Commentary on Revelation, Vision 7 · Chapter 21

Commentary on Revelation · Vision 7 · Chapter 21

p. 546CHAPTER. XXI. The Argument, Parts, and Analyſis.

AFter the Capitall adverſaries, with the reſt of the ungodly were judged and caſt into the Lake of fire, here is exhibited unto John the renovation of the world that shall bee, as alſo the Heavenly glory of the godly, under a two-fold Type, viz. of a Bride gloriouſly attired, and of a moſt magnificent City: The illuſtration of which Type, this whole Chapter ſo ſets forth, as that the wit, art, hand, or tongue of man is able to expreſſe nothing more beautifull, more magnificent, more glorious, and ſumptuous then this ſtructure. For whatſoever may ſeem to conduce to the glory and comlineſſe of an Earthly City in reſpect of wals, gates, p. 547foundation, figure, ſtreets, Temples, Air, and laſtly wealth of the Citizens, ornament and pleaſantneſſe of life: all this Iohn ſees here to be moſt eminent and glorious in this Heavenly Ieruſalem. By which allegorie the holy Ghoſt would in ſome meaſure shadow out that unſpeakable glory and felicity, which the Church now militant on Earth, shall after the end of her weariſome labours in this warfare, receive in the Heavens, the which, eye hath not ſeene, eare hath not heard, nor hath entred into the heart of man. This Allegory is continued, unto the 6. verſ. of the following Chapter.

The Chapter may not unfitly be divided into two parts: in the former of which Iohn recordeth, what he ſaw and heard in a generall way after the judgement of the ungodly in 8. verſes. In the latter, what he ſaw in particular: thence unto the end.

In the former hee generally rehearſeth.

FIrſt, what he ſaw, two things:

1. The renovation of Heaven and Earth, and overthrow of the former world, ver. 1.

2. The New Jeruſalem, which he ſets forth from the adjunct holineſſe, and its heavenly originall, comming downe from Heaven: and the adjunct ornament: which he amplifies by a metaphor of a Bride adorned for her Bridegroome, ver. 2.

Secondly, what he heard: both a great unknown voyce from Heaven: As alſo, him that ſate on the Throne ſpeaking.

The great voyce proclaimes the heavenly bleſſedneſſe of the godlie: Behold, &c. conſiſting in two things:

I. the abundance of good things, which God will beſtow upon the Godlie: The tabernacle of God is with men, &c. v. 3.

II. The abſence of things evill, all which God will remove: He ſhall wipe away all tears, v. 4

The ſitter on the throne,

1 teſtifies the renovation of the world wrought by himſelf, v. 5. Behold, I make all things new.

II. He confirmes the bleſſedneſſe of the Godlie erewhile proclaimed, I. By a command of writing: Write. II. By a ſerious aſſeveration, that the words of the great voyce are true, v. 5.

III. By an aſſeveration of a thing ſo certain, as if it were alreadie done: It is done.

IIII. From his nature, that he is eternall and cannot lie: I am Alpha and Omega. 5. By a promiſe taken out of the Goſpel, I will give to him that is a thirſt.

III. He ſheweth to whom the bleſſedneſſe belongs, and what it ſhall be: Ioh. 7.3 7.John 7:3He that overcommeth, v. 7.

IIII. By an Antitheſis he amplifies, what puniſhment is laid up for the ungodly: whom he ſets forth by eight fowle Epethites, v. 8. But the fearefull &c.

In the latter part he expoundeth, what he ſaw particularlie.

I. The occaſion, by which he ſaw the ſame: the ſpeech of the Angel: Come hither, I will ſhew thee, v. 9.

II. The manner and place of the Viſion: He carried me to a great Mountaine, &c. ver. 10.

III. The Viſion it ſelfe: He ſhewed me a great City, ver. 10. the magnificence whereof he againe declareth, firſt generally, ſecondly ſpecially.

Generally,

1. From the greatneſſe: A great City:

2. From the Sanctitie: Holy.

3. From the originall and architect: Deſcending out of Heaven from God, ver. 10.4. From its glory: Having the glory of God, ver. 11.5. From the ſplendor or light: which he illuſtrates by comparing it to a Jaſper, cleare as Chryſtall, v. 11.

Specially he deſcribeth

1. The magnificence of the ſtructure both outwardly and inwardly, ver. 12, &c.

2. The excellency of the light, v. 23.

3. The felicity of the inhabitants, v. 24, &c.

p. 548In the externall ſtructure he commends chiefly the wall, gates, form and matter.

The wall he commends from the greatneſſe and height, verſ. 12. And had a wall.

The gates,

1. From the number, There were twelve.

2. From the keepers, At the gates were twelve Angels.

3. From the inſcriptions, Which are the names of the twelve tribes, &c. Ibid.

4. From the ſituation or coaſt, On the Eaſt three, ver. 13.

The greatneſſe and ſtrength of the wall he commendeth from the number, and excellency of the foundations, upon which it is built: It hath twelve foundations, and in them the names, &c. verſ. 14.

Touching the form of the citie he ſheweth.

1. Whence he learned the ſame: from the Angel meaſuring: Whoſe inſtrument, A golden Reed, and purpoſe he ſheweth, To meaſure the Citie, ver. 15.

2. The Figure, it is four ſquare, equall in length and breadth, ver. 16.

3. The diſtance on every ſide: 12000. Furlongs. The whole Citie containing 56000. furlongs verſe 16.

The height of the wall he ſheweth by the meaſure, to be 144. Cubits, ver. 17. and the matter of Iasper, ver. 18.

The matter or ſubſtance of the City, was pure gold, like unto clear glaſse. ibid.

Returning to the foundations of the wall, he ſets forth every thing by the excellency and variety of the matter, that is, of precious ſtones, which, he ſaith, are twelve.

The 1. Iaſper.

2. Saphir.

3. Chalcedonie.

4. An Emerauld.

5. Sardonyx.

6. Sardius.

7. Chryſolite.

8. Beril.

9. A Topas.

10. Chryſopraſus.

11. A Iacinct.

12. An Amethyſt, ver. 20.

The gates alſo he commendeth from the like matter: being cut out of ſo many pretious ſtones, ver. 21. Thus much of the outward building.

Touching the internall ſtructure, hee commendeth

1. the ſtreet or Marketplace, from the matter and clearneſſe thereof: Pure gold, &c. ver. 21.

II. The Temple, which

1. he denyes to be externally materiall: Neither ſaw I a Temple therein.

2. What kind of Temple it was: The Lord God himſelfe, verſe 22.

III. The light of the City:

1. It came not from the Sun or Moon.

2. But from the glory of God and the Lamb, ver. 23.

IV. The Citizens of the Citie,

1. who they were: The Nations that were ſaved, and the Kings of the Earth that bring their glory unto it.

2. The ſecurity and peace of the City from a ſigne: The gates are not ſhut at all, ver. 25.

3. The glory of the Citie. ver. 26. 4. The puritie and holineſſe of the City, It ſhall conſist of Elect onelyonly: no Reprobates enter therein, ver. 27.

The Former Part of the CHAPTER. The New Heaven and New Earth: The Heavenly Ieruſalem and its building.

1. And I ſaw a new Heaven, and a new Earth: for the firſt Heaven and the firſt Earth were paſſed away, and there was no more Sea.

2. And I Iohn ſaw the Holy Citie, new Ieruſalem, comming downe from God out of Heaven, prepared as a Bride adorned for her husband.

3. And I heard a great voyce out of Heaven, ſaying, Behold, the Tabernacle of God is with men, and he will dwell with them, and p. 549they shall bee his people, and God himſelfe shall be with them, and bee their God.

4. And God shall wipe away all teares from their eyes: and there shalbe no more death, neither ſorrow, nor crying, neither shall there be any more paine for the former things are paſſed away.

5. And he that ſate upon the Throne, ſaid, Behold, I make all things new. And he ſaid unto me, Write: for theſe words are true and faithfull.

6. And hee ſaid unto mee, It is done: I am Alpha and Omega, the beginning and the end: I will give unto him that is a thirſt, of the Fountaine of the water of Life, freely.

7. He that overcommeth, shall inherit all things, and I will be his God, and he shall he my ſonne.

8. But the fearefull and unbeleeving, and the abominable, and murtherers, and whoremongers, 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.

THE COMMENTARY.

ANd I ſaw a new Heaven] We have heard of one part of the lāſt Iudgement, viz. the caſting of the Adverſaries into torments: Lib. 20. de C. D. c. 16.In which, ſaith AVSTIN, he declared what was briefly ſpoken by the LORD: And theſe ſhall go into everlaſting puniſhment. Now followes the ſecond part, the placing of the Elect in glory, in which alſo is expounded, what Chriſt there addeth: And the just into life everlaſting. As the former did ſerve to ſtrike a terrour into the ungodly, ſo the latter to leſſen the fear and ſorrow of the godly, and ſtir them up to alacrity and joy. For ſeeing the Saints in this life are compaſſed about with innumerable calamities & miſeries: no wonder though they ſhould weare away with continuall ſorrow and mourning. But in this part of the Viſion, they are ſtrengthned in their hope. For at laſt there ſhalbe a change of all things, an end of all adverſitie, abundance of all good, as Chriſt ſaid: Ioh. 16.20.John 16:20Yee ſhall lament and mourn, but your mourning ſhalbe turned into joy.The new Ieruſalem is not the Church militant: much leſſe the Church of Rome. How farre Alcaſars opinion is approvable.

Wherefore after the wicked were judged, Iohn ſaw a new Heaven and a new Earth. Afterward a new Ieruſalem gliſtering with gold and pretious ſtones. That this latter is wholly allegoricall, cannot be queſtioned by any: although it be diverſly expounded: For ſome ſay it ſhadows out the magnificence of the Church Militant, much ſpoken of by the Prophets: yea there are ſome, who ſpecially applie it to the glory of the Romane Church in this world.

But Alcaſar reproves both juſtly, and giveth reaſons that the Viſion of the two Chapters is proper to the Church Triumphant. Notwithſtanding afterward fooliſhly contendeth that it is to be applied in ſpeciall unto the glory of the Romane Church in Heaven. Now this he doth not becauſe hee thought it to bee true: but to flatter the Pope (it may be for the Cardinals hat ſake) and vex the hereticks, as he pretendeth. Which now I paſſe by.

Now to returne to the former againe, Touching the new heaven and the new earth. 2. Cor. 5.172 Cor 5:17touching the new Heaven and the new Earth, whither it be allegorically, or properly to be underſtood.

Some underſtand it allegorically of the renewing of the world by Chriſt, touching which the Apoſtle. If any one be in Chriſt, he is a new creature. Old things are past away, Behold I make all things new. This Spirituall renovation began even from the preaching of the Apoſtles: and is undoubtedly an alluſion unto the p. 550Propheſie of Iſaias: Iſa. 65.17.Isa 65:17Behold I create new heavens and a new earth, &c. which ſeems to be ſpoken of the new ſtate of the Church in the Kingdom of Chriſt on earth: and ſo BRIGHTMAN, as I have ſhewed, interprets it metaphorically of the renewed ſtate of the Church, through the converſion of the Iewes, ſhortly to be accompliſhed.

But all theſe things cannot without violence be applied unto the ſtate of the Church on earth. The Chiliaſts indeed applied it unto that golden age, in which they dreamt they ſhould voluptuouſly reigne a thouſand yeeres with Chriſt on earth. But this opinion is repugnant to the praedictions of Chriſt and the Apoſtles, that the ſtate of the Church in the laſt times, ſhall not bee voluptuous or joyfull at all, but ſad and mournfull, as above we ſhewed.

Therefore we are rather to underſtand the former touching the new heaven and the new earth properly: What is meane by the new heaven & the new earth.for it is ſo evident, that here is treated of the laſt Iudgement and the conſequents thereof, as it can ſcarcely be doubted of. So that this new heaven and this new earth, which Iohn ſaw after the judgement of the adverſaries, is that new heaven, and that new earth, which as the Apoſtle Peter expreſly foretold, 2. Pet. 3; 102 Pet 3is to be expected after the burning of the world: For theſe heavens ſhall paſſe away with a great noyſe, and the Elements ſhall melt with ſervent heat, the earth alſo and the works that are therein ſhall be burnt up: But we according to the promiſe looke for new heavens and a new earth wherein dwelleth righteouſneſſe. By which plainly we gather that a new heaven and a new earth is to bee looked for Hiſtorically and properly, and here likewiſe it is ſo to be underſtood.

