The Whole Revelation of John in Two Treatises, Treatise 2 · Chapter 21
CHAP. XXI.
THE ARGVMENT.
The diuine Prophet Saint Iohn, hitherto frō the firſt to the laſt comming of Chriſt, prophecying the mutabilities of this world, wherein the Chriſtian Church hath neuer had earthly reſt: now in this Chapter and beginning of the next, concludes and ends all theſe their definite and temporall miſeries, by aſſuring them of infinite and aeternall ioy and reſt, in that new world and heauenly habitation, which here he deſcribes, not as it is, for that no eie hath ſeene, nor eare hath heard, nor heart can conſider the ioyes thereof. (1. Cor. 2.9.) but after a certaine metaphoricall compariſon moſt proper for our ſenſes and capacitie, is that heauenly habitation deſcribed. So that vnderunder the literall glorie thereof, obiected here to our capacitie and worldly ſenſes, is not onlie meaned an infinite and endleſſe glorie, exceeding all humane capacitie and iudgment, but alſo by the ſymmetries thereof, diuers myſteries of the Godhead, & grounds of religion are typically expreſſed.
The Text.
1 ANd I ſawe a newe heauen, & a newe earth, for the firſt heauen, and the firſt earth were paſſed away, and ther was no more ſea.
2 And I Iohn ſaw the holie citie newe Ieruſalem come downe from God out of heau… prepared as a b trimmed for her huſband.
3 And I heard a great voice out of heauē, ſaying, Behold, the Tabernacle of God, is with men, and he will dwell with them: and they ſhall be his people, and God himſelfe ſhall bee their God with them.
4 And God ſhal wipe away all teares from their eies: and ther ſhal be no more death, neither ſorrowe, neither crying, neither ſhall ther be any more pain, for the firſt thinges are paſſed.
5 And he that ſat vp on the throne, ſaid, Behold, I make all thinges new: and he ſaide vntounto me, Write, for theſe thinges are faithfull & true.
6 And hee ſaid vntounto me, It is done. I am Alpha an Omega, the beginning and the end, I will giuegive to him that is a thirſt, of the well of the water of life freely.
7 He that ouercommeth ſhall inherite all things, and I will be his God, and he ſhall bee my Sonne.
8 But the fearfull & vnbeleeuing, and the abhominable, & murtherers, & whoremongers, and ſorcerers, & Idolaters, & al lyars ſhal hauehave their parte in the lake whiche burneth with fire & brimſtone, which is the ſeconde death.
9 And there came vn to me one of the ſeuen Angels, which had the ſeuen vials; full of the ſeuen laſt plagues, and talked with me ſaying, Come: I wil ſhewe thee the bride, the Lambes wife.
10 And hee caried me away in the ſpirit, to a great & hie mountaine, and hee ſhewed me the great citie, holy Ieruſalem, deſcending out of heauen, from God.
11 Hauing the glory of God, & her ſhining was like vntounto a ſtone, moſte precious, as a Iaſper ſtone, cleare as Chryſtall.
12 And had a great wall and hie, and had twelue gates, & at the gates twelue Angels, & the names written, which are the twelue tribes of the children of Iſraell.
13 On the Eaſt parte there vvere three gates, and on the North ſide three gates, on the South ſide three gates, and on the Weſt ſide three gates.
14 And the wall of the city had twelue foundations, and in them the names of the Lambes twelue Apoſtles.
15 And he that talked with me, had a golden reed to meaſure the citie withall, and the gates thereof, and the wall thereof.
16 And the citie lay foure ſquare, and the length is as large as the bredth of it, and he meaſured the citie with the reede, twelue thouſand furlongs, and the length, and the bredth, and the height of it are equall.
17 And he meaſured the wal therof, an hundreth fourtie and foure cubites, by the meaſure of man, that is, of the Angel.
18 And the building of the wall of it, was of Iaſper, and the citie was pure gold, like vntounto cleare glaſſe.
19 And the foundatiouns of the wall of the citie were garniſhed with all manner of precious ſtons: the firſt foundation vvas Iaſper, the ſeconde of Saphir: the third of a Chalcedonie: the fourth of a Smaragde.
20 The fift of a Sardonyx: the ſixte of a Sardius: the ſeuēth of a Chryſolit: the eight of a Beryl: the ninth of a Topaze, the tēth of a Chryſopraſus, the eleuenth of a lacinct, the twelfth an Amethyſt.
