depone; or, their depositions, already on record, are made known. 3. The Law is consulted, concerning the matters that are found, what sentence is due to them, So it is here: which is not as if Jesus Christ were literally so to proceed, (for nothing escapeth Him) but to show that the judgment shall be as accurate and particular in the trial, and just in the close, as if all were registrated and put on record: nothing shall be missed or mistaken in its circumstances, but things shall be so just in themselves and so manifested and put beyond all doubt to others, as if an exact register of them had been keeped and now published. In all which, allusion is to Dan. 7. though this Book of life is not mentioned there, because it is but a temporal judgment that is principally intended in that place.

Let us inquire, 1. what these books are? 2. What this is to open them, they are certainly expressed so with respect to men's Courts. And therefore we take the first to hold out, 1. That there is a book of challenges and accusations, wherein and whereby all that ever men did, is manifested and brought to their mind; so Job 31.35. This may be a record of events in the Lord's omniscience, and in the memory and consciences of men, wherein everything past is made fresh to them; so is there a book of remembrance (a book containing, as it were, a diary of all their lives) Mal. 3.16. 2. There is a witness, a book of the creatures without, who have been abused; and from within, the conscience, according as it now seeth, it excuseth or accuseth, Rom. 2.14. and so is a law and evidence sufficient to the man. Thus the matter of fact is made out, Ye did thus and thus with such and such aggravations, the conscience cannot refuse it. 3. The book of the Law is produced, whereby actions are examined, whether conform or disconform unto it. And so Christ saith ( Job. 12.) the word that He speaketh shall judge them in the great day, These are the books: for, these books in general are in the plural number, because they are moe than one, whereas there is but one book of life: the reason is, 1. because Grace, arising and flowing from free election, hath but one way to all comprehended in it; but justice, in its dealing with others, taketh notice of their several actions and guilt. 2. Election considereth men without anything in themselves or respect to the Law, and is no act of justice but of sovereign Grace. Again, justice considereth men as such, and therefore inquireth in their carriage, looketh to proofs, and compareth all with the Law, which maketh that judicial process to be more exactly set out by several books.

These books are opened, in comparison of what they were before, to wit, sealed, neither was it known what was in them. Now, 1. all actions and events, mercies or rods, less and more, are made manifest, even that which was most secret, idle words, Mat. 12. every secret thing, good or bad, Eccles. 12. last ver. 2. As nothing is forgotten, so everything is known as it is, the spiritual meaning of the Law, and so the deserving of sin, and all the aggravations of it are better known, many truths and threatenings believed then, that were dallied-with before. The 1. is necessary, to perfect the challenge and libel; the second is necessary, to make all assent to God's justice, and know their own deserving, which could not be if they understood not the Law. By the one, many sins will occur, whereof they never dreamed; by the other, the least sins will have huge aggravations beyond what they appeared. 3. The conscience-book will be opened, when blindness is taken away from the sight, and judgment and hardness and deadness from the conscience; so that these who looked but on sin before, are now affected and pricked with it, and the conscience becometh restless and sensible: not only bearing witness to the truth of such things convincingly, but also with inward pangs, accusing such things now, and sentencing for them, whereas it formerly sleeped under them, as Psal. 51. They are now ever before them, yea within them, Thus all is cleared. By which we may see, 1. that nothing will be missed in that day, God's Register is so exact. 2. That what is secret now, will be revealed then, not only to the parties own conscience (for which end everyone will have their own distinct books) but even to others, because they also must know and assent to God's justice in general why such a one is condemned, &c. which cannot so well be without the knowledge of their guilt. Beside, this is aimed at by this day, to make God's justice manifest; therefore is it called the revelation of God's righteous judgment, Rom. 2. Hence it is said, that nothing is hid, which shall not be discovered, even as to others, before Men and Angels: yea, in that place ( Matth. 25.) the reason of the sentence respectively is given. Neither doth the manifestation of these deeds prove derogatory to the Elects joy, nor that capacity of knowledge useful to the Reprobate: For, 1. that manifestation glorifieth God, it being manifested a • the ground upon which grace is glorified, and so wrongeth them no more than these known sins of Solomon, Saul, or Paul, &c. which are not for their infamy remembered then. 2. Their Repentance and Faith in Christ with the pardon and glory that Christ pu • teth on th • m, is also manifested; so that this is furthered by the other, and not lessened by it: and that knowledge in Reprobates rendeth more to the aggreaging of their horror and pain when they see others (possibly alike in some things guilty) admitted to glory, and themselves shut out; when they see the causes of God's proceeding, the more knowledge they have, they have the moe challenges and aggravations of grief; so that glad would they be to forget many things which they cannot then be rid of.

