Commentary on Revelation, Lecture 1
LECTURE I.
CHAP. XXI.
Vers. 1.
ANd I saw a new heaven, and a new earth: for the first heaven and the first earth were passed away, and there was no more sea.
THe last sentence being past in the former Chapter, and the execution of it, as to the wicked and reprobate, shortly pointed at: Followeth now the execution of the sentence as to the Elect, in this Chapter and Chap. 22. In the lake were casten all not written in the book of life; unto this holy City are admitted none, but such as are written in it: whereby it appeareth, that they are two estates and conditions that are opposed, eternall life to eternall death; of two opposit parties, the one including all the reprobate not written, the other taking-in all these who are written in the book of life and no other. And so this is to be looked on as the continuance of the former narration concerning the execution of the last sentence which he now prosecuteth, as to the Elects happinesse, whereof nothing was spoken in the preceeding Chapter. This happinesse is set out, first, more generally in some antecedent circumstances concerning it, to vers. 9. Then, secondly, more particularly, by vision the new Ierusalem is manifested to Iohn in a full view, to vers. 6. of Chap. 22. Then, thirdly, by word the Angel addeth some explication to Iohn, till ver. 16. where Jesus cometh-in Himself, which continueth till the close.
Whether this vision belongeth to the Church militant or triumphant, is disputed by many, and by some sober and learned Interpreters, is applied to the Church militant. Some making it to hold out a state of the Church contemporary with the seventh trumpet and the thousand years; Others making it belong to the state of the Church after the vials, when the fulnesse of the Gentiles and Iews shall become worshippers of our Lord Jesus; and so to them the former description of the day of Judgement is but by anticipation set down, and here Iohn returneth again to point out the militant Church in her most glorious posture. It will be needfull therefore to confirm this order and series laid down for clearing of the scope of these Chapters. 1. Then, the debate here is not simply, if a more flourishing estate of the militant Church be prophesied of in this book: for, on Chap. 16.19. and 20. we have seen much of that to be spoken of, but only whether this vision doth further explicate these former prophesies, or prosecute the description of the triumphant Church after them. We acknowledge many expressions here to be borrowed from the Prophets, by which in some holy hyperbolick manner they did set out the spirituall estate of the Church in the dayes of the Gospel. 3. We grant that the same expressions in themselves may in part be applied to the gracious estate of Gods Church here, and her glorious estate hereafter: yet this we assert, that what is intended by the Spirit here, as the scope of this vision, is principally, and chiefly (if not only) to be applied to the state of the Elect after the general Judgement, and can be properly applied to no state of the Church militant, which we do thus clear and confirm.
1. From the native series and order laid down, if the judgement preceeding be generall to Reprobate and Elect, and the sentence in its execution be set down in reference to the Reprobate before; Then it will follow, that natively the scope of this vision is to set out the good condition of the Elect in opposition to the former; the execution of the Reprobates sentence is first set down, because more shortly the wickeds condition is past by, and the good condition of the Elect is more fully insisted on, as making most for their consolation. And though the matter and order of words do not alway agree in this prophesie, yet certainly it were unwarrantably rejected, where it suiteth well with the scope as here, when natively a good condition is set down, opposit to the evil condition going before, and that orderly to supply what was formerly wanting, to wit, what became of these that were written in the Lambs book of life, while all others are cast into the lake. This Chapter supplieth that, shewing that they entered into an excellent Ierusalem, out of which (ver. 27.) all others were excluded: which sheweth clearly, that the scope here is to continue that part of the execution of the sentence, as to the Elect, which was, until now, defective. Beside, it is not like, that the spirit would insist so much in shewing what came of the Reprobate, and what effect the sentence had on them, and would nowhere shew what effect the sentence, or book of life, had on the Elect, which is nowhere else in this prophesie, if not here. And this would not suit with the scope of this prophesie, to neglect a thing of so much consolation and concernment unto the Church at all times, as this of the eternall good condition of all the Elect, which is the happy result of all their former wrestlings.