21 And the twelue gates vvere twelue pearles, and euerie gate is of one pearle, & the ſtreete of the city is pure golde, as ſhining glaſſe.
22 And I ſaw no Temple therin: for the Lord God Almightie and the Lamb are the Temple of it.
23 And the … hath no …ede of the Sun, neither of the Moone to ſhine in it, for the glorye of God did light it, & the Lamb is the light of it.
24 And the people which are ſaued, ſhall walke in the light of it, and the kinges of the earth ſhall bring their glorie & honor vntounto it
25 And the gates of it ſhal not bee ſhut by day: for there ſhall bee no night there.
26 And the glory & honor of the Gentiles ſhal be brought vntounto it
27 And ther ſhal enter into it, none vncleane thing, neither whatſoeuer worketh abhomination or lies: but they which ar written in the Lambes book of life.
Paraphraſticall expoſition.
1 THen I foreſawe that the heauens & the earth ſhould be a renewed to their vttermoſt perfection: for this imperfect eſtate of the heauens and the earth that nowe is, ſhall diſsolue and melt away, and there ſhall be no ſea, or b raging inundations of worldly troubles.
2 And I Iohn foreſaw and beheld that c ſpirituall Ieruſalem (euen our eternall felicitie, and glorie in Gods Majeſtie) vouchſafed and d ſent downe of God from the higheſt heauens, prepared to decore and attire true Chriſtians with, for their e ſpouſe Chriſt Ieſus.
3 And I heard the mightie voice of God his aeternall decree from heauen ſaying, Beholde, from hencefoorth the Tabernacle and dwelling of God ſhal be with men, & by f Chriſt ſhal he dwel in them, and they in him, and they ſhal be his people, and God himſelf dwelling with them, ſhall bee their God for euer.
4 And hee ſhall put an g ende now to all their miſeries, and they ſhal be no more ſubject to death, nor to ſorrowe, nor to mourning, nor to anie maner of paine, for al ſuch carnall paſsions of this our former worlde ſhall be aboliſhed.
5 And h God, who ſitteth in full authoritie among them, hath promiſed ſaying, Beholde (ſaith he) I ſhall now renewe and make perfect all theſe imperfections, and he i commanded me to write, and aſſure all men, that theſe wordes were faithfull and true.
6 And he ſaid vntounto me, now ar al k things done and perfected: I am the firſt and the laſt euen the firſt before all beginning, and the laſt after all ending: to him that hath thirſted and zealled after trueth and juſtice, wil I now freelie of my merciemercy, giuegive to drinke and receiue of my liuely fountaine, euerlaſting life.
7 He that hath ouercom his earthlie temtations, ſhall in this heauenlie world poſſeſſe and inherit all joyfull things; and I will be his God and Father, and he ſhal be l adopted one of my ſonnes.
8 But contrarilie, the fearfull doubter, & the vnbeleeuer, and the execrable and abhominable liuers, cruel murtherers, filthy whormongers, execrable Sorcerers, abhominable Idolaters, and all teachers and authoriſers of lies, ſhall hauehave their part and portion in that endles deepe of hell, which burneth eternall lie with vnquencheable fire, and bitter torment, which is the euerlaſting m death of the ſoule.
9 And there came vntounto me the n laſt of the ſeuen Angels, which had power to execute the ſeuen laſt plagues, and he talked with me ſaying, Come, and I will let thee ſee the ſpirituall eſtate of the glorified Churche, who is the true Spouſe and Bride of the immaculate Lambe Chriſt Ieſus.
10 And he rauiſhed me away in the Spirit, to a great and high contemplation, wherein he let me to vnderſtand that aeternall felicitie in GOD, and o holie habitation, whiche from the higheſt heauens, God had appointed to beſtow and ſend downe vntounto his elect and holie Church.
11 And that happie habitacle was decored with the glorie of God, and the ſhining beautie thereof exceeded all precious ſtones, euer flouriſhing in all felicitie, and waxing greene as Iaſper, but pure and cleare from all ſpots of vncleanneſſe, as ſhining Chryſtall.
12 And it was ſtronglie environed about, with the true and inuincible p Apoſtolicall doctrine, and forenent eache of the twelue tribes, euen forenent euerie elect people and nation, there was ſet an open and patent gate and readie acceſſe, whereat Gods Angels, q Apoſtles, & Miniſters, called & conducted ſeuerallie by name, euerie r tribe, kindred, and nation of Chriſt his ſpiritual Iſraelites to enter.