2. When these general books, or records of all men's deeds, are produced, there is a peculiar book added; like as a Commander, or Judge, who having produced generally what such a mutinous Army and such a rebellious people deserved, yet after, taketh out a peculiar paper, whereby grace and mercy is designed for some particular persons that they suffer not with the rest; So here, before sentence pass, the book of life is looked, because ( Job. 6.39, 40.) all these Elect that were given to Him, are to be accounted for now; and, as it were, the roll is taken out, to see that the event answer His Commission. This showeth also, that it is not by the former books (of their own reckoning,) but by grace, that even the Elect are absolved. By this book of life, is understood, 1. God's peculiar purpose of and Election to glory of some, beside, and distinct from others.

It is ordinarily thus expressed, because, 1. He hath them designed by name and s • rname, as in a particular record. 2. Called book of life, because that is the end of it, why He hath written such and such in it, and not others, the effect following to them, is life: So it is often expressed by a writing or book, Exod. 32.33. Isa. 4.3. 3. By this book of life, we would not understand Election strictly, as it respecteth the end only, but as it comprehendeth all conducing to that end, there being but one Election, or book written concerning the end, life, and all midses leading thereto, as Redemption and the executing of that Covenant, Psal. 40.7. as Repentance, Faith, &c. which book containeth God's purpose, and the several means and steps whereby He hath made it effectual.

Again, these are compared to a book, 1. for exactness; there is no change or miss can be here, all is on record. 2. To show Christ's faithfulness in His Trust, who got the Elect to save, John. 6.40. and now produceth them all by name. 3. It is produced to show the rise of the Elects Salvation, and what put the difference between them and others, and from whom all their Salvation dependeth; it is nothing in them, but in God's Electing grace.

This book is also opened, 1. because now it is known to all who are Elect, and who not, and never till now; and therefore ought it never to be inquired into, as to others, it being never opened till then. 2. Because then God's good reason of proceeding in this sovereign work of Election in having mercy on whom He will, (which till this time hath been and shall be a mystery) shall then satisfyingly be clear why He chose so many and no moe, why such, and not others, this man living in such a time, and not this at another time. Here reason cannot see, Therefore faith and fear would submit and forbear searching in some of these things, seeking rather to have the privileges and qualifications of these here enrolled, and waiting for satisfaction unto many questions at this day when we shall see Him as He is.

It is another book, different from the former books, which are common to the Reprobates, this is peculiar to the Elect: that, of justice and judgment; this of sovereign grace. If any ask, why the book of life is produced here, and not God's decree of Reprobation also? Answ. Condemnation is an act of Justice, God condemneth, but according to and for their works, Therefore there is no need of that decree: For, He judgeth impenitent sinners; But absolution is an act of grace, not going on our deservings, Therefore there is need of this rule, or book, to proceed by, as distinct from our deservings. Beside, now God will have Reprobates acknowledging justice, and none shall blame Him for their condemnation or Reprobation, when their own guilt and God's decree shall be manifested together: what ever man cavil now, no weight is laid on that decree in this sentence as a cause of it, but upon their own sins. On the contrary, He shall have all the Redeemed knowing, that the weight of all their salvation lieth on His grace and in His purpose, before anything was done by them.

Now both these being cleared, (1. what men did, 2. who amongst men are appointed to life) the third thing, to wit, the sentence that is passed on these dead, followeth, They were judged, that is, received their last doom: But because it is a day of justice, and sundry sorts, both sheep and goats are judged, Therefore there is not one sentence to all, but two qualifications of the sentence are added. 1. They were judged out of those things that were written in the Books ; who wanted the written Law, have the Law of nature in their hearts for a Law, Rom. 2.12. who lived under it, are judged by it; who heareth the Gospel, are judged according to it: men's receipts come in to this reckoning. In short, it is, Those written in the Book of life, are entered in possession of it according to the Word, Come, ye blessed, inherit the Kingdom prepared for you, Mat. 25. Others are charged with their guilt, and have this sentence, Depart from me, &c.