This argument from the series and acoluthia of the prophesie, will bind the more strongly, If we consider, that there will hardly be found any such hysterosis or hysterologia in one and the same explicatory prophesie, (such as this is) for, though an explicatory prophesie may go back over events contained in a principall prophesie, yet that in one and the same explicatory prophesie, there is such retrogessing over one event, to set down some other wholly antecedaneous to it, and having no connexion with any thing successive unto it, as this would be if it did belong to a state of the Church before the finall sentencing of the wicked mentioned in the close of the former Chapter, will not be easily found.
2. If it were any such good condition of the Church militant, it behoved to be either before the thousand years, (which none asserteth) or after it, and so after the seventh vial, which is impossible (because that bringeth the end with it;) or, it must be contemporary with it, which cannot be: for, 1. that thousand years good condition is not absolute. Satan is bound (but not cast in the lake) and that for a time, only, Gog and Magog are afterward loosed; but here Satan is laid fast in his prison, and death and the curse are no more among any of this company. 2. Their reign here is not for a thousand years or a long time, but un-interrupted, for ever, Chap. 22.5. And certainly by these and the like expressions, it is contradistinguished from the best and longest peace that the Church at any time hath had on the earth, and particularly from that of the thousand years. Again, that reign of the thousand years followeth but the first resurrection, this followeth the second; that is particular, this is general. Add, that good condition of the thousand years was applicable only to Saints of that time (as there was cleared,) but this agreeth to all the Elect living in whatsoever time, and none are secluded from it, but such as are not written in the Lambs Book of life.
3. This new earth, spoken of here, vers. 1. is certainly in opposition to the former, mentioned, Chap. 20.11. which passed away; but that passing or fleeing away of heaven and earth, being antecedent and preparatory unto the last judgment, it must certainly be the last consummation of all things, and so this new heaven and earth (and this Ierusalem that contemporateth with it) which succeed and are opposed to the former earth and heaven, must be after the day of judgment, and therefore inconsistent with any estate of the Church militant.
4. This new Ierusalem coming down from heaven, is the same spoken of (Chap. 3.12.) in the promise made to Philadelphia; but that is heaven, Therefore it is so here. And that all these promises in the Epistles, (Chap. 2. and 3.) do look to eternity, the scope (which is to provoke wrestlers to overcome, at all times) maketh it clear, and none will think that that can be any peculiar condition belonging to a particular state and time of the Church here, which all overcomers have ever partaked of at all times; It must then be heaven.
5. That which is spoken of this holy city, will not in sundry things agree to the Church on earth, as particularly, 1. that there was no Temple there, ver. 22. Now by Temple here is understood (conform to this prophesie) one of two, 1. either some midse or ordinance leading to Christ, which was typified by the old Temple; and so the Church militant (though called sometimes heaven) yet never wanteth a Temple: and under the seventh trumpet particularly, Chap. 11. verse last, it is marked, that then the Temple was opened in heaven and light and Religion in the Ordinances flourished: and that seventh trumpet is contemporary with the thousand years, as all acknowledge: Or, 2. by Temple is understood heaven it self improperly, (as Chap. 3.12. I will make him a pillar in the Temple of my God, &c.) because the Temple held out more eminent and glorious enjoying of God; in which respect, (ver. 22.) God and the Lamb are called the Temple here, because by immediate enjoying of them, all Ordinances are supplied, and the use of them, and all light, Chap. 22.5. is taken away. Now, by Temple here, is not understood any excellency of immediate enjoying of God; for, that is in this city: It must be therefore understood of mediate means, such as the Temple was, the taking away whereof, is a part of the perfection of that blessed state, whereas the enjoying of these Ordinances fully, is a part of the Churches happiest condition here on earth, seing therefore this city hath no Ordinances, and it is a part of its perfection to want them, It can be applicable to no state of the Church militant, but only triumphant, wherein the Churches happinesse exceedeth her happiest condition on earth, more than the opening of the Temple exceeded its shutting: and it is set forth in this expression, to shew that this is not that state of the Church, mentioned Chap. 11.15. but one succeeding to, and exceeding it, as it did what was before it.
