A Revelation of the Apocalypse — Thomas Brightman

A Revelation of the Apocalypse · Thomas Brightman

CHAP. 21.

AFTER I ſaw a new heaven and a new earth: for the firſt heaven, and the firſt earth were paſſed away; and the ſea was no more extant.

2 And J Iohn ſaw the holy city the new Ieruſalem come down from God out of heaven, prepared as a bride trimmed for her husband.

3 And I heard a great voice out of heaven, ſaying, behold the tabernacle of God is among men, and he wil dwel with them, and they ſhallbe his people, and God himſelfe ſhalbe with them, their God.

4 And God ſhal wipe all teares from their eyes: and death ſhalbe no more, neither neither ſorow, neither crying, neither ſhal ther be any more paine, becauſe the former things are paſt.

5 And he that ſate upon the throne ſaid, behold J make all things new. And he ſaid unto me write: for theſe words are true and faithfull.

6 And he ſaid unto mee, it is done▪ J am Alpha and Omega, the beginning & the ende: I wil give to him that is a thirſt of the well of the waters of life freely.

7 He that overcometh ſhall inherite all things, and I will be his God, and he ſhalbe my ſonne.

8 But the fearfull and unbeleeving, and abominable, and murtherers, & whore mongers, and ſorcerers, and Idolaters, and all lyars, ſhall have their part in the lake, which burneth with fire and brimſtone, which is the ſecond death.

9 And ther came to mee one of the ſeven Angels, which had the ſeven vials, ful of the ſeven laſt plagues, and he ſpake unto mee, ſaying, come I will ſhewe thee the Lambes wife.

10 And he caried mee away in the Spirit, in a great and high mountaine, and ſhewed mee that great city, that holy Hieruſalem deſcending out of heaven frō God: having the glory of God.

11 And her brightnes was like unto a ſtone moſt pretious, as a Iaſper ſtone ſhining as Cryſtal.

12 It had beſide a great wall and hie, having twelve gates, & at the gates twelve Angels, and names written, which are the names of the twelve tribes of the childrē of Iſraell

13 On the Eaſt part there were three gates: on the North ſide three gates: on the Southſide three gates: & on the Weſtſide three gates.

14 And the wall of the city had twelve foundations, in which were the names of the Lambes twelve Apoſtles.

15 And he that ſpake with mee, had a golden reed for to meaſure the citie withall, and the gates therof, and the wall therof.

16 And the city lay foure ſquare, whoſe length is as large as the breadth of it: & the length, and the bredth, and the hight of it are equall

17 And he meaſured the wall therof, a hundreth fourty & foure cubits, by the meaſure of man, that is, of the Angel. And the building of it was of Iaſper.

18 And the city was pure golde, like unto cleare glaſſe. And the foundations of the wal of the city were garnished with all manner of pretious ſtones.

19 The firſt foundation was of Iasper: the ſecond of a Saphyr: the third a Chalcedonie: the fourth an Emerande: the fift a Sardonix 20 The ſixt a Sardius: the ſeventh a Chryſolite: the eight a Beryll: the ninth a Topaze: the tenth a Chryſopraſus: the eleventh a Jacynth: the twelft an Amethyſt. 21 And the twelve gates were twelve Pearles, & every gate is of one Pearle, & the ſtreet of the city is pure gold, as ſhining glaſſe. 22 Neither ſaw I any temple therin: for the Lord God almighty, and the Lambe are the temple of it. 23 And this city hath no need of the Sunne, neither of the Moone to ſhine in it: for the glory of God doth light it, and the Lambe is the light of it. 24 And the Nations which are ſaved shall walke in the light of it: and the Kings of the earth shal bring their glory and honour unto it.

25 And the gates of it shall not be shut by day: for there shalbe no night there.

26 And the glory and honour of the Gentils shalbe brought unto it.

27 And ther shal enter into it no uncleane thing, neither whatſoever worketh abomination or lyes: but they which are written in the lambes book of life.

Analyſis.

HITHERTO hath bin the maner of gathering the Church; afterward is declared what shalbe the condition of it being gathered. Which is shewed to be moſt happy; firſt generally from the things ſeen; a new heavē & earth, ver. 1. & the holy city ver. 2. & alſo from things heard, partly in common, touching the preſence of God with men ver. 3. Of the removing of calamities ver. 4. & a new reſtoring of al things, ver. 5. partly in private concerning the certainty of the Prophecy ver. 5. of the myſtery now fulfilled, v. 6. and the rewarding both of the godly, ver. 6.7. and alſo of the ungodly ver. 8. And ſuch is the generall declaration. The particular relateth the revealing cauſe, an Angel ver. 9. & 10. And the thing revealed, univerſally, ver. 10.11. By parts, in reſpect of the wall and city, and eſſentiall parts, as the forme of the wall ver. 12.13.14. The forme of the city ver. 15.16.17 Afterward of the common matter ver 18. Speciall of the wall ver. 19.20.21 Speciall of the city ver. 21. The externe arguments by which the glory of this city is ſet forth, is firſt, God himſelf, who is both the temple ver. 22. and the light of the city ver. 23. Secondly, the Gentiles, which shal bring their glory to it ver. 24 both free from all feare and ſuſpicion ver. 25. & alſo from any defiling by contagion ver. 27. Thirdly a mervailous aboundance of things neceſſary, & the continuance of this glory in the chap. following.

Scholions.

1 After J ſaw a new heauen: The opinion of the reſurrection from the ende of the former chapter, hath mooved very many to interpret al theſe things of the Church as it shalbe at length in heaven. But wee have shewed, that neither the laſt reſurrection is intreated of there, neithe doth the Spirit deſcribe here to us the Angelical bleſſedneſſe of the Saincts after this life, but of them yet converſing upon the earth, as the thinges which are mentioned doo manifeſt in their places.

Neither perhaps is it needfull that the heavenly inheritance should be adorned with words, which all know wel ynough to ſurmount any praiſes whatſoever, even they alſo, in whoſe eyes the Church on earth is otherweiſe deſpiſed: but concerning this, her eſtimation is leſſe with mortall men then ought to be, becauſe shee is a ſtranger: wherupon ther may hav bin a neceſſary reaſon to ſet forth more largely the glory and dignity of it. The deſcriptron wherof notwithſtanding, maketh a way to comprehende in minde that celeſtial happineſſe. For if the magnificence of the ſpouſe be ſo great on earth, of what ſort are thoſe things, which God hath prepared for his with himſelfe? But the mind is weakened at the thinking of this, let us therfore turne our eyes aſide to this earthly pleaſantnes, greater indeed then all words can ſet forth, yet more capable to our ſenſes, and which within a few yeeres ſhalbe made clare to the world. The interpretation of the new heaven and earth may be taken out of that to the Hebrewes chap. 12.26. whoſe voice then ſhooke the earth; but now hath declared ſaying, yet once more will I ſhake not onelyonly the earth, but the heaven: where to shake heaven and earth, by the interpretation of the Apoſtle himſelfe, is to abolish the old manner of worship and people. For heaven by trāslation is the temple, and whole legal worship, wherof that temple was the ſeate and place where it abode long, as Heb. 8.5. From whence to shake heaven, is to aboliſh that worship. The earth are men, and more properly the Iſraelites, a people to whom that legal worship did belong. Therfore to ſhake the earth, is to shake the Iſraelites, & to remove them out of their place. Neither hath the common uſe of ſpeaking through this book digreſſed any whit from this ſignification of the words, where heaven is the more pure Church, the earth, the degenerate citizens, as we have ſeen in their places. Even as God therfore in the firſt comming of his ſonne shooke the heaven and the earth in reiecting that old both worship and people, and ordaining and chooſing a new, ſo againe when it shal pleaſe him to have mercy on the forſaken nation, and to beſtow upō it ſalvation by Chriſt, he shal darken the former glory of heaven & earth, making the dignity and honour of his new people ſo famous, as if he had created all things a new. Vherunto belongeth that of Iſaiah: For behold I will create a new heaven, and a new earth, as thoug he should ſay, I will appoint a moſt pure manner of worshiping mee, and wil take unto mee a new people, in whoſe aſſembly I wilbe honoured, chap. 65.17. Of which ſort is that of the Apoſtle, If any be in Chriſt, he is a new creature, old things ar paſſed away, all things are become new, 2 Cor. 5.17.

