Commentary on Revelation, Lecture 2
LECTURE II.
Vers. 2.
And I Iohn saw the holy city, new Ierusalem coming down from God out of heaven, prepared as a bride adorned for her husband.
3.
And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
4.
And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
5.
And he that sat upon the throne, said, Behold, I make all things new. And he said unto me, Write: for these words are true and faith…ull.
6.
And he said unto me, It is done: I am Alpha and Omega, the beginning and the end, I will give unto him that is athirst, of the fountain of the water of life freely.
7.
He that overcometh shall inherit all things, and I will be his God, and he shall be my son.
8.
But the fearfull, and unbelieving, and the abominable and murderers, and wh…remongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
THis is the first thing Iohn 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 an other thing (as to her qualities and glory) than before. After I had seen the new earth (saith he) I saw also the new Church, exceeding beautifull, no city, no Bride so adorned on her marriage-day as she is, she is so glorious, when He getteth but a little view of her. Concerning the glorious description we would premit,
1. That it is almost all one, whomsoever or whatsoever we understand as the party described; 1. Whether it be heaven, the place of blessednesse; or, 2. the glorified Elect, who are blessed and adorned in this place: or, 3. the happinesse 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 shew the good condition of all those who are written in the Lambs Book of life, opposit to the misery of those who are not written: all must be taken in, both who are thus adorned, where and with what they are made thus happy. We shall not therefore be curious to distinguish them, the scope being to shew, that the Elect are in a most happy condition.
2. That this happinesse is figuratively set out, two wayes, 1. By such things as are most precious unto men, and of greatest value, as of gold, precious stones, and excellent building, a bride, &c. though the things themselves infinitly exceed any thing they can be represented by. 2. By these things that are most precious, even to the people of God, as the tabernacle, outward ordinances, Gods presence with them, &c. which being to them of more worth than the former, do serve notably to illustrate and to commend this happinesse unto them.
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 needfull to enquire 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 generall, 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 shew that it is glorious, so, that this city cometh down from heaven, that it hath twelve gates, and that the tree of life hath twelve manner of fruits, &c. They are but expressions accommodated to our uptaking of them, and so discovered to Iohn 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 Iohn 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. Iohn putteth to his name here, I Iohn saw it, to confirm it by such a witnesse, whose testimony is true, Ioh. 21. and to make it passe with credit; he feigned it not, but saw it in vision, though far short of the thing it self.
1. The City is named▪ the new Ierusalem. That by Ierusalem is signified the Church, is clear in Scripture, for the special priviledges Ierusalem had in her. There is a threefold Ierusalem in the Scripture, 1. Legall Ierusalem, which long since in destroyed, and as to its ceremonies is in bondage, Gal. 4. 2. A Ierusalem that now in, (i.e. the Gospel-church) called the mother of us all, Gal. 4. 3. It is taken for the heavenly Ierusalem, or the glorified triumphant Church, where God immediately dwe…et… with His people, whereof that earthly Ierusalem was but a type, Heb. 12, 22. so we understand Ierusalem 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 Ierusalem, 1. Because typified by the first Ierusalem. 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 Ierusalem, not only to distinguish it from the Jewish Ierusalem, but even from the evangelick, which is called the holy City before, Chap. 11. but not the new City. It is new Ierusalem, 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 locall mutation of the place described, but the excellent nature and quality of it, (whether place or person) that such a City was never on the earth, it was a thing that was of a heavenly original, therefore (Heb. 12.22.) called heavenly … for, to be in this City, supponeth ascending, and is all one with having Christs new name written on them, which is heavenly glory, as appeareth, Chap. 3. vers. 12. This coming down, is either generally to shew that it is heavenly, 1. It …iseth not out of the earth, no not this new earth, it hath a more glorious rise. Or, 2, so it appeareth to Iohn 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 Iohn 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 Christs coming with His Saints to judgement by a locall descension at the dissolution of this earth. But, as we said, the expressions are not too much literally to be strained.