The second qualification showeth the justice thereof more, that is according to their works, not for their works: Works here, are (to the Elect) the rule, not the cause of proceeding: and it importeth these things, 1. generally, that there shall be justice in the sentence, or rather it shall be a just sentence, not passed on any by guess, or contrary to their deservings, but justly shall it be past, by a vindicative justice on the reprobate wicked, and by a faithful righteous sentence of grace on the godly elect: Which is also just, 1. because Christ hath paid for them, their debt is discharged by the cautioner. 2. Because God hath promised and engaged to pardon them in that book of redemption or life, and now He performeth and keepeth it. Hence it is said, God the righteous Judge will give the Crown at this day, 2 Tim. 4.8. 2. It is suitable to folks works, He doth in that day good to these who are good, and to the froward and wicked he pronounceth evil, as it is cleared, Rom. 2.6, 7, 8, 9. when it is said, He shall give to everyone according to their works : it is then thus distributed. Thus justice hath our works, not as the ground or cause of it, but as the evidences whereby the Elect are differenced from others. 3. It is proportionable, that is to say, not only glory to those that do well, but to those that abound in well-doing, great glory; and so it is not wrath only to the soul that doth much ill, but great wrath. Therefore it is said, ( Gal. 6.) he that soweth sparingly shall reap sparingly: for, as a man soweth, so he shall reap, not only as to the kind, corruption from the flesh, or life from the Spirit; but even as to the degree, less or more according to their sowing, as in the parables of talents and pounds is clear, Matth. 25. and Luke 19.4. It importeth a necessary connection betwixt good works and glory; for, without holiness none shall see the face of God. What is meaned by according, Christ holdeth it out, Mat. 25.29. in that necessary connection, that he that hath, shall get more ; but not because he hath, but in order certainly it followeth, & contra ; yet it is freely given. If any retort, that according to works in the wicked, importeth merit, Therefore so also in the Godly. I say, it importeth not, of itself, merit, to say according to works, as appeareth by the like phrases, according to your faith be it unto you; and in distributing the talents, Mat. 25.15. He gave according to their several abilities. Their abilities may imply fitness in them, and proportionableness in distributing of them: yet none can say, according ( 〈 in non-Latin alphabet 〉 ) implieth merit in these places; and that it can import no merit properly taken here (though there be justice in the sentence and it be just, yet our works are not the ground of it) appeareth, 1. because grace and the book of life is here mentioned as the ground of proceeding in reference to the Elect. Now, if in as strict justice their works deserved life, as the wicked deserve death, there were no need of mentioning this Book so oft: Yea, 2. If according to works, were to be taken strictly, then it were inconsistent with this Book, which maketh all to be of grace, and of a like nature with its rise, even as it is grace: here grace and works are opposed, if of grace, then not of works; yea, according to works (so understood as causal) is opposed to this purpose of God, or His election, as 2 Tim. 1.8. who hath saved and called us with an holy calling, not according to our works, but according to His purpose and grace in Christ Jesus. Where, 1. he joineth saving (which taketh in all) and God's purpose together, and maketh the one grace as the other is. 2. In both he opposeth works to grace, which cannot be understood simply, but as they look to merit; otherwise both take-in works: and what reason can there be given here why this Book is so often mentioned in this judgment, but to show that this last step of salvation is of the same nature with the first, which certainly (as to election) can be called no other than of grace. 3. Consider that when Christ speaketh more fully to this sentence, Matth. 25. He mentioneth some works, as visiting, clothing, &c. which certainly, as to the condignity of merit, can have no proportionableness to heaven and glory. And if any say, he so accounteth them, though they be not worthy. Answ. 1. Then that is improperly merit, whereas the other properly deserveth hell, Therefore the expression is not alike on both sides. 2. Then it followeth, it is grace that maketh the sentence pass on them and not strict justice, as on the other. 4. Consider here, that all, small and great, are judged, infants possibly never breathing out of their mothers belly: and can any say that such cannot be written in the Lamb's book of life, or that they have done anything to deserve this last absolving sentence? It must therefore not be understood to infer merit to them.

To say by Baptism their sin is taken away. Answ. 1. That is contrary to Graces way and the nature of God's Covenant to Believers and their seed, baptized or not; for, it condemneth all unbaptized; or, the argument will hold in them. 2. In Baptism children are passive, it is not their deed, if children's Baptism deserve anything, it must be here accounted on their score who performed it, not on the children's, who must be judged according to their own works, and not to the works either of Parent or Minister; yet if it be considered, that the judgment passeth according to the Book of life, there is clear ground to lay it on grace and not on themselves or others, and the rule is one to all the Elect. 5. Consider that these works and books take-in all the Elect, many of whom have many sinful actions and few good, and even those few are much corrupted and imperfect. Now, it must either be said, 1. that no Elect cometh here to be judged, but he hath more good (at least) to deserve heaven than evil to deserve hell (which will seem hard to be said of profane men, converted possibly an hour before death) or we must say there are different rules to proceed by, in judging the Elect, some by grace and some by works, which is contrary to the text, that maketh one rule for all: and certainly any that is well versed in these books, will see no cause to plead thus, and all others shall see it when these books shall be opened; It is the ignorance of these that maketh men so plead. So this according then importeth a suitableness and connection, as is said, but no merit.

