Exposition on the Catholic Epistles, Revelation · Chapter 21
CHAP. XXI.
IN this, and the Chapter following, vnderunder the figure of the new Ieruſalem, the ſtate of the Church triumphant in heauen is ſet forth, as it ſhall be after the day of iudgement, according to the opinion of all Expoſitors,Brightman. Forbs. except two of ours, who vnderſtand it of a flouriſhing Church vponupon earth after the Pope and Turke deſtroyed, and the Iewes conuerted, and ſome Popiſh Writers who expound it of the Church of Rome, whom Alcaſar a Ieſuite mentioneth and confuteth. But that it cannot poſſibly bee vnderſtood of the Church vponupon earth in any time or age, is moſt plaine: firſt, becauſe this viſion followeth after the viſion of the laſt great day of iudgement, and therefore in order ſhould repreſent ſomewhat after that. 2. Becauſe the condition of the Church is ſuch here, as that it can neuer be free from ſuffering and ſorrow. All that will liue godly muſt ſuffer perſecution; Rom 8.17.wee ſhall bee glorified with Chriſt if we ſuffer with him: Ioh. 16. 1 Pet 5.8.and In the world ye ſhall hauehave trouble, and if at any time there bee outward peace, yet the Deuill like a roaring Lion goeth about continually ſeeking whom he may deuoure: and there are bodily pangs and ſickneſſes, and other occurrences that doe afflict whileſt this life l…ſteth,Heb. 12.10. for if wee ſhould bee without chaſtiſement, wee ſhould be baſtards and no ſonnes. And laſtly, there is ſinne euer here in the beſt, which maketh them to ſorrow,Matth. 5.5. according to that, Bleſſed are they which mourne, for they ſhall be comforted. But the new Ieruſalem here deſcribed is without all ſorrow and paine, verſ. 4.3. Becauſe the Church here deſcribed hath the glory of God, which is all one with being glorified in heauen, ſo as cannot ſaid of any vponupon earth, verſ. 11.4. Becauſe this Church is without a Temple, needeth no light of the Sunne, &c. verſ. 22, 23. whereas the Church vponupon earth muſt alwayes hauehave a place to reſort vntounto, and muſt be enlightened, and vpheld in grace by meanes, and ſhall euer need the light of the Sun and Moone. 5. Becauſe no vncleane thing is in this Church, verſ. 27. whereas in this world the kingdome of heauen is euer like a corne field with tares in it, like vntounto ground with thornes and briars and ſtones in it, and ſuch, as that it may be ſaid alwaies, Many are called but few are choſen. Laſtly, to put vsus out of doubt, that no ſtate of the Church here is meant, but in heauen, he ſaith, that they ſhall ſee his face, Chap. 22.4. for this ſhall neuer be till we come in heauen, 1 Cor. 13. then ſhall we ſee as we are ſeene, and herein ſtandeth the perfection of bleſſedneſſe, 1 Ioh. 3.3. for now we are the ſonnes of God, but it doth not yet appeare what we ſhall be, for we ſhall ſee him as he is. To ſay nothing of the new heauens and the new earth,2 Pet. 3.13. which Saint Peter ſpeaketh of when he hath ſhewed how the world ſhall bee deſtroyed by fire; but wee, ſaith he, looke for a new heauen, and a new earth, wherein dwelleth righteouſneſſe. Theſe reaſons, I thinke, may ſatisfie any reaſonable man againſt the probabilities, that are, that it ſhould not be meant of the Church triumphant in heauen, except the phantaſticall Chiliaſt, who may thinke to reconcile all theſe to his imagined ioyfull time of a thouſand yeeres vponupon earth after the firſt reſurrection of the Martyrs onelyonly, for they apply all this to that imaginary condition. But that hath beene ſufficiently confuted already; and whereas any thing may ſeeme to make againſt the common tenent of the glorified eſtate of the Church here ſet forth, it ſhall be anſwered in the proper place. And ſo I haſten to the expoſition of the difficulties here, as they offer themſelues in order.