Hence alſo it followeth: that the Oracle of Iſaias touching the new heaven and the new earth is to be underſtood not onelyonly metaphorically of the renewed ſtate of the Church on earth, but litterally alſo of the renovation of the world, which ſhall be at the laſt day. For Peter ſaith that wee looke for a new heaven and a new earth according to the promiſe. Now this promiſe is no where elſe but in Iſa. 65.17. & 66.22. Therefore undoubtedly God by the Prophet ſpeakes not onelyonly of the inchoated ſpirituall renovation which is in this life, but alſo of the conſummated litterall and proper renovation, which we look for at the comming of Chriſt.

Now the Heaven and the Earth ſhall not bee new in Subſtance, How heaven and earth are new.but in Qualities, as puritie, brightneſſe, and glory: for that which is added: The firſt heaven and the firſt earth are paſſed away: and before Chap. 20.11. From whoſe face the heaven and the earth, &c. doth not ſignifie, that they ſhould bee brought to nothing, but that they are to be purifyed by fire from all preſent vanity and defilement.

So Peter interpreteth the ſame: The heavens burning ſhall be diſſolved, and the Elements ſhall melt with fervent heat. Whence the Apoſtle gathers this weighty inſtruction: ſeeing that all theſe things ſhall be diſſolved, what manner of men ought yee to bee in all holy converſation and godlineſſe? And indeed to meditate, and doe this, tends more to Salvation, then curiouſly to ſearch after the manner of the Renovation.

Now if any one ſhould ſay: Theſe things John ſaw: but the Heavenly glory, Eye hath not ſeene, Eare hath not heard, &c. therefore the Viſion ſpeakes not of this glory: The anſwer is eaſie. Iohn ſaw not the thing it ſelfe: but he ſaw certaine repreſentations and types of the things to come. Therefore it remaines true, that Eye hath not ſeene, &c. eſpecially ſeeing Iohn ſaw not the ſame with his eyes, but in the ſpirit.

And the Sea was no more] AVGVSTINE thinkes that the Sea may be underſtood of the turbulent world, 1. Cor. 7.311 Cor 7:31which then ſhall no more bee: for the world paſſeth away with the faſhion thereof: yet hee retaines the proper ſenſe alſo: but doubteth whither the Sea ſhall be dryed up by that fervent heat: or whither that alſo ſhall be changed and purged. Indeed we read that the Heaven and the Earth ſhall bee renewed: but I remember not that I have read of a new Sea, p. 551ſave onelyonly what is ſaid in this Booke touching the Sea of glaſſe, like to Chrystall: Rev. 4.6.Rev 4:6but there he ſpeakes not of this world.

Andreas Caeſarienſis ſuppoſeth that then there ſhall bee no Sea: The renovation of the Sea.for what uſe ſhould there be of it, ſeeing then men ſhall ſaile no more. Schoole-men thinke that the Sea ſhall ſo bee renewed, as indeed it ſhall not retaine its ſubſtance: becauſe the water is to be conſolidated into the globe of the Sphere, remaining no longer flowing: But theſe curioſities we leave unto themſelves.

By the New Heaven BRIHGTMAN underſtands a new worſhip and puritie in godlineſſe: By the new earth, new Iſraelites, which then ſhall joyne unto the Church of Chriſt: By the former heaven that paſſed away, the Iewiſh worſhip which they ſhall no longer exerciſe: By the former earth the Iewes themſelves, who of Iewes, ſhall become Chriſtians: By the Sea, which was no more, corrupt doctrine which ſhall have no place among the new people: for then the Iewes ſhall caſt off their errours touching the Meſſias, which now they maintaine tooth and naile, &c. What manner of Allegories theſe are, I paſſe by, certainely they depend upon a very improbable conjecture, viz. that the Eaſterne Iewes after the overthrow of the Turkiſh Empire and burning of Rome, ſhould be added unto the Church of Chriſt.

2. And I Iohn ſaw the holy City] Now alſo the glory of the renewed Church is exhibited to the view of Iohn, under the Type of a moſt beautifull Citie, as it were a Bride moſt curiouſly adorned. The Kings Bible omitting the name of Iohn, reads it, And I ſaw, which John inſerts for certainety ſake. For Iohn was an Apoſtle, an Evangeliſt, and witneſſe of the truth: therefore he writeth a thing that is certaine.

Furthermore the Scripture generally calleth the Church of the Elect Ieruſalem: becauſe Ieruſalem was the Seat of the Church, and worſhip of God, according to the Pſalme: This is my rest for ever, here I will dwell, becauſe I have choſen her. Pſ. 132.14Ps 132:14But becauſe that Old Ieruſalem polluted with the blood of Chriſt and his Apoſtles, was at length overthrowne: He diſtinguiſheth this new Ieruſalem from the other by divers Titles. He cals it a Citie, becauſe of the beauty of its building, and afterward addes, holy, becauſe it ſhall ſhine with Heavenly purity and perfect holineſſe. Here indeed it begins to bee holy, Eph. 5.27.Eph 5:27Chriſt ſanctifying her unto himſelfe with the waſhing of water in the word: but as yet ſhe is not without ſpot and wrinkle: but then he will preſent her unto himſelfe gloriouſly holy, without ſpot or wrinkle, or any ſuch thing. He cals it New, to difference it from the old, and becauſe of its new brightneſſe. For then the righteous ſhall ſhine in glory as the Sunne, Mat. 13.43.Lib. 20. de C. D. c. 19

COMING DOWNE FROM GOD OƲT OF HEAVEN] Becauſe ſaith AVSTIN, It is heavenly grace, by which God hath made her. Therefore it is ſaid to deſcend from God out of heaven: becauſe God hath choſen her from all eternitie: therefore originally ſhe comes downe out of Heaven. ſo Chap. 3.12. Ʋpon him that overcommeth I will write the name of the Citie of my God, the new Ieruſalem that commeth downe from my God. And Hebr. 12 22. it is called the Heavenly Ieruſalem. Gal. 4.26. Ieruſalem foreign, which is above.How the new Ieruſalem comes down from heaven.

But this Epithite ſeemes to be contrary to our opinion, for the Heavenly Ieruſalem ſhall never come downe, but remaine firm in Heaven.

I ANSWER: Firſt it may be ſaid, that the Viſion is to bee diſtinguiſhed from the thing it ſelfe: The Image of the Heavenly City, which Iohn ſaw in the Spirit, came downe: or if the Citie it ſelfe came downe, it is viſionally to be underſtood. But Secondly, this comming downe, as above Chap. 3.12. muſt be taken not of a locall motion, but of the originall beginning of the new Ieruſalem, for whither her exiſtence be ſaid to be above or here below, as God from Heaven hath choſen, ſo hath he called, juſtifyed, and gloried her.

Prepared as a Bride] By another metaphor he amplifies the dignitie and glory of the Triumphant Church: Unto her dignitie belongs, that hee ſaw her as a p. 552Bride, to wit, of the Lambe, ver. 9. To her glory, that he ſaw her adorned for her husband, that is, in full beauty, now delivered into the hands of Chriſt her Huſband. For then ſhall bee the eternitie of the Heavenly Wedding. Above in Chap. 19.7. The Bride made her ſelfe ready, while as yet ſhe was abſent from the Lord: But now ſhe is prepared, becauſe the Wedding Feast is at hand.

But hence BRIGHTMAN: He ſaw her, ſaith he, prepared, adorned, not as yet delivered: Therefore ſhee was not as yet glorified. Anſw: The participles foreign, Prepared, adorned, argue the contrary. Now ſhe is a preparing and adorning her ſelfe. But then ſhe ſhall bee prepared, adorned, that is, fully beautified with Heavenly glory. The ſame thing the words foreign doe import not foreign, for her husband, not for her ſpouſe. Then therefore ſhe ſhall bee delivered unto her Husband: for before the Marriage-Feaſt, the Bride is preparing for her Bridegroome: but the Feaſt being ended, for her Husband. For he who was before the Bridegroom, is then a Husband.

3. And I heard a great voyce] Thus much touching the things he ſaw, a new heaven, and a new earth: and the Heavenly Ieruſalem adorned like a Bride. Now he recordeth, what he heard: a two-fold voyce: one unknowne, the other of one that ſate on the Throne: both confirme the happineſſe of the Bride. The former voyce comes from heaven. Therefore it ſheweth joyfull and true tidings unto the Bride. It was GREAT, vehemently piercing Iohns eares, that he might give good heed: becauſe the matter delivered is weighty: But what was it?

Behold the Tabernacle of God with men] As if he ſhould ſay, the Marriage-Feaſt is ended: Hence forward the Bridegroom and Bride ſhall dwel together under one roofe for ever.

And he wil dwell with them] An alluſion unto the Bridegroomes abode with the Bride after the Marriage-Feaſt. Now he fully comprehends the happineſſe of the Bride, as above Chap. 7.15.16. in two parts: the fruition of all manner of good things, and freedom from all evill. The chiefe good is God. To enjoy his preſence and the ſight of his face is the chiefeſt felicitie. This hee ſeems to deſcribe by a two-fold reaſon: his preſence, and his communion with men. Touching his preſence he ſaith, the Tabernacle of God is with men. The which Tabernacle leaſt it might be thought to be emptie and tranſitorie, he addes: And he will dwell with them: Rev. 7.15.Rev 7:15intimately and unſeparably: as above: foreign: which ſeemeth to ſound: His Tabernacle ſhall be upon them: namely, thereby to refreſh, and preſerve them from the heat of the Sunne. By an alluſion unto places ſubject to the Sun: where men in reſpect of the heat hide themſelves in Tabernacles, or Caves under the Earth. But here he ſaith foreign, he will dwell with them, be in one houſe, as it were, conſtantly and perpetually with them. Therefore they ſhall enjoy the perpetuall ſight and preſence of God.

By Men he underſtandeth not al, The habitation of Gods grace and glory.but the Elect acquitted in Iudgement. Now he ſpeaketh of no perſonall habitation (like as God the Word dwelleth in the temple of his fleſh) but of grace and glory. But doth not God now alſo dwell with his Church? Yea verily, according to the promiſe in Levitic. 26.11. whence this whole place ſeems to be taken, and is repeated by Paul, 2. Cor. 6. but he ſhall then dwell with us after another manner then now hee doth. For here he hath dwelt with us 1. Perſonally in Chriſt; 2. By his gratious preſence in the Church, beſtowing on her the benefits of the Goſpell, and firſt fruits of the Spirit: Then he will dwell with us through his glorious preſence, fully enriching the Saints with Heavenly brightneſſe and glory: and he ſhall be all in all, and we ſhall ſee him as he is face to face.

Touching his communion with us, it is added: And they ſhall be his people, and God himſelfe ſhall be with them, and be their God] Now alſo he is our God, and we are his people: but this communion is onelyonly by inchoated grace: for now he p. 553beſtoweth grace upon every one of us but in part, 1. Cor. 13.9 Eph. 4.7. 1. Cor. 12.11 2. Cor. 3.18 Phil. 3.21. Mat 13.43 1. Ioh. 3.2.1 Cor 13:9Eph 4:71 Cor 12:112 Cor 3:18Phil 3:21Matt 13:431 John 3:2according to the meaſure of the gift of Chriſt, as he will. Then ſhall be the conſummated communication of glory, when with open face we ſhall all behold the glory of the Lord, and be changed into the ſame image from glory to glory: when he ſhall change our vile bodie, that it may be faſhioned like unto the glorious bodie of his Sonne: they ſhall ſhine as the ſunne: we ſhall be like unto …im: the proportion notwithſtanding being kept that is between the head and the members. The ſumme is: Then the promiſe made unto the Church, Lev. 26.11. ſhall be moſt fully perfected: I will ſet my tabernacle amongst you: and my ſoule ſhall not abhorre you, I will walke in the midst of you, and ye ſhall be my people, and I will be your God. Now God dwelleth with us by communication of grace: then hee ſhall dwell in us by communication of glory, the which eye hath not ſeen, nor eare heard, 1. Cor. 2.41 Cor 2:4neither hath it entred into the heart of man.