Again, These who plead for Christs personall presence during the thousand years on earth, do argue the same consequent from this place, and say, that Ordinances cease then; for, what need is there of a glasse to behold Christ when Himself is present? so Tylli… gast, &c. Ans. 1. This argument will indeed conclude against these who disclaim that opinion in that part. But, 2. even this place will conclude against that presence also; for here, not only is there an immediate enjoying of Christ the Lamb, but of the Lord God Almighty also, ver. 22. and Chap. 22. ver. 4. they see His face; and in Scripture there is no immediate enjoying of God spoken of, but as in heaven, vision being the form of our blessednesse in our Countrey. Hence this is a second instance, that this cannot agree to the Church on earth, but in heaven, thus, Immediate enjoying of God belongeth not to the Church on earth, but in heaven; But the Church in this new Ierusalem, hath that, ut supra. Ergo, 3. If we consider also the parties admitted to this city, we will find that it will agree to no state of the Church on earth, they are Elect, and only Elect, vers. 27. and this must be understood of Elect, not only who are so in appearance, but who are such indeed, ex veri…ate rei: for, they are here so written who are admitted, as they were not written who were mentioned, Chap. 20. ult. and are not admitted (the writing of the one being directly opposed to the not writing of the other) but there, they mentioned who were casten in the lake, are not only these who seemed, or outwardly appeared not to be written, but these who really were not written, whatever shew they had (for, they were cast in the lake) The difference betwixt them is not put here in shew, but in reality and verity of deed. Beside, where is writing in the Lambs book taken in this prophesie, or in the Scripture, for appearing to be so? for so one might be said to be written in the Lambs book of life, and yet cast into the lake of fire, and so not to be written into it at the same time, which were absurd. But we shall weigh this argument more on the words.
6. If all without this city (or, if to be without it, be all one as to) be in the lake, Then this must be heaven or the Saints eternall happinesse, opposed to the eternall misery of the wicked; But all without this city are in hell, and to be without it and in hell are one. The first is clear: the city mentioned (wherein all mens happinesse consisteth) Chap. 22.14, 15. is this city described here, that hath such excellent gates, and the tree of Life growing in it, (See, ibid. ver. 3.) But to be without this, is hell, compare ver. 15. Chap. 22. dogs, &c. are without, and not thus happy: what that condition of these dogs and sorcerers is, is set down, Chap. 21. vers. 8. It is to be cast into the lake, that is the second death. This then must be eternal life, which the Elect are admitted unto, that being the life only which is opposed to the second death.
7. Add, to be a partaker of this City, and to eat of the fruit of the tree of life that groweth in the Paradise of God, is a priviledge promised to all Believers, and is performed to all overcomers, at all times, as Chap. 22. compare ver. 2. with 14. 1. He is blessed that cometh to this happinesse. 2. It is they that do His commandments. So it is a happinesse that followeth holinesse, and by holinesse men come to enter to it. 3. Beside this, to eat of the tree of life is promised to all that ever shall come to heaven. See Chap. 2. vers. 7. and all the scope here (See Chap. 21. ver. 7. and 22. ver. 12, 14, 15.) holdeth forth the last good condition, and great encouragement and promise which is made to all wrestlers; which certainly sheweth that heaven is intended here, that being only the last great and common encouragement: for if this set out the estate of the militant Church, it must either set out what is alway common to her at all times as such, (this none will assert) or, it must describe some peculiar condition applicable to some time only, but that is not either; for, if it were so, then the priviledges spoken of this state of the Church, could not be applied at all times to Believers; but they are applied at all times to Believers under any crosse, for their encouragement, Therefore it setteth out no peculiar state of the militant Church, and so by consequence none at all.