13 Toward the holie elect people of the Orient, was the ſ knowledge of the Trinitie ſet patent, as a threefold entrie to this felicitie. To the elect people of the North was the ſame knoweledge of Gods Trinitie a threefold entrie to felicitie. The elect people of the South alſo entred in by the ſame Trinitie. And finallie, the elect people of the Weſt, and all the airthes of the world had no other entrie to felicitie, but by the knowledge and profeſsion of this Trinitie.
14 And that ſtrong bulwarke and t wall of Gods trueth and true doctrine, wherwith that holie habitation was defended and environed, was euen that ſelfe ſame doctrine, whereof the ſtrong foundations were laide before in this worlde, twelue fold by Chriſt Ieſus his twelue Apoſtles, eueryevery one by name in their ſeueral calling.
15 And the Angell who reuealed theſe thinges to me, repreſented by the u ſymbole of a golden metwand, that he was to mete & expone by meaſurs, the figuratiue ſymmetrie of that holie habitation, of the entries thereof, and of the walles enuironing the ſame.
16 And this our heauenlie habitation and eternall felicitie in God, was x ſquared and fourefoldlie deſcribed by the foure Evangeliſtes: and the indwellers are to injoy a like felicitie in the Father, as in the Sonne, and the Angel by the ſymbole of metting repreſented vntounto mee the infinite roome and ſufficient dwelling places that were therein, y euen that there were twelue thouſand times twelue thouſand ſtades, counted or multiplied 12000. times, anſwering to the infinite number of Gentils, & to the twelue thouſand of euerie tribe of Iſraell, mentioned Apoc. 7. al theſe ſhal participate z ſo much felicitie in the Father, as they do in the Son, and alike in Son, as they doe in the holy Spirit.
17 And the Angel by the figure of metting repreſented to me, that that ſtrōg bulwark & wal of the Apoſtolik doctrin, raiſed vp twelue courſes high, by theſe twelue Apoſtles, is now as it wer raiſed vp aa twelue times ſo high, euen 144 courſes vp, ſpeaking theſe thinges after the maner & compariſon of men, which are meaned in a ſpiritual and Angelicall meaning.
18 And the building of this fortreſſe, and wall of the Apoſtolike doctrine, was firme, pure and bright, euer flouriſhing, and waxing greene as the Iaſper, and the happie habitation of Saintes within the ſame, was more glorious than golde, and more gliſtering and pure than the cleare glaſſe.
19 And the foundations of that ſtrong walle of this holie habitacle, was decored with the Prophetes, Martyres, Profeſſours, Preachers, interpreters, and other precious people of the Primitiue Churche, which as bb precious ſtones, God hath gathred out of al countries, by his twelue Apoſtles, to found this eternal Sanctuarie with: for of theſe twelue Apoſtles ſome one from the Indies gathered in all thoſe greene Iaſpers, who abode euer greene and vnwithered from the true faith, to found with theſe the firſt foundation of this heauenlie habitacle: Another Apoſtle to make the ſecond courſe of this foundation, brought in thoſe coeleſtiall Sapphyres, who, indued with heauenlie hewes and qualities, reſpected no earthlie ſhewes: The third Apoſtle for the third courſe of this foundation, gathered in from among the Aegyptians, the victorious and fiery Chalcedonies, euen the zealous Profeſſours, and victorious Teachers of trueth: Some fourth Apoſtle, to builde the fourth foundation, euen from the Scythians and Bactrians, brought in the greene and glauncing Smaragdes, euen the flouriſhing, vnwithered, and ſyncere Chriſtians of thoſe Countries.