¶ For the firſt heaven and earth were paſſed away: Shal the Church then faile utterly among the Gentiles? For heaven noteth out more pure godlineſſe… as we ſaid even now. How this should be abolished, it may be doubtfull becauſe of thoſe things which wee have mentioned before. As concerning the earth, it is not ſo doubtfull, conſidering that the Spirit hath already taught ſufficiētly that the Pope of Rome with his whole (falſely ſo called) Catholique flock, shalbe rooted out utterly before this day. As then touching the reformed Church, shal the receiving of the Iewes, cauſe the alienation of the Gentils, as before time the caſting away of them, was the reconciling of the world? Rom. 11.15. It may ſeem ſo in deed, eſpecially conſidering that the Apoſtle affirmeth in the ſame place, that a certain fulneſſe of the Gentils shalbe accomplished, as is like at the calling of the Iewes ver. 25. but yet notwithſtanding in this very chapter, the Revelation teacheth otherweiſe, to weet, that the Gentils, which shalbe ſaved, ſhall walke in the light of it, and the Kings of the earth shal bring their glory and honour to the new Ieruſalem, ver. 24. Yea Paul in the place before ſaid, plainly avoucheth, that the Church shalbe very flouriſhing amōg the Gentils, when the Iewes are called: For, ſaith he, if the caſting away of the Iewes, be the reconciling of the world, what ſhall the reconciling be, but life from the dead? This is as if he should ſay, what shall the receiving be, but as it were a general reſurrection, wherby they that are dead in ſinns among all nations, comming at length to the truth, shalbe made partakers of eternall life by faith in Chriſt? From which wee gather that the fulneſſe of the Gē tils is not a certaine ende of beleeving, at the calling of the Iewes, ſo that faith among the Gentiles afterward should utterly periſh, (evē as no more can be powred into a full veſſell,) but a more aboundant acceſſe of all nations of the earth toward what part ſoever their countreyes doo extend, obeying the Kingdome of Chriſt, according to that ſaying: the Lord ſhalbe King over the whole earth: in that day ſhall ther be one Lord, and his name ſhalbe one, Zach. 14.9. And the Lord will deſtroy in this mountaine the figure of this vaile that is ſpred upon all nations, and the cover wherwith all nations are covered. he will ſwallow up death it ſelfe into victory, and the Lord Iehovah ſhal wipe away the tears from all faces, and will take away the reproach of his people out of all the earth, Iſaiah chap. 25.7.8. For then they that dwell in the wilderneſſe ſhall kneele before him, and his enemies ſhall licke the duſt. The Kings of the Ocean ſea and of the Ilands ſhall bring preſents, the Kings of Sheba and Seba ſhall bring gifts: Finally, all Kings ſhall worſhip him, and all nations ſhall ſerve him, Pſal. 72.9.10.11. How then in this celebrating shall the new heaven paſſe away, that is, the more pure Church among the Gentils? Muſt we diſtinguish concerning the Gē tils, wherof ſome are yet ſtrangers from Chriſt, otherſome are named Chriſtians now by the ſpace of many ages, as we of Europe firſt of all? Shal they come to the Chu…ch, as the Prophecies even now al…adged declare, and many others agreeing with them? Shal theſe depart and fall away, as the viſion ſeemeth to shew, which theſe words doo ſet forth? The fi…ſt heaven, ſaith he, paſſed away. What other heaven is then among …, according to the ſenſe of this Prophecy, then among us of Europe for the moſt part? Certainly the promiſe made to the Chu…ch of Philadelphia increaſeth the ſuſpition, to weet that it ſhould be a pillar in the temple of God, never to be caſt forth, chap. 3, 12. Why is this attributed as proper and peculiar to it, if all the reſt enioy the ſame benefit alike? It ſeemeth therfore, that as once the unfruitfull fig tree was cut up, and the ill husbanded vineyard being taken from the old farmers was let out to other, Luke 13.6. Mat. 21.41. So the Church now a long time evill entreated among them of Europe, doo purpoſe to truſſe up bag and baggage, and to forſake them at length, who have long ſince forſaken the purity and love of it. What though now it be called heaven?, the heaven themſelves are impure in the eyes of our God, Iob. 15, 15. And the more in deed at this time our heaven, which rather enioyeth ſuch nam in reſpect of the Popish infernal gulfe, thā for any heavē ly cleareneſſe of his own. But that ſeemeth to be repugnant to this calamity of Europe, that after the firſt reſurrection, there are a thouſand yeeres of reigne with Chriſt, chap. 20.6. that is, ther shalbe among thoſe nations, to whō this reſurrection hath befallen, a continuance of the truth by the ſpace of ſo many yeeres from the beginning of the reſtauration therof. But wee know that this was proper to our countreyes. But it may be anſwered, that perhaps this reigne shalbe ſuch as was that of the thouſand yeeres before that reſurrection, when the Divell was bound, chap. 20.4. when the Kingdome was of a few elect, in whoſe hart was the love of the onelyonly ſalvation-bringing truth, howſoever the Antichriſtian impiety ſavoured better to all the reſt of the multitude. Certenly other ſcriptures ſeeme to leane more this way, threatning that al religion shalbe ſo defiled, with ſo many corruptions, that fearce any wholeſome footſtep of it shall remaine entire. And who is ſo ignorant of things, that hath not iuſt cauſes inough to feare much, eſpecially when he ſeeth the word of God to be deſpiſed every where, new errours to ſpring up daily, old to be brought back again from hell, al godlineſſe to be converted into gaine and ambition? Many indeed are the arguments that the glory of God wil depart from us ſhortly, as once from the temple at Ieruſalem, Ezech. 9.3. Vnleſſe peradventure ſome comfort ariſeth from hence, that this departure of the firſt heavē and earth may be underſtood not of the utter decay of the truth among the Europeans, but of ſuch a renewing among the Iewes, in compariſon of the excellency wherof, whatſoever was excellent before, may be ſaid to have paſſed and vanished away; when the light of the moone shalbe as the light of the ſunne, and the light of the Sunne ſevenfold, as the light of ſeven dayes, & the Sunne ſhall bluſh when the Lord ſhall reigne in Sion: as wee have heard out of Iſaiah; or finally unleſſe it hath ſome weight, that the Spirit here ſpeaketh ſo exquiſitely, not ſaying the former heaven and former earth were paſſed away, but the firſt heaven and the firſt earth, as though theſe words reſpected not the Gentiles at all, but onelyonly the legall worship, which rightly one may call the firſt heaven, ordained at the firſt of God himſelfe. But the Chriſtian people of the Gentils, was neither the firſt people of God, neither were the rites obſerved by them, the firſt ordinances delivered frō heaven. As though the words should give this ſenſe at laſt, albeit this people of the Iewes al the time of their reiection, thirſted after their old ceremonies and worship, and boaſted openly that they should have at length free leave to uſe their auncient cuſtome, (which we know they vaunt of even in theſe dayes,) yet in this reſtoring, they shall conforme themſelves wholly to the will of God in ſuch ſorte, that willingly renouncing their old ordinances, which then they shall acknowledge to have received an ende in Chriſt, they shal make manifeſt to all men, that the firſt heaven and earth, which they looked for in vaine were paſſed away for ever. This laſt ſeemeth to be of no ſmall force, to ſhewe that the reaſon of the order of the firſt heaven and earth should not be between the Gētils and Iewes, but onelyonly among the Legal and Chriſtian Iewes. The care that I have hath made mee to ſearch out all corners to my power; now let the iudgement be in the power of the Chriſtian reader, which of theſe is the beaſt.

¶ And there ſhalbe no more ſea: The ſea is degenerat and corrupt doctrine, which shall have no place among this new people, whoſe glaſsie ſea ſhalbe like Chryſtal, moſt pure, moſt cleare, void of al ſaltneſſe, and muddy groſſeneſſe, as is that in chapter 4.6. Which alſo is ſaid in reſpect of the Iewes themſelves, and thoſe errours which in theſe daies they deffend ſo obſtinately; there is not a compariſon of the Gentils with the Iewes handled in this place. The Gentile ſea, that I may ſo ſay, and thath groſſer was conſumed already, when the Popiſh nation was deſtroyed: the purer ſea of the reformed Church is of glaſſe, chap. 15.2. and shall not be aboliſhed. The Iewes even hitherto have their own ſea, moſt groſſe, moſt foul with many forged tales touching the Meſsias, the legal worſhip, the righteouſnes of the law, and many other points of ſalvatiō: al which shal now be ſo dryed up, that not a drop of the former ſea shal remaine.

2 And I John ſawe the holy City; In ſuch weiſe then was ſeen the new heaven and earth: now the holy city is exhibited, which is ſo called for excellē cy ſake. The Church alſo of the Gentils is that new, and heavenly Hieruſalem, as in the Apoſtle; but ye are come to mount Sion, and to the City of the living God, the heavenly Hieruſalem, and to the company of innumerable Angels, Heb. 12. and Gal. 4 But our Hieruſalem being deformed with many errours and contentions shal cauſe that this moſt pure shal appeare altogither new. Aretas, the Compl. & the Kings Bible doo omitt the name Iohn, & reed thus, and I ſaw the holy City, the new Hieruſalem.

¶ Coming down from God: The…fore this Hieruſalem ſhall have her ſeate on earth, the heavenly shal never come down, but shal remaine fixed in heaven, where Chriſt ſitteth in glory at the right hand of the Father; I goe, ſaith he, to prepare a place for you, and when J shall have gone, and prepared a place for you, I will come againe, and take you unto my ſelfe, that where I shalbe, there you may be alſo, Iohn 14.3. And againe, Father J will that thoſe which thou haſt given mee, be with mee, where I am, Iohn 17.24. Wee shalbe caught up in the cloudes, to meete the Lord in the atre, and ſo shalbe with the Lord, 1 Theſſ. 4.17. And to what ende should Hieruſalē come downe from heaven, which by and by after the general reſurrection al the elect shalbe in the heavens? Peradventure, wilt thou ſay, it might come down, that Iohn might ſee it. If it had come downe for this cauſe, Iohn should rather have been caught up into heaven to behold it, then that shee should be let downe to the earth. He was commanded before to come up into heavē, where through the dore opened, he ſaw the forme of the militant Church, chap. 4. how much more now should he have gone up, that he might behold the ſame triumphing? Therfore theſe words doe manifeſtly diſtinguish the new Hieruſalem pilgrim, from the inlandiſh. Albeit that be called alſo heavenly, becauſe in very truth it is ſuch, both by birth, and alſo by the right of the inheritance; as Paul ſaith, For that Hieruſalem which is from above, Gal. 4.26. It cometh downe therfore from God, becauſe his ſingular power and mercy shall appear in building up this new city. The increaſe of the whole building shalbe ſo ſwift, and the glory and dignity ſo great, that all with one conſent shall acknowledge the hand of God, and shall declare him to be the onelyonly artificer.