4. And God ſhall wipe away all teares from their eyes] The ſecond part of felicity, is that we ſhall be ſubject to no miſeries, vexation, or troubles of this life. To be free from evill, is a great happineſſe, of which alſo God is Author. For he will free his people from all evill. Now he reckons up five kinds of evill, making this life bitter, under which the oppoſite good things are to be underſtood.The evils accompaning this life.

Teares] Teares are expreſſed by the feeling of evill. Now this life what is it but a vale of teares? But then God will wipe away all teares from our eyes, that is, he will make it, that we ſhall weepe no more, by taking away all cauſe of teares, turning our teares into joy according to the promiſe: They which ſow in teares, Pſ. 126.6.Ps 126:6ſhall reape in joy. The phraſe is taken out of Iſa. 25.8. and is an alluſion unto the naturall affection of a mother to her child, which uſeth to flatter the crying babe, and wipe away the teares thereof.

And death ſhall be no more] Neither the firſt nor ſecond: 2Iſa. 25.8.Isa 25:8for it ſhall bee caſt into the Lake of fire, and utterly aboliſhed according to the promiſe, Hee will ſwallow up death in victory. But hath not Chriſt by his death, overcome death long agoe? True: but not as yet ſwallowed it up. Notwithſtanding although we now remaine ſubject unto corporall death, yet whatſoever in it belongs to puniſhment, that Chriſt hath taken away. But then he ſhall aboliſh death wholly. In the meane while he converteth the corporall death of the Saints into a reſting from ſinne, and a paſſage to life: for whither we live, Rom. 14.8 Col. 3.4. Rom. 8.38Rom 14:8Col 3:4Rom 8:38or whither we die wee are the Lords. Chriſt is the life of the dead: neither can death ſeparate us from the love of God in Chriſt Jeſus. Now death being taken away, what ſhal then follow but life everlaſting?

Neither mourning] As now we do for the death of friends, 3and loſſe of ſuch as are deare unto us. This ſhall not bee then: becauſe there ſhall bee no death. Our friends departed ſhalbe reſtored unto us, to ſee, ſalute, and rejoyce for ever with them.

Nor cry] Which ariſeth out of the evills, turmoyles, diſturbances of this life. For there ſhall bee everlaſting peace and tranquilitie: all tumults and quarrels ſhall be farre from thence: but on the contrary we ſhall ſing to God everlaſting Songs of joy.

Nor paine] Gr. foreign, Labour, which may be taken for any kind of trouble, and metaphorically for Griefe, as BEZA renders it, after the Greeke Phraſe: Sophocl. in Antig.foreign, griefe by griefe brings griefe. But then there ſhall be no labour, trouble, paine, or griefe of body or mind, occaſioning teares, death, ſorrow, or crying. There ſhalbe no cauſe of evill: but on the contrary everlaſting joy and pleaſure at Gods right hand.

For the former, (or firſt,) things are paſſed away] That is, the miſerable ſtate of this preſent life: in which all thoſe evils doe abound becauſe of ſinne. Then they ſhall paſſe or vaniſh away. There ſhal bee a new heaven and a new earth: A new ſtate, full of joy and happineſſe.

p. 554VntoUnto the illuſtration of this place, that in Chap. 7.15. helps very much, where in the end of the ſecond Viſion one of the foure and twenty Elders explicated the Heavenly felicity of the Saints almoſt in the ſame words: They are, ſaith he, before the throne of God, and ſerve him day and night in his temple, and he that ſitteth on the throne ſhall dwell among them: they ſhall hunger no more, neither thirſt any more, neither ſhall the Sunne light on them, nor any heat: for the Lambe that is in the midſt of the throne, ſhall feed them, and ſhall lead them unto living fountaines of waters, and God ſhall wipe away all teares from their eyes.

This place doth plainly confute their opinion, who hold that here is treated of the ſtate of the Church Militant in this world: for it is certaine, that this removall of all evils from the Church, neither is, nor ſhall be in this world: neither is any ſuch happineſſe to be hoped for in this life: but it is reſerved for the Church in the world to come. Theſe things therefore cannot be applied unto the ſtate of the Church on earth, gathered of Iewes and Gentiles.

Neither do the Futures, will dwell, will take away, contradict what wee ſay. For theſe are retained emphatically out of the Propheſie: as if he ſhould ſay, the things which Iſaias foretold ſhould come to paſſe, ſhall bee then fulfilled: the which the Verbe foreign are paſſed away, in the Praeter Tenſe, doth eaſily evince.

5. And he that ſate upon the throne] Here followeth the voyce of the Sitter on the Throne, of whom above Chap. 4. where wee ſhewed it was either the Holy Trinitie, or the Son of God gloriouſly reigning at the right hand of God in Heaven: becauſe he ſaith, I am Alpha and Omega, which above in Chap. 1: 8. was the voyce of Chriſt: I am Alpha and Omega, the Firſt and the Laſt. Now he confirmeth unto Iohn the things before ſeen and heard. All things were new, a New Heaven, a New Earth, a New Ieruſalem: Leaſt we ſhould doubt or aſke, whence this innovation ſhould come: Behold, ſaith hee, I make all things new. This innovation of things ſhal be effected by the divine power. Neither ſpeaketh he of the ſpirituall renovation of the Church, which began long agoe by the grace and power of Chriſt, but of the ſuper-naturall change of the whole univerſe which ſhalbe at Chriſts laſt coming, 2. Pet. 3.132 Pet 3:13as Peter ſheweth.

And hee ſaith to mee write] The Verbe foreign ſaith in the preſent Tenſe; being the proper ſtile of the Evangeliſt Iohn, argues that he was Authour of this Booke. He is commanded to write this Viſion of the future renovation, and in ſpeciall the moſt ſweet voyce of Gods eternall abode with men, and the future bleſſedneſſe of the godlie: that it might allwayes remaine extant to future times, for the Churches conſolation: for Chriſt knew that the Churches condition ſhould unto the end be mournefull, by teares, death, ſadneſſe, paines, &c. Leaſt therefore ſhe might faint in her warfare, the Lord would have this moſt joyfull Cataſtrophe of all evils to be ſet down in Holy Writ.

For theſe words are true and faithfull] Above Chap. 19.9. after a like Commandement of writing: Write bleſſed, &c. He annexed a like reaſon: Theſe words are true. Here he addeth: faithfull, that none ſhould doubt of the future happineſſe. Hee underſtands by WORDS here, Gods future dwelling with men, as alſo the eternall rewards of the faithfull, and everlaſting puniſhments of the wicked.

6. And he ſaid to mee, It is done] Above Chap. 16.17. the Angell of the ſeventh Ʋiall, in the ſame phraſe proclaimed the end of Babylon and the whole world, foreign IT IS DONE. It is a weighty aſſeveration, that the thing is as certaine, as if it were already accompliſhed.

I am Alpha and Omega] As above Chap. 1.8.11.

I will give unto him that is a thirſt] Hee confirmes eternall rewards unto the faithfull out of the Goſpell. For this is the voyce of Chriſt Ioh. 7.37. whence he that ſate on the throne is knowne to bee Chriſt, the Author of this Propheſie. p. 555To them that thirſt, he promiſeth the water of life freely, that is, everlaſting joy without any deſert of ours. But then no man ſhall thirſt any more. But theſe Future Verbes: I will give: ſhall inherit: and as before, ſhall wipe away, ſeeme to make againſt our opinion, but they doe not, as erewhile I ſhewed. For becauſe it is a Propheſie of future things, he rightly uſeth Verbes of the future Tenſe. He therefore that thirſteth, to wit, after righteouſneſſe in this life, to him Chriſt will give the water of Life: now in a beginning onelyonly, then fully: as if hee ſhould ſay, then I will truely fulfill the Evangelicall promiſe, of which I now grant a taſt to the faithfull.

He that overcommeth, ſhall inherit all things] Gr. foreign receive it by inheritance: Not therefore of merit but freely.

All things] As it were an only Heire, that poſſeſſeth all the ſubſtance of his Parents. But all the Elect are heires: and yet every one ſhall receive the whole inheritance: Therefore this ſhall not be after the manner of other inheritances. Now the inheritance is promiſed to him that overcommeth, to wit, the world, the Beaſt, and Satan, becauſe before the victory there muſt needs be a fight. Therefore the Faithfull are here exhorted to fight couragiouſly againſt all their Adverſaries. See Chap. 2.10.

And I will bee his God] From 2. Sam. 7.14. He then at laſt promiſeth to them that overcome the fulfilling of the promiſe of adoption, which now by faith they poſſeſſe in hope. Now are wee the ſonnes of God? but it doth not yet appeare what we ſhall bee, but we know, that when he ſhall appeare, we ſhall be like him, for we ſhall ſee him as hee is. This is Johns owne moſt true interpretation of this divine voyce. 1. Ioh. 3.2.

8. But the fearfull and unbeleeving] From the contrary, he extols the felicity of the Godly: becauſe contraries being ſet one by another, they are the more apparent. Therefore he could not more effectually ſet forth the excellency and worth of Heavenly good things, erewhile promiſed unto the Conquerours, (viz. eternall abode with God, his everlaſting amitie, abſence of all evill, abundance of all good things, the Eternall and Heavenly refreſhing, and laſt of all the coinheritance with Chriſt in the new Heaven and the new Earth, and of all things that are:) then by giving a touch on the contrary, of the miſerable and unhappy portion of the ungodly. But the fearefull, ſaith he, and unbeleevers ſhall have their part in the Lake which burneth with fire and brimstone: whoſe horrible judgement hee repeateth from the end of the foregoing Chapter: Whoſoever was not found written in the Booke of Life, was cast into the Lake of fire. This part of the judgement he expoundeth more fully, that the godly may the more contentedly beare the troubleſomneſſe of their warfare, and miſeries in this life, which ſhall ſhortly be turned into joy: and the leſſe be grieved at the ſucceſſe and delights of the ungodly, who ſhortly ſhall be caſt into the torments of Hell fire.

Furthermore he reckons up eight rankes of reprobates, whoſe names are not written in the Booke of Life: unto which all the wicked belong, in ſpeciall the worſhippers of the Beaſt and his Zealots are ſet forth in their colours. For of theſe chiefly it is ſaid, Chapter. 13.8. That their names are not written in the Booke of Life. And truely theſe wickedneſſes have notoriouſly born ſway in the Papacy.

Fearefull] Theſe he oppoſeth to Chriſts ſtrong champions and Conquerours, 1Fearfull.underſtanding indeed generally thoſe delicate profeſſours, who for feare of danger would have nothing to do with Chriſt, nor ſuffer any trouble for his ſake. But chiefly noteing thoſe moſt baſe Vaſſals of ANTICHRIST, unto whom a ſervile dread and ſpirit of fearfullneſſe is proper. For they are never taught certainely to truſt in the mercy of God, touching the remiſſion of ſinnes, of faith and ſalvation, but torment themſelves with perpetual doubting, falſe conjectures, and feare of beeing deceived, all their life time ſtanding in dread of Purgatory and Hell fire.

p. 556Ʋnbeleeving] Such indeed bee all that are Alients from the Faith of Chriſt, 2VnbelieversIewes, Pagans, barbarous Infidels, of whom it is ſaid: Hee that beleeveth not in the Sonne of God, Ioh. 3.36.John 3:36the wrath of God abideth on him. Yet none are more bitter enemies of juſtifying faith, then Antichriſts Zealots: for theſe both by Arguments, and force of armes, furiouſly oppugne free juſtification by Faith. They therefore are principally theſe foreign Ʋnbeleeving, ſeeing the Scriptures of the new Teſtament uſually call other faithleſſe men, 3The abominable.foreign, diſobedient and obſtinate.

Abominable] Both actively, who abhorre God and Chriſt: and paſſively, who becauſe of their abominable wickedneſſes are odious to God and men. Andreas reads it foreign Abominable ſinners: ſuch indeed are blaſphemers out of the Church. But principally it agrees to the worſhippers of the Beaſt: for they imitate the nature of the Beaſt, and his blaſphemous mouth againſt God, his Tabernacle, and thoſe that dwell in Heaven. But what more curſed abomination can there be, Cha. 13.6.then for Popiſh Prieſts really to ſacrifice and kill the Sonne of God, under the ſpecies of bread in the Maſſe: mortifying, deſtroying, and offering him unto the Father, if they be beleeved.

