which Christ is pleased here to resume, which before was given by himself, chap. i. 8. I am Alpha and Omega, the beginning and the end; to show, that as he first made the world, so he was now about to put a period to it, and would give to every thirsty or believing soul an everlasting life in the new Jerusalem, which shall no more decay, than water, which is an ever-springing fountain, can be dried up. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. Observe here, 1. That our desires of happiness must be accompanied with endea vours after it, or they will be ineffectual; to thirsting in the former verse, he joins overcoming in this verse: we must not barely wish, but work; not only talk, but fight and not only fight but overcome our spiritual enemies in fighting, or we are miserable; how strong soever our desires after happiness may be supposed to be, without proportionable endeavours we can have no good ground of hope. Observe, 2. He that overcometh, that is, he that is overcoming, he that daily maintains the combat, though he has not yet obtained a perfect conquest over his spiritual enemies, yet he keeps the field with sword in hand, resolving never to throw down his weapon, but to die as a conqueror, rather than be taken a prisoner. Observe, 3. The encouraging promise given to the conqueror, He shall inherit all things. Where note, The extent and latitude of the promise, the enjoying all things, that is, all blessings and benefits, all joys and comforts, that are requisite to make him perfectly and perpetually happy. Note also, God's way and manner of dispensing the mercy promised, and that is, by free gift, he shall inherit all things, not merit any thing; an inheritance is gratuitum paterni amoris pignus, an estate freely given by the father to his children. Observe, 4. A superadded promise, I will be his God, and he shall be my son; that is, I will give him the manifestation of his adoption before angels and men: I am now his God, and he is now my son, but the world knoweth it not; they brand my people for a generation of hypocrites, and sometimes they call in question their own sincerity, and their title to the privilege of adoption; but at the great day I will publicly own them before angels and men, and make it appear that I love them as a father, and they shall live with me as sons for ever and ever: He that overcometh, &c. 8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, 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. After a description given of the celestial happiness of the righteous at the day of judgment, here follows the eternally miserable condition of the wicked; and eight several sorts of sinners are here summed up, who shall be excluded out of heaven, and cast into hell, namely, the fearful, such as dare not own Christ, or for fear of suffering have disowned him, or apostatized and revolted from him; unbelievers, such especially as have sat under the dispensation of the gospel, but have rejected our Lord Jesus Christ, and have refused to come unto him that they might have life; the abominable, such as live in the practice of sins against nature, sodomy, and such uncleanness as renders them abominable in the sight of God and man, Rom. i. 26.; murderers, such as destroy either the soul, body, or good name, of their neighbours, especially persecutors; the whore and her followers, who are drunk with the blood of the saints; whoremongers of all sorts, both spiritual and corporal, particularly such as are guilty of uncleanness in a conjugal state; sorcerers, such as exercise witchcraft, consult with the devil, and trade with familiar spirits; idolaters of all sorts and kinds, such as worship false gods, or the true God after a false manner; covetous persons, who make the world their god; and sensual persons, who make their belly their god; lastly, all liars, those which lie with the lip, and talk falsely; those that lie in their lives, as all hypocrites do, whose practice gives their profession the lie; those who are the inventors of the doctrine of lies, which is no better than the doctrine of devils; these, all these, shall have their part in the lake that burneth with fire and brimstone, that is, in exquisite torments, and everlasting. From the whole note, 1. How the timorous and fearful stand in the front of all those vile sinners, whose ways lead down to the chambers of death and hell. Behold here! God's martial law executed upon cowards and renegadoes, whose fear makes them revolt from Christ in time of danger. Think of this, all you timorous and faint-hearted professors! who cannot bear the thought of lying in a nasty dungeon for owning Christ, how will you endure to lie in a lake of fire and brimstone for disowning of him! Is not the little finger of an angry God heavier than the loins of all the tyrants and persecutors in the world? Note, 2. That although eight sorts of sinners only are here reckoned up, yet all others who live and die impenitently in any known sin, besides these, of what kind soever, are certainly included, and their damnation implied also, as well as these for whoever lives in the habitual