20 For the fift courſe of this foundation, ſome Apoſtles gathered in from among the Arabians, their meeke lowlie and chaſte people, comparable to the ſimple and chaſte nature of the Sardonyx: The ſixte Apoſtle gathered in theſe mollified people, in whoſe ſoft harts are ingrauen the ſeales of ſaluation, euen the continual memorie of Chriſts paſsion, repreſented by the blodie & fleſhly colour of the Sardius. The ſeuēth Apoſtle, for the ſeuenth ground & foundatiō, the wiſe & conſtant Chryſolites: The eight Apoſtle for his courſe & foundatiō, gathered in al diligent Chriſtians and peace makers, comparable to the precious Beryll. The ninth Apoſtle to founde his courſe with, gathered in the patient people, and reſtrayners of their affections, repreſented by the nature of the Topaze. The tenth Apoſtle, brought in to the tenth courſe of this foundation, the golden greene Chryſopraſus, euen thoſe Chriſtians, that renouncing avarice, glorie in that golden treaſure of heauen, that neuer withereth nor decayeth. The eleuenth Apoſtle to found his eleuenth courſe with, gathered in the golden purple and princelie Hyacinths, euen thoſe magnificēt & princelie Profeſſors, who being richly decored with ſpiritual benefites, ouercame all temptations: Finallie, for the twelfth courſe, and to compleat the foundation of this holie work, the twelfth Apoſtle brought in, euen from Armenia, the pure and temperate Amethyſtes, to wit, thoſe Chriſtians, who deteſting gluttonie and drunkenneſſe, are indued with ſobrietie and temperance.
21 And theſe twelue Apoſtles, teachers of the way of life, ſtoode as precious pearls, decoring theſe entries, euen euerie Apoſtle was in euerie entrie of that heauenlie habitacle, as a precious pearle, and the cc patent paſſages or ſtretes of that glorious habitacle, are more glorious than the pure golde, and more bright than the ſhining of glaſſe.
22 And ther was no diſtinct Temple in that heauenlie habitacle, for vniuerſally, and ouer it all, the dd Majeſtie of the Almightie God, and of Chriſt Ieſus is their Temple.
23 So that therefore, this holie habitation needeth no light of ee ſpirituall Teachers, nor ſeculare lawes, for the glorie of God ſhineth in it, and Chriſt Ieſus is their lanterne of light.
24 And the elect people and nations ſhall enjoy the full fruition of that light, and all that were kinges of the earth, ſhall aboue all worldlie pompe ff glorifie that glorie.
25 In all this eternall day time, ſhall neuer the elect be barred out from this felicity, and there ſhall be no obſcuritie of gg night, or darknes of errours there.
26 And the onlie glorie and felicitie of al the elect nations ſhall be eſtabliſhed in it.
27 Into this glorious habitation ſhal no wicked or filthy creature hauehave entreſſe, neither any abhominable ſinners, or deceitfull lyers, but onelie they which are predeſtinate to ſaluation and regiſtred in the booke of life of our Sauiour Chriſt Ieſus.
Notes, Reaſons, and Amplifications.
a This renewing of the heauen and earth, is without all doubt literally meant: for ſeeing this is the time of eternall reſt, all heauenly motions and earthly viciſsitudes muſt hauehave an ende: yea, ſeeing the motions of the Spheares, Planets, and ſtarres were made for diſtinction of times. Geneſ. 1.14. as alſo forth from this day ſhalbe no time Apo. 10.6. Therfore ſhal their eſtate without all queſtion be renewed: yea, and the eſtate of eueryevery creature, for ſaith Paule Romans. 8.21.22. The Creature alſo ſhall be deliuered from the bondage of corruption into the glorious libertie of the ſons of God: for vvee knowe that every Creature groneth vvith vsus alſo, and traueleth in paine togither vntounto that preſent. Of this renovation reade. 2. Pet. 3.10. and Eſay. 65.17. and Eſay 66.22. and Apoc. 20.11. and note q thereof.
b Becauſe this deſtruction of the world ſhal be with fire, (as teſtifieth 2. Pet. 3.10.) It may be that the Sea ſhal be vtterly dried vp, and ſo the Sea here to be literally taken: but alwaies in the figuratiue ſenſe, we are ſure that all tumultuous troubles, ſhall ceaſe at that day foreuer, and that the ſea doth ſignifie tumults and tumultuous people, is ſaid in our note a Apoc. 13.
c This Ieruſalem called new Ieruſalem, & the ſpouſe of the Lamb, muſt therefore be the renewed Church, euen both the glorified Church, and the felicitie thereof: for that to both the glorified Church who are the inhabitants, and to that felicitie in which they dwell, doth the whole ſubſequent proprieties of this Ieruſalem agreee: euen as the name of a citie is not onelyonly taken for the towne, but alſo metonymicè, for the inhabitants thereof.
d For that God is the ſupreame height, all that proceedeth frō him is ſaid to deſcend, and ſo this deſcending of ſpirituall Ieruſalem, is not meant locally, but figuratiuelie, that both the godlie their ſelues, and their eternall felicitie hath their originall, & flowing from the maieſtie of God, and ſo deſcendeth from him.