Inst. But it is deserving to the wicked, therefore to the righteous. Answ. 1. This word here may import no deserving, that being (as to the wicked elsewhere clear) but a connection with, and suitableness of one of these to the other, to wit, wicked living, and impenitent dying, with damnation. This is enough to vindicate justice, that he thus proceedeth. 2. Although it do imply merit in them, yet it will not follow, that it doth so in the Elect: not only for the former reasons; but, 1. because the sins of wicked men are perfectly sins, the good actions of the Godly are not so. 2. Because with the one, God proccedeth according to the Covenant of works, punishing for want of perfect holiness, aggravated also in some by their unbelief who heard the Gospel; but God proceedeth not by that Covenant with the Elect, but by the book of like, that hath the Covenant of grace depending on it. 3. Because any sin deserveth wrath, even the least (being a transgression of the Law) but many good works will not deserve heaven, because they are debts and cannot plead the performance of that Covenant except they be always and in everything perfect: for, life dependeth not on living well this year or two years, or for this good work or that, but on a perfect righteousness, which is marred by one sin (even original sin) though there be never more: for, bonum non est nisi ex omnibus, malum ab unoquoque defectu. If any ask, why works are mentioned here and not faith? Answ. 1. Faith and repentance are certainly included, not as works deserving, but as fruits of the Spirit in the Regenerate, and the want of them is sinful in the reprobate, who heard and believed not. And certainly according to this, they who heard are more severely judged; and therefore works here, must be understood generally, as it setteth out ones condition, good or evil, according to which the judgment proceedeth especially as they believed or not. 2. Faith is not expressly mentioned, because it is implied in God's purpose of grace under the book of life, which taketh-in faith as a midse, that it may be of grace, Rom. 4.16. 3. Because it is not justification from sin before God that is here recorded, (that is past) but the manifestation of that before men, and it is one thing to justify before God, and another to save one that is justified, and declare them to be so, and works contribute most directly to this. 4. Works are especially mentioned in opposition to the wicked, who are condemned for their sins and want of good works; this stoppeth their mouth and showeth the justice of the difference even before men: yet, upon the matter ( Chap. 21.8.) unbelieving is reckoned to the wicked, even as murder and adultery is, and so among the works of the Elect must be comprehended their fleeing to Christ by faith, whereby merit is overturned.

Vers. 13. By clearing an objection, he openeth further what was said, which may be, many are rotten in the grave, (called here hell ) are drowned in the sea, eaten with fishes, &c. (under which are comprehended all desperate-like deaths, as burning, sowing in ashes rotten heaps of dead bodies together: it may be said, how can these dead be said to be raised, and judged? It is shown, that even these same bodies by God's power are judged with these that live in the flesh (by which, that which looketh most impossible • like is brought about) even as if willingly the sea and the grave had given up these, which from God they had only in keeping till this day.

By hell here may be understood (as ordinarily) the grave, (there being one word for both in the Original) or these bodies (if any be) that are in hell, such as Korah, Dathan and Abiram and others. But generally this is sure, that by these places, sea, •• ll and death, are meaned all places where dead bodies are ordinarily buried, or extraordinarily crushed and destroyed: they shall all compear wherever they be.

They are said to give up their dead, that is, not by any faculty in these creatures, but it is easily, speedily and simply, as if in boxes they had been keeped all distinct, and now they lay them out; which is done by God's power, as He made the fish, only by a word, cast out Jonah on the dry land whole. It is called their dead, or the dead which was in them, to show, 1. an account, as it were, everyone maketh of their dead, as if they were answerable for them • it is so accurate, none is missed or keeped back. 2. To show, it is the same dead that are judged, and in the same bodies that died, and were buried or perished. It is (as Job saith, Chap. 19.) he and none other for him; So it is they and none other for them: the same body, (as it is the same soul) compearteh to get judgment according as they did in the flesh, it being suitable that the same body should share with the soul in its eternal condition. Here is a wonder, a thousand bodies are rotten together, possibly men feeding on others, and living on others dead bodies, yet now all are put to their own masters, none are wrong marrowed in the least pickle of dust.

It is added, and they were judged : this showeth that this resurrection goeth before their sentencing, and that, as everyone arose, and none were missed, so everyone is judged and none misseth a just sentence; there is one rule, as there is one judgment: for, sin taketh impenitent sinners to hell, and none but the holy (though not for their holiness) are admitted to life. Concerning this judgment I would only add, 1. That it is not unlike, that as our Lord the Judge, shall visibly as man appear, so shall He vocally and audibly pronounce the sentence to the hearing of all (at least as to the main of the sentence, Come ye, and depart ye, &c. ) This the Scripture seemeth to speak, and it is not inconsistent with the order of proceeding, and the intimating publicly of the sentence before men and Angels agreeing to that day, but very suitable to it: I say, as to the general sentence on the body of the Elect, and of the wicked respectively. And, therefore, secondly, it is not necessary to astrict this judgment to such a long time (as some do) as if every ones account and particular sentence were distinctly and successively to be handled. He saith at once to these on His right hand, and again one sentence to these on His left, together, Matth. 25. Particulars indeed are manifested, which are the grounds of every ones sentence, but that may be done at an instant by our blessed Lord Jesus by opening the books, much more than the devil could at the twinkling of an eye ( Matth. 4. and Luk. 4.) show Christ the world and the glory of it.