¶ Trimmed as a bride: To be preſented to her husband: not yet hitherto given by a marriage accomplished. After the laſt reſurrection the marriage shalbe accomplished, it shal not be a preparing for time to come. This bride was adorned with pure fine linnen, and the Iuſtifications of the Saincts, chap. 19.7.8. But obſerve that the city ſeen ere while, is now called the bride, and more plainly after ver. 9. Come, ſaith the Angel. I will shew thee the bride the Lambes wife. Therfore this city is the whole multitude of the faithfull, the moſt ſweet and ſtraight communion of all which among themſelves, the Spirit declareth very well by ſuch a forme of city. The members of the body are uſed ſometime to the ſame end, but the ſimilitude of a city ſetreth before our eyes a certaine more lively image There is a greater variety of things in a city, and a further difference of duties, which yet are ioyned togither and conteined with the ſame law, and reſpect one chiefe good of all: This therfore notably repreſenteth how the faithfull moſt differing in function, office, and courſe of life, doo grow unto one Holy body.

3 And I heard a great voice from heaven ſaying &c. He commeth to that part of the glory which is declared by the things heard. The Tabernacle properly belonged to the Iewes, and old worship: from whence here it ſignifyeth the whole divine worship of that people, to which before the tabernacle was peculiar. Togither alſo it sheweth, that the manifeſtatiō of Gods glory, shal not yet be perfit, ſuch as the Saincts shal enioy after the laſt iudgment. But howſoever it shalbe farre more aboundant, then never before, yet men shall ſee God as through a glaſſe, and riddle, not face to face: they shall know in part onelyonly, not as they are known, 1 Cor. 13.12. A tabernacle is fit for the Church being in pilgrimage, not for that which hath gotten a firme ſeate in her owne countrey.

¶ And he ſhall dwell with them: and they shalbe his people: Then God himſelfe shal take upon him the protection of the Saincts, according to the forme of the covenant, Gen. 17.1. then the Saincts shall ſubmit themſelves willingly to be governed of God. So Ieremy from whence theſe things are taken, expoundeth them; I will put my law in their minde, & write it in their harts, and I will be their God, and they shalbe my people, chap. 31.32. &c.

4 And God shall wipe: So is the preſence of God: now foloweth that which concerneth the remooving of the calamities. The truth shal not be made to ſorow againe, nor be oppreſſed with the tyranny, eyther of the Beaſt or Dragon, or any ſuch like plague, but now being victour and conquerour of all enemies; shall flourish. He borroweth theſe words out of Iſay chap. 25.8. that we may know of what times the Spirit ſpeaketh. Iſaiah in the ſame place ſpeaketh of the felicity of the Chriſtian Church of the Iewes on earth: as is evident from that vengeance, which God wil take in his time on the Moabites, ver. 10. For the hand of the Lord shall reſt in this mount, and Moab shalbe threshed under him, even as ſtraw is threshed for dunging. He ioyneth togither both the ſingular goodneſſe of God toward the Iſraelites, and the final deſtruction of the Moabites. And the Spirit uſing that Prophecy in this place ſhewe, that it is not accōplished of old, but that at lenght it shalbe fulfilled when this reſtoring of the Iewes shal come. So Iohn & Iſaiah give light one to another.

¶ And death ſhalbe no more: The greevouſneſſe of punishments ſhal ceaſe; in which ſenſe Iſaiah ſaith: he will ſwallow up death into victory: chap. 25.8. and Hoſeah, I will redeeme them from the power of the grave, I will deliver them from death: O death I wilbe thy death, O grave, I wilbe thy deſtruction, repentāce is hidden from myne eyes, chap. 13.14. Which place Paul applyeth to the laſt reſurrection, 1 Cor. 15.55. as alſo the Spirit hath shewed by the ſame this renewing, chap. 20.12. And ſo indeed shalbe the ful overthrowing of death, when the bodies shal riſe againe. But in the meane time in the felicity of the new people, ther shal be ſeen a patern of the great weakening of the ſam. Not becauſe the ſeparatiō of the ſoules & bodies ſhal thē ceaſe, wherby the ſaints are tranſlated into the Kingdome of heaven; but becauſe the ſting of death being quite taken away, it shal not ſerve to the ſcourging of the Church any more.

¶ Neither ſorow, neyther crying, neither labour: Theſe things declare how farre death ſhalbe taken away, to weet, in regard of puniſhment, not of departing unto eternal life So alſo the miniſters and ſumners of it shalbe taken away. For what right have the ſervants, where their maiſter hath no authority? Moſt happy bride, which shal then be freed from ſuch diſturbers. A viſible image of the bleſſed reigne in heaven, shalbe now with men on earth,

¶ For the firſt things are paſt: Peradventure having reſpect to the firſt cō dition of the Iewes troubleous times and ful of miſery: becauſe of Gods wrath provoked by their own often rebelliōs: as though he ſhould ſay, ther shalbe no more place afterward for this ſtubburneſſe: & therfore neither shall God be ſo angry as in former times.

5 And he that ſate upon the throne ſaid: The certenty of this renewing & happineſſe is confirmed by an other teſtimony of great authority: It is of him that ſitteth on the throne, that is, the moſt high and eternal God himſelfe, who openly teſtifyeth, that he will make all things new, that is, that he wil ſo reſtore the doctrine, worship, people, and whole adminiſtration of things, that men may worthily counte them new.

¶ And he ſaid unto mee, write: Iohn commeth now to thoſe thinges which were ſpoken to him particularly. In that he is commaunded to write, it is as if it had bin ſaid, this is determined and reſolved with God, and as it were regiſtred in ſtatute books, ſo as it cannot be altered: or doo thou put it into common writtings, that the faithful may have to shew, how they may call upon mee for right, ſee the chapter 19, at the 9. verſe. The writing which is commanded is, that theſe words are true and faithfull, to be performed at length in their time, though the world mindes nothing leſſe.

6 And he ſaid to mee it is done: The ſecond thing which was ſaid to Iohn in private, concerning the Myſtery accomplished, which shall have an end in the reſtoring of the Iewes. Which conſummation is part of the ſeventh vial, the proper of which is, to finiſh the Myſtery of God, as in the 16. chap. and 17. verſe. For this it is done, is the ſame that is there. If this were after, it could not rightly have bin ſaid there, it is done, to which ſome thing even then should be left, which had not yet obtained his ende. Wherfore ſeing that there ſome things are ſaid to be done after the myſtery finished which belong to this earthly life, it followeth that neither that former it is done is after the laſt iudgement, as hath bin obſerved in the 16. chapter 21. ver. neither this ſecond is to be referred to any other thing but to this preſent life. Aretas and Montanus doo reade otherweiſe, And he ſaid unto mee, J am made Alpha and Omega, the beginning and the ende. The Complutent edition and the Kings Bible doo reade thus, And he ſaid unto mee' it is done, J am alpha and Omega. But Aretas and Montanus doo wrongfully omit it is done, ſeing this belongeth to the explication of the ſeventh vial, the chiefe point wherof concern the finiſhing of the myſtery, which is not accomplished in deſtroying the enemies, of whom onelyonly mention was made in the 16. chapter, and 17. verſe &c. but in that laſt choiſe accomplished: to which it is done is attributed for this cauſe, namely by reaſon that it is the laſt ende of all Prophecies.

¶ I am Alpha and Omega: I am the ſame, who both in the beginning hav decreed al theſe things to be done, & alſo now at length have put an ende to the ſame.

¶ J wil give to him that is a thirſt: This is the reward of the godly, who are ſaid to be thirſty, that is fervently deſiring thoſe things, as are all they who have a taſt of heavenly good things. Bleſſed, ſaith Chriſt are they, which hunger & thirſt after righteouſnes, for they ſhalbe ſatiſfied, Mat. 5.6. But then eſpecially shal the Iewes thirſt, who shal ſatiſfy themſelves with no deſire, wherby they may perceive a more ful ſweetneſſe of Chriſt. Yet nevertheleſſe even to theſe which shal burne with an exceeding great deſire ſhallbe given of the well of water of life freely, that is, not for any merit of their deſire (though amōg al the gifts givē to men it excelleth,) but of the free grace of God.

A notable place againſt the blaſphemous doctrine of the Papiſts touching merit. The Ieſuite laboureth to ſhift it off, making the ſame ſenſe of it, as of that of the Rom, 8.18. The ſufferings of this time are not worthy of the glory to come, which ſhalbe revealed in us: by which words, ſaith he, our good deſerts ar not compared with the future bleſſedneſſe, but the ſufferings, that is, the labours which we ſuffer for Gods ſake: as though he should ſay, our ſorowes cannot be compared with the joyes of the bleſſed: although the endurings of griefes, in as much as they come from grace, are worthy doubtleſſe of eternal life. Conſider the fraude of the Ieſuite, who having nothing to anſwer to this place, flyeth to an other, from whence ſome shew of an anſwer might be taken. But that I may not now examine that of the Romanes, why telleth he us of ſorowes and af lictions not to be compared with the ioyes of the bleſſed, of which nothing at al is ſpoken in this place? Here teares, death, ſorow, crying, all labour is baniſhed away, before in ver. 4. ſo as nothing is more unmeet as to dreame of ſuch a compariſon. For in theſe words it is shewed that not onelyonly the ſorowes of this life are inferiour to the ioyes of the bleſſed, but alſo that the thirſt, hunger, and moſt fervent deſire of godlineſſe, than which nothing can be of greater eſteeme in a man, doo not obtaine life by their merit, but by the meere grace & mercy of God. Neither is that of the fained Ambroſe leſſe frivolous, and alſo of Thomas, and Rupert, who wil have the word freely therfore to be ſaid, becauſe although eternall life be due to the merits of the righteous condignly, yet the merits themſelves could not have bin merits without grace, which was given freely. For if they would rather have ſpoken with the Holy Ghoſt, then from their owne perverſe braines, they would never have ſaid, that any grace is given to men, by whoſe helpe they might doo workes worthy of eternal life, when here it is ſaid expreſſely, that the reward of the moſt excellent workes is alto gither freely beſtowed, and not condignly.