Although it should be said, (as some do) that this will not prove that these promises are not to be fulfilled on earth, but only that then all Saints that ever lived shall partake of them: and therefore an Author, of late, maketh use of this Scripture to prove the resurrection of all the Saints before the day of judgment unto an happy condition upon earth; for, saith he, This here spoken of, is to be fulfilled on earth; but this belongeth to all overcomers, to eat of the tree of life, &c. Therefore all overcomers must be raised and brought to the earth to partake of it. This, I say, will rather confirm our argument than elude it. For, 1. that consequence of his goeth upon the supposition that this belongeth to the Church on earth; which we deny: These who assert otherwise, would look, that they strengthen not such a consequent. 2. Seing these happinesses are promised to all overcomers, are they not verified to them at all times? and can any think that souls, immediately after death and victory, were not brought unto this City, or made partakers of the tree of life? is that promise suspended till Christs second coming, when this Church-state shall be set up on earth? Yea, on the contrary, doth not this strongly conclude against it, this tree of life groweth in Paradise, but Paradise is heaven, to which the thief on the crosse was brought that same very night he died, Luk. 23? and is he not then a partaker of the fruit of that tree? If then that was Paradise to which the thief was admitted at Christs suffering, then the Paradise in which the tree of life groweth, can be no particular state of the Church on earth: but heaven is that Paradise where the tree of life groweth. Compare Chap. 22.2. with Chap. 2.7. Again, there is no promise (Chap. 2. and 3.) made to the overcomers, but are generally such as are fulfilled to the overcomer after death, and when these (that here are given) are for that same scope, and some of them intermixed in the same places, It will be hard so to difference them, as that they did not partake of these formerly mentioned, untill these thousand years did begin: for, this Paradise was in the thiefs time, Paul's time, 2 Corinth. 12.4. Therefore ought not to be restricted to this.
It may also not be without weight to consider, that this being the last thing described in this prophesie, upon the back of the Churches temporall difficulties, and also agreeing in it self well to heaven, that it is more suitably applied to it, than to any other condition, this being the great result of all the Churches former trials; and it is more comfortable to have the narration of her estate, at the description of her eternall happinesse, than at any other period whatsoever, shewing that Gods care of His people shall continue till they be in heaven, and so concludes, because their condition is eternall.
Although I mind not to insist on the objections, but to leave them to the opening of the words following, and their series; Yet, considering that some do alleage many things for the contrary opinion, I shall say two words in reference to two sorts of them.
1. Learned Mede, goeth about to contemporate this state of the Church here with the seventh trumpet, Chap. 11. or, (as he speaketh) with that intervall which is to be betwixt the beasts destruction and the end of the world. But, 1. There is a twofold mistake in the very rise of this Synchronisme, 1. that it supposeth the seventh trumpet to presuppose the utter abolition of the beast, and so only to contemporate with the seventh vial, of this was spoken, Chap. 11. last ver. and 20. Lect. 4. The second mistake is, that it supposeth this new state of the Church to succeed immediately upon the beasts overthrow, which it doth not till the Dragon be taken and casten where the beast was before him, as in the former series (Chap. 20.) appeareth. Again, beside this, the grounds upon which he buildeth this Synchronisme, will not sustain it. 1. Note this, that the Bride here is the same with Chap. 19.6, 7, &c. because she getteth the same name, therefore is this contemporary with that; for though it may be the same Church, yet will it not follow, that it is the same Church so considered and at the same time, because it getteth the same name: certainly Christs Church at any time on earth, is His Bride, and so is she at the day of Judgement, Eph. 5.27, &c. Yet, it will not follow, that where she getteth these names, she is still to be taken as militant, more than we might argue, that Church, Chap. 21. is the triumphant Bride, Therefore so is that, Chap. 19.7. The same will answer the second argument also, which faith this is called the holy city, but (Chap. 20. ver. 8.) the holy city is compas…ed after the thousand years, Therefore this holy city was before that time. This will prove indeed, that there was a Church then, or that the Church, now glorified, did at such a time suffer, and was encompassed, (for, there is still but one Bride, one Catholick Church and Family in heaven and earth, Eph. 3.) but it will not prove that the Church, as here considered, was put to suffering: yea, there seemeth to be expresse difference, this is not only Ierusalem or the holy city that is the Bride, but it is new Ierusalem, to distinguish it from what it was formerly, such a city as cannot be compassed, therefore are its gates never shut; such a city as no enemy can molest, or no dog can approach unto, and that not for a thousand years only, but for ever: all which, are certainly to oppose it to the Churches militant condition formerly exprest. The other two grounds which he addeth, are suspected by himself. Neither can any think, that because (Chap. 16.17.) it is said, it is done, which words are again repeated, Chap. 21.5, 6. therefore they belong to one time, it is rather thus, Chap. 16.17. It is said to be done, because near the consummating, that seventh vial bringing with it the end, Chap. 21.6. because actually consummated. His last presumption, because its one of the Angels of the vials that sheweth it to Iohn, can conclude nothing, except we say, that God could not make use of an Angel to shew to Iohn His Church triumphant as well as militant: and if this be conclusive, it may plead to have it contemporary with one of the vials as well as this; for, no particular vial is mentioned: yea, it is like, all this prophesie being shown to Iohn by one Angel, Chap. 1. it might therefore plead for a contemporarinesse amongst all the parts of it; but himself doth not lay weight on it.