And I ſaw a new heauen and a new earth, Verſ. 1.for the firſt were paſſed away, neither was there any more ſea. By the new heauen and earth, here moſt Expoſitors vnderſtand not any new creation, but ſo great an alteration in the heauens and the earth, as if they were made new. For theſe heauens and earth, ſay they, ſhall not ceaſe to bee in regard of their ſubſtance, but become more glorious, as is taught, Rom. 8.19. being no more ſubiect to corruption. Neither ſhall they be renewed, that we might again hauehave a dwelling here, (for we ſhall aſcend, 1 Theſſ. 4.and euer remaine with the Lord aboue) but to intimate the new glorified eſtate of the faithful; if the creatures which were made to ſerue them, ſhall come now to a new glorious condition, then much more they for whoſe ſeruice they were made, as Bullinger ſpeaketh.Bullinger. But I hauehave already deliuered my coniecture vponupon 2 Pet. 3.8. for the firſt heauen and earth were paſſed away. This was ſhewed before, Chap. 20.11. and becauſe no mention was there made of the ſea, here it is added, the ſea was no more, that we might not conceiue, but that all the parts of the world fled from the Lords angry preſence.Bullinger. Some thinke that nothing elſe is meant, but that the ſea was altered to a more glorious eſtate, euen as the heauen and the earth; but it is to be noted, that he ſpeaketh onelyonly negatiuely of the ſea, but both affirmatiuely and negatiuely of the heauen and the earth, as doth alſo Saint Peter; 2 Pet. 3.13.and therefore I doe not thinke that any ſea ſhall hauehave a being any more, but the glaſſie ſea before the throne, Chap. 4. the ſea that now is being conſumed with the heat of that fire, as the Schoole-man ſpeaketh. And indeed the ſea is ſuch an huge depth, and ſo hideous to behold when it worketh, and the waues thereof are toſſed to and fro, that there is in it ſome repreſentation of hell, that bottomleſſe pit boiling with fire and brimſtone, and therefore for comfort it is added, that there was no ſea.Chap. 9. The Locuſts before were noted to come out of the bottomleſſe pit, and the beaſt as terrible as they, out of the ſea;Chap. 13. the ſea therefore is as another bottomleſſe pit, againſt which there is need we ſhould be comforted. There ſhall bee no more ſea then for any ſuch beaſts to ariſe out of againe for the terrour of the faithfull, and this I take to be the very meaning, without any further curious enquiring with the Schoole-men what ſhall become of the ſea then, and determining that it ſhall be changed into an heauenly ſpheare. Saint Auguſtine by the ſea here, vnderſtandeth the troubles of the world,Aug. lib. 20. de Ciu. Dei cap. 17 the aduerſities, perſecutions and great mutations of ſtates which are alwayes here, but then ſhall be no more.
And I ſaw the new Ieruſalem comming downe from heauen, Verſ. 2.&c. This new Ieruſalem is the Church glorified, and ſo adorned like a Bride in all her beſt array. Whereas it is obiected, that the Church glorified is in heauen, and therefore cannot be ſaid to come down from heauen,Pareus. I anſwer with Pareus, that ſhe is ſaid to come downe from heauen, not in reſpect of locall motion, but of her originall, which is from God and from heauen, for the Saints are begotten of God,Iam. 1.18. and therefore may well be ſaid to deſcend from him; yea, the Church of God being ſpoken of elſewhere by this name of Ieruſalem, is ſaid to be from aboue in this ſenſe,Gal 4.26. Ieruſalem which is from aboue, is the mother of vsus all. Whereas it is further obiected, that ſhee is ſpoken of as a Bride prepared for her husband, which is by the ornaments of grace in this world; I anſwer, it is true, the Church indeed is in preparing for Chriſt in this life, but ſhee is not fully prepared till the acceſſion of glory that ſhall bee at the laſt day, which is the day of her marriage, and therefore to intimate this time, the Lord is ſpoken of not by the name of a Bridegroome, but of an husband, for it is, foreign. We may gather then from hence, that the glorified eſtate of the Church muſt needs be meant here, becauſe till that time ſhe is not fully adorned and prepared for the marriage, as ſhe is ſet forth here to bee, for ſhee is not without ſome imperfections vntill this time, but here ſhe is deſcribed, as moſt compleat and perfect in eueryevery reſpect.
The Tabernacle of God is with men, Verſ. 3.&c. that is, with the faithfull he will hence-forth make his abode, being vnderunder the ſame roofe, as it were, perpetually, as the Bridgegroome liueth with his Bride after the marriage conſummated, and then it is ſhewed, how happy this eſtate ſhall bee by the freedome from all miſery, and the fruition of all good things; which happy condition of the faithfull, that it might be made yet more illuſtrious, the contrary eſtate of the wicked is deſcribed.
The fearefull and vnbeleeuing, Verſ 8.&c. ſhall hauehave their part in the lake that burneth with fire and brimſtone. By the fearefull vnderſtand ſuch as in the time of perſecution are faint hearted, ſo as that rather than they will come into any bodily danger, they will fall from their profeſſion of the truth. They and all other wicked perſons, whether they be ſuch as are here particularly reckoned vp, or in any other kinde, (which is ſet forth by vnbeleeuers and abominable) ſhall burne for euer in hell, where they ſhall weepe, and waile, and gnaſh their teeth, when as all ſorrow and crying ſhall be done away to the godly. Let the wicked therefore tremble at theſe things, and turne, and ſo many as feare God, comfort themſelues in the aſſured hope and expectation to be comforted farre beyond all the ſorrowes that they doe or can endure in this world. From hence-forward the Church reigning in heauen, is deſcribed vnderunder the name of the new Ieruſalem.