practice of any known sin, without convert ing from it unto God, is certainly in a state of damnation. Note lastly, That the sins here mentioned must not be understood copulatively, but disjunctively: we must not suppose that such as are guilty of all the before-mentioned sins, are the persons threatened with hell-fire; but such as are with allowance guilty of any one of these, or of any other besides these, and continuing impenitently in them. 9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, 11 Having the glory of God and her light was like unto a stone most precious, even like a jasper-stone, clear as crystal; 12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: 13 description of it. Heaven, called the New Jerusalem, is represented by a city, with magnificent gates and walls; and the church, the collective body of glorified saints, is here called the Lamb's wife, espoused before, but the marriage solemnized now. Note here, That as the earthly Jerusalem was a type of the church militant, so the church triumphant is called the New Jerusalem, and compared to a great city for the multitude of its members, and styled holy, because sanctity is the special qualification of those who are the inhabitants of it. Note, 2. The light which is found in this city; it is not compared to the light of the sun, for that is attended with scorching heat, nor to the light of the moon, which is variable and uncertain, but to the light of precious stones, which is clear and pure, and has nothing annoying in it. Note, 3. The great safety and security of this city, and of all the citizens inhabiting therein here is a wall great and high; walls are for defence, (called mania à muniendo,) and the higher the wall the greater the defence: God's omnipotency is as a wall, and will be an invincible bulwark about his saints in heaven: nothing shall endanger them, nothing shall offend them. Note, 4. Here are twelve gates for conveniency of entrance into this city on all sides, and to give free and easy access from all parts, cast, west, north, and south; to sig nify that the church in heaven will be made up of persons coming from all parts, as Christ foretold, Matt. viii. 11. Luke xiii. 29. : They shall come from the east, &c. triumphant church is a collective body of believers of all nations, kindreds, and pecple, tongues and languages. Note lastly, That as the names of workmen are sometimes set upon foundation stones, by which it is well known in after-ages who were the builders; in like manner it is here intimated, that as the ancient Jewish church was founded in twelve patriarchs, so the latter christian church in and by twelve apos tles, Jesus Christ himself being the chief corner-stone, or the foundation of both; he being fundamentum fundans, they funda menta fundata; teaching us that our faith must be built upon the doctrine of Christ and his apostles, and upon no other doc trine whatsoever, though it has a pretended stamp of infallibility upon it. and shall sit down with Abraham. The 15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16 And the city lieth foursquare, and the length is as large as the breadth And he measured the city with the reed, twelve thousand furlongs: The length, and the breadth, and the height of it are equal. 17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. Still St. John proceeds in the description of the heavenly state, and the church triumphant in it; this is called a city, in respect of its magnificent building, comely order, and invincible strength; a great city, in regard of its largeness and capaciousness, being full of glorified saints and angels; and Jerusalem, because of that everlasting peace which is there enjoyed, as the Hebrew word signifies; and here an account is given of the measuring of this great city: we read of its measuring before, chap. ix. but differently from its measuring now; then it was measured by a man, now by an angel; then by an ordinary reed, now by a golden reed; intimating the transcendency of the state of the church now to what it was before, and representing the firmness, perfection, and greatness, of the New Jerusalem. Here note, An observable difference in the measuring of the church militant and of the church triumphant: the church militant, upon a just measure by the reed of the word is found unequal in its parts, some parts of it are purer and better than others, but in the New Jerusalem all parts are equal in perfection and purity; the length is as large as the breadth, and the height equal to either the church of Christ in heaven shall be exceeding large and great, perfect and complete, nothing shall be found irregular in it, all things can there endure the measuring reed, and abide the exactest trial. an The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topas; the tenth, a chrysoprasus ; the eleventh, a jacinth; the twelfth, amethyst. 21 And the twelve gates were twelve pearls; every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass. Some will have all this to signify and represent the purest state of the church here upon earth; but if there shall be any state on this side eternity which answereth this glorious representation, how much more will the perfect glorious church in heaven fully answer it; What was said of Jerusalem of old may be truly spoken of the New Jerusalem above. Psal. lxxxvii. 