A second word is to such as think it belongeth to the Christian Church after the Iews conversion, because of the expressions that are made use of in it. I shall not insist on all (leaving particulars to their proper place) but say, however this be applied, it is certainly not literally to be taken; and therefore, that the Kings bring their glory to it, &c. is not to be understood of temporall glory, more than by gold or precious stones we must conceive a materiall building, because such matter is mentioned. If therefore the expressions must be figuratively taken, and may as pertinently be applicable to heaven as to the Church-militant, we are to consider to which they are to be applied by the scope and other arguments in it self, whereof we have spoken, and by which we are content that it be determined. And therefore we say, that the like expressions in the Prophets are not to be made equipollent to these here, except it be clear that they aim at one scope; for, it is not words and expressions that we conclude from, but from many things put together, as is said: for, although the Prophets here and there, dropped some such expressions, to hold forth the excellency of the Gospel-administration before it came, beyond what then was; Yet, is there in any of them such a full and heavenly description put together as this? or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for, which will exceed it as far as the Gospel-church doth the Jewish, that Iohn should go so far beyond their manner in the describing of it? and we are sure that the application thereof to heaven, hath with it a far more convincing impression on the hearts of the Readers, as finding therein a comfortable rellish for their refreshing, which another application would m…r, beside, that straining of it, will hardly be eschewed by so carrying on the application thereof.
We come now to speak of the first generall description of heaven that is set down in more general steps, yet exceeding significant, to ver. 9. 1. What Iohn saw, ver. 1. and, 2. Then what he heard and was told of for confirmation of the first, in the rest of the verse. Both tend to set out this happinesse of the Saints eternall condition.
The 1. thing he saw, is a new heaven and a new earth. 2. A proof that it is so, or a reason why it is new, is given, because the former was passed away. 3. It is particularly noted, there was no more sea. That this relateth to the great change that shall be by fire on all the world, we take for granted, as being a thing following the great judgement and making way for the Saints eternall blessednesse. It is the very former change, mentioned, Chap. 20. vers. 11. which sheweth, that this is the continuation of that narration: as if one asked, what followed then, when the heavens and the earth passed away? I saw, saith he, a new heaven and a new earth: for, the first heaven and the first earth, &c. are passed away, whereby the succeeding of this to the former is clear. There are three particulars here to be enquired in, 1. What this passing away of the heaven and earth is, succeeding to the former, and therefore not contemporary with it, which is here called the first heaven, in respect of that which followed. 2. What this new heaven and earth is. 3. How it said there was no more sea. Of these we are not curiously to enquire; but seing it is a part of Gods Word given for consolation to Believers, we shall soberly assert what we think truth in this.
Therefore we say, 1. that these words speak of a change (even on the universe itself, literally so to be taken) and that same which is mentioned by Peter, 1 Epist. 3.13. where, when he hath spoken of the dissolution of the world by fire, (which by the Schoolmen is called ignis conflagrationis) he addeth as a consolation, But we look for a new heaven and a new earth, wherein dwelleth righteousnesse, of this doth the present place speak: where, o…the by, we say, It is wonderfull to us how learned men (as Mede in his treatise de foreign) should apply that place of Peter, to a condition of the Church on earth, seing there this new heaven and new earth is expresly said to follow the earth that now is, and that after it is dissolved by fire, Is there a Church to be in the world after that dissolution? And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah, as the obscurer, by that place of Peter, as that which is more clear, and so both to speak of the Churches eternall condition properly after these elements shall be dissolved, if it be necessary to apply both to one thing.