Hauing the glory of God, Verſ. 11.and her light was like vntounto a ſtone moſt precious, euen like a Iaſper ſtone, cleare as cryſtall, &c. The Church doth communicate now with God in the brightneſſe of his glory, which before was repreſented by a Iaſper ſtone, Chap. 4.3.which is of incomparable brightneſſe, and ſo is the Cryſtall. From hence it is proceeded to the wall great and high, Verſ. 12.and the twelue gates. The wall of a city ſerueth for defence, that the inhabitants may be ſafe from the incurſions of enemies, and therefore the new Ieruſalem is ſaid to hauehave a great high wall, to ſet forth the ſafety thereof.
Touching the gates, whereof three are towards the Eaſt, Verſ. 13.&c. this is plainly borrowed from Ezech. 48.31. The gates towards all parts ſhew, that this Church is gathered out of all parts of the world, which is alſo plainly taught, Luk. 13.29. They ſhall come out of the Eaſt, Weſt, North & South, Luk 13.29, Andreas. Napier.& ſit down in the kingdom of God. Neither do I diſlike of the myſtery of the Trinity hereby intimated, according to ſome, for why elſe ſhould the number of three be ſet down rather than any other number? The names of the twelue tribes of the childrē of Iſrael are written vponupon theſe gates, to ſhew, that vntounto the true Iſraelites only this city doth appertaine, & conſiſteth of ſuch only. Twelue Angels ſtand at the gates, to ſhew, how by the conduct and guidance of the Prophets,Bullinger. Pareus. Napi…r. Apoſtles and Miniſters of God they are brought in, according to ſome: but me thinkes, that Angels are rather properly to be vnderſtood, who are placed as a guard vntounto the city at each gate:Pſal. 34. for the Angels of God pitch their tents about thoſe that feare God, and they conduct the faithfull into heauen, for the Angels at the laſt day are ſent out to gather the wheat into Gods barne.
The Apoſtles are expreſly mentioned in the next place,Verſ. 14. in ſpeaking of the foundations of this city, whereupon their names are written. And it is ſet forth to hauehave foundations, becauſe ſtrong buildings hauehave foundations well laid, and the twelue Apoſtles names are inſcribed vponupon them, according to the place which they had in the Church in this world. Yee are built vponupon the foundation of the Apoſtles and Prophets, Eph. 2.20.Chriſt Ieſus himſelfe being the chiefe corner ſtone. Not that Chriſt only is not the foundation of the Church, but becauſe they are the chiefe next vntounto him, and by them others are built vponupon Chriſt. This is therefore thus ſet forth for honours ſake vntounto them, being the moſt eminent in this ſpirituall building. The obiection which is made from hence, that the Church triumphant in heauen cannot bee meant here, becauſe the faithfull ſhall not then depend vponupon the Apoſtles as they doe in this life, for ſo much as here they need their writings for inſtruction and direction, this I ſay, is moſt weake; for they are not therefore ſaid to be foundations in heauen, becauſe others depend vponupon them, but for the eminency of their glory, which is in the higheſt degree, as they hauehave beene inſtruments of greateſt glory to God in this world.