The execution of this dreadful sentence followeth, in the last two verses, as it concerneth the wicked. 1. Consider the parties condemned. Then, secondly, the judgment or death they are adjudged unto. The parties sentenced, are ( ver. 14.) death and hell, that is, the last enemies of Christ who are to be subdued, and now generally all His enemies (as may be gathered from 1 Corinth. 15.16.) they are all in hell now, none in heaven, the earth is removed, and death and the grave have no power on the Elect, Therefore there is no service for them in time, which now is gone, the wicked are in hell, and death goeth with them, as having no more to do here.

By this then, death and hell were cast in the lake, is not meant any proper judgment on death and hell or the grave; but it holdeth out, first, that now all effects of sin and of the curse, as to the godly, are removed; and now all these go together to the pit with the Reprobate, and the company of the now-glorified Elect is fully freed from them all, as Chap. 22. verse. 3. which relateth to this. Secondly, That Christ's victory is completed, when death and the grave, that are amongst the last enemies, are subdued and have access no longer to trouble or detain any of His people, being now confined within the lake, signifying thereby both the absolute freedom of the Elect from them, and the full dominion (to say so) which they shall have over the Reprobate. 2. All who are not written in the Lambs Book of life, they are casten in this lake, all that are not elected; In a word, all the Reprobate, all that are not pardoned through Christ and by grace, not exempted from the deserving of their works, whether great or small, rich or poor, noble or ignoble, old or young, more civil or profane, &c. The sentence is seen and may be known in the excution; They are cast into the lake, wherein the devil was cast, ver. 10. This is expounded to be the second death : that proveth this to be the general judgment when all the reprobates, put together, are sent thither. In a word, all these share with the devil and his angles in hells fire: where we may again see, 1. that the book of life, or way of grace, is that only which keepeth the Elect from this damnation: Yet, 2. that others get no wrong, for they deserved it; only God pardoned them not, which He was not obliged to do. 3. That there is a good agreeance and connection between election and holiness, therefore they are judged according to their works: and none can say, let me live as I will, If I be elected, I will be saved; God putteth Works and this Book together as the rule, 1. To stop their mouths that perish, and to vindicate even His election in its execution from respect of persons. 2. To show, that it is yet Grace that saveth: let not therefore these two be separated.

LECTURE I.

LECTURE II.

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 particularly, 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 another 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 beautiful, 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 happiness and blessedness 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 show 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 not therefore be curious to distinguish them, the scope being to show, that the Elect are in a most happy condition.

2. That this happiness is figuratively set out, two ways, 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 infinitely exceed anything they can be represented by. 2. By these things that are most precious, even to the people of God, as the tabernacle, outward ordinances, God's presence with them, &c. which being to them of more worth than the former, do serve notably to illustrate and to commend this happiness unto them.

3. 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.

4. Hence it is not needful to inquire in every particular part of the allegory or similitude, as if it did set forth some different thing: it is enough they all concur to set out one general, to wit, 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 show 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 our 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 witness, whose testimony is true, John. 21. and to make it pass with credit; he feigned it not, but saw it in vision, though far short of the thing itself.

1. The City is named▪ the new Jerusalem. That by Jerusalem is signified the Church, is clear in Scripture, for the special privileges Jerusalem had in her. There is a threefold Jerusalem in the Scripture, 1. Legal Jerusalem, which long since in destroyed, and as to its ceremonies is in bondage, Gal. 4. 2. A Jerusalem that now in, ( i.e. the Gospel-church) called the mother of us all, Gal. 4. 3. It is taken for the heavenly Jerusalem, or the glorified triumphant Church, where God immediately dwe •• et • with His people, whereof that earthly Jerusalem was but a type, Heb. 12, 22. so we understand Jerusalem there, as including heaven, where Angels and just men made perfect are, and the Church militant as it is the first step to this, and by which we have right to it through the Covenant of Grace in the Church. It taketh in the Elect glorified and militant; for, there is but one family, Eph. 3.15. This is called Jerusalem, 1. Because typified by the first Jerusalem. 2. Because it is the same Church glorified that was before, even as it is the same world now which shall be then. Only it is called new Jerusalem, not only to distinguish it from the Jewish Jerusalem, but even from the evangelick, which is called the holy City before, Chap. 11. but not the new City. It is new Jerusalem, as the earth is new, in the words before, that is, fully freed from all corruption, and by its qualifications another thing than it was, though as to the persons the same; yet now perfectly glorified and glorious, another sort of Church then, nor now, though the same Church, yet now presented, without spot or wrinkle or any such thing, Eph. 5.27.

The second part is its description, It is said to be coming down from heaven. This supponeth no local 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 Christ's new name written on them, which is heavenly glory, as appeareth, Chap. 3. verse. 12. This coming down, is either generally to show that it is heavenly, 1. It • iseth not out of the earth, no not this new earth, it hath a more glorious rise. Or, 2, so it appeareth to John as descending, that he may see it: yet, as would seem, it was still high, therefore needeth he to ascend ( ver. 10.) to see it. Both which, are but to clear this, how John here saw 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 Christ's coming with His Saints to judgment by a local 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 〈◊〉 of God's 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 he • ven for earth; that shall be the exchange.