e Seeing by the Apoc. 12.1. and note a thereof, and by our 22. propoſition, the Church militant is Chriſtes ſpouſe, far rather is ſhee now his ſpouſe, when ſhe is become triumphant: yea, before was ſhee in a part diuorceable for her offences, but nowe for her cōfirmed puritie & eſtabliſhed chaſtitie, all whollie indiuorceable.
f For this end hath Chriſt taken on him our nature, and is become Emmanuel (Eſay. 7.14.) that is to ſay, God with vsus, that wee might now be with God, & ſo by this text God ſhal be with man, and man ſhall be with God in this holie habitation and aeternall felicitie.
g This end of all miſeries yeeldeth comfortable occaſion to all Gods ſeruants, to endure patientlie temporall and definite troubles, knowing hereby, that now ſhall follow the rewarde of infinit and eternall felicitie.
h Here ſaith the text, he who ſate in the throne ſpake, to wit, that ſame Deitie and diuine eſſence. But for aſmuch as both the perſon of the Father, and alſo of the Sonne, are meaned to ſit in this throne, in the next chap. ver. 1.3. therfore it is to be reaſoned whe…r this be the perſon of the Father or of the Son, that here ſpeaketh to S. Iohn. Concerning this wee ſay, that although it was the perſon of Chriſt, who ſitting in this throne, lately, in the end of the former chapter, judgeth the world, as both our beleef, and Apoc. 14.14. do teſtifie, yet here is there a tranſlation made of perſons, and it is the Father that now ſpeaketh. For not onelie nowe hath that judgment ſeat (attributed in the Scriptures to Chriſt) taken full effect, but alſo Chriſt hitherto hauing perfected his functions of incarnation, teaching, redemption, mediation, and of damning and throwing down the wicked, doeth nowe deliuer vp the kingdome vntounto God the Father, that he may be all in all, as teſtifieth Paule, 1. Cor. 15.24.25.28. And againe on the other parte, nowe are here introduced the offices and functions of God the Father, and Creator, in new creating and renewing the world. So that here the functions of the Sonne ending, and the functions of the Father of new againe beginning, this muſt needs be the Father, that here ſheweth, that he is to renew the world, ſeeing that is his function and office. And to confounde the perſons, or yet their offices, is contrarie to the godlie Symbole of Athanaſius, ſaying, neque confundentes Perſonas, neque Subſtantiam ſeparantes, as who wold ſay, the holie Spirite had redeemed vsus, or that Chriſt either firſt created, or now at laſt reneweth the world ſimplie, and altogether in his own perſon: Indeed Chriſt is meaned with the Father, and the Father by Chriſt (but not Chriſt ſimplie) to create the world. Heb. 1.2.9. conferred with Pſal. 102.26. & Col. 1.16. & the firſt article of our beleefe: and ſo this muſt not bee the perſone of Chriſt, but of the Father, that ſpeaketh this: and for more proof that this is the Father, he calleth vsus afterward, verſ. 7. his ſonnes, whereas Chriſt calleth vsus not ſo, yea, not ſervantes, but friendes, Ioh. 15.15. for both Chriſt and we are called Sonnes to God the Father, hee naturall, and we adopted.
i It is ſaid by Paul (2. Cor. 11.14.) that Sathan may take the ſimilitude of an Angell of light, but that he may profeſſe himſelfe God, by taking his ſimilitude, we read not, neither poſsiblie dare he, leaſt ſo the moſt godlie Prophetes (meaning nothing but godlines) ſhould be abuſed, and worſhip Sathan. Then followeth, that this being verily God, that here appeareth, & teſtifieth the words of this book to be true and faithfull, there can therefore bee no doubt of the authoritie thereof. But if any will ſay, that though Sathan dare not faine the ſimilitude of God, yet durſt Cerinthus or other heretikes, Chiliaſts, faine Gods viſions. In contrarie of that conceiued ſuſpition, the heauenlie ſtile, the preciſe performance, the harmonie with other Scriptures, the infallible notes, names, numbers, and dates of times confirm the veritie of this Book, and diuine certaintie thereof. The ſame veritie hereof, that here is approoued by God, was before intimate by the Angell Apoc. 19.9. note e and is hereafter repeated. Apoc. 22.6.