And the city lieth foure-ſquare, Verſ. 16.and the length is as large as the bredth, and he meaſured the city with the reed twelue thouſand furlongs: the length, and the bredth, and the height of it are equall. This foure-ſquare figure ſerueth to ſet forth the firme and vnmoueable ſtanding of the faithfull in that glorious eſtate:Bullinger. the number of furlongs here mentioned, is thought by ſome to be the length, and bredth, and height ſeuerally, each of them being twelue thouſand: But I aſſent rather to them that account this to be the whole compaſſe of the city,Pareus. comprehending the bredth and length, for they are plainly caſt vp together, ſo that there being foure ſides to meaſure, each is but three thouſand furlongs, that is, three hundred ſeuenty and fiue of our Engliſh miles, a city of wonderfull greatneſſe, farre exceeding old Babylon, Herod. lib. 1.which is alſo deſcribed by Herodotus to bee foure-ſquare, but in compaſſe onelyonly foure hundred and foureſcore furlongs, the height was two hundred cubits, and the thickneſſe of the wall fifty cubits, but the compaſſe of this is twelue thouſand furlongs, the height equall to the length or bredth, that is, three thouſand furlongs, and the thickneſſe followeth one hundred forty and foure cubits. It is ſet forth to be thus large, becauſe there is roome enough for all the faithfull, and of an equall bredth and length, and ſo each ſide equall, to ſhew that it conſiſteth alike of people of all parts of the world, for as much as the Goſpell was ſent to all the world. It is of this extraordinary height and thickneſſe, to ſhew, that there is no getting into it but by the gates, and it is impregnable for ſtrength. That the thickneſſe of the wall is meant, when it is ſaid, Hee meaſured the wall thereof 144. cubits, muſt needs bee yeelded, becauſe the height was deſcribed before. And it is to be noted, how all the numbers here goe vponupon twelue, according to the number of the twelue Tribes, and the twelue Apoſtles for twelue being multiplied by twelue, make one hundred forty and foure; to ſhew, that onelyonly true Iſraelites, ſuch as are built vponupon the holy Apoſtles, are members and parts of this building. The meaſure whereby the city is meaſured, is ſaid to be of a man, which is the meaſure of the Angell. Haime.Some vnderſtand this of the ſhape of a man wherein the Angell appeared, and ſo it was the meaſure of a man, that is, of the Angell in appearance like vntounto a man: but this is ouerthrowne by that which went before, at the firſt comming of the Angell to talke with Iohn, where it is ſaid, one of the ſeuen Angels came vntounto mee, not one like vntounto a man. Some therefore thinke that it is meant,Viega… ▪ that man is an Angell in the eſtate here deſcribed, according to that of our Sauiour Chriſt, They ſhall be as the Angels, for they come into the place of Angels: but no ſuch thing, as I take it, can be meant here, becauſe not man, but man regenerate and ſanctified ſhall be as an Angell, and in this ſtate he is not wont to be ſpoken of by the name of man, but the faithfull or Saints. Laſtly, the moſt genuine, and moſt receiued expoſition is,Bull…nger. Pareus. Napier. that the meaſures of furlongs and cubits here meaſured by, are ſuch, as bee vſuall amongſt men, for this kinde of meaſure was the meaſure which the Angell vſed, and he ſaith, which is of the Angell, that is, which is the meaſure vſed by the Angell. Whereas this is vſed as an argument to proue that the Church triumphant is not meant here, but the Church militant vponupon earth, becauſe the meaſure of a man is vſed, it is very weake, ſeeing the onelyonly end of this explication of the meaſure, is for our vnderſtanding of the iuſt length, breadth, height, and thickneſſe of the wals of the city, as this Prophecy is directed to vsus, and not to ſhew where this city is. Hauing thus deſcribed the meaſures, hee proceedeth next to the matter of the building.
And the building of the wall was of Iaſper, Verſ. 18.and the City was pure gold, like vntounto cleare glaſſe. The Iaſper ſtone is much celebrated in this booke, he that ſitteth vponupon the throne is likened to a Iaſper, and when the glory of this city was ſaid to be as the glory of God, the light of it is immediatly ſaid to be as of a Iaſper, here the wall is of Iaſper, and the prime ſtone of the foundation is Iaſper. This ſtone is of a moſt beautifull greene colour, and ſo may well ſet forth a ſtate like the Spring, alwayes greene, neuer withering or decaying by age, ſuch as is the glorified eſtate of the Saints in heauen. The cleare cryſtall … alſo ſpoken of before in deſcribing her light, vntounto which pure gold is alſo added here, theſe being things of greateſt ex…ency, and moſt cleere and pure, that hereby we might vnderſtand what the excellency of this eſtate is, and more eagerly enſue after it, as worldly men doe after gold and pretious ſtones. VntoUnto the foundations more particularly are aſcribed particular pretious ſtones, with which they are ſaid to be garniſhed: for vponupon the foundations were inſcribed the names of the twelue Apoſtles, as repreſenting them now in their glorified eſtate who as a foundation in a building are the chiefe par… of this …uall edifice. Theſe foundations therefore are ſet forth th… garniſhed, to ſhew, that as all this building is glorious ſo the Apoſtles who hauehave beene the chiefeſt inſtruments …orifying God vponupon earth, are moſt glorious.
The ornament of the firſt foundation is a Iaſper ſtone, Verſ. 19.the ſecond a Saphire, the third a Calcedony, &c. Some will hauehave theſe ſtones diſpoſed vntounto this order, according to the order of the Apoſtles, ſo that the firſt in the nature and vertues thereof is fitted vntounto the firſt of the Apoſtles, Peter, and the other to the reſt, applying to each Apoſtle one,Arethas. Andreas. but here ſome make Paul the ſecond, and ſome Andrew.