7 He that overcometh ſhall inherit all things: For none shal attaine to this happineſſe, but he which shall behave himſelfe valiantly in that battell, with the Dragon, of which in the former chapter. Yee therfore ô Iewes, shew your ſelves men; It shalbe a terrible warre, if ever at any other time, Dan. 12.1. Yet notwithſtanding feare not, neither fainte in your mindes. The victory is ſure, and after the victory eternall ioy.

8 But to the fearfull and unbeleeving; The reward of the wicked; which firſt are called fearfull, fearing them which kill the body; and denying Chriſt before mē, Mat. 10.28.33. deſiring to ſave their life, but in very truth looſing it, Mat. 16.25. Of which ſort peradventure there shalbe ſome, in reſpect of the greatneſſe of the danger, when the Turk the Dragon shal threaten moſt cruell deſtruction to them that profeſſe Chriſt. Vnbeleevers are they, which shall refuſe the truth openly. For every one shal not be converted; but it ſeemeth that ſome by the iuſt iudgement of God shal remaine in their former ſtubburneſſe, as we have obſerved before out of Daniel. Abominable, are men of deſperate naughtineſſe, and impudently wicked, whom al mē every where deteſt. Aretas and Montanus doo reade before abominable, the word ſinners, as alſo the Cōplutent edition and the Kings Bible. But theſe ſinners are alone with abominable; men notably wicked and deſperate. But why is ther mention of Idolaters, when al the Iewes generally doo hate Idols. It may be that ſome have turned away to the Romish impiety, although this be a rare thing: ioint alſo that Rome before this time shall be deſtroyed. Therfore theſe things may be underſtood of the Gentiles, as alſo al other kinds of ſinnes which have bin reckoned hitherto, who cleaving to their Idols shal have no part in this holy city; of wich in the meane time al the godly shalbe freedenizens, wherſoever they shal live. Lyars alſo are excluded, that is, ſuch as reioyce in lying, as hypocrites, diſſemblers, and they who make ſome shew of religion, having no taſt therof n their hart. Obſerve how with thoſe horrible ſinnes he mixeth ſome leſſer, in the common opinion: that no man should deceive himſelfe, by ſuppoſing that if he refraine himſelfe from thoſe greater, he may followe the ſmaller without danger of punishment. But the thing is nothing ſo, he that continueth in the leaſt without repentance, muſt know that a place is prepared for him in the lake of fire: hither shalbe thruſt al this company, and they who are of the ſame condition. Not becauſe al the wicked shal deſcend preſently at that time into hel: but becauſe they shalbe convinced and condemned by the ſentence of the holy Church, which is as if God should pronounce it from heaven, and should ſtrait way drawe the condemned unto torment.

9 Then came to mee one of the ſeaven Angels: Hitherto the generall declaration; the particular followeth. And firſt by whoſe helpe this thing is to be manifeſted: this is one of the ſeven Angels, of which wee heard in the chap. 15. and as it ſeemeth the laſt, who was to poure out his vial into the aire. Frō which it is evident that this new Hieruſalem is within that time, wherin the vials are powred out: for which cauſe there is ſo exact a repeating of his office, that he is one of thoſe ſeven Angels, which have thoſe ſeven vials, full of the ſeven laſt plagues, leaſt any in wandring rashly should paſſe over the boundes that are ſet.

¶ Come I will ſhew thee the bride: Did not Iohn ſee it before, ver. 2. But there through a windowe and ſomewhat confuſedly, but now more diſtinctly and clearly. The firſt shew of the newe deſcending Hieruſalē shall ſeeme faire; but after that it shal have abode on earth ſomewhile, then it shalbe ſeene farre more noble. For we gather from the former thinges, that theſe words doo shew the event; as alſo that, which the Angel inviteth for to behold: whence we learne, from the analogie of thoſe things, which hav bin ſaid before, that ſome holy man by published writing shal manifeſt to al the faithful rhe moſt divine maieſty & celeſtial glory of this Church. But we ſee theſe things yet a farr off and darkly, the day at lēgth shal make this thing moſt cleare.

10 And he tooke mee up by the Spirit into a great and hie mountaine: He entreh into the deſcription of the city, more fully then before: yet notwithſtanſting shorter in theſe two verſes. Therfore that Iohn might throughly knowe the bride, he is taken up into a hie and lofty mountaine. The firſt condemnation of the whore was ſeen in the wilderneſſe, chap. 17.3. but the glory of the bride shalbe revealed in a hie mountaine, in the eyes and light of the whole world. This mountaine ſeemeth to be that which Iſaiah ſpeaketh of; In the laſt times the mountaine of the houſe of the Lord ſhalbe ſet in the top of other mountaines, and exalted above the hilles, that all nations may flow unto it, chap. 2.2. VVorthily is this mountaine called great and hie, which is ſet in the higheſt toppe and height of other mountaines. Therfore whatſoever excelleth in dignity on earth, the excellency of this Church shall paſſe it. In this mountaine shalbe ſeen the beauty of this city; as if her cityzens dwelling within the walles should pereeive moſt plainly her reverend and divine worthines, which cannot be ſo manifeſt to them that dwel farther off in remote countreyes. And many Iohns, that is, godly and holy men, leaving their places of abode shal flee unto this mountaine, not that being ſuperſtitious they may viſit holy places, but that face to face they may behold the glory of the Lord; and enioy being preſent the gladneſſe of the ſaints. For can any thing be more longed for, then to be converſant with them, which shal worship Chriſt moſt purely and moſt holily according to his ordinance alone and with moſt fervent affections? It shalbe certenly an excellent patterne of our felowship with the holy Angels. But it is ſufficient to touch theſe things in a word, leaſt I may ſeeme to ſome men to delight my ſelfe with a ſweet dreame. But let us obſerve, that if theſe things should be ſpoken of the ſaints countrey after the laſt iudgement, no Olypus would be high ynough to shewe it manifeſtly.

11 And he ſhewed mee that great city: This city is great and moſt ful of citizens: hitherto it hath bin alwayes contained within a ſmal number of men; now firſt of al called great, her boundes being inlarged, and increaſed with a ful multitude. It ſhalbe farre more glorious in this reſpect, ſeing that the more common good ſurmounteth it ſelfe. But beſide theſe shee is holy, and commeth downe out of heaven from God. Of which things we have ſeen before, This is a new thing, that shee is adorned with the glory of God, that is, that shee hath the preſence of God manifeſted in her by a certaine glorious beauty, as it is declared in thoſe things that follow. To this ende the temple before was filled with ſmoke, after the old manner of appearing in the tabernacle and temple, but now there shalbe an other way. God shal give a more cleare shew of his maieſty, then ever before this time, either with the Iewes, or Chriſtian Gentils. Moreover alſo it hath a light which is like to a ſtone moſt pretious &c. What is this light? Not any brightneſſe with which the city shineth by her owne purity, (although of it ſelfe it shalbe moſt beautiful,) but a light which is conveyed into it from an other. For ſo Phoſter ſignifieth, to weet, ſuch a thing as ſendeth forth light from it ſelfe, as the Sunne. Moone, Starres, candle, torch & the like. Therfore the Grecians tranſlate theſe wrds of Gen. 1, 16. tous duo Phoſteras tous megalous, thoſe two great lights: And alſo Paul, Phaineſthe hos Phoſteres, ſhine yee as ſtarres, Phil. 2.15. Therfore the Phoſter of the city is that which giveth light to the city, the which light shee draweth frō an other, and hath it not naturally. From whence then is it miniſtred? From the very glory of God, for theſe thinges depend on the next before going, as though he should ſay; I ſawe the City having the glory of God, which glory of God being the light of it, was like a ſtone moſt pretious, &c. which interpretation is affoarded by the 23 verſe after, where the office of lighting the city is given to the glory of GOD.

But why is this light like to a ſtone moſt pretious, and not rather like to the Sunne, or Starres? Becauſe perhaps the light of the Sunne doth burne, and blindeth the eyes, rather more agreable with an overthwart looking upon it, then a direct. The shinning of the ſtone is altogither harmeleſſe, very much grateful and pleaſant; yee the more that one looketh upon it, the more agreable it is; in which reſpect it repreſenteth moſt excellently the pleaſantneſſe of the divine knowledge.

For the nature of this, is to recreate and cherish the fainting ſoule, even with the onelyonly ſight of her beauty; but yet much more, if any with a ſerious contemplation, doth fixe the eyes of his minde upon her. The light and glorious brightneſſe of al other thing, as of the Moone and of the Starres, is overwhelmed by the bright-shining beames of a greater light.

The brightneſſe of a ſtone compareth with the ſunne, neither is diminished, but increaſed by the beame therof; even as there is not any glory ſo great that can darken the glorious maieſty of God. The things which are lightſome with us, as torches, lampes, candles, alwayes ſtand in need of ſome matter, wherwith fire is kept burning, otherweiſe they would be turned by and by into darkeneſſe: the ſparkling brightneſſe of a ſtone is naturaly ingendred in it, which hath no need of any outward helpe, but shineth alway by his owne flame, ſo as it repreſenteth before our eyes the eternal light of the moſt High God, in this reſpect alſo. But the Kind of ſtone is alſo expreſſed. For it is like a Iaſper ſtone cleare as Chryſtall. The Iaſper is a moſt noble Iewel, both for antiquity and for variety. The likeneſſe to cleare ſhining Chryſtal, deſcribeth a certain kind of it, which ſhineth through moſt purely, darkened with no colour. Therfore the Iaſper like Chryſtal, is that kind of Iaſper which is commonly called Aerizula, reſembling the moſt cleare ayre. Here it noteth the moſt excellent glory of God ſhining in this city, which no ſpot of earthly filthineſſe doo make darke, as it is wont to come to paſſe, where any humane invention is patched to Gods ordinances.