This descension, or coming down, is also chiefly for its commendation: That, 1. it … of Gods building and dressing, it cometh from Him. 2. It is to be a constant dwelling to men (as the first voice cleareth, ver. 3.) as if it did descend to them, they shall have 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. Ierusalem also is ordinarily for Gods presence and worship in it, called the holy city; much more may heaven be for that reason.
The commendation more particularly, is, that she is prepared as a bride adorned for her husband: she is tight every way, and excellent in her glorious apparel and new cloaths, braver than any Bride that ever was (as having a more excellent husband than any) yet that is not all. Before, she was a preparing, now she is prepared and fully made ready: formerly there was calling to the marriage-supper, but here the bride is brought to her husband. In a word, now she is fitted in a stately manner, suitable to the 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 rayment of needle work: which is spoken of this same glory, when the bride, fully glorified, shall be made ready to enter the Kings palace. And this new Church being distinguished from this new world, and not the same (as it would be, if it were to be understood on earth) but succeeding to that change, we may clearly see that it is not that here, but that same, Chap. 3. ver. 12. which is more particularly afterward insisted on.
This glorious state of the Elect, and the solace which they enjoy in this happinesse, being discovered in a little glance to Iohn's view, Followeth now a further confirmation thereof by two voices to his ear. The first, is generall, out of heaven, from such as knew best; the second from God Himself or the Lamb, ver. 5. &c.
The voice is first described, Then the matter spoken is set down, as of more credit from such a voice. It is a voice for its distinctnesse and intelligiblenesse: not confused like thunderings, or waters, but that which he heard was plain to his ear, as that which he had seen was to the eye. It will take up all senses to discern heaven rightly, and there is happinesse there to delight them all. Beside, one sense is more easily deluded than two; here therefore both by seeing and hearing Iohn beareth witnesse. It is called a great voice, 1. to shew that it is a concerning matter that is expressed. 2. To shew that it is no ordinary Herauld that cryeth it: and therefore men would be stirred up to hear and believe what is spoken concerning heaven. 3. It is from heaven, because only those are 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 wonderfull thing to be observed by all, that such a nearnesse should be betwixt God and men. Hear, observe, believe, and wonder. The matter setteth out the happinesse of the Saints, two wayes, 1. In their positive happinesse and good condition. 2. In their freedom from all difficulties.
Their positive happinesse, is set out under the most excellent similitudes and promises of happinesse that Israel had. Now, all these are fulfilled, because heaven cannot be set out of it self, Therefore these two wayes it is set out to us, to bring us in love with it, 1. To our eye, it is represented under the types and similitudes of earthly things that are most glorious and delightsom to the eyes, as, gold, pearl, precious stones, cities, and what men of the world are most taken up with. 2. To our ear and faith, or apprehensions and conceptions, it is set out by the things that tast not to the men of the world, but to Gods People and Church have been more excellent than any thing of the world. So that as the former is not literally understood, so neither the latter; but by these, as by steps, he elevateth us some way to conceive of heaven, By the City, Tabernacle, Temple, Ierusalem and Promises, which were of a more taking beauty to them than any thing else; And it sheweth that heaven is not only above what worldly men can conceive, but even above the reach of these who have faith and experience in spiritual things.