Murderers] Such indeed have been all the robbers from Cain, 4Murderers.and Nimrod the Tyrants time, cruelly ſpilling mans blood: but none are more cruell manſlayers then Antichriſts zealots and actors in the Inquiſition, who for many Ages have indeed by fire and ſword killed innumerable bodies of the Martyrs: but infinite ſoules of men by their deviliſh doctrine.

Whoremongers] Such indeed are all impure adulterers and fornicatours, 5whom God will judge. Notwithſtanding the Romane Clergy, are the chiefe Adulterers and whoremongers, who under pretence of vowed chaſtitie, have long agoe polluted the Chriſtian world with whoredomes, adulteries, ſodomie, and filthy ſecret luſts.

Sorcerers] Or ſuch as mingle poyſoned cups, 6Sorcerers.or ſerving the devil by magical Art, and ſo are hurtfull unto men. Many Popes and Monks have excelled in this kind of wickedneſſe: never was Magicke more uſed or eſteemed of, then in the Papacie: Never were Kings and Princes in ſuch danger of beeing poyſoned as by theſe men.

Idolaters] Among theſe indeed are comprehended Pagans who worſhip falſe Gods, 7Idolaters.for the true: Govetous men, whoſe Mammon is there God: Epicures who make a god of their belly. For all theſe are Idolaters: but no Idolatry is ſo horrible, as is in the Papacie, where under the Image of God and Chriſt, and of the Saints, Idols of wood, ſtone, gold, and ſilver, are religiouſly worſhipped and adored.

All Lyars] That is, 8Lyars. Pro. 12.12 Iohn 8 44.Prov 12:12John 8:44all Liars, and framers of lyes in generall, adverſaries of trueth, of whom it is ſaid: Lying lips are an abomination to the Lord: Every lyar is of the devill, the father of lyes. But the Papacy is as the very ſinke of falſehood. Their head the Pope is a lyar, falſely affirming himſelfe to be Chriſts Vicar, Peters Succeſſour, Monarch of the Chriſtian world, Head of the Church, and Lord of Kings and Emperours. Their Religion and whole worſhip is falſe. Their doctrine of meritorious works, of Purgatory, of ſatisfactions, is falſe. Their Doctors are lyars: To bee ſhort, their blaſphemies and calumnies, by which they continually defame the Goſpell of Chriſt, are moſt falſe. Thus we ſee whom the threatning reſpects. Now for the puniſhment.

They ſhall have their part in the Lake] An Hebrew Phraſe: Pſa. 11.6. Pſa. 16.5. Pſa. 63.10 Act. 8.21.Ps 11:6Ps 16:5Ps 63:10Acts 8:21Fire and brimſtone is the part or portion of their cup: Jehovah the part of my portion and of my cup. They ſhall be the portion of Foxes. So PETER to Simon Magus. Thou haſt neither part nor lot in this matter. By an Alluſion unto Heires, among whom the inheritance is divided into certaine parts, that every one may have his due portion. Now becauſe he had ſaid, that ſuch as overcame, ſhould inherit all things: Here on the contrary he ſaith: the portion of the wicked ſhall be in the Lake of fire, that is, p. 557this ſhall be the inheritance of the ungodly. Gr. foreign, the part of them. The Relative foreign of them, is after the manner of the Hebrews, a redundance or over-plus: And the Verbe foreign, Is; or ſhall be, is wanting. Beza rightly, Is aſſigned, to wit, the ſentence being now pronounced. For erewhile he ſaid: all that were not written in the Booke of Life were cast into the lake of fire.The lake of fire. Lib. 20. de C. D. c. 14

Touching this Lake of fire and brimstone, we need not with idle Sophiſters diſpute, what kind of Lake it is, and where, and what kind of fire, Elementary, or not. AVGVSTINE: This fire, ſaith he, in what part of the world or things it ſhall be, is I think known to no man. Ludovicus his jeſt on Sophiſters diſputing of this fire.On which place Ludovicus Dives pleaſantly jesting and deriding the vanitie of Sophiſters: what, ſaith he, to no man? O Auguſtine, thou hast not heard our Scholaſticall Swaſh-bucklers: of whom the leaſt in degree, is not ignorant, that it ſhall be that Elementary fire, whoſe abode is between the Ayr, and the Globe of the Moone, namely it being to deſcend. But if thou approve not this, there will not ſome be wanting to ſwear religiouſly, that this fire ſhall proceed from the heat of the beams of the Sunne, raiſed in the middle Climate of the Aire, moſt thicke and ardent beames cloſing there together, as it were into an hollow glaſſe or mirrour. But it is no wonder. In thy time (O Auſtine) there was no ſuch uſe of fire, as now: ſeeing, not to ſpeake of Divines, our Philoſophers, whither it be in the middle of December, or in the middle of July, they with mouth, hands, and feet, handle and treat of nothing but fire. Of Philoſophers they become Divines, and ſo transferre this kind of Philoſophy into the more ſacred Schooles. They therefore can more caſily define the fire, then either Thou, thy equals, or Praedeceſſours. Thus hee.

Theſe delights therefore we leave unto incendiary Monkes, who from the fire of Purgatory and Hell doe daily warme their Kitchins: and daily threaten the Evangelicall Heretickes with fire and fagots. The Holy Ghoſt himſelfe interprets this Lake, and this Fire, not by the place or matter, but by the miſerable condition thereof, Which is the Second Death] Of which Chap: 20.6. The firſt death.They that have part in the Firſt Reſurrection, on ſuch the Second, that is, Eternall Death hath no power: which ſhall be the caſting of the damned with the devill and the Beast into everlaſting torments. For the firſt death is the falling away of the Soul from God. The remedie whereof is the Firſt Reſurrection, which is a raiſing of the Soule from the death of ſinne, through Faith and Repentance in this Life. Theſe are not in danger of the Second death: becauſe they ſhall have part in the Second Reſurrection, which is a raiſing up unto life and eternall glory. See what was ſaid before Chap. 20.5.6.

The Second Part of the CHAPTER. Beeing a Speciall VISION and Type of the Heavenly Jeruſalem.

9. And there came unto mee one of the ſeven Angels, which had the ſeven Vials full of the ſeven laſt plagues, and talked with me, ſaying, Come hither, I will shew thee the Bride, the Lambes wife.

10. And he carried me away in the Spirit, to a great and high Mountaine, and shewed me that great City, the Holy Ieruſalem, deſcending out of Heaven from God.

11. Having the glory of God: and her light was like unto a ſtone, p. 558moſt pretious, even like a Iaſper ſtone, cleare as Chryſtall.

12. And had a wall great and high, and had twelve gates: and at the gates twelve Angels: and names written thereon, which are the names of the twelve tribes of the children of Iſrael.

13. On the Eaſt three gates, on the North three gates, on the South three gates, and on the Weſt three gates.

14. And the wall of the Citie had twelve foundations: and in them the names of the twelve Apoſtles of the Lamb.

15. And he that talked with me had a golden reed to meaſure the City, and the gates thereof, and the wals thereof.

16. And the City lyeth foure ſquare, and the length is as large as the breadth: and he meaſured the Citie with the reed, twelve thouſand furlongs: the length, and the breadth, and the height of it are equall

17. And he meaſured the wall thereof, an hundred and fourty and four cubits, according to the meaſure of a man, that is, of the Angell.

18. And the building of the wall of it was of Iaſper, and the Citie was pure gold, like unto cleare glaſſe.

19. And the foundations of the wall of the Citie were garnished with all manner of pretious ſtones. The firſt foundation was Iaſper, the ſecond Saphir, the third a Chalcedony, the fourth an Emerauld,

20. The fifth Sardonix, the ſixt Sardius, the ſeventh Chryſolite, the eight Beryl, the ninth a Topas, the tenth a Cryſopraſus, the eleventh a Iacinct, the twelfth an Amethyſt.

21. And the twelve gates were twelve Pearles: every ſeverall gate was of one Pearle: and the ſtreet of the City was pure gold, as it were tranſparent glaſſe.

22. And I ſaw no Temple therein: For the Lord God Almighty, and the Lamb, are the Temple of it.

23. And the City had no need of the Sun, neither of the Moone to shine in it: for the glory of God did lighten it, and the Lambe is the light thereof.

24. And the Nations of them which are ſaved, shall walke in the light of it: and the Kings of the Earth doe bring their glory and honour unto it.

25. And the gates of it shall not be shut at all by day, for there shall bee no night there.

26. And they shall bring the glory and honour of the nations into it.

27. And there shall in no wiſe enter into it any thing that defileth, neither whatſoever worketh abomination, or maketh a lie: but they which are written in the Lambes booke of life.

p. 559THE COMMENTARY.

9. AND there came unto me one of the ſeven Angels] Hitherto of what John ſaw and heard generally. Now followes a ſpeciall Viſion and Type of the Heavenly Ieruſalem, in which is allegorically ſhadowed out, not ſo much the pleaſantneſſe and magnificence of the place, in which we ſhall bee in bleſſedneſſe, in the higheſt Heaven, as our future unſpeakable bleſſedneſſe it ſelfe. For this Citie is not Heaven it ſelfe, but the glorified Church in Heaven: for bee calleth the Citie here deſcribed, the Bride and Wife of the Lambe. But the Bride and Wife of the LAMBE, is not Heaven, but the glorified Church.

Now he recordeth, as we ſhewed in the Analyſis, firſt the occaſion of the Viſion: ſecondly the manner and place of the Viſion: laſtly the Viſion it ſelfe.

The occaſion is in this verſe. Hitherto Iohn ſtood in the deſert, where he was carried in the ſpirit by one of the ſeven Angels, pouring forth the Vials, Chap. 17.3to ſee the judgement of the great whore ſitting upon the Beaſt. What things he there ſaw and heard, he hath declared at large. Now that ſame Angell being one of the ſeven Pourers forth of the Vials, (for I underſtand it of the ſelfe ſame, who ſeemed, as above I ſaid, to be the ſeventh, pouring out the laſt Viall into the Aire, and proclaiming the end of the world) comes unto Iohn] that is, returnes unto him, (for undoubtedly he had turned aſide) and as before he had ſaid: Come hither, Chap. 17.1I will ſhew thee the judgement of the great whore: So now he ſaith, I will ſhew thee the Bride, the Lambes wife. A wonderfull affabilitie of the Angell, touching which above: without being demaunded he is preſent, undoubtedly by Gods Commandement, now to ſhew unto Iohn, to whom before he had ſhewed horrible things, things acceptable and pleaſing. Before he ſaw a moſt filthy Harlot, the Beaſts Whore: now he ſees a chast Spouſe, the Lambes Wife. This Bride is the glorified Church. Therefore he cals her the Lambes wife, now deſervedly brought and delivered unto the Heavenly Marriage Feaſt.

But how ſaith he, I will ſhew thee] Seeing Iohn ſaw her before ver. 2. I anſwer: he had ſeen her a far off, being in the wilderneſſe. But now he is invited to looke upon her more neer at hand. Hitherto the occaſion.

10. And he carried me away in the spirit] This is the third time, that he was raviſhed in the Spirit: Firſt in the Ile Patmos, Chap. 1.9. which ecſtaſie or trance was without any locall tranſlation. Secondly when he was carried into the Wilderneſſe, Chap. 17.3. Thirdly now beeing carried to a great mountaine. In Chap. 12. v. 18. it is ſaid, he ſtood upon the ſand of the Sea, when he ſaw the Beaſt aſcending out of the Sea: But that place hath it ambiguouſly foreign and foreign, in the firſt and third perſon: neither is there any mention of an ecſtaſie. But here foreign, hee carried mee, ſaith he, in the Spirit, intimating a tranſlation, not corporall, but viſionall. Thus much for the manner of the Viſion. He addes the place.

To a great and high Mountaine] Some from this Mountain obſerve divers Allogories, touching the greatneſſe and height of things caeleſtiall, and of the Church it ſelfe: applying to this the promiſe of God, Iſa. 2.2. In the laſt dayes the mountaine of the Lords Houſe ſhall be establiſhed in the top of Mountaines, and ſhall be exalted above the hils, and all Nations ſhall flow unto it: and many people ſhall goe and ſay, come yee, and let us goe up to the mountaine of Jehovah, &c. In which Oracle is contained the calling of all Nations unto the Church of the New Teſtament, which of old was ſhadowed out by the Temple of mount Sion. But the preſent place reſpects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine. Therefore I p. 560ſee no other uſe of this great and high Mountaine, then that from it Iohn might the better view the Holy Citie and Bride of the Lambe.

