Commentary on Revelation, Lecture 7
LECTURE VII.
Vers. 11.
And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away, and there was found no place for them.
12.
And I saw the dead small and great, stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
13.
And the sea gave up the dead which were in it: and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
14.
And death and hell were cast into the lake of fire: this is the second death.
15.
And whosoever was not found written in the book of life, was cast into the lake of fire.
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 every one 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 happinesse, 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, judgement 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 intervall, he eternally and all the wicked are judged by the judgement of the great day; which was, as to him, hinted before (that the storie of his ruine might be together) but here more fully set down.
That this describeth the last judgement, is almost past controversie, 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 judgement, which by Iude is called the judgement of the great day, it is consentaneous therefore to understand this of such a judgement whereby he is so judged. Beside, being now at the close of the seventh vial, which bringeth the end, and the expressions and judgement, both in the verse before and following, jumping with these of the seventh vial, such a judgement 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 judgement 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 judgement 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 judgement, as that before which every one of you will, before long, appear, and so frame your selves to be suitable to it, as if with Iohn you saw this great court fenced, this judgement 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 signifie majesty, glory, and statelinesse 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 sheweth 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 holinesse; judgement and justice are the habitation of His throne, Psal. 89. and righteousnesse goeth before His face: there is no wrong nor injustice there; as also for its shining gloriousnesse, its power and majesty is infinitely pure, spotlesse and incomprehensibly glorious.
It is called a great white throne, for the same reasons: The thrones of the Kings of the earth, even Solomons 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 controversie 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 shew 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 peirced 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. vers. 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 shew 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 shew that it is the end, because this consummation, and great change on the Creation is instantly before the Judgement, 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 buryed 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 Judgement: 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 subjoyned after the procedour in judgement, ver. 13.
The second thing cleared in this judgement, 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, who ever 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 immortall 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, powerfull, 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 every one 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 mans 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 entred to His publick Ministrie in the thirty; but this derogateth from the mysterie 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, judgement, &c. being perfected. And we think that that perfection which consisteth in conforming them to Christs 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 judgement: 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 judgement, as judgement importeth condemnation according to the Word, Ioh. 3.18. so no Elect cometh into judgement, 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 judgement, 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 speciall 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 speciall 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 mens proceeding: where, when men are guilty and brought to judgment, 1. there libels are red, called, by the Hebrews, books, Iob 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 shew that the judgement shall be as accurate and particular in the triall, 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 temporall judgement that is principally intended in that place.
Let us enquire, 1. what these books are? 2. What this is to open them, they are certainly expressed so with respect to mens 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 Iob 31.35. This may be a record of events in the Lords omniscience, and in the memory and consciences of men, wherein every thing 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 witnesse, 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 (Iob. 12.) the word that He speaketh shall judge them in the great day, These are the books: for, these books in generall are in the plurall 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 severall actions and guilt. 2. Election considereth men without any thing in themselves or respect to the Law, and is no act of justice but of soveraign Grace. Again, justice considereth men as such, and therefore enquireth in their carriage, looketh to proofs, and compareth all with the Law, which maketh that judiciall processe to be more exactly set out by severall 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, lesse 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 every thing is known as it is, the spirituall meaning of the Law, and so the deserving of sin, and all the aggravations of it are better known, many truths and threatnings believed then, that were dallied-with before. The 1. is necessary, to perfect the challenge and libell; the second is necessary, to make all assent to Gods 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 blindnesse is taken away from the sight, and judgement and hardnesse and deadnesse from the conscience; so that these who looked but on sin before, are now affected and pricked with it, and the conscience becometh restlesse and sensible: not only bearing witnesse 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, Gods Register is so exact. 2. That what is secret now, will be revealed then, not only to the parties own conscience (for which end every one will have their own distinct books) but even to others, because they also must know and assent to Gods justice in generall 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 Gods justice manifest; therefore is it called the revelation of Gods righteous judgement, 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 usefull 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 horrour 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 Gods 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 generall books, or records of all mens 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 passe, the book of life is looked, because (Iob. 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 sheweth 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. Gods 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 Gods purpose, and the severall means and steps whereby He hath made it effectuall.
Again, these are compared to a book, 1. for exactnesse; there is no change or misse can be here, all is on record. 2. To shew Christs faithfulnesse in His Trust, who got the Elect to save, Ioh. 6.40. and now produceth them all by name. 3. It is produced to shew 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 Gods 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 enquired into, as to others, it being never opened till then. 2. Because then Gods good reason of proceeding in this soveraign 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 choosed 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 priviledges and qualifications of these here inrolled, and waiting for satisfaction unto many questions at this day when we shall see Him as He is.
It is an other book, different from the former books, which are common to the Reprobates, this is peculiar to the Elect: that, of justice and judgement; this of soveraign grace. If any ask, why the book of life is produced here, and not Gods 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 Gods decree shall be manifested together: what ever man cavill 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 any thing 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: mens receipts come in to this reckoning. In short, it is, Those written in the Book of life, are entred 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 sheweth 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 guesse, or contrary to their deservings, but justly shall it be past, by a vindicative justice on the reprobate wicked, and by a faithfull righteous sentence of grace on the godly elect: Which is also just, 1. because Christ hath payed 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 Iudge 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 every one 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, lesse 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 connexion betwixt good works and glory; for, without holinesse none shall see the face of God. What is meaned by according, Christ holdeth it out, Mat. 25.29. in that necessary connexion, 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 it self, 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 fitnesse in them, and proportionablenesse in distributing of them: yet none can say, according (foreign) implyeth 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 Iesus. Where, 1. he joyneth saving (which taketh in all) and Gods 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 judgement, but to shew 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 proportionablenesse 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 passe 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 any thing 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 Gods 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 childrens Baptism deserve any thing, it must be here accounted on their score who performed it, not on the childrens, 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 judgement 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 sinfull 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 suitablenesse and connexion, 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 connexion with, and suitablenesse 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 holinesse, 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 alwayes and in every thing perfect: for, life dependeth not on living well this year or two years, or for this good work or that, but on a perfect righteousnesse, 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 sinfull 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 judgement proceedeth especially as they believed or not. 2. Faith is not expressly mentioned, because it is implyed in Gods 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 justifie 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 sheweth 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 Gods 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 Originall) 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 Gods power, as He made the fish, only by a word, cast out Ionah on the dry land whole. It is called their dead, or the dead which was in them, to shew, 1. an account, as it were, every one maketh of their dead, as if they were answerable for them … it is so accurate, none is missed or keeped back. 2. To shew, it is the same dead that are judged, and in the same bodies that died, and were buried or perished. It is (as Iob 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 eternall 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 sheweth that this resurrection goeth before their sentencing, and that, as every one arose, and none were missed, so every one is judged and none misseth a just sentence; there is one rule, as there is one judgement: for, sin taketh impenitent sinners to hell, and none but the holy (though not for their holinesse) are admitted to life. Concerning this judgement 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 publickly of the sentence before men and Angels agreeing to that day, but very suitable to it: I say, as to the generall 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.) shew Christ the world and the glory of it.
The execution of this dreadfull 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. vers. 3. which relateth to this. Secondly, That Christs victory is compleated, when death and the grave, that are amongst the last enemies, are subdued and have accesse 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 prophane, &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 judgement when all the reprobates, put together, are sent thither. In a word, all these share with the devill 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 connexion between election and holinesse, 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 shew, that it is yet Grace that saveth: let not therefore these two be separated.