12 Jt had beſide a wall: Now he expoundeth the matter particularly, & firſt the things which belong to the forme of the wall, which is great and hie; that is, long, broad, and hie, firme on every part. The deſcription wherof had bin ſuperfluous, if it should belong to the heavenly city to be expected after the laſt iudgemēt: which al know wel inough to be ſet free from al danger. But the celeſtial Hieruſalem on earth which we have ſeen toſſed with very many ſtormes, from her firſt beginning even unto this day, hath had need of this defence and fortification of walles; leaſt any should feare the ſame thing touching this city, which he knoweth to hav happened to the ſame in former times. But this forme hitherto belōgeth to the whole wall. The parts are the gates and foundations. The gates ar notable for their number: the watch, the names written upon them in this verſe; then for their moſt cōmodious ſituation in the thirteenth verſe, which al ar ſo deſcribed, that they may declare a moſt ready way into this city, which no impediment shal hinder. Hereunto firſt of al the twelve gates have reſpect, that an entrance be prepared for every tribe apart, to to the ende that it may be more free and ready. For the ſame purpoſe are the twelve Angels being the watch, who doo waite at the gates to open them, and to let in the commers in without delay. What other thing alſo meane the names written, then to teach, how every one should go on directly, and not looſe any time about ſeeking an entrance.

13 On the Eaſt part there were three gates. The ſituation of the gates is moſt commodious; not all for one quarter, but equal for every one; that a way might be opened on every ſide: & every one might go in directly without being hindred by any crooked turning about. Ezechiel hādling the ſame matter noteth every gate by name: but he beginneth at the North, on which ſide he ſetteth the gates of Reuben, Iuda, and Levi. On the Eaſt ſide of Ioſeph, Beniamin & Dan. On the South of Simeon, Jſſachar, Zebulon. On the Weſt of Gad, Aſher, Naphthaly, chap. 48.30. & c, The Iewes in the Eaſt and North part ſhal firſt ſtirre up themſelves, and make haſt to goe into this holy city, as hath bin shewed before chap. 16.12 by Euphrates dryed, that the way of the Kings of the Eaſt might be prepared. And as Daniel teacheth, ſpeaking of the iourney undertaken into this city. But rumours ſaith he, ſhal trouble him from the Eaſt and from the North. That is, when the Eaſterne & Northerne Iewes are raiſed up, the Turke ſhalbe greatly troubled, after he hath received newes of that thing. Therfore becauſe the firſt iourney shall be undertaken from theſe countreyes, the gates of them are put firſt; and thoſe without difference, Iohn attributing the firſt place to them in the Eaſt part, Ezechiel to them in the North, becauſe both ſhal prepare themſelves equally to this expedition. The Southerne Iewes ſhall follow theſe, our in the Weſt shalbe laſt.

14 And the wall of the city had twelve foundations: Thus farre the gates: the foundations are deſcribed both by the number & alſo by the names. In number they are twelve, which are laid under the wall: the wall I ſay, not the city, for they are the foundations of miniſtery, not of ſalvation. There is one onelyonly foundation hereof, Ieſus Chriſt-alone: Other foundation cā no man lay beſide that which is laid, which is Ieſus Chriſt, 1 Cor. 3.11. The Apoſtles may be called the foundations of miniſtery, yet not the principall, but inſtrumental, of which they are not the authours, but the firſt ſtones. For the foundation is not laid of it ſelfe, but of the maiſter builder. Chriſt laied theſe firſt in the bottome of the wall, in which reſpect they are called foundations. So Ezra is called the foundation of the comming up out of Babylō, becauſe he was the Prince of that ſecond company, which came up togi, ther with him, Ezra 7.9. But how are ther twelve foundations of one wal-wherof ther is wont to be but one? To weet, becauſe any one ſtone is not layed through the whole length and bredth, but there are twelve layed equally, one by an other long wayes and broad, the ſame order bein ſtill renewed, until the building be brought to his ful perfection. No one Apoſtle is here for a foundation; but al in equal place and office doo lie in the bottome. That unhappy and wicked boaſting shalbe farre from hence: Thou art Peter, and upon this rocke, that is, (as they wil have it who never ſaw this wall, neither have they any ſafegarde from thence,) upon this the Peter I will build my Church: this madneſſe of building up the wall upō ſuch one foundation onelyonly, hath greatly troubled the Church of the Gentils, and at length wil make her wholly deſtitute of al wall.

¶ In which were the names of tht Lambes twelve Apoſtles: So as nevertheleſſe that by theſe names ar underſtood not onelyonly thoſe twelve, which wer converſant with Chriſt on earth, but al the faithful Paſtors, which shal execute the like office in the Church. They were ſo called before, chap. 18.20. For there is a moſt ſtraight communion of the faithfull, by reaſon wherof the proper names of ſome are applyed to others; but eſpecially to them who beſide the common bond, have alſo an other fellowship of office. But if the Apoſtles be the foundations, this is not that eternall city in the heavens. For Chriſt then ſhal deliver up the Kingdome to his Father, and God ſhalbe all in all, 1 Cor. 15.24. Neither shal the Saints have any miniſtery of teaching there, 1 Cor. 15.8. Therfore this wall belongeth to the Church being a ſtranger on earth, not unto that reigning in heavē.

15 Moreover he that ſpake with mee: Hitherto the forme of the wall, frō the continued quantity: there followeth of the city; the forme wherof he delivereth, both the continued, and the ſevered, togither; and firſt univerſally as touching the miniſter, and inſtrument, and the things to be meaſured, in this verſe. The Miniſter is the ſame which ſpake with Iohn, the ſeventh Angel of thoſe to whom were given the vials, ver. 9. Whoſe labour biddeth us to ſeeke this city, before the laſt iudgement. And ſome excellent man ſeemeth to be noted by this Angel; who as a ſecond Zorobabel, Ezra, or Nehemiah: shall appoint, from God, this moſt excellent policie, and shal deſcribe moſt exactly every part of the holy city. The meaſure is a golden reede, shewing that the deſcription of the whole frame ſhallbe farre moſt pretious. The thing to be meaſured is the city, gates, wall, that is, the whole building. No part shalbe neglected, but every one, both moſt diligently aſsigned, and moſt wiſely builded. In the Hieruſalē of the Gentils, when the Beaſt began to appeare, the temple onelyonly was meaſured, the deſcription of the city was forbidden, and alſo of the outward court; but this Angel wil meaſure both the city and gates and walls, and shal recal the whole government of the Church unto the exact rule of Gods will.

16 And the city lay foure ſquarre: Now he sheweth the forme of the city, ſuch as the continued kind of it giveth. It is foure ſquarre, & ſo great in length as in breadth. This city therfore shalbe moſt ſtable, ſo prepared againſt al alteration, that her foundation be alwayes ſtable. There is an other conſideration of this, then was of our Ieruſalem, which lay hid amōg us Gentils for a thouſand two hundred threeſcore yeeres: which had alſo a foureſquare figure, but of unequal ſides, as we have shewed at the ſeven chapter, having in length twelve times a thouſand, but in breadth onelyonly twelve thouſand. Of both which conſiſted that whole number of an hundreth and foure and fourty thouſand of them that were ſealed. For there was ſome multitude of the godly at that time in lenght of continuance: but the Church did flouriſh in no breadth and preſent aboundance in any age, by al that intervalle. But in this city it shal come to paſſe otherweiſe It ſhalbe made famous no leſſe for the great multitude of the faithful, through every preſent age, as for a moſt happy propagation of a long time.

¶ And he meaſured the city with a reede twelve thouſand furlongs: Such then is the forme of the continued quantity: now followeth of that which is ſevered: and firſt of the city, whoſe dimenſion is about twelve thouſand furlongs: which, it is doubtful, whither they belong to the whole plat of ground, or onelyonly to the compas. There is nothing, that can be determined certenly and diſtinctly touching this thing. If we ſay the firſt, it is a huge city, every ſide of which shalbe an hundred and nine furlongs, and more, lacking a very little of the old Babylō, which conteined a hundred and twenty furlongs in every ſide, as Herodotus in Clio sheweth. But if the compas alone receiveth this meaſure, there was never any city to be compared with this in greatneſſe, every ſide wherof shalbe three thouſād furlongs in lenght, and the whole plat of ground nine times tenne hundred thouſand. The Complutent edition, whom Montanus and Plantins Bible follow, reade theſe things otherweiſe, thus, about twelve furlongs of twelve thouſand, that is as I ſuppoſe, about twelve times twelve thouſand furlongs, as if the whole largeneſſe were ſo many furlongs, as many as wer ſealed of every tribe, ch. 7. to weet, an hūdred fourty & foure thousād furlongs. Which agreemēt cauſeth to doubt that this reading is the truer, both becauſe it declareth the great ſimilitude of this & the old Church of the Gētils, & alſo becauſe it retaineth the proportion of the wal, in ver. following. By this meane the city is made of the mutual increaſe of the cityzens & miniſters, as the wal of the nūber of the miniſters multiplyed in it ſelfe: for 12 tims 12 thouſād, of which that multiplying ſignifieth the miniſters, this to be multiplyed, the citizēs, do mak this nūber; whoſe ſide ſhal be of 379 furlōgs & above. But here it may be asked, why Iohn maketh this city much larger thē Ezech. ſeing it is the ſame in both. For he rehearſeth the meaſure of ech ſide 4500 cubits, ch. 48.30, that is 12 furlongs onelyonly and ſome what more:

Iohn which reading ſoever we folow, whether we eſteeme the meaſure of the circuit, or the plat of ground, aſsigned a farre greater magnitude. Ezechiel was a miniſter of the Law, Iohn of the Goſpel: from whence ariſeth a difference of ampleneſſe according to the allowed portion of light, which alwayes was greater, the nigher men approached to the times of Chriſt. Wherfore the Temple of Salomon was built with la…ger dimenſions, then the Tabernacle: and the Temple of Ezechiel, with farre greater than that of Salomon: but this ciry of Iohn with a great deale larger than of Ezechiel. For after Chriſts comming there came a very great light, according to which increaſe of knowledge, ther is uſed an anſwerable magnificence of the building.