And he ſhewed unto me a great Citie] He had promiſed before to ſhew him the Bride, the Lambes Wife, For which he ſhewes him a Citie: becauſe the glorified Church is both the Lambes bride, and the Citie of God. A Bride, becauſe of her Spirituall Marriage with the Lambe, and her Chaſtitie and Heavenly ornament, with which ſhee ſhall ſhine for ever with Chriſt. A Citie, becauſe of the moſt magnificent building, comely order, invincible ſtrength and ſteadfaſtneſſe, by which ſhe ſhall ſtand for ever againſt all the gates of Hell. The Greeke foreign is here rather to be rendred by the latine word, Ʋrbs, then Civitas. For Civitas commonly ſignifies the multitude, and the priviledges of Citizens, but Ʋrbs the building it ſelfe, as the Wals, Gates, Streets, Palaces, Houſes, Temples, &c.

He calleth it Great (as before v. 2.) viz. in largeneſſe, ornament and glory: for it is the great Citie of the Great God, full of Citizens.

Holy in purity and heavenly cleanneſſe, without all defilement and filthineſſe.

The name thereof is Ieruſalem, that is, where peace is ſeene: from the Hebrew Jireh ſalem, Lib. 7. de bello Iudaico, cap. 18.that is, to ſee peace: of old it was the head Citie of Judea, builded by King Melchiſedec, as Ioſephus writeth, and was the Court of David, the Seat of the Temple and divine worſhip, and a Type of the new Church: and therefore the glorified Church retaines the ſame name, becauſe ſhe ſhall ſee everlaſting peace.

Comming downe from God out of heaven] It did then indeed viſionally deſcend, that Iohn might ſee it: But in truth the Church alſo deſcendeth from Heaven, becauſe hence it hath taken her originall, See ver. 2.as being founded in the eternall election and love of God: and all the glory and happineſſe ſhe receiveth, is from the grace of God.

11. Having the glory of God] Being to declare the moſt magnificent ſtructure of this Citie, he begins from the glory and light thereof. For Cities take not the leaſt commendation from the qualitie and heathfullneſſe of the aire, and pleaſantneſſe of the place. This Citie for its aire and moſt healthfull ſituation, hath the glory of God, that is, the majeſty of that inacceſſible light, which God inhabiteth, then which nothing can be thought on more excellent and glorious. This glory is expounded ver. 23.

And her light] The Gr. foreign ſignifies properly, not light, but a lightſome body, caſting forth light from the ſame. Two ſuch great Lights God in the beginning ſet in the Firmament, the Sunne and the Moone. What this is, he wil ſhew us in ver. 23. Now he ſpeakes of the qualitie thereof, LIKE ƲNTO A STONE MOST PRETIOƲS, even like a laſper] By which Allegory he intimates the unſpeakable excellency of the light. For a moſt pretious ſtone is incomparable, moſt bright and moſt deſirable.

Like a Jaſper ſtone] This is a moſt noble Gemme, of it are divers ſorts, of excellent vertue: Lib. 37. c. 9and as Plinie writeth it is uſed in all the Eaſt, for a preſervative againſt the moſt pernicious poyſon.

Like to Chryſtall] Then which nothing is more bright, See before Chap. 4.3.or cleare, ſtriving as it were with the Sunne in brightneſſe. See above Chap. 4.6. It ſheweth therefore that the light of this Citie is not onelyonly healthfull, diſpelling all poyſonous and hurtfull things: but alſo moſt bright. Why doth he not liken it to the Sunne? This Citie ſhall have neither Sunne nor Moon, but that which is clearer then the ſame: Perhaps alſo, becauſe the heat of the Sun is troubleſome: the coldneſſe of the Moone is uſually hurtfull to the body, but here ſhall bee nothing either troubleſome or hurtfull.

12. And had a wall] Now he deſcribes the parts of the Citie moſt obvious to the ſight, externall and internall. Hee begins with the wall, compaſſing the ſtreets about: for it is convenient that a Citie bee invironed and fortified with wals, that the lives and eſtates of the Citizens may be preſerved from the incurſions p. 561of adverſaries and wild Beaſts. For wals are called Mania a muniendo of fortifying. Theſe muſt be high, thicke, and ſtrong. Such was this wall: great in thickeneſſe, and very high: as in ver. 17. ANDREAS ſaith: By this wall, we may understand the hedge of Gods ſafeguard and protection. Wherefore it ſignifies, that the life and ſafety of the glorified Church is ſure, and in no danger of externall force or hurt: becauſe the wall of Gods omnipotencie defendeth and keepeth the Citie. But it will not hence follow, ſeeing the ſafety of the glorified Church is out of all danger, that therefore there is no need of this wall. For this very ſecurity is here ſignified by the Allegory of a wall.

And twelve gates] In the wall, gates are made, for the Citizens and others to go out and in. This wall hath twelve gates, excellently placed, guarded, and beautified. For all the gates have Guardians to keep them, not men, but Angels, who are watchfull, ſtrong, and unwearied. Every one hath Emblems written on it: the names of the twelve Tribes of Iſrael: Three gates are ordered unto the ſeverall corners of the world: that there might bee moſt eaſie acceſſe from all parts unto the ſame.

By the Gates they underſtand the doctrine of the Goſpell, by which Heaven is opend unto us: by the Angels, the Patriarchs, Prophets, and Apoſtles: who by their preaching have ſhewed us the way to Heaven: and doe all belong unto this Citie. By the names of the twelve Tribes written thereon, they underſtand the full gathering of al the Elect of the Spirituall Iſrael into the ſame. Three gates ſtand towards the Eaſt, three to the North, &c. becauſe this Church is gathered from all parts of the world.

Whether by the number of the Gates (being three on each ſide of the wall) bee a myſterie of the Trinitie (as Andreas ſuppoſeth) I neither know, nor date affirme: leaſt according to the number of the Gates, the number of the divine perſons ſhould be alſo multiplied. It is more agreeable to obſerve here an Alluſion unto the type of the holy Citie deſcribed by Ezechiel, Chap. 48.30. for that alſo had twelve gates, named after the Tribes of Iſrael, viz. Three gates Northward: One of Reuben, one of Judah, one of Levi. Three Eaſtward: One of Ioſeph, one of Benjamin, one of Dan. Three at the South: One of Simeon, one of Iſſachar, one of Zebulon. Three Weſtward: One of Gad, one of Aſher, one of Naphthali. Now that Citie repreſents the Church Militant of the New Teſtament, becauſe all the Tribes of the ſpirituall Iſrael, that is, all the Elect from al the corners of the Earth were to be gathered unto the ſame. Such alſo in this place is the repreſentation of the Church Triumphant in Heaven.

14. And the wall of the City] He commends the ſtrength of the wall from the foundations, on which it was built. For without a firme foundation a wall is ruinous, and muſt needs decay. The foundations he ſaith are twelve, the pretious materials whereof, are expounded ver. 19. to wit, ſo many pretious ſtones, moſt firmely ſuſtaining this wall, and having the Names of the Apoſtles in them.

But Chriſt is the onelyonly foundation, holding, and keeping up the Church: 1. Cor. 3.111 Cor 3:11neither can any other be laid, &c. How then are the Apoſtles foundations? And if the Apoſtles be foundations, then ſaith BRIGHTMAN, this is not that Eternall Citie in the Heavens. I Anſwer: Why the names of the Apoſtles are written in the foundations.Iohn ſaith not that the Apoſtles are foundations. But that the names of the Apoſtles were written or graven on the foundations, that is, they were called after the names of the Apoſtles, one being called Peters, another Iohns, &c. Why ſo? for honour ſake, becauſe the Apoſtles in this Citie ſhall excell others in glory. But why written in the foundations? Becauſe they by their preaching laid the onelyonly foundation, which is Chriſt. For what Paul ſaith of himſelfe: As a wiſe Maſter-builder I have laid the foundation: that every one of them could ſay alſo of himſelfe. Which is the reaſon, that however the foundation bee but one, yet he ſaith they are twelve, according to the number of the twelve Apoſtles, becauſe that one Foundation was ſo fully laid by p. 562every one of them, How there are twelve foundationsas there might ſeem to be twelve foundations, the ſame being as it were laid twelve times, or by the twelve Apoſtles.

But why is Paul omitted, ſeeing he laboured more then the twelve? Becauſe at firſt CHRIST choſe twelve onelyonly, unto whom Paul was afterward added, coming as it were into the labours of the reſt. But ſeeing the names are not expreſſed, no one of the Apoſtles can be ſaid to be omitted.

Of the Apoſtles of the Lambe] Or of Ieſus Chriſt: for ſo the Apoſtles ſtile themſelves in their Epiſtles.

15. And he that talked] Now alſo he deſcribes the moſt ample and abſolute figure of the Citie: firſt ſhewing, whence he received the exact knowledge therof: viz. from the Angels meaſuring.

He that talked with me] That is, one of the Angels of the ſeven Vials, who had ſaid before unto me, Come hither, I will ſhew thee, &c.

Had (in his hand) a golden Reed] That is a meaſuring Inſtrument to mete the wall and gates, like as Maſter-builders uſe to examine the whole building by a meaſuring rule, whither all things do well agree. Now the end of meaſuring was to make known the quantitie, ſo as Iohn might preciſely underſtand and deſcribe unto us the moſt abſolute figure of this myſticall City. This alſo is taken out of Ezech. 40.5. where the Prophet ſaw the Architect Angell of the Church, that is, Chriſt with a meaſuring Reed of ſix Cubits and foure fingers, to meaſure the Court of the new Temple, and of the ſituation, and of the City.

16. The City is juſt foureſquare.And the Citie lyeth foure-ſquare] The City he deſcribeth to be juſt foure ſquare: which kind of forme is moſt ſolid, conſtant, and perfect: becauſe the longitude and latitude of all the parts is equall: for this Citie equally conſiſteth of all the Elect: wherefore hee denotes the immoveable firmeneſſe of the ſame.

The quantitie is 12000. Furlongs, which make 375. Germane miles. It is ambiguous, whether this were the meaſure of the whole Circumference: or of every of the ſides or ſquares of the Citie: If of the ſides, then the Circumference was 48000. Furlongs, that is, 1500. Germane miles: but the whole Circumference ſeemes to be noted: ſo that every ſide contained 300. Furlongs, that is, 93. Germane miles and three quarters.

Therefore this Ieruſalem is far greater then Babylon of old, The greatneſſe of Babylon.which as Herodotus deſcribeth was foure ſquare, in Circumference 480. Furlongs, that is, fifteene Germane miles: each ſide 120. Furlongs, that is, three Germane miles and three quarters. It had alſo a great and high wall, fiftie royall Cubits in thickenes, and two hundred in height, of Brick ſtone and morter. But this City is much more magnificent and ſtrong. For Babylon was taken by Cyrus, by Alexander, and ſpoiled by divers adverſaries. But this is inacceſſible, and cannot be vanquiſhed by any enemy, but remaines ſtable for ever.

17. And he meaſured the wall thereof] Thus much of the Cities Circumference: The meaſure of the wall was 144. Cubits. Therefore hee rightly cals it a high wall, which no adverſe power can eaſily overcome. Hereby, ſaith Andreas, is ſignified the fruitfulneſſe of the doctrine of the Apoſtles: for the meaſure of the wall is made up by multiplying the twelve Apoſtles by 12. A Cubit commonly is from the Elbow unto the fingers end: hence the meaſure of a Cubit, is ſixe hand-breadths or 24. fingers. So much is the common Cubit. The Royall Cubit, ſaith Herodotus exceeded the common by three fingers. The Geometricall Cubit is as much as ſix ordinary Cubits. The meaſure of a Cubit. Herod. lib. 1Here wee may underſtand ordinary ones, which ſeemes to be intimated by the following Addition: This is the meaſure of a man, that is, of the Angell] The meaning is, that the Angell meaſured according to the ordinary meaſure of men. But BRIGHTMAN demands, what uſe there is of this kinde of meaſure in Heaven? But by the ſame reaſon we might aske what of the Angels meaſuring on Earth? Iohn ſaw the Citie out of Heaven. Therefore he ſaith it was meaſured of the Angell by p. 563the meaſure of a man, that is, commonly uſed among men.