2. This supposeth a great change, such as shall put all in a far other shape and frame than now they are in; this cannot be questioned; how far and in what manner, is only disputed: for, that all must be destroyed and burnt with fire, is granted by all, and therefore justly what remaineth is called new.
3. We take this for certain also, that this passing away looketh but to the visible heavens, air, earth and water, and doth neither extend to that blessed mansion of the Elect souls (called Coelum Empyreum) or Kingdom prepared for them, nor yet to the place of torment, where damned spirits and reprobates are for ever to ly under the wrath of God: for, 1. that place of joy, it is said to be prepared from the foundation of the world for them, Matth. 25. Which expression prepared, being compared with Heb. 11. ver. 10. doth not only hold forth a most excellent glory and singular exquisit workmanship, for which cause God is said to be the builder and maker thereof, foreign: not elsewhere applied to Him in reference to any other piece of His work, as having given a speciall proof of His admirable art and skill in that; but also doth ascribe the same to its first creation, which admitteth not of any interveening change. Again, this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection, and still spoken of in Scripture as one and the same; and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein, We can apprehend no change incident thereunto, beside that it is called eternall, 2 Corinth. 5. ver. 1. in opposition to other things that are called temporall. Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion. And therefore it not being, as other creatures, made subject to vanity (no unclean thing entering there) there can be no necessity of purifying it, or making such a change on it, as on the rest. 2. For hell, it is also said to be prepared for the devil and his angels, wherein also many Reprobates are before this last judgement (as by the parable of the rich glutton is clear, Luk. 16.) Therefore it is not a new hell they go unto that day, more than a new heaven. Neither can any end of renewing hell be given, it being no way to be bettered (as other creatures are by this change) except we say, as Aquinas and the Schoolmen, that this consummation putteth every thing in its perfection, and doth so to hell also, by transmitting the drosse of all the creation, devils, reprobates, death, &c. unto it, But this confirmeth what we said.
4. We take it for granted, that there is not a full annihilation of this universe by this change, so that there should be nothing after it, but heaven and hell; but a change only it must be, though a wonderfull great change. This all the places, that speak of a new heaven and a new earth, do confirm, as succeeding in the room of the former. Beside, the phrases holding forth this change, will import but a change and no annihilation, as will appear: yea, this exception, that there shall be no more sea, confirmeth it; for, it supponeth somewhat more to befall it than the heaven and the earth, which could not be if the annihilation of all were absolute.
5. The question therefore lieth mainly in this, whether that change be substantial, so that these heavens and this earth being removed, there are new heavens and new earth again created: or, if that change be but in respect of qualities, as it is with the body of man, which is raised the same, as to its substance; yet so as to its qualities, it may be called another, for its spiritualnesse, purity, glory, incorruptiblnesse, &c. (I mean of the bodies of the Elect) even as in that comparison used, 1 Corinth. 15. The corn that groweth up is called another grain than that which was sown, in respect of its accidents and appearance; so may this earth be called a new earth in these respects. We conceive this last to be truth, that as the heavens and earth are not substantially changed, nor annihilated, so the new earth and heaven succeeding, are the same for substance, but for nature more stable, for beauty more glorious, for use, free from the abuses sinfull men put them unto, and from the effects of the curse put upon them for mans sin, they are altogether freed and set at liberty from these. Therefore (Acts 3.21.) it is called the time of restitution of all things.