The third thing is the commendation of this City: it is, 1. called a holy city ▪ for 〈◊〉 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 ordinarily for God's 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 tight every way, and excellent in her glorious apparel and new clothes, 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 bridegroom, 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 raiment 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 happiness, being discovered in a little glance to John's view, Followeth now a further confirmation thereof by two voices to his ear. The first, is general, 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 distinctness 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 happiness there to delight them all. Beside, one sense is more easily deluded than two; here therefore both by seeing and hearing John beareth witness. It is called a great voice, 1. to show that it is a concerning matter that is expressed. 2. To show that it is no ordinary Herald that crieth 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 best 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 relate to that.

2. The matter beginneth with a Behold, for the former reasons. It is a wonderful thing to be observed by all, that such a nearness should be betwixt God and men. Hear, observe, believe, and wonder. The matter setteth out the happiness of the Saints, two ways, 1. In their positive happiness and good condition. 2. In their freedom from all difficulties.

Their positive happiness, is set out under the most excellent similitudes and promises of happiness that Israel had. Now, all these are fulfilled, because heaven cannot be set out of itself, Therefore these two ways 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 delightsome 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 faith, or apprehensions and conceptions, it is set out by the things that taste not to the men of the world, but to God's People and Church have been more excellent than anything 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 anything else; And it showeth 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 happiness is first set out by the type of the tabernacle of God with men, that is, God's presence shall be with them, as His Tabernacle was a sign of that, and a privilege 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 fullness, 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 fullness of this promise streameth out to Believers. It is a word that setteth forth the height of happiness 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 Gor. 6.18.

There is more happiness 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 happiness of their estate (as it is free from all the contraries and opposites of blessedness, 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 completed 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 ruin; but here the perfecting of the same Church in heaven after the final and full overturning of all enemies, as is clear before.

The general freedom of this happy condition, is, That God shall wipe away all tear; 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 tenderness to them and the fullness 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 loss of friends, or such a cross, 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 loss of a Crown or Kingdom, or House or estate, or for any loss 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 activly doing wrong, or of poor souls crying out under and passivly suffering wrongs or oppressions: neither of these are in heaven. 4. In that city there is no pai • , nor suffering, whether from external 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 external cause to hurt it, neither any internal tendency to any disease, but absolute freedom from all effects of sin; no sickness is there more than death; no gout nor gravel, all these are removed. And, for aggravation of this happiness, we are to understand these expressions set down, 1. as taking-in all these things conducing to happiness. 2. Not only is there a removing of these, but the contrary privileges follow, to wit, quietness, life, comfort, joy, &c. 3. That these are eminently there in heaven, and only there in this degree. 4. That these enjoy this happiness and life eternally and unchangeably; for now, no more death or pain or anything 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 external 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 universal 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 precede 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 happiness of their lot is, than that which eye never saw, nor ear heard, nor yet could enter into man's 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. styled here by the name He taketh to Himself, Chap. 1. to show 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 miss; He may be believed. 2. To show the greatness 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 several speeches to the same end. The, 1. is, verse. 5. Behold I make all things new: wonder not at this glorious change; for (saith 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, verse. 1. and 4. and Chap. 20.11. and show 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 faithful. The command is repeated, to show that there is a singular truth in this point, he might record it, and though (it be implied) men ordinarily look on these things as passing words, yet, saith he, they are faithful and true.

The third word, is, verse. 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 (saith 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 showeth the comtemporarinesse of these events, as was then cleared.

The second part of it, is conditional, holding forth the parties (in their qualifications) who may expect that glory, verse. 6. and 7. and these who have no right to this happiness, verse. 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 threatening particular sorts with it. And therefore this offer is not to be looked o • 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 happiness (presently as to the offer, though the happiness 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, verse. 6. The second, verse. 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 show, 1. who it is that of • ereth, and that He may be trusted. 2. That He should not be slighted nor refused, duty tieth 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 persons so and so qualified.

The thing promised, ve • . 6. is, 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 life and begins it, John. 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 obliged 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 people's fitness to receive, and willingness to consent to Jesus Christ, as Chap. 22.17. whosoever is athirst, that is, (as after followeth) whoever will, let him come, &c. by which we may see. 1. The freeness and largeness of Christ's offer that cannot be made broader and laid nearer folks than by faith it is done in this, If they will receive and be willing, &c. they are welcome. 2. The fit 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 connection 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 sickness doth of him who is the Physician. This condition of faith, thirst, and willingness, &c. importeth no more, on the receivers side, anything 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 happiness, 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, infinitely supplying and filling the room of all the riches, honor, 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 • ff • ct 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 H • s work, and that which is infinite exceedeth what is finite; for, expressions cannot be gotten, adequat and suitable to the thing.