18. And the building of the wall] He goes on to ſet forth the excellency of the wall, foundations, and the whole Citie from the incomparable worth of the matter. The wall is built of Jasper. Before he ſaid, that the light which the Citie had (in ſtead of the Sun) was like to Iaſper, cleare as Chryſtall. Who ever ſaw the like? Hiſtorians commend the wall of Babylon for the height, thickneſſe, and ſoliditie of the matter, which was brick, with ſand, Pich and mortar betwixt the ſame. This wall is of meer Iaſper, a pretious ſtone. Therfore this ſtructure of the wall denotes the happie and alwayes flouriſhing life of the Saintes.

The citie was pure Gold] The raritie and worth of gold is commonly known, Lib. 37.and Plinie commends it largelie: for it is a moſt pretious metall, and being often tried in the fire, comes out very pure & without droſſe: not conſumed by the uſe therof as other metals. Such is the excellent matter of the whole citie: wholy Gold, and that moſt purely cleanſed from all droſſe: what can be more excellent, more deſirable then ſuch a citie. That of Horace is known: Auri ſacra fames quid non mortalia cogis pectora?

Now if wee are taken up with a deſire of Gold, 1. Pet. 1.181 Pet 1:18why ſhould wee not long much more after this Golden Citie? All other gold how excellent ſoever it bee, is corruptible, as Peter witneſſeth. This is incorruptible, becauſe it is foreign Pure from all dregs of corruption.

Like to cleare glaſſe] The wonderfull brightnes of the City gliſtering with gold, like pure glaſſe, as it were Chryſtall. The former belongs to the excellency of the matter: the latter unto the brightneſſe thereof. Gold ſhineth, and is ſolid: Glaſſe is cleare, but not ſolid. Therefore it is both a Golden Citie, and brightly ſhining in glory. The Holy Ghoſt found nothing ſo pretious, ſo beautifull, and deare unto us whereby enough to commend the excellency and ſplendor of the Caeleſtiall Citie, that ſo our hearts being drawne off from the filthy delights of the world, hee might ſtirre us up to long after the Heavenly Ieruſalem. Now this moſt pure gold and moſt pure glaſſe ſufficiently argues, that this Type is not as yet ſutable unto the Church Militant on Earth: for ſhe is not yet wholly gold, not yet wholy bright, but is mixed and obſcured with diverſe dregs of ſin, ſo long as ſhe defiles her feet with the dirt of this world. Therefore undoubtedly this is the Heavenly Ieruſalem.

19. And the foundation of the Wall] The matter of the Wall and Citie being expounded, hee alſo ſets forth the matter of the Foundations, not leſſe pretious: gold they are not, but pretious ſtones, more pretious then gold. And this ſerves to the decorum or grace of the matter. For gold in regard of its luſtre and purity is ſet forth to the view of men, digged out of the Earth, not put into the ſame: But foundations of buildings are digged deepe into the earth, being ordinarily of ſtone (becauſe of its incorruptible ſolidity) to ſupport the building-Therefore the foundation of the wall of this Citie, are of ſtones, not cut ſmooth or made of bricke, but of moſt pretious and poliſhed pearles. In that hee ſaith, they were garniſhed with all manner of pretious stones: it may be underſtood, either that all the foundations were adorned with diverſe pearles, or that they were all of whole gemmes, as it were ſo many props and pillars of the wall: which latter is more agreeable to what followes.

Now becauſe the twelve foundations have the Names of the twelve Apoſtles, In chap. 21 S. 38.Ribera labours much about the order … which wee ſhould follow in the numbring of the Apoſtles names.

But Iohn ſaith not that the Apoſtles were Foundations, but that the Names of the Apoſtles were written in the foundations. Beſides, the ſame order of the Apoſtles is not every where obſerved in the Goſpell, as Mat. 10. Mark 3. Luk. 6. Act. 1. which he himſelfe confeſſeth. For although Peter be alwayes ſet in the firſt place p. 564(not that he was Prince of the reſt, but becauſe he was firſt called, as Chryſostom and Theophylact have well obſerved) yet in the reſt the order is not kept: for ſometime Andrew is ſecond, ſometimes Iames, ſometimes Iohn: ſometime Iohn is the third, otherwhile Iames: ſometime Iohn is the fourth, otherwhile Andrew, and ſo forward.

Furthermore he carefully enquireth which gemme is to be applied to each of the Apoſtles. Alſo he ſearcheth out the reaſons and manner ſcrupulouſly, wherfore, and how this ſtone ſhould agree to this, or that Apoſtle.

But verily, ſeeing there is no certaine order of the Apoſtles ſet downe in Holy Writ, this labour of his is frivolous: Neither was the Angell troubled about the ſame: but counted it ſufficient to name every one of the foundations by ſeverall ſtones.

BRIGHTMAN ſheweth another myſterie in the pretious ſtones: for hee thinkes that by them are denoted, not the twelve Apoſtles, but ſo many Iewiſh Doctors, who ſhall become Teachers of the Chriſtian Church, and beare the names of the Apoſtles, becauſe they ſhall ſucceed them in number and ſociety of rewards: and that generally the common excellency of the gemmes ſhadowes out the dignity of thoſe Evangelicall Doctors: But that the ſeverall gemmes ſignifie in what Regions and Places theſe Preachers of the Goſpell ſhould ſeverally ariſe, like as pretious ſtones grow in divers places: ſome in the Eaſt, ſome in the Indies, others in Scythia, or in Perſia, &c. The which how ſolid it is, I leave unto the judgement of others.

Andreas obſerveth that eitht of theſe twelve gemmes were of old ſet in the high Prieſts Breaſt-plate: (foure onelyonly being changed) whence he draweth the conſent of the Old and New Teſtament: Yet the excellency of the latter. But to let this paſſe, we come to the ſtones themſelves.

The firſt Foundation was Iaſper] Here wee had need of an Artiſt or Lapidarie, Iaſper.fully to lay open the nature and vertue of every of theſe ſtones: and the interpretation alſo of the Angell to diſcover the myſteries of them. For mine owne part, I confeſſe my ignorance in the ſame. Therfore leaving theſe hidden myſteries, I will onelyonly ſhew the opinion of ſome Authors touching theſe gemmes.

Diverſe vertues of the Iaſper are recorded by Writers ſaith FRANCISCVS RVEVS: Rueus lib. 2. c. 1. de gemnis.But that which by the Indians is called Grammatias, by others Polygrammos, and which is ſomewhat like to the Emerauld in its green brightneſſe, is the most excellent.

By this, ſaith Andreas, in probability the Apoſtle Peter is ſignified: becauſe he bore Chriſts death in his bodie, and alwayes ſhewed a lively and flouriſhing love towards him, &c. But this undoubtedly the reſt of the Apoſtles had alſo aſwell as Peter, and were crowned with Martyrdome for the ſake of Chriſt, being full of lively and flouriſhing love towards him, unto the end.

The ſecond Saphir] This is a gemme of the East Indies: 2The Medes alſo have excellent ones: Saphir. Ex. 24.10. Eze. 1.26. Lib. 37. c. 7Exod 24:10Ezek 1:26It is in colour like the cleareſt skie, blue, and as it were repreſenting transfuſed clouds. It aſſwageth luſt, and therefore is chiefly uſed by ſuch as love chaſtitie: which makes me to wonder why Interpreters do not attribute it to Iohn, who onelyonly, as it is thought, was unmarried. But Ribera appropriates the ſame to Andrew: CAESARIENSIS to Paul becauſe of its bluiſh colour like to the Heaven: for Paul was rapt up into the third Heaven.

The third a Chalcedony] PLINIE cals it Carchedony. 3Andreas noteth, that for the Chalcedonie, A Chalcedony.there was a Carbuncle in the Breaſt-plate: and that perhaps it is here to be underſtood. And Plinie teſtifies that Carchedonie is a kind of Carbuncle. It is ſaid to be engendred of the Heavenly ſhowres falling at Thebae in Aegypt. They affirme alſo that they are found betwixt Baſilea and Argentina. It's of the colour between the Beryl and Iacinct, or a purple colour: and out of Loraine comes red ones alſo. They ſay it is good againſt the ſymptoms of the blacke choller, that is, ſadneſſe and feare. And being made warme it drawes p. 565out ſplinters. This Ribera aſcribes to the Apoſtle Iames: CAESARIENSIS unto Andrew.

The fourth an Emerauld] Of all pretious ſtones which are of a greene colour, An Emerauld.the Emerauld is the moſt pleaſant: for no colour is ſo delightfull to the eye. The beſt grow in the higheſt Mountaines of Scythia, and in Golden Mines. They write that it is of ſingular vertue againſt all kinde of poyſon, as alſo the Falling-ſickeneſſe which it driveth away, if it bee hung about the necke, or worne in a Ring. It is thought alſo to preſerve chaſtitie: And they adde, that it ſtrengthens the memory, refreſheth the ſight, and encreaſeth wealth, &c. This therefore Ribera and Andreas attribute to Iohn.

20. The fift Sardonix] Of this ſtone there are divers ſorts. Sardonix.Thoſe in the Indies are the moſt famous: the next the Arabian, in colour reſembling a mans naile, and hence it takes its name: for Onyx ſignifies a naile. Now the Sardonyx in the upper part reſembles the colour of a mans nayle, in the nether part the colour of a Fiſh called Sarda: ſee more of this Rueus lib. 2. cap. 5. de gem. It is thought to drive away pride of mind, and other hurtfull affections. RIBERA attributes this ſtone to Philip: ANDREAS to Iames.

The ſixt Sardius] This is of a dark red colour. They ſay it expels fear, Sardius.emboldens them that weare it, and frees them from poyſon and charmes, ſtencheth the blood at the noſe, rejoyceth the minde, and ſharpens the wit. Ribera attributes this to Bartholomew: Andreas to Philip.

The ſeventh Chryſolite] It growes in Arabia: Chryſolite.and alſo in Germany in the Mines of Miſnia. The beſt are in India gliſtering ſomewhat like the Sea-ſpeakles. They ſay it much helpeth the ſhortnes of breath. RIBERA appropriates this ſtone to Mathew: ANDREAS to Bartholomew.

The eight a Beryl] It is one of the green and bright gemmes: Beryl.ſuch are the beſt which do reſemble the greenneſſe of a calme and clear Sea. They grow almoſt no where but in India: they are wrought into a forme of ſixe corners, by reflex whereof the colour (otherwiſe dimme) is raiſed. For elſe though poliſhed, they ſcarcely ſhine. It is good, they ſay, for waterie eyes, ſighes, and illneſſe of the liver. Andreas becauſe of its Sea-like colour, and place where it grows, appropriates it to Thomas, who by Sea journeyed even unto the Indians, being ſent thither by God to bring that people to life and ſalvation. The which Ribera alſo approveth.

The ninth a Topas] The Topas is of a golden colour, A Topas.mingled alſo with a kind of whitiſh greene tending to grayneſſe. Andreas ſaith it is not unlike to the red Carbuncle, caſting forth a liquor like milk, which as ſome Authors affirm, helps the diſeaſes of the eyes, and is medicinable againſt the irruption of blood, and preſently, if laid to a wound ſtops its bleeding. It gaineth and looſeth vertue according to the encreaſe and decreaſe of the Moone: whence they ſay it helpeth lunatick perſons. This ſtone they aſcribe to the Apoſtle Mathew.

The tenth a Chryſopraſus] Or as PLINIE calleth it Chryſopraſius, A Chryſopraſus.ſignifying gold and greenneſſe. For this ſtone is green like a Leeke, inclining to the colour of gold. It refreſheth the powers of the heart, and helpeth the weakneſſe of the ſight. This Caeſarienſis aſcribes to Iudas Thaddaeus: who, as he ſaith, preached to Abgarus King of Edeſſa, that Chriſts Kingdome is denoted by gold, and his death by greenneſſe: which indeed Euſebius recordeth, Hist. Lib. 1. Cap. 13. extremo.

The eleventh a Iacinct] This ſtone is named after a flower of the ſame name, A Iacinct.whoſe violet colour reſembles the purple, though they make a threefold difference thereof. For ſome do incline more to red, being of a fiery purple colour, which they ſay are moſt eſteemed. Others yellow, reſembling Saffron, and are more darke then fire. Thirdly others are yellow, and inclining to blew, and thence are called Saphirins, being the moſt pretious as ſome affirm: becauſe this ſtone by its colour ſeemeth to comprehend the nature both of the Jacinct, and of p. 566the Saphir. It cauſeth ſleep by its coldneſſe, preſerves the powers of the heart, and ſuch as wear it are kept, as they ſay, from the raging peſtilence. And therfore it is hung about the necke for a preſervative, as neer the heart as may be: ſome affirme that the Iacinct encreaſeth wealth, the which thing I do beleeve it will effect in ſuch as have abundance of theſe ſtones. Andreas appropriates it to Simon.