Answerable to these, their positive happinesse is first set out by the type of the tabernacle of God with men, that is, Gods presence shall be with them, as His Tabernacle was a sign of that, and a priviledge to Israel, which others had not: So now what was signified by it, is here fully made out in truth. This, secondly, is cleared, He will dwell with them: They shall not only have signs, but as He dwelt in the Ark as the type, so shall He indeed dwell with men, not as a stranger, now and then, as before, but constantly. 3. This is further expressed, They shall be His People, and God Himself shall be with them, (and not the tabernacle only) and He shall be their God: Which is not as if now God did begin to be their God (which to His own, was true in all ages) But, 1. that now God is manifestly known to be their God. 2. That now they reap fully the enjoyments and advantages of their right to have Him their God. 3. They get now the possession of Him, who in right and title was their portion before, they know what it is to have God their God, when He becometh all in all to them, and they are filled with His fulnesse, and see Him as He is. It saith, that the fruit and substance of that great Covenant-promise, I will be their God, and they shall be my People, is never well known, nor taken up, till they be in heaven, that being the place wherein the fulnesse of this promise streameth out to Believers. It is a word that setteth forth the height of happinesse to be in the enjoying of God, the promise whereof is the great substance of the Covenant here, that is given to His People in these words, Lev. 26.10, 11. and Ezek. 37. Gen. 17.2 Gor. 6.18.
There is more happinesse in having God to be our God, than we can believe; yet this in right may be here, and the right improving and use-making of this, would in a great measure be heaven upon earth.
Vers. 4. The happinesse of their estate (as it is free from all the contraries and opposits of blessednesse, is set forth, 1. generally, in wiping away all tears. 2. More particularly, in removing the causes of these, as death, sorrow, crying, &c. 3. In the proof of it; for, all former things are gone, therefore these are done away and the face of the Church and her condition is now new. Some of these expressions are (Chap. 7.) borrowed from the Prophets, that point at an excellent condition of the Church on earth, because the true beauty of the Church on earth is of the same nature with that in heaven, (as the former promises do clear) that beauty of heaven, is but that begun glory compleated and perfected, which is not at perfection here till it come there. But the scope differeth in this, that there the glory of the Gospel-church is holden forth principally after Antichrists begun ruine; but here the perfecting of the same Church in heaven after the finall and full overturning of all enemies, as is clear before.
The generall freedom of this happy condition, is, That God shall wipe away all 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 tendernesse to them and the fulnesse of His love, shall put an end to their weeping: there shall never be any more 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 immortallity and eternal life, neither first nor second death enter there, but both are cast into the lake, as Chap. 20. or are without this city, to which this doth especially relate. 2. There is no sorrow nor grief there: it is properly such a sorrow as is for the losse of friends, or such a crosse, when some good thing is taken away: there is none such there, no Wife in heaven bewails her Husband, or Mother her Child. Rachel will not weep for her children there, nor is friend separated from friend there, Ionathan is not heavy to sunder with David there, nor any man mourning for the losse of a Crown or Kingdom, or House or estate, or for any losse whatsoever. 3. There is no crying there, there are no violent or hasty surprizings (which taketh in all crosses that bring hurt upon any) there is no invading of Kingdoms, storming of Towns, killing or slaughter, or roaring of violent enemies 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 externall causes of violence, or inward infirmities of body or challenges of the mind; the inhabitants of that land will not say they are sick, Isa. 33. In a word, the body is so freed from corruption, as there is no externall cause to hurt it, neither any internall tendency to any disease, but absolute freedom from all effects of sin; no sicknesse is there more than death; no gout nor gravell, all these are removed. And, for aggravation of this happinesse, we are to understand these expressions set down, 1. as taking-in all these things conducing to happinesse. 2. Not only is there a removing of these, but the contrary priviledges follow, to wit, quietnesse, life, comfort, joy, &c. 3. That these are eminently there in heaven, and only there in this degree. 4. That these enjoy this happinesse and life eternally and unchangably; for now, no more death or pain or any thing of that kind, is to trouble them.
The confirmation is added in a word, for the former things are passed away, that is, all the former dispensations toward the Church, its crosses and sufferings and the manner of its fighting or being militant, these now are passed and changed: which must certainly be understood of the Churches finall and externall change, 1. because so these things (called the former in opposition to the Churches now glorified condition) are passed away as the old heavens are; then this change being universall in all things, relateth to the full change on the world. 2. Because these former things of death, pain, &c. are never away till the end: for if they were supposed contemporary with the estate of the Church during these thousand years, then certainly Gog and Magog are to follow that with death and crying, It must therefore be after all the Churches trials, and so after Gog and Magog, who not long preceed the end of the world. So this renewing of all, maketh an excellent change to the Godly: and no more can it be understood what the happinesse of their lot is, than that which eye never saw, nor ear heard, nor yet could enter into mans heart to consider, This being every way new to men.
