The Sealed Book Opened, Commentary · Chapter 21
CHAP. XXI.
The Sense or Explication.
THis Chapter has two parts, 1. What John both saw and heard, after the judging of God and his Churches enemies, to v. 9. And 2. What he only saw to the end of the Chapter.
Ver. 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.
First then, in the general, as before he saw and heard of the dreadful punishment of the wicked in hell, to their terrour, so here he sees and hears of the great glory and reward of the godly in heaven to their comfort. In particular then John sayes, 1. He saw a new heaven and a new earth, to wit, not in substance, but quality, freed from corruption, as Rom. 8.21. and new, or renued, for purity, brightnesse and beauty, whereof Peter speaks, 2 Pet. 3.13.
Next, it is subjoyned that the first earth and heaven passed away, to wit, from their former condition of vanity and corruption, wherunto they had formerly been made subject because of mans sin, and there was no more sea, to wit, for the former use thereof, or as it was before, turbulent, changable, and subject as the earth and other elements are, to corruption, and vanity, or no more troublesome estate of things (oft-times signified by the sea) as some do expound.
Ver. 2. And I John saw the holy City, new Hierusalem coming down from God, out of heaven, prepared as a bride adorned for her husband.
The second thing which John saw, is the glorious estate of Christs Church, which is compared, 1. To a glorious City. 2. To a beauti…ul Bride.
First then, she is compared to a City, 1. For largenesse and amplitude, 2. (As Psal. 122.3.) for compact structure. 3. For commodious habitation.
Next, she is called holy, by a holinesse initiate here by grace, and consummate hereafter in glory. 3. She is called Jerusalem, which signifies a vision of peace, because in her only true peace is here, and she shall enjoy perfect peace and tranquility hereafter. 4. She is called the new Jerusalem, 1. For differencing her from the old, which was earthly, this other being coelestial and heavenly. 5. Therefore she is said to come down from heaven, as is said, c. 3.12. not by local mutation, but 1. By vision to John. 2. To shew her disposition. And, 3. Her origination, which is not from nature or below, but from heaven, quoniam coelestis est gratia (says Augustine) quaea talis est.
Next, she is said to be prepared as a bride adorned for her husband, espoused by free grace, Ezek. 16. all glorious within, Ps. 45. beautified with holinesse, Psal. 110.3. adorned with rich graces, Rev. 12.1. and prepared or fitted so for her husband Christ Jesus in glory.
Ver. 3. And I heard a great voice out of heaven, saying, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
Follows here what John heard for confirming of this brides happinesse, to wit, a voice, which is called a great voice, because it was to utter a matter of great moment and concernment, and is said to come from heaven, denotating both the author, and nature of the message, both being heavenly, the words of which voice describes the felicity of the bride to consist in these two things 1. The fruition of good. And, 2. Freedom from evil, the fruition then of good, is of the greatest degree thereof, to wit, Gods glorious presence, whereof David speaks, Ps. 16.11. and which to shew that it shall not be transitory, or for a short time, he subjoyns, and he shall dwell with them, to wit, the Elect, so that after the inhabitation of his spirit in them here by grace, he shall cohabit with them for ever hereafter in glory. Moreover, yet further to expresse that sweet fellowship in so neer and cleer a manner which shall be between them, he addes, that they shall be his people and God himself shall be with them▪ and be their God, 1. In that cleer and comfortable manif…station which is not so seen or known here, as the Apostle shews, 1 John 3.2. And, 2. In that full and plenary fruition of that blessed and beatifical vision of God, and enjoying all felicity with him, or what we can partake in, by, or from him.
Ver. 4. And God shall wipe away all teares from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more paine: for the former things are passed away.
Follows here the second thing wherein the felicity of the Saints consists, to wit, freedome from evil, whereof five sorts are set down, 1. All tears and matter of sorrow or mourning shall cease, and for mourning shal be mirth. 2. There shal be no more death, and where death is abolished, as c. 20.14. what remains but life everlasting? 3. Neither shall there be sorrow or crying, which upon the death of such as are dear to us, and such other sad accidents uses to proceed, but in place of sorrow shall be solace, and fulnesse of joy. 4. Neither shall there be any more pain of sicknesse, death, or the like, but in place thereof pleasures for evermore, for all these former things, and miseries incident to this life shall passe away, never to returne.
Ver. 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 faithful.
Here we have the second voice, which more particularly is said to come, not only from the place formerly spoken of, to wit, heaven, but from the person here described, who sits upon the throne, to wit, Christ, who says, behold, which is a particle sometimes of admiration, as, Behold, a Virgin shall conceive, &c. sometimes of demonstration, as Behold the Lamb of God, &c. and sometimes of attention, as here, Behold I make all things new, shewing thereby, that it is by his Divine power that all things are made new, to wit, a new heaven, a new earth, and a new estate of the godly, &c. that so all the glory thereof may redound unto him above.
Next▪ he commands Jo…n to write, that these words are true and faithful, to wit, which are set down here and throughout this prophesie, and thereby shewing, 1. That holy Scripture was written at the Lords own command, …nd therefore from him it has its authority. 2. That it is written and ge…s this testimony, that the words thereof are faithful and true, for our greater assurance, as Luke and Peter sayes, that so our faith might not relie upon a sandy and unsure foundation of unwritten traditions, Luke 1.4. 2 Pet. 1.19.
Ver. 6. And he said unto me, it is done: I am Alpha and Omega, the beginning and the end: I will give unto him that is athirst, of the fountain of the water of life freely.