The twelfth an Amethyſt] Among the violet coloured ſtones, An Amethyſt.the Amethyſt is of chiefe reckoning, of which indeed there are divers ſorts. Thoſe of India challenge the ſupremeſt majeſtie, reſembling the moſt abſolute Purple. After theſe, the Arabian, Armenian, Egyptian, and thoſe of Galatia: the worſt grow in Cyprus. Notwithſtanding all of them in ſome kinde reſemble the violet: Neither is the Amethyſt much unlike the Iacinct, as Plinie noteth. The difference is this, that the brightneſſe of the Amethyſt, Lib. 37. c. 9is mixt in the Iacinct. It ſeems to take its name from the vertue thereof: for Aristotle writeth that the Amethyſt beeing laid to the navel, firſt drawes the vapour of the wine to its ſelfe, then diſpels the ſame, and ſo preſerves him that weares it from drunkenneſſe: Whence this Pearle is a Conſervative of temperance: being derived from the Privative foreign not & foreign to be drunk. They aſcribe it to Mathew the laſt Apoſtle.

They who deſire to know more about theſe ſtones, may conſult with Artiſts and Naturaliſts, as Plinie, Iſodore: and in ſpeciall Franciſcus Rueus his Book touching pretious ſtones, whence I have briefly taken moſt of theſe things. It is enough for us to obſerve, that by ſo many pretious ſtones (then which nothing in the world is accounted more pretious,) is ſignified the excellency and firmneſſe of the foundation of Salvation, 1. Cor. 3.111 Cor 3:11the which indeed is, and for ever ſhalbe but one onelyonly, viz. CHRIST IESVS. But ſet forth under the names of the twelve Apostles: becauſe all of them laid the ſame fully by their preaching, all of them (I ſay) adorning it by their excellent Faith, admirable Charity, unwearied Diligence, unconquerable Conſtancy, and at laſt gloriouſly confirmed the ſame with their blood, laying downe their Lives for the Goſpels ſake.

21. Ioh. 10.2.9 & 14.6.John 10:2John 10:9John 14:6And the twelve gates] Chriſt is the onelyonly gate of Salvation, who ſaith: I am the doore, by me if any man enter in he ſhall finde paſture: I am the way, the truth, and the life, no man commeth unto the Father but by mee. Notwithſtanding here are twelve gates, according to the number of the twelve Tribes of Iſrael, as in ver. 12. or according to the number of the twelve Diſciples of Chriſt, as it ſeems to Andreas: becauſe by their miniſterie we come to know the dore and way of Salvation: ſo that they may not unfitly bee called by a Metonymia the twelve gates, for the twelve Keepers of the Gates.

The worth of the gates is ſet forth by the excellency of the matter. For all of them are of moſt pretious pearles. The difference of gemms and pearles.Gemmes and Pearles do differ. For Gemmes are little pretious ſtones of divers colours growing in the earth, and are reckoned among Metals, called by the Germanes EDELGESTEIN. Pearles alſo are little pretious ſtones, white in ſplendor, but growing in ſhelles. They are ſometimes called in Latine Ʋniones: becauſe two together are never found in one ſhell, Lib. 9. c. 35according to Plinie.

They ſeeme to ſignifie that the Teachers of Righteouſneſſe, who have ſhewed the uſe of the Gates to bring many to Chriſt, ſhall ſhine like unto glorious Pearles in the Heavenly Ieruſalem. Notwithſtanding all theſe pearles ſhall receive their brightneſſe and excellency from that one moſt pretious Pearle, Mat. 13.48.Matt 13:48which is Chriſt Ieſus.

And the ſtreet of the Citie was pure Gold] Hitherto of the externall ſtructure and ornament of the Citie. Now hee alſo will ſhew us the inward beauty thereof.

The ſtreet] Greek. foreign, which denotes the publick wayes of the City. BEZA renders it Market-place called in Greek foreign, a ſpacious place of the Citie commodios for publicke meetings and driving of trade. His reaſon is p. 567becauſe in Chap. 22.2. In mid'ſt of the ſtreet, ſeems to be put for, In the Marketplace. And becauſe it is ſaid in the ſingular, Street, whereas uſually there are many ſtreets in a Citie, and but one Market-place. The ſenſe is the ſame: for all the ſtreets do lead to the Market. The ſtreets and Market-places of a Citie are faire, if paved with flint, tyles, and ſmooth ſtones: and yet (by reaſon of continuall uſe) they can never be free from durt. But the ſtreet of this Citie is much more curious. It is all gold, and that moſt purely purged of all droſſe, cleare as glaſſe, like unto the whole Citie, ver. 18. Now who ſhould dare with defiled feet to tread upon a golden Pavement, and a golden Street? Therefore here is ſignified the inward cleanneſſe and unutterable brightneſſe of the Citie, together with the moſt pure and ſweet habitation and converſation of the Caeleſtiall Citizens.

The Market, or rather Court may alſo metonymically be taken for a civill Common wealth. This is wholly of gold. Therfore golden righteouſnes ſhal have place among the Citizens. But the gates of the new City in this life, that is, of the Church-Militant are not yet pure gold, but carry much durt, by which the feet of ſuch as walke thereon, are defiled, and have need of continuall waſhing. Alſo the Market or Court is not all gold, but as yet ſubject to many ſtrifes, injuries, and troubles. So that this Golden-Citie cannot bee applied unto the Church-Militant.

22 And I ſaw noe Temple in the ſame] Two things are the principle Ornaments of a Citie. The Court, and Temple. In the former judgement is adminiſtred. In the Temple religious worſhip is performed. The firſt he ſaith is of pure gold: for in the new Heaven and in the new Earth ſhall dwell righteouſneſſe, not in civill contracts, or diſtribution of civill goods, which then ſhall ceaſe: but becauſe in the moſt ſweet converſe of the Saints, unrighteouſneſſe ſhall have no place. He ſaith not that he ſaw a Temple of gold in the Citie, for had hee ſo ſaid, it had bin no great matter: ſeeing Solomons Temple did gliſter with pure gold within, by which ſplendor the magnificence of Chriſts ſpirituall Kingdome was figured out. Therefore he ſaith: I ſaw no temple therein: whereby hee diſtinguiſheth this Heavenly Citie, from the Earthly Ieruſalem, in which there was a glorious Temple dedicated to Gods worſhip. But in the Coeleſtiall Ieruſalem Iohn ſaw no temple: for here is no need of a place for Church gatherings, preaching of the word, adminiſtration of Sacraments, Rites, and outward excerciſes of Religion: God is externally worſhipped only in this life. Ier. 31.34.Jer 31:34becauſe the Eccleſiaſticall Miniſterie ſhall be no more, neither ſhall God be ſerved with externall worſhip, the which in this life he requires of us, to the end he may be honoured of us, and our weakneſſe and piety ſuſtained by theſe outward helps: for then all rule, authoritie and power (both Eccleſiaſticall and Politicall) ſhall be aboliſhed, 1 Cor. 15.24. Then ſhall the Oracle of Jeremy be fullfilled: And they ſhall teach no more every man his neighbour, and every man his brother, ſaying, Know the Lord: for we ſhall all from the leaſt unto the greateſt bee fully (foreign) taught of God. And therefore no uſe of a temple.

For the Lord God] Leaſt it ſhould bee thought that this Citie ſhould want ſo neceſſary an Ornament (for what Citie can bee perfect without a temple, and Gods worſhip?) hee ſheweth that God himſelfe and the Lambe ſhall bee for a temple unto it: However therefore it hath no Temple of ſtone, Marble, or gold, yet it ſhall not be deſtitute of a temple, or performe no worſhip unto God: for God himſelfe and the Lambe ſhall be the temple of it. And as now God is worſhipped and praiſed with Hymnes and ſpirituall Songs in Temples: So then all the Saints ſhall exult in God himſelfe, and in the Lambe himſelfe, with eternall praiſes, Iubilees, and Songs. For then God ſhall be all in all: becauſe hee ſhall fill all things with joy and with his majeſty. Then ſhall the Saints worſhip before God, and rejoyce in him without ceaſing from one Sabbath unto another, Iſa. 66.23. Rev. 7.25.Isa 66:23Rev 7:25as above he ſaid: They ſhall stand before the throne, ſerving God day and night in his temple: which temple is here ſhewed not to be materiall, but God himſelf, the meaning p. 568is: In his temple, for, in God himſelfe, who ſhall be a temple unto them.

Mention alſo was made of the Coelestiall Temple in Chap. 11. ver. 1. & Chap. 15. ver. 5. But that temple was onelyonly viſionall, ſhadowing out the Church-Militant. Notwithſtanding that in Chap. 11. ver. 19. And the temple of God was opened in Heaven, we applied not unfitly to the Triumphant-Church, becauſe it was the end of the third Viſion touching the Cataſtrophe of all calamities.

In that he joyntly makes God and the Lambe to bee that one temple of the Saints, XLIII. Argument of Chriſts Deity.it is a cleare Argument of Chriſts Deity. For if Chriſt be the temple of all the Saints, of neceſſity He muſt be immenſe, omnipotent, and infinitely good, as God himſelfe.

Now hence againe their opinion is overthrowne, who interpret theſe things of the glory of the Church-Militant. For neither the Church during her warfare in this life, can no more be without a Temple or Church gathering, then to want the outward miniſterie it ſelfe.

23. And the Citie had no need of the Sun, neither of the Moone] He expoundeth what in ver. 11. he had ſaid touching the light of the Citie. In this life no Citie can ſubſiſt without the light of the Sunne and Moone. But our Citie ſhall need neither: becauſe it ſhall enjoy a farre greater light: the glory of God himſelfe and of the Lambe, that is, that unapprochable light, in which God dwelleth.

He doth not ſay that it ſhall have no Sun, 1. Tim. 6.161 Tim 6:16nor Moon, but that it ſhall not need them to ſhine in it: cloſely intimating, that then indeed theſe lights ſhalbe (for neither ſhall the New Heaven be deprived of the ornament of the brighteſt ſtars, which are now ſo glorious in this preſent Firmament, yea according to that of Iſaias, Iſa. 30.26.Isa 30:26the light of the Moon ſhalbe like the light of the Sunne, that now is, and the light of the Sun ſhalbe ſeven times more bright) but then they ſhall not ſerve for uſe of light, as now. For there ſhalbe no need of a created light, when the increated light, Gods immenſe majeſty ſhall enlighten us. Wherefore even as now the greater light doth obſcure the leſſer: ſo then the glory of God ſhall darken the light of the Sunne and Moone. Therefore the whole Citie ſhall ſhine continually with the immenſe light of divine majeſty, being ſubject to no change of dayes and nights, which now the continuall riſings and fallings of the Sun and Moone doe effect, ſo as there is no Citie in the whole world, no not under the Pole, which hath alwayes light. For although the Polarie Regions have the light of the Sun ſix months: yet afterward the Sun going under the Horizon, they are as many months in darkneſſe.

And the Lambe is the light thereof] In the light alſo he joynes the Lambe unto God, to ſhew that the majeſty and glory of both is equall. For however the Lambe in reſpect of his moſt glorious fleſh ſhal bee under God: Notwithſtanding in the majeſty of his Deity, he ſhal be that one light of the Citie, with the Father and the Holy Ghoſt.

Furthermore this place cannot be applied unto the Church Militant. For ſhe ſhall need and enjoy the light of the Sunne and Moone, all the time of her warfare in this life.

But the contrary opinion appeares rather to be confirmed, Iſa. 24.23.Isa 24:23becauſe al this ſeems to be taken out of the Propheſie of Iſaias touching the illumination of the New Church under Chriſts Kingdome in this Life: Then the Moone ſhall be confounded, Iſa. 60.19Isa 60:19and the Sun aſhamed, when the Lord of Hosts ſhall reigne in Mount Sion, and in Jeruſalem. And afterward: The Sun ſhall be no more thy light by day, neither for brightneſſe ſhall the Moon give light unto thee: but the Lord ſhall bee upon thee an everlasting light, and thy God thy glory. Thy Sun ſhall no more goe downe, neither ſhall thy Moone with-draw it ſelfe: for the Lord ſhall be thine everlasting light, and the dayes of thy mourning ſhalbe ended.