¶ And the length, and bredth, and height of it are equall: Even now we ſaid, that the length is continuance of time: the bredth the preſent face of every time, which shalbe no leſſe faire and beautiful, then that glory of continuation. Now firſt mention is made of height: which ſerveth to betokē and excellent glory of this city, to be extolled by the ſpeach and praiſes of al men. Things are ſet on high by commendations; wherby, as it is much uſed in common ſpeach, they are lifted up to heaven. Therfore this city shalbe no leſſe famous among al, then durable in time, & alwayes flourishing in a great multitude of citizens. For this city is ſolid, not ſuperficiary, proportionable, & foure ſquarre on every part, which conſiſteth of al her meaſures, and al of them equal. It is perfect every way, to which nothing can be added. The former wanted ſolidity, whoſe bredth moreover was ſo narrow, that it could ſcarce be ſeen. What marveile therfore, if they were shaken with every tempeſt? This more firme shal ſtande with ſo great ſtrength on every ſide, that it cannot feare any ſtormes

17 And he meaſured the wall of it: Such then is the forme of the city. The quantity of the wall a part is of an hundred fourty foure cubits. Frō whēce is this number? From the nūber of the Apoſtles, multiplied in it ſelfe: for twelve times twelve doo make this number. VVherfore the Apoſtles, and the Miniſtere of the word who are propagated from them, shal compaſſe the holy city round about, and shal keepe it ſafe from al invaſion of the enemy, and from al the fraud and deceit of Heretiques. But this meaſuring is onelyonly the height; that of the length may be known well ynough being shewed by the meaſure of the city: which the wal compaſsing the ſame doth exceed, becauſe of the territories.

¶ The meaſure of a man, which is of the Angell: As though he should ſay Though the Miniſters shal make this deſcription with their cubite, yet they shal doo nothing at their owne pleaſure, but as the Angels of God, ſhal reſpect Gods wil in al things, and shal follow the ſame moſt happilye having the Spirit for their guide; but what should the meaſure of a man doo in heaven? obſerve therfore what city he deſcribeth unto us.

18 And the building of the wall was: Thus farre of the forme: now he ſpeaketh of the matter; and firſt iointly of the matter of the wall, & togither of the city. The frame of the wall is of Iaſper. This ſtone both lyeth in the foundation, and is uſed chiefly in the reſt of the building: perhaps becauſe endomeſis in greeke, is the ſtuffing of the wall, filling up the ſpace between the fronts; that it may ſignify, the frame to be no leſſe pretious within then without: the ſtopping which the word noteth, ſeemeth to ſignify ſome ſuch thing: or rather ſeing procumation is alſo a pile or dam laid for to repell and breake the waves, the building is chiefly made of Iaſper, becauſe thoſe teachers, which are ſignifyed by this gemme, shal endure the chiefe violence, and firſt aſſault of the adverſaries, being in ſtead of a fortreſſe to the reſt.

¶ But the city it ſelfe was pure gold: The matter in ſumme of the city, is pure golde, which the fire conſumeth not, but maketh it more bright; neither weareth away with uſe, neither is defiled by the ruſt, neither is overcome, either by the juices of ſalt or vineger, which doo overcome other things. Plinie giveth thoſe praiſes to gold. Why should not this city be perpetual, which is made of matter ſo invincible, and is free from all corruption? But beſide it is like to cleare glaſſe, that is, not loathſome to looke on by the deformity of any filth, even in the moſt ſecret corner. So wholly clear it ſhineth through, that in it and through it, every one may beholde the moſt favourable face of God. For hereunto tendeth this ſhining cleareneſſe, that God himſelfe may be conſidered and ſeen through it, whom as ſtrangers on earth, we behold through a glaſſe, and riddle, 1 Cor. 13.12. Therfore this city is not, (as at this day Rome the whore,) gilded with golde wholly without, and within full of filthineſſe, and al manner of corruption: but it hath exceeding great purity and holineſſe ioyned with very great dignity, and maieſty. Which marchandiſe, the more rare it is, the more glorious it shal at length be.

19 20 And the foundation of the wall of the city: He commeth to declare the foundations of the wall one after an other: in deſcribing wherof he reſteth not in the very loweſt ground ſellings; but teacheth that the matter of the whole frame is farre moſt pretious: as altogether conſiſting of moſt noble pearles, neither is it any thing inferiour to that moſt divine forme, of which wee heard before. I am not ignorant how greatly the Interpreters labour in applying every one of theſe to the auncient Apoſtles; which difficulty this ſo exquiſite order increaſeth, conſidering that there is not any certain order of the Apoſtles kept, eyther in the Ghoſpels, or in the Actes; but ſometime one Apoſtle, ſometime another, is reckened firſt; frō whence it becometh altogither uncertaine, what ſtone may be anſwerable to which. But it ſeemeth that the Holy Ghoſt intendeth another thing in this place; not purpoſing to deſcribe unto us the firſt twelve Apoſtles, but the future teachers of the Iewes Church: who carry the names of the Apoſtles, whom they shall ſucceed both in office and fellowship of rewards, as before in the 14. verſe, and in chap, 18.20. All faithful teachers are the Apoſtles ofſpring, as alſo the former verſe taught, which made the greatnes of the wall, of the number of twelve multiplyed in it ſelfe. It is certain that the excellency of gifts, by which the teachers doo excell abov the reſt, are ſignified here by moſt pretious earthly things; by which more over it is taught, both in what reckening they are with God, and alſo in what eſtimation they ought to be with men. And it is no leſſe certen that every one of theſe excellent vertues shined forth in the old Apoſtles long time paſt; but I thinke that the order belongeth properly to the future Teachers, which if we shal apply to thoſe auncient ones, perhaps we shall erre greatly by attributing to every each one, that which is unfit. Wherefore reſting as much as in us lay, in the proper drift of this place, beſide that excellency, which is common to all the pearles, we think that ſo exact a reckening doth perteine to the order, in which at length theſe new preachers of the Ghoſpell shall ariſe; that even as the ſituation of the gates shewed the order of the countreyes, in which the Iewes shalbe converted to the truth: ſo this manner of ſtones ſo ſet in order, may ſignify the riſing of the teachers in what order they shal riſe up from every place. Although there is this difference between the people and the teachers, that the people aſſemble by troupes in every ſide of the city, and therfore shall have three gates opened to them on every ſide; the Teachers being fewer, shall not gather togither by multitudes, but shalbe numbred man by mā according to the ſtate of the places where God shal riſe them up. Yet we may not think that theſe shalbe but twelve, but that there shalbe perhaps ſo many chiefe, to whom the other multitude shalbe wholly like. Let us ſee therfore where theſe Gemmes growe, and of what ſort they are, that in ſome meaſure wee may coniecture of the originall and diſpoſition of thoſe excellent men, whom the divine bounteouſnes wil give within theſe few yeeres.

The firſt foundation is a Iaſper, a divine ſtone, often repreſenting, (as we have ſeen) the Image of God himſelfe; worthily occupying the firſt place, becauſe he that shal beginne the firſt reſtoring of the Iewes, as an other Moſes shal come moſt neere to God himſelfe, by a ſingular excellency of gifts. The beginnings are moſt hard, and require men very greatly furnished. It is a Scythian and Perſian Gemme, of a celeſtial brightnes, in which reſpect a certen kind of it is called Borea & Aerizuſa, the beautie whereof can more eaſily be admired than declared: it hath a pleaſantneſſeful of variety, which the moſt sharpe eyed can not diſtinguish. It may therfore repreſent a mixt riches of gifts, wherein a manifold excellency is ſeen, yet it cannot be diſerned, which moſt of all excelleth, in which reſpect it figureth the Godhead as in chap. 9.3. in that ſo mixt faireneſſe should ſignify in ſome meaſure that incomprehenſible depth. The Saphyre gliſtereth with golden points, in great account among the Medes, which ſheweth a certen & diſtinct kind of delectableneſſe, ſuch as shal be in the next teachers after the firſt, whom the excellency of ſome ſingular gift shall make famous. A Chalcedonie, is of a ſimple colour, like to a Carbuncle, ſhining with a fiery brightneſſe: it is a Northern Iewell; found about the narrow ſea of Chalcedon beaond Chryſopolis, night to the rockes called Symplegades, from whence it hath the name; this betokeneth zeale & fervency. The moſt noble Emeraude groweth in Scythia, it is of a moſt pleaſant green, neither doth any thing more delight the eyes. But ſeeing here inward graces are more regarded, then outward, this greenneſſe is a moſt divine knowledge of things, upon which the minde deſireth to faſten the eyes before all things: It is ſet after the Chalcedone, that knowledge may accompany zeale.

The fift foundation is a Sardonix, which is an Indian Iewel, shining like the naile of a man ſet upon fleſh: it sheweth a certen kinde of humanitie, having whiteneſſe mixed with redneſſe.