The second voice which cometh in to confirm the same things, is, ver. 5. of him that sat on the throne, that is, the Lamb, who was Judge, Chap. 20. stiled here by the name He taketh to Himself, Chap. 1. to shew His God-head, I am Alpha and Omega, and I will be his God, ver. 6. and 7. He is brought in speaking, 1. to confirm what is said: it is God who undertaketh it, and therefore it cannot misse; He may be believed. 2. To shew the greatnesse of the thing, and concernment of it, that God will Himself be, as it were, the preacher of it. In this confirmation there are three severall speeches to the same end. The, 1. is, vers. 5. Behold I make all things new: wonder not at this glorious change; for (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, vers. 1. and 4. and Chap. 20.11. and shew that the omnipotency and faithfulness of Jesus Christ is engaged for bringing this about for His Churches comfort, and strengthening of their faith in this great point.
The second word, for the same end, is, Write, for these things are true and faithfull. The command is repeated, to shew that there is a singular truth in this point, he might record it, and though (it be implyed) men ordinarily look on these things as passing words, yet, saith he, they are faithfull and true.
The third word, is, vers. 6. The repeating this so often, He said unto me, is for wakening attention, and to mind us who it is that speaketh, and that every word, as a diverse sentence, is to be weighed. It hath two parts. The first is absolute, bearing out the certainty of the accomplishment of that great change, spoken of as if it were already done, It is done (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 sheweth the comtemporarinesse of these events, as was then cleared.
The second part of it, is conditionall, holding forth the parties (in their qualifications) who may expect that glory, vers. 6. and 7. and these who have no right to this happinesse, vers. 8. which is as an use of the former grounds, or is drawn (to stir up Hearers to be in love with heaven) from the offer of it on this condition, and to scare men at hell, (in opposition to this) by threatning particular 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 happinesse (presently as to the offer, though the happinesse be coming) and by the offer of it hereby to engage folks into it. This offer, as it pointeth out heaven as the result, so it pointeth out the way, means and motives leading and pressing to it at all times, as the close of the seven Epistles, (Chap. 2. and 3.) doth. The offer▪ beginneth with a description of Him that maketh the offer, and beside that hath two parts. The first part, vers. 6. The second, vers. 7.
He describeth Himself as often in the first, second and third Chapters, I am Alpha and Omega, the beginning and the end. This is to shew, 1. who it is that of…ereth, and that He may be trusted. 2. That He should not be slighted nor refused, duty tyeth to respect what He saith who now speaketh from heaven. 3. That as He is Alpha in the beginning, so now he appeareth Omega in the perfecting what He promised. Every part of the offer hath a promise of eternal life upon a condition, or, to 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, Ioh. 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 perpetuall 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 eternall, Rom. 6.23. 2. And it is given freely, that is, without any price, and compensation, but it is obtained without money, and whatever qualification be in the person thus freely begraced, it is no cause of this gift. Yet, 3. this is qualified, It is to him that is athirst, that this gift is given, as Isa. 55.1. Athirst is, 1. one that needeth, 2. one that is sensible of his need, 3. one that would fain have, as ever a thirsty man would drink, as it were, pained for want of it. 4. It is one that will take and welcome the offer on any terms, and think himself much oblieged to him that giveth it. Hence under thirsting, (Isa. 55.1. and Matth. 5. Blessed are they that hunger and thirst) is ordinarily holden forth peoples fitnesse to receive, and willingnesse to consent to Jesus Christ, as Chap. 22.17. whosoever is athirst, that is, (as after followeth) who ever will, let him come, &c. by which we may see. 1. The freenesse and largenesse of Christs offer that cannot be made broader and laid nearer folks than by 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 connexion of grace freely giving, and the qualifications of hunger and thirst in the receiver: for, 1. this qualification disposeth them to make use of grace. 2. To esteem of and prize grace, as sicknesse doth of him who is the Physician. This condition of faith, thirst, and willingnesse, &c. importeth no more, on the receivers side, any thing inconsistent with grace, than that it is said he giveth freely and without money on His side, This importing but a free receiving, as that doth a free giving.