k This is the ſame thing that is meant, by the latter ſounde of the ſeuenth trumpet. Apoc. 11.15. and outpowring of the ſeuenth Vial. Apoc. 16.17. and theſe are the performances of the Angells oath and vow made in Daniell. 12.7. and Reuel. 10.6. of which, our 14. propoſition reckoneth the dates.
l That this is God the Father that ſaith this, is ſaid at length, note h preceding.
m The firſt death, being the bodily death; the ſecond deth, muſt be the eternall death of ſoule and body, as is ſaid, Apoc. 20. note i and Apoc. 2. note k.
n This one of theſe ſeuen Angels, both here, and Reuel. 17.1. mentioned, appears to be the laſt of theſe ſeuen Angels, for ſuch reaſons as are contained there, Reuel. 17. note a thereof.
o What this Hieruſalem and deſcending thereof meaneth, reade the former notes hereof c and d.
p The Apoſtolicall doctrine, being indeed a ſtrong wal againſt all errors is therefore iuſtlie here meant by this wall, which hereafter verſe 27. debarreth out all vncleane and abhominable creatures and lyers: Further, that bold and conſtant Preachers and their doctrine, is called a braſen wall: reade Ieremie 1.18. And for the more euident token, that this wall can meane no other thing, nor the Apoſtolike doctrine, the ſame hath twelue foundations, which are entituled by the names of the twelue Apoſtles: ver. 14. and 19. following: and ſo it being a ſolide wall to debarre out the wicked, hath not the leſſe threefold portes in it, by the knowledge of the Trinitie, to receiue in the elect at all quarters as followeth. verſe 12. and note f hereof, pointing out ſo by number, names & circumſtances, that it doth meane the Apoſtolike doctrine.
q Seeing miniſters and Paſtors euen before their glorification, … called angels, as is ſhewed. Reuel. 1. note x thereof: how much more then may the twelue Apoſtles now after their glorification be meant by theſe Angels, the number of twelue, and other circumſtances following, ſo well agreeing.
r VnderUnder the number of twelue tribes of Iſraell, (becauſe they ſometime were the onelie peculiar people of God,) are nowe figuratiuelie included the whole elect tribes of all the people and nations of the world, who now alſo are become Gods people. So that as teſtifieth Paul, Gal. 3.7. al the faithful ar the ſons of Abraham, and conſequently, all the faithful are accounted the twelue tribes, in theſe figuratiue and propheticall ſpeeches.
ſ This deſcription of this ſpiritual Hieruſalem and heauenly habitation, by three portes in each of the foure airthes, making in the whole twelue, hath in it a perfect harmonie and repreſentatiō of our abſolute and eternall felicitie, whereof the entries & ports is the knowledge of the Trinitie, written and teſtified by the foure Evangeliſtes, and patently preached, made open, and diſperſed through all the world, by the twelue Apoſtles.
t What this wall is, reade before in the note p preceeding.
u Nothing is more common amongſt the Prophets, and in propheticall viſions, nor to repreſent their figuratiue matters by an outward and externall action, as is to be ſeene in Ieremies jockes. chap. 27. and 28. and Ezechiels geſture▪ cap. 4. and cap. 5. and in the Angels meeting, Ezech. 40.3. and diuers other places. And this is done for our weake capacitie, which imprinteth no verbal document ſo deeplie in minde, as we doe an actuall geſture: So here the Angell by this externall geſture of metting, willeth vsus deeply to imprint in minde, all the ſubſequent ſymmetrie of this holie habitacle, as containing in it an holie harmonie, with the chiefe groundes of Chriſtian trueth.
x Proceeding here further to the deſcription of that eternal felicitie, in which we are to dwel for euer: for our capacitie, the Spirite of God ſetteth downe the ſame in ſuch forme and ſhape, as moſt liuelie pointeth out the doctrine of the Godhead, and teachers thereof in this world, by whome this heauenly felicity hath bene ſquared and founded in vsus in this life, that afterwarde wee might be citizens in the joyful habitacle of euerlaſting life. Now therefore ſaith he here, this citie is ſet in ſquare or four cornered: meaning, no doubt, hereby, that this our heauenly habitacle a… eternall felicitie, wherein now we are to dwell, and the whole doctrine pertinent thereunto, was ſquared and fourfoldly deſcribed by the foure Euangels of Matthew, Marke, Luke, & Iohn: for where before, note p the twelue Apoſtles by their ſhort and preſent doctrine, are made the firſt layers of the twelue foundations of this work, doth it not verie harmonically agree, that the foure Evang. by their long laſting and written teſtimonies, hauehave builded out the ſquares and four corners of that worke, to the finall perfection thereof. If this were not the cauſe, why this raiſed ſquare, and Cubique figure, were ratheſt here of al other figures choſen: then had either the Spirit of God choſen the round figure, as of all ſolide bodies the moſt perfect figure: or then had he choſen the Pyramid Triangulare, which is the moſt ſimple, firme, and conſtant figure: but theſe, partlie not agreeing with the conuenient forme of a citie, and partlie, not bearing the ſymbole of the vnite and aequall Trinitie, and of the foure Euangeliſtes, and other ſymmetries needfull are therefore here refuſed, and the rayſed ſquare or Cubique figure choſen.