The Iaſper ſtone, they ſay, doth well agree vntounto Peter, for his continuall moſt affectionate louelove to his Lord and Maſter Chriſt, as the Iaſper doth repreſent the greene ſpring.Io…chim. Ribera. The Saphire, they which are for Andrew, ſay, agreeth well vntounto him, becauſe it is skie coloured, repreſenting the heauens, with ſome ſtreames of little clouds, for he was moſt heauenly minded: but they which are for Paul, apply it to his being taken vp into the third heauen. They which apply the ſecond vntounto Andrew, proceed to apply the Calcedony to Iames the elder, the Smaragd to Iohn, the Sardonix to Philip, the Sardis to Bartholomew, the Chryſolite to Matthew, the Berill to Thomas, the Topaz to Iames the leſſer, the Chryſopraſus to Iudas the brother of Iames, the Hiacinth to Simon, and the Amethiſt to Matthias. But for ſo much as the Apoſtles are not alwayes reckoned vp in the ſame order, but in a diuers, Mat. 10. Mark. 3.16. Luk. 6.13. Neither can it bee certaine in what order they are to bee placed, for that the order of their calling is vncertaine, I hold with them, that decline this particular applying of each precious ſtone to each Diſciple,Bl. Viegas. Pareus. Bullinger, &c. as a point of curioſity, and thinke rather, that onelyonly in generall theſe twelue ſtones are ſaid to bee in the foundation inſcribed with the names of the twelue Apoſtles, to ſet forth the excellency of their glory, as in the diuers vertues and graces of the holy ghoſt they hauehave excelled here, to repreſent which theſe pretious ſtones doe fitly ſerue. The Iaſper, beſides the moſt delectable greene coulour, is renowmed for the vertue of chaſing away phantaſies,Franciſ Rucus. Par…us. Viegas who alleageth Plizy, Iſ…e and B… da for his Authors. a fit type of the Apoſtles freedome from vaine phantaſies of this world, and of their alwayes virent faith and louelove.
The Saphire, ſay ſome, is like the pure skie, with ſome ſtreams of little clouds transfuſed, and that the vertue of it is to make chaſte: but ſome ſay that it is of a green colour alſo, full of Cryſtalline and golden points, & that the vertue of it is medicinall. The firſt is rooſt certaine for the colour, for the Saphire is ſo deſcribed, Ex. 24.10. it is ſaid to be as the body of heauen in his clearneſſe. And this doth well agree to all the Apoſtles, who ſhone as the cleare heauens by the light of their doctrine, and ſtirred vp many to make themſelues chaſte for the kingdome of Heauen, that is, to abſtaine from mariage, that they might be the fitter to goe about preaching the Goſpell, or to beare the aduerſities of thoſe times. Or elſe by their preaching they wrought ſo, as that men became chaſte in reſpect of ſpirituall vncleannes, in abandoning idolatry & ſin. And if there be a medicinall vertue in it, they were all Phyſicians of the ſoule.
The Calcedony is of a purple colour, reported to be bred of a diuine ſhowre in Aegypt; Pareus.in Lotharingia there are of them that be red, it is a kinde of Carbuncle, the vertue of it is to expell melancholy, and fearfulneſſe. This doth ſerue fitly to repreſent the bloudy paſſions of the Apoſtles, being void of all feare, and moſt couragious in the midſt of their ſufferings.Blaſ. Viegas. Others compare it with the flame of the fire which appeareth abroad, but not in the houſe, and ſo it is applied to their light and open ſetting forth of the Goſpell, not in corners and ſecret places.
The Smaragd is of a moſt delightfull green colour, and groweth in Scythia, Pareus.they aſcribe vntounto it vertue againſt poiſon, and againſt the falling ſickneſſe, being hanged about the necke, or worne in a ring, it helpeth chaſtity, recreateth the ſight, cheriſheth the memory, and increaſeth wealth, which laſt; I thinke, is to him that hath ſtore of them by their price: it is eaſie to apply this to the manifold good comming to the world by the Apoſtles.Blaſ. Viegas. Others ſay, that it is of the vertue to change any thing neere it into its own colour, which if it be ſo, it may well be applied to the Apoſtles, who conuerted others to the fame faith to which they had beene conuerted before.
The Sardonix is like the naile of a mans hand, from whence alſo it hath the name,Pareus. for Onyx is ſuch a naile. It groweth in India and Arabia, it is good againſt diſdainfulneſſe and all hurtfull affections.Blaſ Viegas. To this others adde, that it is like the naile of a mans hand with the fleſh appearing thorow, which is by reaſon of that, red, and of it ſelfe white, and ſo it taketh the name from a Sardis, which is red, and Onyx, the naile of the hand, which is white: the whiteneſſe may ſet forth their purity, the redneſſe their martyrdome.