The Sardius is found in Sardes, it is wholly redde with bloody colour: it may betoken a certen ſeverity, profitably ioyned with the Sardonix, leaſt perhaps gentleneſſe should be deſpiſed without this companiō. And theſe ſixt firſt ſtones are belonging to the Eaſt and North: which doo shew a happy encreaſe of Teachers from theſe regions: which wee ſee how it agreeth with the former thinges, when the firſt people shall be revived out of theſe ſame countreyes.

The ſeaventh foundation is a Chryſolite, which shineth through with a golden colour: It is a Iewell ful of dignity and maieſty. AETHIOPIA bringeth forth the ſame. PLINIVS affirmeth that the Beryll is found in INDIA: DIONYSIVS in his book intituled Perieg, ſaith that it groweth alſo in the land of BABYLON, of a skie and water colour, as the ſame deſcribeth, the skie coloured ſtone of the wet Beryll, which groweth in the field of Babylon. The watery colour belongeth to lenity and humility; as is the water it ſelfe, which eaſily giveth place to every thing; a moſt fit companion of the maieſty of the Chryſolite, that it may containe it within meaſure. The ninth foundation is a Topaze; which with Plinie is a green Iewel, it is found among the Troglodites, which dwel by the redde ſea. Dionyſius ſaith that it is found in india, or the ſtone of the bright Topaze ſhining with a skie colour, writing of India. But it is not of a ſimple and pure greennes, but yellowiſh and gliſtering like gold. From whence Euſtachius attributeth unto it a golden colour, chruſoeides, yellow, ſaith he, ſendeth forth a golden colour, which he borrowed out of Strabo, in whō are many things touching this ſtone, in his 16. book. Some from hence coniecture, that it tooke the name from the Hebrew word Pazaz, as though at the firſt it had bin to Paz, or in greek to Pazion, and at length by the ignorance of the printers to have grown togither, and made one word topazion. The Chryſopr…ſus alſo, as the name sheweth, doth reſemble a certaine kind of Gold, but as it were be ſmeared with the iuice of leekes. The eleventh & twelfth foundation is the Iacynth & Amethyſt, both of a purple colour, but the firſt ſhining more brightly, the ſecond of a a more wanne and weake colour, as Dionyſius sheweth, and the ſweet Amethyſt ſhining as aſaied purple: India and Aethiopia doo afford theſe two. Therfore theſe laſt ſixe belong to the Eaſt and South. Our Weſt part, as it ſeemeth, shal miniſter citizēs, even as other countreys, but shal give few, or no Iewels, for the building up of the wall. It may be that God wil ſo ſet forth his power the more, in raiſing up teachers from thoſe places, which are moſt repugnant to his truth. The foure laſt gemmes are like gold and purple, which colours are of a very great price and dignity: which the Spirit ſeemeth to have put in the laſt places for a certain purpoſe, and that by a courſe twice doubled: as though he would teach by the ſame thing, that thoſe teachers shal never be loathed, but shal alwayes flourish in very great authority. At the firſt the truth is wont to be acceptable, and the miniſters of it are iudged worthy of al honour; but in time the good wil of men waxeth cold, & thē the authority of the teachers decayeth, after that men beginne to be full. But here no ſuch thing shal come to paſſe. The end shalbe anſwerable to the beginning. The diſpenſers of the word shalbe no leſſe honourable, after the truth through many ages hath waxed olde, then when at the firſt it began. And for this cauſe, I thick, was ſo great a plenty of golden and purple colour put to the laſt place. I know that other doo ſeek out an agreement of other properties in theſe ſtones; but ſeeing authours varie greatly about this, what is the proper force of every one, neither is the thing as yet ſufficiently cleared: I had rather follow things that are plain and of a known ſignification; and alſo the congruency of the Prophecy, then looſe my labour in doubtful things. So therfore that which Daniell hath comprehendeth briefly in one word, they that inſtruct ſhall ſhine as the brightneſſe of the firmament, and they that iuſtify many ſhallbe as the ſtarres for ever and ever, chap. 12.3. the ſame we have here declared peculiarly and more at large by ſundry kindes of Iewels.

21 And the twelve gates are: Hitherto hath bin the matter of the walls: The gates are made of pearles, which ſignify Chriſt, who is the way & doore to life: if any ſhall enter in by him, he ſhallbe ſaved, and he ſhall goe in and out, and finde paſture, Iohn 10.9. But how notably doo the pearles repreſente the Sonne of God conceived in the wombe of the virgin? which are not bred of any earthly copulation, but ingēdred of a celeſtial dew, as of a husbād. For they report that the ſhell fiſhes at a certain time of the yeere, with a certain gaping, after that they have drunke up a dewing from heaven, doo conceive, and become great with yong, and the more that they have bin toſſed with great tempeſts, after the dew received, the more noble fruit doo they bring forth: ſo the Holy Ghoſt came upō Mary, and the power of the moſt high overshadowed her; and Chriſt ſcarce brought forth into the light, was ſought for to be put to death, and by an horrible ſtorme was driven into Aegypt. After the ſame manner the firſt entrance into this city shalbe very laborious, but of ſo much the more aboundant praiſe & account, after they have entred. There are twelve gates, but every one of one pearle, becauſe there is but one Chriſt, and but one onelyonly name given under heaven, by which we muſt be ſaved, Act. 4.12.

¶ And the ſtreet of the city was pure golde: In the laſt place he addeth the matter of the city: which before, he ſaid was golde: but there he made mē tion of the whole city in general; here in ſpecial of the ſtreets. Theſe are the publik wayes, wherin the citizens doo meete, if one have ought to doo with an other. Even as therfore the wayes of man are the actions, in which man is occupied: ſo the ſtreetes of the city, are thoſe publike offices of life and buyings and ſellings, in which the citizens doo take paines. The Spirit ſaith that al theſe things shalbe holy, pure, cleane, pretious. For the place of aſſembling, where theſe buſineſſes are handled, is pure gold, and ſhining through, as before ver. 18. How holy and unblameable shal this city be, where the common life, then which nothing is wont to be more foule and polluted, shalbe free from al filth of wickednes? Righteouſnes now, as a river shall run through the ſtreetes, and godlineſſe ſhal ſhine in all affaires.

22 Neither ſaw I any Temple in her: Hitherto we have ſeen the inward & eſſential glory of the city, as farre as is given us, who doo not behold frō a hie mountaine, but a farre off from a low and preſſed down valley: wher hilles and trees doo much hinder our eyes, that we cānot yet ſee the thing cleerly. Yet it delighteth mee, as once Daniell to opē his window twards Hieruſalem, ſo to looke from farr off into this holy city, whoſe cloudie, and blackish toppes to behold a farr off, it much recreateth my ſoule. Now the Spirit teacheth how great dignity shall come from things outward. Firſt God the Father and the Lambe his Sonne in ſtead of a Temple, that is, then shal the worship be moſt ſimple and moſt pure, darkened with no legal ceremonies, which once God ordained, until the time of reformation, much leſſe with any humane inventions, but ſuch as shal exhibit Gods preſence moſt ſimply and familiarly. How then doth this agree with Ezechiel, who in eight whole chapters from the fourtieth to the end of the Prophecy, ſpeaking of this very time, deſcribeth ſo exactly the temple, the city, and whole legal worship? Very wel: for that whole deſcription tendeth to that ende, not to teach that the old ceremonies are to be reſtored, but that at lenght they being wholly abolished, Chriſt shalbe worshipped moſt purely and exactly according to his owne ordinances alone. For what other thing mean the new meaſurings of the walles, gates porches, and the whole building, the new diſtribution of the holy land, and the new portions given to the tribes, Prieſts, Levites, Prince, then an abrogation of Moſes and al the legal ceremonies? But that time was not otherweiſe capable of any ſpiritual worship, then under thoſe shadowes. Iohn ſpeaketh playnly to Chriſtians, al coverings being removed, as on whom the noone Sunne of truth shineth, and all things are naked and open. And indeed he openeth moſt ſignificantly in one word that long & obſcure deſcription in Ezechiel, ſaying that that temple ſo magnifically & gloriouſly prepared, is in truth none at all: not as though the Prophet had uttered ſo many words vainly, but to ſhewe that we muſt not ſtick in the bark of the lettre, but that the kernell of the Spirit is to be found out. Let the Iewes heare, neither let them expect a renewed temple, as hitherto they doo, amiſſe and obſtinately, but let them with minds and harts aſpire in that right way, which shal need no temple. Let them look for the omnipotent God and the Lamb to dwel among them, in compariſon of which glory, whatſoever can be built of men shalbe vile.

23 Neither hath this city any need of the Sunne or Moone; For in very deed the Moone ſhallbe aſhamed, and the very Sunne ſhall bluſh, when the Lord of hoſts ſhall reigne in mount Sion, and Hieruſalem, and ſhall be glorious before his auncients, Iſaiah 24.23. And why may it not be ashamed of her former darkeneſſe, when the light of the Moone shalbe as the light of the Sunne, and the light of the Sunne ſeven folde as the light of ſeven daies, Iſay 30.23. Which thinges are not ſpoken to that ende, as though there should be no uſe then of the Scriptures; but becauſe all shall ſo underſtand Gods will, as if they had no need to learne wiſdome from books. Full, ſaith the Prophet, shall this land be of the knowledge of the Lord, as the waters covering the chanell of the Sea, Iſay 11.9. Neither shall they anie more teach everie man his friend, and everie man his brother, ſaying, know yee the Lord, for they shall all know mee, from the leaſt of them even to the greateſt of them, ſaith the Lord: that J doo forgive their inquity, and remember their ſinne no more, Ier. 31.34. From hence let us obſerv that that Church is moſt glorious, in which the ſunne of righteouſneſſe shineth with moſt open face, covered with no cloudes of ceremonies; therfore let them ſee in how great errour they are, whom bring in a pompous shew of ceremonies, to procure authority to religion with the people. Furthermore let us note to what times Iohn applyeth the ſentences of the Prophets, that we may know the things are yet to come, which we interpret commonly to be paſt, and not onelyonly in the heavenly countrey, whoſe happineſſe needeth the words of no man, but here in earth in that reſtoring wherof we have ſpoken.