For confirmation whereof, we may consider, 1. These places wherein this change is most expresly mentioned, as, Psal. 102.8.16. with Heb. 1.10. They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment, as a vesture shalt thou fold them up and they shall be changed. Which words bear out, 1. a totall overturning of heaven and earth as to its outward frame: Yet, 2. that, upon the matter, in its substance, it is but a change, but so universall and great, as maketh it not to be then what it is now. A second expression, is, 1 Cor. 7. The fashion of this world passeth away, the word is foreign, used to set out the change on our bodies, Philip. 3.21. whereby he would seem to hint, that this change is more on its outward appearance than on its substance. A third place most plain and full, is, 2 Pet. 3. ver. 10.12. and 13. The heavens shall passe away with a noise, and the elements shall … with fervent heat, &c. See also, vers. 5, 6, 7. where the destruction by fire is compared with that which went before by water. Where, 1. It is to be gathered, that that fire melteth the elements and consumeth them not, even as a goldsmyth doth with me…tal that he hath a mind to put a new form or mould upon. 2. That out of this resulteth the new heaven and earth as a refined …ump, from which the drosse is taken away. 3. That as there was no substantial change by water, so neither by fire (though in that respect it is called the old world, and the other the world that now is) only that made the change to the worse, this of fire to the better.
For a second confirmation, we would consider that famous place, Rom. 8.19, 20, 21, 2…. where the scope purposly is to prove the glorious condition the Saints have to expect after this, and that such, that even senslesse creatures wait and long for, as being to be made partakers of it at the generall manifestation of the sons of God. Where observe, 1. That by creature in the singular number, ver. 19, and 20 is understood the universe, as contradistinguished from the Elect, and such a creature as by the sin of man is made subject to vanity, and so is not to be understood of the whole creation simply, as certainly neither of Angels nor of the seat of the bl…ssed. 2. That mans sin had had much influence on the cursing of this creature, partly with barrennesse, tempests, &c. contrary to its first nature; partly, by making it the theater where much sin and many changes have been acted; partly, by abusing it against the end appointed by God to our vain ends. 3. That there is a time of delivering Gods sons from the bondage of sin they ly under, fully. 4. That the creature here mentioned, is to be fully delivered from the …ff…cts of sin and the curs… also; Therefore, 1. it is said to be sub…u… …d…r hope, not for ever. 2. It expecteth that and gro…neth for it, not as if it were sensible, but by a naturall inclination to it, and this is so sure as if it had knowledge, it would groan: so it is said, the high wayes mourn, Lam. 1. 3. Because (ver. 21.) it is expresly said, that it is to be delivered from bondage and to share of that liberty of the sons of God, and as their change is not substantiall, but qualitative, from the worse to the better; so shall it, in some proportionable suitable manner, be freed from changes, corruption, &c. and be in an other way glorious. These excellent priviledges waited for by the creature, cannot consist either with annihilation or substantiall change, but with a qualitative mutation far to the better, though we cannot in everything satisfie our curiosity about it, neither should we aim at that.
If any ask, what can be the use of this earth? or, to what end it is, seing Peter saith, righteousnesse is to dwell in it? Answ. It is enough that God maketh it for His own glory, which was the end He made all things for, Prov. 16. 2. Are there not many things now made, whereof we cannot give the use, (possibly, many parts of the world never yet inhabited? Or, may there not be many reasons which we cannot now tell, though we will know in that day His design in that? Again, are there not many members in mans body, who is raised with difference of sex, and yet who can tell the use of them, only God thinks it meet, there being then no marrying nor eating, men living like Angels? But, 3. Will it not evidence Gods power and greatnesse, and be a standing monument of that? and will it not be some trophie of the full and finall abolition of death, when the effects of it, as to the creature, are taken away? which it is like would never have perished either by fire or water had not sin come in and unwillingly made it to be subject, Therefore some way it is meet that it should also be f…ed.