The second expression showeth how this is made out, I will be his God, and he shall be my son. This comprehendeth all: yea, it is added as an addition to all things. • It is more to be God's son and to have Him our God, than to enjoy all things beside to be His son, and so His heirs and joint-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 blessedness 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 verse. 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 fight. 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, seeing so much dependeth on it; and happy is he that overcometh. He and everyone of them enjoyeth all things, and yet none of them enjoyeth another's portion to one another's 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 infinite ocean of the Godhead being able to fill all the cups that come to it, or are casten in • t, and being such that all may also swim in it when they are full, and that Sun of righteousness 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 press the receiving of the former offer from the ill of missing it, which is the main scope. 2. To show that everyone overcometh not, and so cometh not there. 3. To show who overcometh not, to wit, these that lie under the practice of sinful lusts, as here: By these sorts understand all other sinful 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 must 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 holiness! what ever men now think, it will one day, yea in that day, appear in its native colors.

These particular steps or sorts of sins (to wit eight) are mentioned, to show, 1. That there is but one way to Glory, but many sins whereby men pass to destruction. 2. That by the setting down of these more particularly, the happiness of heaven and the qualifications of these who enter it, may be the more conspicuous, being put together.

The first sort of sinners that is excluded, is, the fearful, 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. nor such that fear that their faith 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 lazy 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 less 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 Christ's Grace indeed, whatever their profession was; that never did flee from the Covenant of Works, to rest on Christ for salvation. These are ( John. 3.36.) condemned already: and this unbelief shall condemn as much as any breach of the Law, in that day it will condemn that ye believe not according to that command, 1 John. 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; therefore 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 Christ's fullness; but its weakness 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 neighbors in thought word or deed, especially the persecutors of His people.

The fifth sort are whoremongers : whereby all who are given to any filthiness, 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 indirecty 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 murder and adultery.

The seventh sort are idolaters, whether against the first command, as heathens; or the second, as false worshippers, or more subtly advancing creatures, as do the covetous, They are in this roll.

The eighth sort are all liars, in their words or carriage counterfeiting in hypocrisy towards God, as Psal. 78.35. or deceiving or dissembling towards man, Col. 3.10. all go together to the l • ke, 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 fearful. 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 dreadful, 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 not 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 • in, and that these are not separated, but heaven and holiness, hell and sin go together? Then, what are the most of you doing? Are not these the words of Him that sit • e • h on the throne? why then make ye not for heaven, and so for more holiness as necessary to be there? have ye resolved to dispense with the loss of heaven? Can ye abide hell and the company of devils forever? 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 forever? 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 yourselves in? None speaketh good to you, what threatening can ye shift, while ye shift holiness? 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 righteousness, 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 recko • ing is coming? do ye not see that holiness and happiness 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, everyone, 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.

LECTURE III.

WE have heard the more general description of the Saints eternal happiness: Followeth, to verse. 6. of Chap. 22. a particular description thereof to John by vision. Wherein, 1. some preparatory circumstances are mentioned. Then, 2. in itself it is described, to verse. 21. Then, 3. some aggravations or commendations of that happiness, 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 show 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 Christ's 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 show that this glorified state of the Church doth succeed that, whereunto that last vial did make way. The Angel cometh : it is like (by God's 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 show thee the bride, the Lambs wife. Here Bride ( Sponsa ) and Wife ( Vxor▪ ) are put together • she being now brought as Queen together to the King, Psal. 45. whereas Chap. 19. • he was but Bride: and though the word 〈 in non-Latin alphabet 〉 , both there and here, be rendered Wise ; yet here being contra-distinguished from Bride, it necessarily is interpreted so, where •• there, Chap. 19. it is spoken of as a marriage to be but solemnized. John saw a glance, verse. 2. but here more particularly he is called to it, to show that heaven▪ and happiness 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, th •• is, the Queen, Psal. 45. and the Church, John. 3.29. Eph. 5. • 9. which really is so; for, it is more improperly that visible Churches are called His Bride ▪ seeing that the marriage is founded on an invisible relation and tie of union with Christ.

The third circumstance is the manner how John saw, He carried me in the Spirit, whereof we heard, Chap. • .17. It is not really, but in ecstasy.

4. The place where he saw, is▪ on an high mountain ▪ borrowed from this, that men see more and further there than in valleys (but in vision it is not so) It showeth only this, that there needeth an ascending, and that in the Spirit before heaven can well be discerned or conceived.

A fifth is, that generally he shown 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 privileges 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 happiness they enjoy in it, when entered. Neither is that inconsistent, that one ty •• should have a twofold or composed meaning, especially tending to one scope, as Chap. 17. the seven heads signify 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 gloriousness and greatness is much in holiness. 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 anything 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 terms 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 show, that it is most glorious and rich, as if made up of the most costly rare stones, and that in the greatest abundance.