I ANSWER: We muſt indeed confeſſe, that the Prophet ſpeaketh of excellent graces, and of a glorious light of doctrine and knowledge that ſhal be p. 569under Chriſts Kingdome in the Church of the New Teſtament, which light ſhal excell the ſhadowes of the types of the Old Teſtament, like as the glory of God himſelfe ſurpaſſeth the Sun and Moone: ſo it is ſaid figuratively: The Sun ſhall ſhine no more in thee: nor the Moone give light any longer unto thee: becauſe Iehovah ſhall be thy light for ever: for: the ſhadowes and types of Sacrifices and Burnt-Offerings ſhalbe no more: becauſe Chriſt being exhibited (who is as it were the Sunne of righteouſneſſe) the New Church ſhall ſhine moſt gloriouſly beyond the Old, in the knowledge of the Goſpell, and the myſteries of God, by the pouring forth of the light of Gods Spirit upon all fleſh.

But we deny, that this is the full ſenſe of theſe Propheſies. For the Prophets almoſt in all their Oracles touching Chriſts Kingdome, propheſie not onelyonly of the Inchoation, but alſo of the Conſummation of the glory thereof. Otherwiſe the fulfilling but of very few of them could bee ſhewed in this Life. And this chiefly bewitcheth the Iews: in that they ſeeke and expect a literal accompliſhment of the Propheſies touching the Kingdome of the Meſſias, in this world: not obſerving that the Prophets with the beginnings of this Life, in which the glory of Chriſts Kingdome is onelyonly begun, joyne alſo the full accompliſhment which ſhal be at laſt in the life to come. Therefore the Oracles of Iſaias touching the aboliſhing of the light of the Sunne and Moone, although they bee now figuratively fulfilled: yet the literal accompliſhment thereof ſhal be at laſt in the Church gloriouſly reigning in Heaven: And therefore they are rightly applied unto the illumination of this City in Heaven.

Neither are the Arguments for this opinion obſcure in the Propheſies themſelves. For ſaith the Prophet: Iehovah ſhall be upon thee an everlaſting light. But Everlaſtingneſſe is not of this Life. He ſaith alſo: The dayes of thy mourning ſhal be ended. Now the mourning of the Church ſhal not be ended in this Life: but in the Church-Triumphant, where God wil wipe away all teares from our eyes, there, I ſay, ſhal be no longer mourning, nor cry, nor death, nor ſorrow, as in ver. 4.

24. And the Nations that were ſaved] Thus much of the building and glory of the Citie: Now alſo hee ſpeakes of the Citizens, who they ſhal bee, what good things they ſhall enjoy: and who ſhalbe kept out of the ſame.

For the firſt, he ſaith, that the INHABITANTS of this Citie ſhall bee, THE NATIONS THAT ARE SAVED: conſiſting not onelyonly of the common people, but Kings alſo: for he ſaith: Kings ſhall walke in the light of it, that is, ſhall eternally enjoy the glorious preſence and majeſty of God: How the nations are the City & Citizens.And the Kings of the earth do bring their glory and honour into this Citie.

Here firſt it is demaunded if this Citie bee the glorified Church, how then are the Nations diſtinguiſhed from the ſame, ſeeing the Nations that are ſaved, are nothing elſe but the Church it ſelfe?

I ANSWER: The order of the Viſion is to be obſerved: for ſeeing he ſaw the glorified Church under the forme of a Citie: it was convenient that hee ſhould ſee alſo ſome Inhabitants of the Citie. Although therefore the ſaved of the Nations be the Church it ſelfe: Notwithſtanding he doth not unfitly diſtinguiſh the Church taken collectively; from the Church it ſelfe diſtributively conſidered: for thus alſo an Earthly Citie may be collectively conſidered, as a Commonweal or communitie of Citizens: and diſtributively as many, or particular Citizens. Adde to this, that the Nations are not the whole City: for the Elect Patriarchs, Prophets, and Iewes belong alſo unto the ſame.

Secondly it may be demaunded how the Kings ſhould bring their glory into this Heavenly Citie, ſeeing all Authorities, Kingdomes, 1. Cor. 15.42 How kings shall bring their glorie into the heavenly Ieruſalem.1 Cor 15:42and Powers ſhall then be put downe: and that there ſhalbe no Kings then: and that in the Heavenly City, no earthly thing can be brought: Laſtly, ſeeing all ſhal rather receive their glory there, then bring any into it? Which ſeemeth to be the chiefeſt argument of them who hold that here is intended not the Heauenly, but the Earthly p. 570glory of the CHURCH in this Life. The Anſwer is eaſie.

Firſt, we are to note that this verſe alſo is taken out of Iſai. 60.3. And the Gentiles, ſaith he, ſhall come to thy light, and Kings to the brightneſſe of thy riſing: the which is ſpoken indeed of the converſion of the Gentiles and Heatheniſh Kings. But, as before I ſaid, that whole Oracle ſpeaketh not onelyonly of the inchoated glory of the Church in this Life, but with the beginning joynes the full accompliſhment thereof that ſhalbe in the Heavens: as there it evidently appeareth in ver. 11.18.19.21. Wherefore that place is to be applied unto the Heavenly Citie, not as it began in this Life, but as it ſhall be at laſt conſummated in the life to come. And the meaning is, that then that oracle ſhall truely and perfectly bee fulfilled, when as the Nations that are ſaved, ſhall walke perfectly in the light of Jehovah: And that the KINGS alſo who in this life have brought their glory and honour into the Church, that is, ſubjected themſelves unto Chriſt, ſhal enjoy the ſame light for ever and ever.

Therefore he intendeth not as if then there ſhould be any Earthly Kings, to bring their earthly glory into heaven (for we ſhal al be Kings and Prieſts to God) but that the Kings which now bring their glory to Chriſt, ſhall together with the Nations walke in the light. This ſenſe is confirmed by the Participle foreign Saved. So that then they ſhalbe ſaved already, and not afterwards, Rom. 8.24.Rom 8:24as yet beeing in this life. I confeſſe we are ſaved alſo in this life, but it is in hope. But then they ſhalbe ſaved in deed: becauſe they ſhall walke in the Everlaſting light.

Thirdly alſo it may be demaunded, How the kings of the earth are joyned unto the inhabitants of the heavenly Ieruſalem.ſeeing hitherto in the Revelation the Kings of the Earth are called for the moſt part enemies of Chriſt, and followers of Antichriſt, Chap. 6.15. & 16.14. & 17.1.18. & 18.3.9. & 19: 19. How they ſhould here be reckoned among the Inhabitants of the Heavenly City.

ANSWER: They are here called Kings of the Earth, not that they ſhalbe Kings when they enter into this City, but becauſe ſometimes they were ſuch. For in Chap. 17.16. it appeareth, that ſome (if not all) of the ten Kings of the earth which had given their power unto the Beaſt, ſhould deſert the Beaſt, eat the fleſh of the whore, and burne her with fire: therefore ſome of them ſhalbe converted unto the Lambe, and with the Nations that are ſaved ſhall walke in the light of this Citie.

25. The ſignes of aſſured peace.And the gates of it ſhall not be ſhut] This is the Second Part, viz. the felicity and firme peace of the Citizens: the which while Cities enjoy they flouriſh in riches and glory: but the peace, tranquility, and ſecurity of this City ſhal be perfect and perpetuall.

This he ſheweth by two ſignes: One is,, becauſe the gates ſhall not be ſhut by day. But thou wilt ſay, the gates of our Cities alſo are not ſhut by day. It is ſo indeed in time of peace: but in war, the enemy beſieging a City, and labouring to break in, of neceſſity the gates muſt be ſhut, that the Citizens may be preſerved from hoſtile invaſion. But the gates of the Citie on high ſhal not be ſhut by day, but alwayes ſtand open: to ſignifie that there ſhalbe no danger of adverſaries, but everlaſting peace to the Citizens thereof.

For there ſhall be no night there] This is the other ſign of their everlaſting peace. For in the night while the Citizens ſleep, the gates are ſhut, leaſt they ſhould be ſet upon unawares in the dark. There ſhall be no night: becauſe the glory of God ſhal expell the darkneſſe by everlaſting light, ſo that the riſing, or ſetting of the Sun or Moon ſhal not cauſe night or darkneſſe. Therefore the Citizens ſhal never ſleep, or ſhut their gates for fear of danger. Theſe things being ſpoken after the manner of men, do in ſome ſort ſhadow out unto us that eternall ſecurity and peace, which we ſhal enjoy in Heaven.

To this alſo is applied out of Iſaias, the 11. ver. of the ſaid 60. Chap. (though there ſpoken in a ſenſe ſomewhat different from what it is here) Therefore thy gates ſhalbe open continually, they ſhall not be ſhut day nor night, that they may bring unto thee p. 571the forces of the Gentiles, and their Kings may bee brought: where is ſignified another cauſe of not ſhutting the gates, then here. Here it ſhalbe of ſecurity: There for the exerciſing of ſpirituall trading night and day, that is, for the gathering of all Nations, and the Kings of the Nations unto Chriſts kingdom; Therefore the gates ſhall not be ſhut, that is, no man ſhal be kept out of the Church: but they ſhall alwayes stand open, that is, all men ſhal be called unto the Church by the preaching of the Goſpell. Whence it is evident, that the Propheſie there ſpeaketh properly of the ſtate of the Church-Militant: and that the ſame is here applied unto the ſecurity of the Church-Triumphant.

26. And they ſhall bring the glory and honour of the Nations unto it] What in ver. 24. he had ſaid of the Kings onelyonly, he extends unto all Nations, viz. that hither they ſhould bring their glory and honour. They ſhall bring the glory of the Nations, for, the Nations ſhal bring their glory. By an Hebraiſm, he nameth the GLORIE AND HONOUR OF THE NATIONS, for the Nations that ſhalbe glorified, which then ſhal walk in the light of this City.

Which again makes nothing for the Church-Militant, unto which indeed the Nations do bring their glory, that is, ſubject their wealth, Cities, Provinces, and Kingdoms to Chriſt. But by doing of it in this life, they alſo bring the ſame unto the Heavenly City: becauſe for this Earthly glory they ſhall receive Heavenly glory.

Now this alſo is taken out of Iſa. 6. ver. 11. and therefore is to be applied in the ſame ſenſe as the former, unto the Coeleſtial Citie.

27. And there ſhall in no wiſe enter into it any thing that defileth] This is the Third: who are to be kept out of the Citie, as enemies and unworthy Inhabitants: who on the contrary are to be admitted, as worthy dwellers.

There are three ſorts of men to be kept out: Defiled ones, Workers of abomination, and Lyars, they being ſuch, as in ver. 8. he had ſaid ſhould bee caſt into the Lake of Fire: namely, the fearfull, unbeleeving, murderers, whoremongers, ſorcerers, Idolaters, and all lyars: Of whom we there ſpake: neither is the reaſon obſcure, why theſe ſhould have no entrance: for all ſuch perſons are excluded out of the kingdom of God in this life, by the expreſſe voyce of the Goſpel: Be not deceived: 1. Cor. 6.9.1 Cor 6:9neither Fornicatours, nor Idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind, nor thieves, nor covetous, nor drunkards, nor reviſers, nor extortioners, ſhall inherit the Kingdom of God. Rom. 2.16Rom 2:16Becauſe therefore Chriſt will judge according to the Goſpell of Paul, all theſe ſhall not onelyonly be kept out of the Heavenly City, but alſo by the Judge his ſentence be caſt into the lake of fire.

Now this alſo is contrary to the opinion touching the Church-Militant: for much defilement enters in it, and many dregs have as yet their influence there: foraſmuch as the Church of the called is a Field mixt with wheat and tares, a floore containing chaffe and wheat, a not drawing good and bad fiſh. But the purity and perfect cleanneſſe of this City, altogether agrees to the ſtate of the Saints in Heaven.

But they which are written in the Lambs Book of Life] That is, the elect onelyonly, and faithful that are borne again in this life ſhall enter into the City above. See our Expoſition on Chap. 3.5. & 13.8. & 17.8. & 20.15.