3. Very excellent things are spoken of thee, thou city of God; her pavement of gold, her gates of pearl, her walls of precious stone, denoting the durableness and permanency of the saints' happiness, the delight and satisfaction that accompany it, and the resplendent glory of it; as gold excels all metals, and is not subject to corruption, as precious stones are full of splendour and glory, in like manner will the mansions of heaven be most glorious, the conversation there pure and incorrupt, affording saints such an entire satisfaction as entirely exceeds all that the most rich and glorious things of this world can afford for the gratification of the outward senses. 22 And I saw no temple therein : for the Lord God Almighty, and the Lamb, are the temple of it. 23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever 20 worketh abomination, or maketh a 18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. 19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire the third, a chalcedony: the fourth, an emerald: 892 lie: but they which are written in of danger, nothing that can either disthe Lamb's book of life. Observe here, 1. St. John declares that the New Jerusalem shall not want either those spiritual supplies or natural advantages which Jerusalem below stood in need of; no need of any temple there for external worship and ordinances which it is our duty to wait upon God in here: What need of an house of prayer for them that want nothing to pray for? What need of ministers and ordinances, to teach them whose knowledge is perfected? What need of sacraments to remember Christ in and by, when they shall always see Christ face to face? Again, what need of the natural light of the sun and moon, where the sun of righteousness for ever shineth, and where God is all in all? Happy they that enjoy him, for they enjoy all good in him and by him, he being the fountain of all goodness! Observe, 2. Having thus described the city, St. John next declares who shall be the citizens, namely, the nations that are saved, all believing Jews and converted Gentiles, called elsewhere the general assembly and church of the first-born, which are a great multitude; these shall be admitted into it, and partake of the glory and happiness of it; and whereas it is added, that kings do bring their glory and honour into it, this is not to be so understood as if there would be a distinction in heaven between kings and subjects; no, all the saints there are kings and priests unto God; neither is it meant that kings shall carry their earthly glory and honour with them into heaven; but that kings who shall be so happy as to go thither, shall see all their honour and glory swallowed up in the glory and happiness of that place and state, and shall confess that all their crowns are infinitely short of the crown of glory, and that their thrones are dunghills compared with the dignity of this throne. Observe, 3. It is declared what perfect security and peace the saints enjoy in the New Jerusalem, together with their glory, riches, and happiness; this is signified, ver. 25. The gates shall not be shut at all by day, and there is no night to shut them in; the gates shall be open, to show their peaceable state and secure tranquillity, without fear of any hostile invasion or entry of enemies, either by force or fraud; it is added, there shall be no night there, either in a literal a metaphorical sense, no darkness, no interruption of happiness, nor fear or turb or disquiet. Observe, 4. Who the persons are that shall be everlastingly debarred the enjoyment of this happiness-all that have defiled themselves by lust and uncleanness, every person that hath not by holiness of heart and life separated himself from sin and wickedness, and dedicated himself to God and his service; nothing that defileth, nothing that worketh abomination; no open scandalous sinner, or he that maketh a lie, shall be admitted: to tell a lie is bad, but to make a lie is much worse, this is the devil's sin in a special manner, it is his by temptation, it is his by approbation, it is his by practice, he is a liar, and the father of lies and liars; it were well if our customary liars would consider it. The sum of all is, "That without grace and holiness here, there can be no expectation of glory and happiness hereafter; this fits at once for the employment of heaven, and the enjoyments of heaven, it makes meet for the inheritance in light; and if we have not our present fruit unto holiness, our end can never be everlasting life.” CHAP. XXII. AND he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. St. John in this and the four following verses, goes on with the description of the heavenly Jerusalem, which he had begun in the former chapter; and here we have observable, 1. The city described, as having a clear river running through it, and this of the water of life; an allusion doubtless to