y The whole elect Iſraelites being reckoned to 144000. to wit, 12000. of euerie Tribe, and the elect Gentiles to be innumerable, (Apoc. 7.4.9. note f thereof. and Apoc. 14.1. notes a and b thereof.) here ſetteth he downe a citie almoſt of infinite roome, to containe them into, according to Chriſtes ſaying, Ioh. 14.2. In domo Patris mei manſiones ſunt multae. In my Fathers houſe are manie dwelling places, for the length of this Citie being 12000. ſtadges, the bredth 12000. ſtadges, and the height 12000, ſtadges, as here the texte meaneth, the whole citie muſt containe 12000. times 12000. ſtadges, multiplied by 12000. which is, 1728000000000. Cubique ſtadges: whereas one cubique ſtadge, (that is, a ſtadge in length, a ſtadge in breadth, and a ſtadge in height) were ſufficient to holde one whole region of people. Hereby then is meaned, that this heauenly habitacle and eternall foelicity is infinit, and aboundantlie capable of all the elect number. Of the preciſenes of numbers in ſuch like accomptes, wee hauehave ſaid ynough Apoc. 7. note f and Apo. 14. notes a & b thereof and other places. And as for this number in particular, it hath his originall from 12. for the 12. Apoſtles, & then frō 1000. anſwering to the ſubdiſciples of every Apoſtle: & then again, theſe ar multiplied cubiquelie to repreſent the great increaſe of Gods ſervants to the worlds end, and conſequently, of the agreable manſions, prouided in heauen for them.
z Seeing the whole bodie of this citie, repreſenteth moſt properlie that whole felicitie, that we are eternallie to enjoy in the whole vnite Godhead, the three ſeueral dimenſions of longitude, & altitude of that citie muſt repreſent theſe ſeueral meaſures and portions of ioy, which wee hauehave in the Father, in the Sonne, and in the holie Spirite, and conſequentlie, the being of the longitude, of the latitude, and of the altitude of that holie habitation al equal by this text, doeth repreſent that portion of joy, that we hauehave in the Father, that portion of joy that we hauehave in the Sonne, and that felicity that we enjoy in the holie Spirit, to be aequall and alike. So that although euerie one of vsus inioy not alike felicitie with other, yet, as God in his three perſons is aequall, and alike in himſelfe, ſo of al his three perſons giueth he alike preſence and fruition: The Father ſhal not be abſented from vsus more than the Sonne, nor the Sonne no more than the holie Ghoſt: we ſhall ſee all three in one, we ſhal worſhip all three in one, and finallie, of all the three perſons of that vnite Godhead, ſhal we hauehave ful joy, comfort and fruition, and that alike of the one as of the other, euen as the perſons are alike in Godhead, and one in ſubſtance.
tuxyz Of all theſe textes and former notes thereof is gathered the marucilous harmonie and accord in all pointes, betwixt God and this his holie Hieruſalem. For God, who created man according to his own image, here alſo deſcribeth his glorified Churches ſymmetrie, to his owne ſimilitude. God is one, ſo here by one onlie ſpirituall Hieruſalem, he repreſenteth his Church. There be three equall perſons of the Deitie, Father, Sonne, and holie Ghoſt, ſo be there here of this Hieruſalem three equall dimenſions of longitude, latitude, and altitude: None of the three perſons of the Deitie is ſeparable from other, ſo none of theſe three dimenſions of a citie, or of any ſolid bodie, can be ſeparable one frō another, for then ſhould it become a ſuperfice, and no ſolide bodie. The three perſons of the Deitie and their functions, cannot be confounded: ſo are not theſe three dimenſions confounded, for the length is not the breadth, nor the breadth is not the height: Like as in Athanaſius Creede, the perſon of the Fat… is not the perſon of the Son. Neither is the perſon of the So… the perſon of the holy Ghoſt, and yet the Father, Sonne, and holy Ghoſt, are one onelyonly God: as here the length, bredth, and height, maketh one onelyonly Citie. Further, the doctrine of the deitie is witneſſed and fourfoldly ſet downe by the four Euangeliſts: So here is this Hieruſalem ſet downe in quadrat, or fourſquare. Twelue Apoſtles diſperſed in al airths, hath founded this doctrine, & thereby enter we to the knowledge of God: So on twelue foundations ſtandeth this Ieruſalem, and twelue entries there be thereunto in ſeuerall airthes. Finally, the Deitie is vniuerſall, infinite, and infinitely extended ouer all his workes. So in this Ieruſalem, is there infinit foelicitie, and aboundant roome for ſtowing of all her inhabitants.