The Sardin ſtone is red in colour, but ſomewhat darke, it expelleth feare, ingendreth boldneſſe,Pareus. freeth from witchcrafts, ſtencheth the bloud at the noſe, quickneth the wit, and maketh the minde ioyfull. To this ſome adde,Viegas. that it ſtriketh feare into wilde beaſts, ſo the Apoſtles did into Deuils.
The Chryſolite is of a golden and ſea-colour together, it is good againſt the difficulty of breathing, and driueth away feares by night: ſo the Apoſtles did helpe the obſtructions of men, and made them to breath freely by the Holy Ghoſt, which they conferred, and expelled the feare of the Deuill.
The Berill is of a light greene colour, and groweth in India, it helpeth watering eyes, and the euill affects of the Liuer and ſighings: ſo the Apoſtles brought ioy to thoſe that were before in a ſad and wofull caſe.
The Topaz is of a golden colour, being transfuſed with a kinde of greene, or as ſome ſay, reddiſh,Pareus. Andreas. ſending out a milkie liquor: it cureth the eyes, it ſtencheth bloud in a wound, and as the vertue is more or leſſe, according to the increaſe or decreaſe of the Moone, ſo it helpeth the lunatike.Viegas. Some ſay that it hath a golden and a skie colour, and that if it be poliſhed, it becommeth the more obſcure: ſo the Apoſtles in their writings; if by humane art and eloquence they be ſet forth, their luſtre is the leſſe, they are no way ſo glorious, as being ſimply and plainly ſet forth in the euidenc… of the Spirit.
The Chryſopraſus is of a golden colour, inclining to greene, whence it hath the name, for Chryſos is gold, and Fraſon a Leeke, becauſe the greene is like the greene of a Leeke, it ſtrengtheneth the heart and healeth the weakneſſe of the eyes; ſo the Apoſtles comforted the hearts of thoſe that heard them, and did helpe the weake ſighted.
The Hyacinth hath the name from the red, blue, and yellow Lilly, like vntounto which it is, for there bee three ſorts of theſe three colours, it cauſeth ſleepe and defendeth from the plague, if it be hanged ſo that it may touch the skin next the heart, and ſome ſay that it alſo increaſeth riches. Some adde that this ſtone changeth the colour with the Heauens, being cleare skie coloured when they are cleare, and gloomy when they are ouerſpread with Clouds: ſo the Apoſtles were changed in name at the command of the Lord of Heauen, and exerciſed diuers vertues, as the Heauens were cleare or cloudy by the tranquilitie or perſecution of the Church, ſometime charity, ſometime patience and conſtancy.
The Amethiſt is of a Violet colour,Pareus. not much vnlike the Hyacinth, it hath the name from the vertue, for it keepeth a man ſober being laid vntounto the Nauell, as Ariſtotle writeth, by drawing away the vapours of the Wine, and ſo is deriued from foreign not,Viegas. Napier. and foreign to be drunken. Some adde, that it is moſt eaſie to be ingrauen, ſo the Apoſtles to beare the prints of violences offered vntounto them for the Goſpels ſake. Some apply all theſe ſtones to ſuch, as by the twelue Apoſtles were brought into this building, as being men of greateſt eminency of all ſorts, that as precious ſtones beautified the foundation. One from the Indies brought in the faithfull, who are alwaies greene as the Iaſper and neuer withering in their faith. Another the heauenly minded like the Saphires. A third, the zealous profeſſors of Aegypt, like the fiery Chalcedony. A fourth, the ſincere Chriſtians of Scythia, like the greene Smaragd. A fifth, a meeke and chaſte people from Arabia, like the Sardonix. A ſixth, ſuch as are ſoft hearted, like the Sardius. A ſeuenth, the wiſe and conſtant, like the Chryſolite. An eighth, the Peace-makers, like to the Berill. A ninth, patient men and reſtrainers of their affections, like to the Topaz. A tenth, ſuch as glory in the golden treaſure of Heauen, like to the Chryſopraſus. A leuenth, ſuch as being moſt rich in grace ouercame all temptations. A twelfth, the temperate and the ſober, like to the Amethiſt. Some in a different ſtreine from all others applying theſe to the Doctors of the Church, which ſhall be here after the conuerſion of the Iewes, thinke that the myſtery of theſe pretious ſtones lyeth partly in the place where they grow,Brightman. Forbs conſenteth in the generall, but not in the particuars. and partly in their excellency according to their order. The ſix