the earthly paradise, Gen. ii. which was well watered, without which accommodation no place can be happy; the heavenly paradise here, or the New Jerusalem, is said to have a pure river of water in it, denoting the pure and unmixed joys of heaven, and those rivers of pleasure which are at God's right hand for evermore. Here is not a well of water, but a river, not a muddy or feculent water, but clear as crystal, not corruptible or dead, but living water, water of life. Observe, 2. The head or spring of this river declared, from whence it doth arise; not from the hills, which may be cut off, diverted, or dried up, but it proceeds out of the throne of God and of the Lamb, and therefore can no more fail than God and Christ can fail; no river can fail, unless the springs that feed it fail; the saints in heaven shall be refreshed with such consolations as flow from the Father, Son, and Holy Spirit, and their comforts cannot fail until they fail. He showed me a pure river, &c. proceeding out of the throne of God. 2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. Note here, 1. That as there was a river and a tree of life in the terrestrial paradise, so in allusion thereunto both are said to be in the heavenly paradise; behold here a tree of such vast proportion and extent, that its branches extend to both sides, that all may receive benefit by it; who can this agree with but Jesus Christ, who is called a tree of life, because from him we have our natural, our spiritual, and our eternal life? from this tree do bud forth all the fruits of grace and comfort, and that for all seasons and conditions. In Christ, 1. Our souls have all necessaries for food and physic, Its leaves are for healing, as well as its fruits for food. 2. All variety of fruits, called here twelve manner of fruits, that is, variety of graces, and comforts of all sorts. 3. In him are these fruits at all times this tree bears fruit every month, winter fruits as well as summer fruits, even in the black month of sickness and death. Christ is continually distributing of his divine fulness to the satisfaction of his people; he is all in all, in the enjoyment of mercy; he is all in all, in the want of mercy; he is all, in order to his people's salvation; and he is all in their glorification. Quest. But will there be any need either of food or physic in heaven? if not, what need of the fruits of this tree for food, or of its leaves for healing? Answ. We cannot suppose that in the heavenly state there will be any want either of meat or medicines, any hunger that shall require food, or any sickness to stand in need of physic; but as food and physic are the instrumental means of the preservation of natural life, without which it will certainly and suddenly decay; In like manner our Lord Jesus Christ doth not only give spiritual life unto his people, but he is the conserving cause of it, he doth maintain, and will preserve it, without the least decay, to all eternity: thus are the leaves of this tree for the healing of the nations. 3 And there shall be no more curse but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4 And they shall see his face; and his name shall be in their foreheads. 5 And there shall be no night there: and they need no candle, neither light of the sun; for the Lord God giveth them light and they shall reign for ever and ever. St. John has not yet done with this copious description of the New Jerusalem, but here he closes it by doing these two things. 1. He shows what shall not be found there: there shall be no curse, no accursed person, or accursed thing, no sin, nor any thing sinful, that deserves the curse; and there shall be no night there, no darkness of ignorance or error, or darkness of affliction, temptation, or desertion, no night of natural darkness, no night of spiritual darkness, much less of eternal darkness, which is the portion of the wicked : farther, there shall be no need of natural light, the light of the sun; no need of artificial light, the light of a candle; no need of the spiritual light of the word and ordinances, all which shall then and there cease. 2. He shows what there shall be there, namely, 1. The throne of God and the Lamb, that is, the glorious and everlasting presence of God and Christ, as on a throne of royal majesty, insomuch that the name of the city may be Jehovah Shammah, the Lord is there. 2. It is added, that his servants shall serve him, that is, the glorious angels and glorified saints shall continually stand before him, and administer unto him, not spend their eternity in a perpetual gazing upon God, but executing his commands, obeying him with vigour, praising him with cheerfulness, loving him above measure, fearing him without torment, trusting him without despondency, serving him without lassitude and weariness, without interruption or distraction, praising God, and singing eternal hallelujah's to the Lamb for ever and ever. 3. It is declared that they shall see God's face, which imports fruition as well as vision of him, together with a sweet and satisfactory delectation in him. St. Matt v. 8. Heb. xii. 14. Blessed are the |