The second promise is large, in two expressions, setting out this happinesse, he shall inherit all things; he shall want no good thing, and these all shall be his possession, he shall have God, who (1 Cor. 15.28.) shall be all in all, infinitly supplying and filling the room of all the riches, honour, contentments and comforts that men can imagine; It shall be a greater possession than if they enjoyed all things. For, 1. God equivalently maketh up all that nothing is missed. 2. Eminently and excellently He maketh up all, that what ever comfortable …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 sheweth 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 Gods son and to have Him our God, than to enjoy all things beside to be His son, and so His heirs and joynt-heirs with Christ; Rom. 8.17. What is that, or rather what is it not? Here now is a portion; who would covet, let them covet this as the best thing: one day the truth of this will appear, what great blessednesse is here, when once His wrath is but a little kindled, Psal. 2. ult. O set your hearts on this, it is the short cut to possess and inherit all things, Who in all the world ever reached to enjoy all the earth? yet that is little amongst all things, but a Believer inheriteth earth, heaven, God, Christ, glory, peace, his soul, even all things; for God is his (and with Him all things, 1 Cor. 3.22, 23.) and will He not give to Him all things? Rom. 8.32. yea, is He not Himself all things (as is said) so that in heaven and earth the soul can wish no more, Psal. 73.25. See on vers. 3.
The condition, is, overcoming: which implieth, 1. a fight with a world of enemies and corruption. 2. A serious fight and constant war, as for life. 3. A difficult 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, seing so much dependeth on it; and happy is he that overcometh. He and every one of them enjoyeth all things, and yet none of them enjoyeth anothers portion to one anothers prejudice. But as men now enjoy the whole Sun and its light, and wrongeth not others by it, so then all shall enjoy God fully, as to their capacities, yet so as there is no want to others. That infinit ocean of the Godhead being able to fill all the cups that come to it, or are casten in …t, and being such that all may also swim in it when they are full, and that Sun of righteousnesse being so clear as to shine on all, and to make shining all the eyes that shall behold Him.
The qualifications (to say so) of these excluded on the other part, are set down, ver. 8. and we conceive for these ends. 1. To presse the receiving of the former offer from the ill of missing it, which is the main scope. 2. To shew that every one overcometh not, and so cometh not there. 3. To shew who overcometh not, to wit, these that ly under the practice of sinfull lusts, as here: By these sorts understand all other sinfull wretches lying in sin, as if they were expressed, the most abominable sorts whereof, are indeed named, yet not at all to exclude others. By it we may see also, that this 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 holinesse! what ever men now think, it will one day, yea in that day, appear in its native colours.
These particular steps or sorts of sins (to wit eight) are mentioned, to shew, 1. That there is but one way to Glory, but many sins whereby men passe to destruction. 2. That by the setting down of these more particularly, the happinesse of heaven and the qualifications of these who enter it, may be the more conspicuous, being put together.
The first sort of sinners that is excluded, is, the fearfull, or coward, opposite to the former fighter and overcomer. It is not these who are feared to come short, Heb. 4.1. nor these that fear to sin and desire to prevent it, Heb. 11.7. 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 lazie in holy duties and trading for Christ, as if they were afraid of them; the sluggard saith there is a lion in the way, this is he who shifteth duty. 3. Such as dare venture to suffer nothing for Christ, as the Worthies did, Heb. 11.