firſt grow Eaſtward, ſhewing that men of greateſt note ſhall be ſtirred vp in theſe parts to ſet forth the Goſpell; the other ſix grow partly Eaſt and partly South in India and Ethiopia, none of them in theſe Weſterne or Northerne parts, to ſhew that from theſe places where yet there is moſt barbariſme, the greateſt light ſhall ariſe. And as the Iaſper is the moſt diuine, (for it is vſed to ſet forth God for the innumerable varieties therein) ſo ſome man neare vntounto God, like Moſes, is hereby repreſented, who ſhall beginne and bee the firſt amongſt the twelue in conuerting the people vntounto God: and as the foure laſt hauehave each of them ſome golden appearance, ſo they which ſhall be ſtirred vp laſt of the twelue to ioyne in this ſeruice, ſhall be durable and delightfull as gold, ſuch a kinde of glorious miniſtery neuer failing for many generations, and the people neuer growing weary, or being mutable in their louelove and affection to their miniſtery. But theſe are things rather to be wiſhed than hoped for or taught, ſeeing towards the end the world ſhall rather wax worſe and worſe.Exod. 39.10. There is a deſcription not much vnlike vntounto this, which is made of Aarons breſt-plate, wherein foure rowes of pretious ſtones were ſet, three ſtones in a row, in all twelue, vntounto which I thinke it is alluded here, moſt of theſe being the ſame with them, though both in the order, and in ſome of them here be a variation. Thoſe ſtones did ſerue to repreſent the twelue Tribes, theſe the twelue Apoſtles; the twelue Tribes being the foundation of the old Church vnderunder the Law, becauſe it ſprang from them; the twelue Apoſtles of the Church vnderunder the Goſpell which ſprang, as it were, from them, ſeeing by their miniſtery people were begotten vntounto Chriſt. In thoſe I doubt not but the properties of the Patriarches were aimed at, they being fit to ſet them forth, and ſo in theſe the properties of the Apoſtles, if we could conceiue how to apply them particularly: but herein I hauehave already deliuered what I conceiue to be the moſt probable coniecture. Theſe ſtones are all full of admirable vertue, ſo were the Apoſtles of grace: theſe all are of an admirable beauty and luſtre, ſo are the Apoſtles in Heauen of admirable glory.
That which followeth ſerueth yet further to ſet forth the glory of this Church, The twelue gates were twelue pearles; Verſ. 21.22.there was no Temple, for the Lord God and the Lambe are the Temple of it: that is, ſuch ſeruice as was wont to be done in the Temple at Ieruſalem, by celebrating Gods praiſes, and offering vntounto him, is performed here without a Temple: for there needeth no medium to come vntounto God for ſpirituall bleſſings to them that ſtand continually in Gods preſence; neither is there need of any medium of the Sun and Moone for light and externall comfort to them to whom God is all in all. And in all this Iohn ſpeaketh much after the manner of the old Prophet, who ſaith touching the ſtones of the Churches foundation, Behold, Eſa. 54.11, 12.I will lay thy foundations with Saphires, and I will make thy windowes of Agates, and thy gates of Carbancles, and all thy borders of pleaſant ſtones. And touching the light, The Sunne ſhall be no more thy light by day, Eſa 60.19.neither ſhall the Moone giuegive light vntounto thee, but the Lord ſhall be vntounto thee an euerlaſting light, and thy God thy glory.
Obiect. Which ſpeeches, becauſe they are vſed of the Church vnderunder the new Teſtament euen while ſhee is in this world, it is obiected, that this here cannot bee meant of any other eſtate but the moſt excellent eſtate of the Church, which ſhall be after the conuerſion of the Iewes.
Anſw. But I anſwer, that although it cannot bee denied, but the graces of the Euangelicall Church are here pointed at, when they ſhould not need the meanes of types and figures, as vnderunder the Law, to enlighten them, which is meant by the Sunne and Moone: yet this is not all which the Propheſie ſetteth forth, but the full accompliſhment of theſe things is in the life to come, which muſt needs be yeelded alſo to be implyed, when it is ſaid that there ſhould be no more ſorrow, a thing not to be expected in this world; and that the Lord ſhould be her euerlaſting light, which cannot properly be applyed, but to that eſtate which is euerlaſting.