The last observable thing in the great change of the world, is, that there was no m…re sea: for understanding this, we premit, 1. that sea is not allegori…ally or improperly to be understood for troubles and storms, which then the world is to be free of, though that be a truth. But the sea here must be understood properly as the earth and heaven▪ in the words before, it being that sea which is a part of this universe. 2. It would seem, that to say that the sea were new also, would not agree, there being some pecullar thing said of the sea in its passing, more than is said of the earth and heaven. 3. Yet hardly can it be said that the fire of conflagration shall destroy all the element of water, and so dry up the sea, because there is now no use of it: for, it may be said, 1. that there is no use of the earth either. 2. That that conflagration purgeth the elements but annihilateth them not, but bringeth them into their perfection, as it doth all the world, a great part whereof is the element of water. We shall, without insisting, lay down th…ee wayes how we may take the words, 1. There was no more sea, because by that fire all the elements are melted, and made to run together, as it were, in one lump; and so there is all that was, but not distinctly sea from earth, but all together; that world to come being a result of their melting and intermixing one with another, when all of them are purified. 2. But because the heavens and the earth are looked on still as distinct, it will be hard to confound the water and the earth and heaven, though it may be probable. It is said, that by sea is not meaned the element of pure water, but that body of salt mixed waters, separated from the earth, and put in bounds by it self: which differeth also from other waters, and hath a moving fleeting nature, as it is the sea usefull for commerce amongst men. The sea thus understood, say they, is no more: not that all waters are dried up, but this sea is purified, that it is no more sea having the properties, uses, and differences which now it hath from other waters; and to this purpose do they make use of Gen. 1. where mention is made of waters, before eve…here was a sea. And so they make the taking away of sea, not to be an annihilating of waters simply, but the reducing of the sea to the originall nature (if not to the place) of the first waters, so that it is not now sea, as by that first appointment of God (Gen. 1.9. and 10.) it was. 3. It may be understood thus, the former heaven and earth were passed away, and there was no more sea, that is, the change extended it self not only to heaven and earth, but to the sea also, even although folks would think it lesse probable that the sea should be altered with fire; and as they went away, yet not simply, but the former heavens: so here is to be understood, the sea was no more, that is, the former sea, but it was changed also. And this we think the simplest meaning, and may someway be reconciled with what went before; and what is spoken of the sea here, is the same which was spoken of the earth, Chap. 20.11. only the change is more palpable on it; for although it continue to be water, yet it continueth not to be sea, it not being of the substance and essence of water to be sea.
From this great change, we may learn, 1. not to fix too much on creatures, which are passing, but on God who is the same, and changeth not, Psal. 102. It is the Apostles advice, 1 Cor. 7.27.29, &c. Mortification is a good study, for this world passeth away.
2. It would presse us to holinesse, seing such a triall and change will be, 2 Pet. 3.11. what manner of persons ought we to be, seing all these things must come to passe? in all godly conversation, waiting for that dissolving. Assure your selves it will be, and where will the sinners appear in that day?
It is much disputed by the Schoolmen how the Godly then living, and these that are again raised, are differenced from the wicked at that time, and what pain this fire is to them: And here ignorantly and superstitiously they conclude, that it serveth in stead of purgatory to these that were living, or shall be at that time. But, to leave curiosity, this is sure, 1. that the end of that fire is neither to pain nor to fire or purge the Elect, it being impossible that fire materiall can take away sin (except it be meritoriously, and that cannot be though they did suffer; for, many suffer then and merite not, but this is founded on the rotten grounds of self righteousnesse. Beside, this fire is not voluntary, therefore (according to their own principles) cannot satisfie, But the end of this, is the changing of this visible world and the putting an end to time. 2. It is like, the change of the living Godly, will not be by this fire, 1. because if Paul were living, he would be changed, 1 Cor. 15. yet would he not, likely, suffer fire. 2. Their change is done in the twinkling of an eye, which cannot be by fire. 3. It is not death (for all shall not die) but in place of death, whereas certainly fire would infer dying, it being a materiall fire. 3. However we conceive the order of proceeding at the last Judgement, yet it is like that the resurrection of the dead Elect, and the changing of the living, with their taking up to meet the Lord, 1 Thess. 4. (if not the finall sentence on all) shall go before this fire, the opening of the graves which must be before this fire and the seas giving up of her dead, implyeth this; the glorified condition therefore of the Elect being begun, and the sentence having passed, belike, on the wicked also, (Christ thereby continuing last on the field as Conquerour and Victor) before this fire, the Elect are all without the reach thereof: for, all the Elect that are then living, or formerly dead and glorified, must be in one condition (the bodies of the one being on the earth as the persons of the other are) and seing it cannot be said of the glorified elect that they suffer fire, or are to be purged; so neither can it be said of the other.