The second sort is unbelievers, not properly, or only infidels, much lesse these who are of a weak or little faith, that is, mixed with doubting, and want peace; but such as never received the free offer of Christs Grace indeed, whatever their profession was; that never did flee from the Covenant of Works, to rest on Christ for salvation. These are (Ioh. 3.36.) condemned already: and this unbelief shall condemn as much as any breach of the Law, in that day it will condem that ye believe not according to that command, 1 Ioh. 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 Christs fulnesse; but its weaknesse is in its peace, or its gripping of Him, or byding by Him; and as to the fruits of faith, it findeth these weak, (to say so,) but unbelief is clearer of its peace than of its need, &c. and whether we take unbelief as a failing on the right hand by presumption, or on the left by despare, both are unbelief, and opposit to faith in Christ, and are excluded here.
The third sort are abominable, who by sins against nature have made themselves vile: now these are reckoned with: such were these in Sodom, and these, Rom. 1.26, &c.
The fourth sort are murderers: which taketh in all who wrong their neighbours in thought word or deed, especially the persecuters of His people.
The fifth sort are whoremongers: whereby all who are given to any filthinesse, secret or open, of whatsoever sort, are understood, if it were but in a look.
The sixth sort are sorcerers, such as more directly renounce God, and take them directly or 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 murther and adultery.
The seventh sort are idolaters, whether against the first command, as heathens; or the second, as false worshippers, or more subtilly advancing creatures, as do the covetous, They are in this roll.
The eighth sort are all liars, in their words or carriage counterfeiting in hypocrisie towards God, as Psal. 78.35. or deceiving or dissembling towards man, Col. 3.10. all go together to the 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 fearfull. 2. Against the Gospel, as the unbelievers. 3. Against nature, as the abominable. 4. Against the Law, as the others, and that whether against the first or second Table, in deed or word. Their lot is dreadfull, They are casten in the lake, &c. Then, 1. Is there not great odds between heaven and hell? Is it not good to be in heaven and ill to be in hell? 2. Must 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 holinesse, 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 holinesse as necessary to be there? have ye resolved to dispense with the losse of heaven? Can ye abide hell and the company of devils for ever? what, is there any choice here? why halt ye between heaven and hell, as if there were any equality betwixt all things and nothing (no, not a drop of water) betwixt God with all good, and the devil and all sorrow, and that for ever? O the screechs and yels that will be in hell, whereas there is no cry in heaven! Can ye go about doubting what to choose here? Why then is there so little faith, so little wrestling and holiness? Know ye not what dependeth on the event, and can ye abide to lose it, yea, to hazard it, or to be secure while it is so? How can ye sleep and eat your bread without sorrow? what promise can ye comfort your selves in? None speaketh good to you, what threatning can ye shift, while ye shift holinesse? do not all speak as pronouncing your external excommunication from God, while ye abide under the curse as ye are? what example have ye of any that ever hardened themselves and prospered, or lived and died under the dominion of sin and was happy? Is not hell full of refutations of this untruth? Where are many, like the rich glutton, Luke 16. that would suffer no application of hell to them in their life, and now they are sure of it, and bid tell it to others, knowing that men ordinarily believe it not? O secure atheist, proud sinner that never thirsted for righteousnesse, nor felt the ill of sin, or thou lazy negligent wrestler that art afraid to fight, what will come of thee? Do ye not believe that a recko…ing is coming? do ye not see that holinesse and happinesse go together, and sin and shame? do not ye your selves think it reasonable and just that they should go linked together, and that none but the holy should go to heaven? What will it turn to then? shall any other door be opened to heaven, or other promises be made to you, than for others? Remember what certification accompanieth this offer. It is indeed free (so we offer it in His Name) Ho, every one, come; &c. But here is the certification, if ye come not, and fight not seriously so as to overcome, and if ye turn back or fight not for Christ, but like a coward desert Him, here is your doom, we pronounce it, to be cast into the lake of fire: for, who, in this respect, is not with Christ, is against Him and all His enemies shall be slain before Him.