And the Nations of them that are ſaued doe walke in the light of it, Verſ. 24.and the Kings of the earth doe bring their glory and honour vntounto it. Bullinger. Tho. Aquin.Some vnderſtand this light of the Lord and the Lambe, who were ſaid before to be the light of this City: in this light they walke that enioy it, as all the ſaued of the Gentiles ſhall doe: and by the Kings of the earth they vnderſtand all Regents temporall and ſpirituall, politicke and Eccleſiaſticke, who bring their glory and honour hither, when hauing drawne many by their care and induſtry in their places to piety, they preſent them before the Lord in Heauen. For this is immediatly after ſet forth to bee the glory here ſpoken of, when it is added Verſ. 26.Verſ. 26. And they ſhall bring the glory and honour of the nations into it, for the nations and peoples who hauehave embraced the faith by their meanes, are their glory, as Saint Paul calleth the Corinthians his glory, 2 Cor. 1. 1 Theſ. 2. Pareus. Napier.and likewiſe the Theſſalonians. Others agreeing in the light here ſpoken of, yet differ a little about the Kings bringing of their glory hither, for they ſay, that they bring their glory hither, when as they referre their power and authority to the honouring of the Church, ſo comming at the laſt to enioy this glorious light: for thus the Prophet Eſay ſpeaking of the ſame, ſetteth it forth in words a little different from theſe,Eſa. 60.3. The nations ſhall walke in thy light, and the Kings in the ſplendour of thy riſing. It is againe obiected here, that it cannot bee meant of the Church triumphant in heauen, but of the flouriſhing Church of the Iewes that ſhall be vponupon earth, becauſe the nations are diſtinguiſhed here-from, ſo as they ſhall not bee in heauen in the participation of that light, for all ſhall enioy it immediatly, not the nations by the meanes of the Iewes, as they are ſet forth here to doe. Againe, all earthly kingdomes being in the end deſtroyed, what glory ſhall the kings of the earth hauehave to bring into heauen? They may indeed be rightly ſaid to bring their glory to the Church, when as they come in with their ſubiects to the embracing of the faith of Chriſt, but otherwiſe there can be no good expoſition of this paſſage. I anſwer, that the nations are not ſpoken of for diſtinction, but for neceſſary reſolution, that the faithfull amongſt them ſhould enioy this glorious light as well as the faithfull of the Iewiſh nation, who might eaſily bee vnderſtood by the generall type here repreſented, the new Ieruſalem: now leſt any man ſhould doubt whether the faithfull amongſt the Gentiles ſhould not partake of this light alſo, he reſolueth it, by ſaying, And the Gentiles that are ſaued ſhall walke in the light of it, for as much as they concurre to the making of this holy City. Touching the Kings bringing of their glory to it, I take it, that nothing elſe is meant but their acceſſion vntounto this building, ſo many of them as hauehave beene wiſe, and hauehave ſerued the Lord againſt the Whore, as it was declared that they ſhould, Chap. 17.16. though at the firſt there were not many Noble, yet the truth ſhould ſo preuaile in time, as that the Church ſhould not only conſiſt of the vulgar ſort, but of Kings and Princes alſo, who are the glory and the moſt magnificent amongſt the nations, and as they helpe to conſtitute the ſpirituall building in this world, ſo ſhall they be a part of this new Ieruſalem in the world to come, when all their worldly glory ſhall ſeeme nothing to them to the glory which they ſhall then partake of, for which ſenſe, that of the Prophet Eſay before alleaged, maketh notably,Eſa. 60.3. The nations ſhall walke in thy light, and Kings in the ſplendour of thy riſing. And ſo it is no more, than as if it had been ſaid, As this City ſhall be infinitely rich for gold, and all the coſtly pretious ſtones, and glorious like vntounto the glory of God, ſo they which ſeeme moſt glorious in this world, the Kings of the earth that be of the faithfull (and not the common ſort of people) ſhall ioy to bee made partakers of this glory, bringing in, as it were, and laying at the Lords feet all their temporall honour and glory as nought worth in compariſon of this, as the faithfull in the Primitiue Church brought in their goods, and laid them at the Apoſtles feet, willingly depriuing themſelues thereof, that they might enioy their bleſſed and heauenly ſociety, in compariſon of which, they counted all this world as nothing. All this then ſerueth onelyonly to expreſſe yet more fully the glory of the new Ieruſalem.
The gates of it ſhall not be ſhut. Verſ. 25.It is the manner of citizens to ſhut their gates in the night to preuent danger, becauſe the world is full of euill diſpoſed perſons, by reaſon of whom they may iuſtly feare to hauehave them ſtand open then: but this ſtate here deſcribed enioyeth perpetuall day, here is no night, neither is there any feare of enemies, for they that are in heauen dwell moſt ſecurely in this reſpect, and therefore the gates are ſet forth to be continually open. Yet whatſoeuer is vncleane is not permitted to enter, for the Angels ſtand at the gates to keepe it out. O thrice and foure times happy are they which ſhall partake of this eſtate! Doſt thou louelove to be rich, to be glorious, to bee ſafe from danger, to bee for euer free from the aſſaul…s of enemies, and the vexation of ſuch as be of corrupt and filthy conditions? then louelove the truth, and walke according to it, and abandon errour, for ſuch onelyonly as cleaue to the truth, and are conſtant againſt all temptations, hauehave a part in this admirable City.