¶ And the Lambe is the light therof: Therfore this light, the moſt bright of all godly times, shal not yet be perfit, as it shalbe after this life, but a candle onelyonly in reſpect of that; leaſt peradventure wee should reſt in our iourney, as if we had come to the laſt ende.

24 And the Gentiles that ſhalbe ſaved. The ſecond outward argument is glory from the Gentils. Before time the Iewes have alwayes found the Gē tiles moſt hatefull, who left no meanes unattempted to doo them hurt; now contrariweiſe ther shalbe no cauſe to feare that they will doo them any harme; yea rather why should they not expect all good at their hands, who shal apply al their forces to the advancing of them. But theſe Gentiles are not al generally, but are limited with a certain kinde, which, ſaith he, shalbe ſaved: which word is inſerted for an expoſition. The place is taken out of Iſaiah, 60.3. where it is thus, and the Gentiles shall walke to thy light, which Iohn draweth to the elect, by putting in of one word, leaſt any should think it was ſpoken of every one generally. And ſee how Iohn trāſlate that sētēce they shal walke to thy light, thus, they shal walke in the light of it, the ſentēce being well expreſſed. For to walke at the light, is not to come only to the light, which one may doe & depart again by & by, being at once both ſeen & deſpiſed; but to walke after or according to the light, as to walke at the feete, is alone with, to follow & ſerve one, 1 Sam. 25.42. Neither-hath this, place in the heavens, that the people ſhould walke at the light of the Church, when Prophecyings ſhalbe aboliſhed, and tongues ſhall ceaſe, and God ſhalbe all in all, 1 Cor. 13.8. and 15.28. But it may be doubtful how it can have place on earth. For shal this difference remaine, of ſome people which are ſaved, and of other that are loſt, in this moſt happy government of the Church? It ſeemeth indeed that there shalbe many, which yet ſtill ſhal contemne the truth obſtinately: for the day of the Lord ſhall come cas a ſhare upon all that dwell on the face of the earth, Luke 21, 35. But the children of the Church are not in darkeneſſe, that that day ſhould take them as a thief in the night, 1 Theſſ. 5.4. Moreover it was ſaid before that the haile of a tale…t weight of the laſt vial, ſhall drive men to blaſphemy, chap. 16.21. Nevertheleſſe thoſe deſpiſers shalbe of ſo feeble ſtrength, that wil they, nil the, they shalbe compelled to yeeld their necks. The Complut. edition and the Kings bible doo omit theſe words which are ſaved: and ſo doth Aretas and the vulgar Latine: neither doo they reade, in the light of it, but by the light.

¶ And the Kings of the earth ſhal bring their glory unto it: Then the Kings borderers on the Ocean, and of the Yles ſhall bring a preſent; the Kings of Sheba and Seba ſhall bring a gift; finally all Kings shall worship him, and all nations shall ſerve him, Pſal. 72.10.11. And Iſay, The labour of Aegypt, and marchandize of Aethiopia, and of the Sabean Princes shall come unto thee, and they shall be thine, and shall follow thee, they shall come in chaines, and shall fall down before thee, and shall make ſupplications unto thee, ſaying; onelyonly the ſtrong God is in thee, there is none beſides, no where elſe is God, chap. 45.14. Againe, Kings shalbe thy nurcing fathers, and their Queenes shalbe thy nurces, they shall worship thee with their faces toward the earth, and shall lick the duſt of thy feet, chap. 49.23. For then shalbe given unto Chriſt a dominion, and glory, and Kingdome, that all people, nations and tongues should ſerve him, whoſe dominion is an everlaſting dominion, which paſſeth not away, & his Kingdō a Kingdō which shall not be deſtroyed. Dan. 7.14. It shal not alſo be from the purpoſe to add here in what words the Sybille hath deſcribed this ſame thing, that at leaſt, wee may help tthe Ieſuite, if he will, who in expounding the ſame, is cleane out of the way: thus therfore shee Prophecyed in the 3. book of the oracles of Sibyll.

And then the world by womans hands shall rul'd be and obey:

But when the widow over all the world shall beare the ſway:

And caſt into the ſea the gold and ſilver with diſdayn,

And caſt the braſſe of brittle men and yrn' into the Mayn;

Then shall the wordly elements all deſolate remayn.

Sibyll prophecieth that after the death of Antichriſt, which we have had ſet forth in the former chapters, the ſoveraigntie of things through the whole world, shalbe in the power of a woman. But what manner of one? Is it ſuch a one as wee properly ſo call? Nothing leſſe. This woman is the Church, the ſpouſe of Chriſt: which shee calleth a widow, not becauſe ſhe is a widow by the death of her husband, as this word is wont to ſignif uſually, but becauſe shee is on earth, farr from him. For shee is alſo a widow, which after marriage dwelleth not togither with her husband, for what cauſe ſoever it be. Or shee may be called a widow, becauſe before her reſtoring shee ſat a widow ſo long, as in Hoſea: Sit ſtill for my ſake many daies, neither be married to any other. For the children of Iſ…ael ſhall remaine many dayes without a King, and without a Prince, & without an offering, & withtout an Image, and without an Ephod, and without Teraphim, afterward they ſhall returne &c. ch. 3.3.4.5. So Iſayas, So that he ſhall ſay in his heart, who hath gotten mee theſe, ſeeing I have bin baren and a deſolate captive, and a wanderer too & fro &c. chap 49.21. This then is that widow, which after shee hath governed for a time, at length shal deliver all her ſubiects to be tranſlated in to heaven, whither at length they shall goe, when this whole world is deſtroyed with fire. Seeing therfore that theſe things are ſo, thoſe are not to be underſtood of the future ſtate after the reſurrection. For what Kinges shal then bring their glory thither? Vnleſſe peradventure, as the Ieſuite writeth ridiculouſly, by building and inriching temples, by ſending predicatours into ſundry countreys, and by reſtreining the nations that are enemies to the faith. Did the man dreame waking when he wrote theſe things, that he would hav any ſuch thing to be deſired in the future ſtate? But I wil not vexe the man, being as it ſeemeth, ſick of an ague.

25 And the gates of it ſhal not be ſhut: All danger shalbe ſo farre away, that no feare therof shal trouble them. Ther shalbe no enemy that shal invade, but the gates shallbe open alwayes to receive new ſtrangers, who in great companies shal flow thither continually, Iſay 60.11. Bleſſed is that city, which shal enioy ſo happie, ſo glorious, and ſecure peace.

¶ For then ſhalbe no night there: Theſe words are ſomewhat otherweiſe then in Iſaiah, who ſpeaketh thus, and they ſhal open thy gates continually, neyther day nor night ſhal they be ſhut &c. that is, they shalbe opē alwayes. Ther is the ſame ſenſe of this place, but the mention of the night being omitted, as unproſperous and wholly unmeete for the happines of this city; as though he should ſay, the gates shal never be shut, for they are not wont to be ſhut in the day time, neither shal it be needful to add, nor in the night, becauſe ther shalbe no night there.

26 And glory ſhalbe brought: We ſpake of this matter at the 24. verſe, but the repetition is not in vaine, which teacheth that the Gentiles shall have this continual deſire to enrich and ſtore this city. Not becauſe they shall give themſelves to the gathering of riches, or to ambition; but becauſe their good will shalbe moſt gratefull, who shal alwayes wiſh very wel unto it. Or as the words doo ſound, and they ſhal bring the glory and honour of the Gentils unto it, that is, the Iewes themſelves, as though now he would shew how much they should doo by their owne ſtrength, when he hath shewed ſufficiently what should come to them by the benefit of others. Wherby not onelyonly they shalbe advanced, but alſo shalbe augmented with great glory by their owne riches.

27 There ſhall not enter into it any thing that defileth: This glory shal remain no leſſe pure and undefiled, than ſecure and without feare of enemies. For the moſt part it commeth to paſſe that the rivers flowing beiond the bankes, doo carry with them very much durty filth, wherby the whole water becometh foule: ſo for iuſt cauſe it might peradventure be feared, that in this very populous aſſembly of the Gentils, many wicked men shall aſſemble togither, by whoſe contagion the moſt cleare purity at length should be defiled. But the Spirit biddeth them to be ſecure as touching this point: God wil provide, that no filthy and impure thing shal enter in wherby the flower of ſo great dignity, may be diſtained never ſo little.

¶ But they which are written in the book: ei me, unleſſe they which are written. But the elect are not among the uncleane, who through Chriſt have no ſpot, wrinkle, or any ſuch thing, Epheſ. 5.27. Therfore ei me is not to be tranſlated as an exceptive by niſi unleſſe, but as a diſcretive by ſed but, as Theodore Beza hath noted. Vnleſſe perhaps ther be a reſpect to the former time, as Paul concerning the elect, and ſuch were yee every one: but ye are waſhed, but yee are ſanctified, 1 Cor. 6.11. as though he should ſay, no uncleane perſon shall enter into the city, unleſſe they which are written in the book of life, who before their caling were uncleane, but being ſanctified by faith in Chriſt, ceaſe to be ſo.

A Revelation of the Apocalypse, Chapter 21

p. 671CHAP. 21.

Analyſis.

Scholions.

CHAP. 21.