This happiness agreeing to this heavenly City, is set out several ways, 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 Sun, 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 entering a stately town. Fi • st, the whole neatness and splendor of it, representeth itself to him, before he come particularly to take notice of the parts of it. That word, clear as crystal, is added to show its nature; It is glorious and pure as shining crystal, yet precious and firm as the jasper, which was a most excellent gemme, and used in Aaron's breast-plate, Exod. 28. This splendor 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 Maenia 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.

2. There is the gates or ports, which are in number twelve, and have the names of the tribes of Israel written on them: which is to signify, that though there be no access over the walls to enemies, yet there are ports sufficient to let-in all friends, such as only true Israelites are. Therefore they are twelve, to show they are sufficient; And the writing of the names of the tribes, saith, they are appointed only for Israelites, and that for all Israelites, which are ( ver. 27.) all that are written in the book of life, of whatsoever stock; but no Jebusite nor Canaanite entereth this strong hold. This▪ •• rusalem (or, fight of peace ) is only for the children of the promise, born to Abraham's •• lch, and partakers of his blessing: and for this end are twelve Angels at the gates, as porters or guards, keeping watch, that none pass to trouble these within. There is such excellent order and safety in heaven, there is no garrison town like it: which (as other things) may be alluded unto here.

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 access 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, seeing it is foursquare. So it denoteth the regular exactness 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 Solomon's 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 forever, 1 Pet. 1.25. and so God's faithfulness su • taineth 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 of Christ; But the Apostles, for honors sake, are mentioned for all. And this is not inconsi • tent with heaven to have their names on the foundation, seeing they are not the foundations themselves, but the faithfulness of God in the preached Gospel shall be more manifest then nor now; and His Ministers in that Jerusalem shall have a special dignity, as founders or builders use to have their names graven on the walls for their honor.

He descendeth more particularly, ( ver. 15.) to show the proportionablnesse and exactness 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 general from that type of Ezek. when he is measuring out a Gospel-church, and from God's 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 always alike (so proportionable and strong as forts royal 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 forty and four cubits, that is, its height and breadth is even above that of old Babylon or Nineveh : the particular cubit is set down, for there were diverse, one of the Sanctu • ry 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 shewn by God when He made it above any other piece of His work, is holden forth, that though there be exactness 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 beautiful. 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 glass 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 buildings.

2. 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 Aaron's breast-plate, Exod. 28. we may gather that they were most precious: All Believers here in beauty exceed Solomon, yea, Aaron in his finest robes.

3. 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.

4. The streets ( ver. • 21.) or causeys were not dirted, but are as pure gold, as transparent glass for clearness, 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 foul steps there, no foul 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 happiness thereof: six or seven are in this chapter, and as many in the beginning of the next, which are additionals to the happiness of that city, or of those who are in it, and heightening their happiness.

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 Ch • rch, 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 access 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 supplieth 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 happiness of heaven: for, God himself is opposed here, not only to the ceremonial worship, but to all mediate ways of seeing Him, or approaching to Him in Ordinances any manner of way. All these, and whatsoever is not God himself, is laid by. Neither is there need of these in that palace above.

The second aggreaging privilege, 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 showeth) 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, • ow God, that is a pure spirit, can be its light? We answer, It is not so to be understood as if adequatly He were taken up by glorified creatures, they being still finite. But, 1. that they have a true beholding of His infinite Essence in their elevated capacities according to their measure: for, this light is merely 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 purposely letten out to make Him known, as in measure, beyond any glorious appearance on earth. 3. The shining brightness of the Godhead indwelling in our blessed Lord Jesu • shall be in a super-eminent degree discernible, a little glance whereof was in the transfiguration, Mat. 17. This shall take up and satisfy 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-light, which scarcely or not at all are then discernible: 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 spiritual, 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 show 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 happiness 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 happiness 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.

4. Its gates are not shut by day, for there is no night there : that is, no interruption of that happiness, no vicissitude of day and night, no fear to make the gates to be shut, there is but one eternal day which shall never end, ver. 25. there is no fear from Antichrist, nor Gog or Magog here.

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. B • side, 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 ways, 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 temptation and no corruption, for, all these defile, and this is more than that only no wicked person should enter. Thus it is expressly 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 ways they enter, by a twofold negation in the Original 〈 in non-Latin alphabet 〉 , to show the absolute exclusion of all these, and that in the least degree. Then positively it is told who enters, None but th • se 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 prophesy is never so understood, to wit, for these that appear so, but for such who are so inde • d. 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, seeing 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 hypocrites look liker Elect than some of them do? and shall this rule exclude the one and take-in the other, and seeing 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 God's 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 itself, or such who appear not so, from the Church: for, 1. thus to be written here in the bok 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 ways, 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 subjoined 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 Apostolic times, Nor can it be applied to anymore 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 strictness were not required now, which some will not find consonant to the purpose for which they allege this now. And, 2. it would follow, that the Apostolic Church was not so exact in their practice, if de facto that succeeding Church shall go beyond them; It must therefore belong to the Church-triumphant, as is said.

LECTURE I.

LECTURE II.