aa The Apoſtolike doctrine, amongſt theſe of the Church militant, being by worldly impediments holden low, is now amongſt theſe of the triumphant Church, raiſed to the full and perfecte height, ſignified here by the full increaſe of 12. multiplied by 12. quadratly, making 144. courſes of height.
bb Of all that hereafter followeth, and is ſpoken of theſe precious ſtones, wherewith are founded the 12. foundations of this ſtrong wal of the Apoſtolical doctrine, this one thing is the ſumme and ſummar meaning, that as a diligent maſter of worke, will ſend his quarriors, maſons, and builders in all partes, to ſearch, dreſſe, forme and hew ſtones proper and meet for their building, and glorious for the decorement thereof. So hath our God in this world, ſent his holy Apoſtles through Inde, through Arabie, through Aegypte, through Armenie; & throughout al the cuntries of the world, to gather in, teach, and inſtruct theſe holy and precious people, ſome Prophets, ſome Martyrs, ſome teachers, ſome interpreters, ſome hauing one gifte and vertue, and ſome another, of whome God had decreed to build vp this holy and eternal habitacle, and firſt to lay by them the twelue foundations, of the Apoſtolical and Militant Church in this world, which thereafter in the worlde to come, euen in this triumphant Church and holy Ieruſalem, ſhould ſhine aeternally and vtter all their gliſtering vertues: as ſaith Dan. 12.3. Qui autem doctifuerint, fulgebunt ſicut ſplendor firmamenti, & qui ad iuſtitiam erudiu…t multos, quafi ſtellae in perpetuas aeternitates. And they that be vviſe ſhal ſhine as the brightnes of the firmament, & they that … …e many to righteouſnes, ſhal ſhine as the ſtarres, for euer and euer. In the ſeparate hewes, natures and qualities of theſe ſtones, in the Paraphraſe, I hauehave followed the receiued opinion of writers, leanning alwaies more to this their ſummar effect and meaning.
cc By theſe ſtreets and paſſages, is ſignified libertie (amongſt other felicities) ſo that we hauehave no maner of thirlage, as tyed or addicted to any one place: yea, go where we will, wee go alwaies in God, and our waies and ſtreets are beautifull and glorious, and importeth to vsus full felicitie.
dd Of this temple, and how here and ſome other places, it meaneth the majeſtie of God, we hauehave ſhewed in the diſcourſe of our 20. Propoſition.
ee How the Sunne is taken for the ſpiritualitie, and the Moone for the temporalitie, read the note h Apoc. 6.
ff This is no worldly glory that they ſhal bring thither, for that heauenly habitacle that hath no neede of the glorious light of the Sunne, and Moone, verſe 23. hath farre leſſe neede of worldlie glory. It is therefore hereby meant, that theſe, who were godly Princes in this world, ſhall lift vp all their felicitie, glory, and eſtimation from the pleaſures of the worlde, and fixe the ſame whollie vponupon that felicitie and glory, which there they ſhall hauehave in God.
gg This night that ſhall not be founde, agreeth there both literallie, and figuratiuelie: for literally there ſhall be no night after the latter day, ſeeing diſtinctions of time by night and day, and by Sommer and winter ſhal ceaſe, as is lately ſaide in the note a hereof, and Apoc. 10.6. Againe, figuratiuelie, there ſhall be no obſcuritie of errours there, for that no vncleane thing, no lyar, nor abhominable perſone abides there, as hereafter verſe 27. is teſtified, of no night to bee here, reade alſo Reuel. 22. verſe 5.