Follows here a new confirmation of what is formerly spoken, saying, it is done, thereby signifying, that it is as certain, as if it were al…eady done. Next, he shews who gives this assurance, and is formerly said to sit upon the Throne, to wit, even he who is, Alpha and Omega, as he is called, c. 1.8. that is, Christ Jesus, the beginning and the end, so called, to signifie, 1. Christs eternity. 2 His perfection, who gives all perfection, and is the author and finisher of our fai…h. 3. At whom we should begin all our affaires, and whose glory we should make the end of them all. And, 4. A he is the first and the last, so he should be the first in all our thoughts, and in our estimation, as also the last, esteeming and affecting nothing beyond him.
Last of all is subjoyned a most comfortable promise, that to him that thirsteth, that is, se vently desires and uses the means to attain …hereto, he will give freely (without any merit on their part) of the fountain of the water of life, that is, such a life which never shall dec…y, more then water that is in an ever springing fountain, never dryeth up.
Ver. 7. He that overcometh shall inherit all things, and I will be his God, and he shall be my sonne.
Here is a second promise made unto victo…s, and thereby importing, 1. that it will not be enough to thirst after eternal life (as is said before) but with our desire we must joyne an earnest endeavour, and as in a race or combat we must overcome if we would have the prize, as with constant wrestling Jacob got the blessing. Next, when we have done so, the more to convince the Popish error of meriting, he uses the word foreign, or hereditate accipiet, he shall inherit all things, to shew the quality of the reward, that it is free, as an inheritance which from a father comes to the sonne, without emption or conquest, and then he subjoynes, and I will be his God, and he shall be my sonne, which is to be understood of the manifestation to all of our adoption at the last day, as John himself expounds, 1 John 3.2.
Ver. 8. But the fearful and unbeleeving, and the abominable, and murtherers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
After the which description of the felicity of the godly, he subjoynes on the contrary the woful condition of the wicked, who are here reduced to eight sorts, the first are called fearful, that is, have no other fear, but a carnal and worldly fear, which makes them either not to professe the truth, or deny the same, being called to give testimony thereto, and to fear only to do that in the sight of man, or for corporal punishment, which they would not fear to do in the sight of God, or for eternal punishmnent. The second sort are called unbeleevers, who may be ranked in three sorts, 1. Pagans, Turks and Jews, who beleeve not the Gospel at all. 2. Formal professors, who beleeve in word, but shew the contrary in their deeds. 3. Those who under the Christian name, and profession of the faith are Antichristian persecuters of the same, and of the sound doctrine thereof. The third sort are called abominable, that is, who for a scandalous life, or deep hypocrisie, are so both in the sight of God, men and Angels. The fourth sort are murderers in general, either of souls, body, or good name of their neighbour, and especially the Whore and her fol…owers who are drunk with the blood of the Saints. The fifth sort are whoremongers of all sorts, and specially such hypocritical wretches, who under pretence of a vow of chastity, act all sort of uncleannesse, as we see in Popery, both in head and members. The sixth sort are sorcerers, which sinne especially we know was rise in Popery likewise, both in Popes themselves, as Sylvester 2. Benedict. 9. John 20. and 21. and Gregory 7. (See Berno Nauclerus and Platina witnessing this,) and others, and in their inferior Clergy, as Gerson testifies, contra impug. ordin. carthus. saying, multa miracula non christianae fidei, fed magicae artis ostentamenta sunt, quae a simplicibus quasi sanctitatis miracula acceptantur. The seventh sort are idolaters, to which may be reduced, 1. Not only Pagans. 2. Covetous persons. 3. Epicures, whose belly is their God, but, 4. And specially idolatrous Papists. The last sort are liars of all sorts, the worst whereof are the venters of the doctrines of lies, as are all doctrines of Popery, and other Sectaries, which are therefore called the doctrines of devils, who has been a liar and murderer of souls from the beginning.
The doom of which is this, they shall have their part in the lake which burns with fire and brimstone.
Ver. 9. And there came unto me one of the seven Angels, which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the Bride, the Lambs wife.
Follows here a glorious and delightful vision shewn to John, Wherein, 1. The person who shews it, is one of the seven Angels who had the seven vials of the plagues of God to be poured out upon the wicked, but has here a ministration of mercy and comfort towards John. 2. Is set down the manner of the manifestation of this vision, which was by a familiar talking with John, and a loving invitation of him thereto. 3. That which he is invited to come and see, is the same which he tells he saw, v. 2. but here he sees the same more distinctly, cleerly and fully, as will be shewne hereafter.
Ver. 10. And he carried me away in the spirit to a great and high mountain, and shewed me that great City, the holy Hierusalem, descending out of heaven from God.
Next, the place where this sight was shewn to John, being carried thither, not in the body, but in the spirit, as we see, c. 1, 10. was a high mountaine, that so as Christ was carried to behold the Kingdoms of the world and glory thereof, Mat. 4.8. or as Moses was to Mount Nebo, from thence to see Canaan, so he might from thence more fully and cleerly see this glorious City hereafter described, whose name, as it is called before, v. 2. The Bride of Christ, & v. 9. the Lambs wife, so here she is called, by way of excellency, that great City being both spacious and specious, as also the holy Jerusalem, &c.
Ver. 11. Having the glory of God: and her light was like unto a stone, most precious, even like a Iasper stone, clear as Crystal.
(Having the glory of God) that is, possest now with that glorious estate which is the free gift of God, Psal. 84.11. and Rom. 6.23. and which she had before onelyonly in hope and expectation, but has the same now in deed and fruition, and her light (which before was but dim or dark) shall be most bright, pure and pleasant, the constant indurance whereof is likewise noted hereby, that it is not as the light of stars, or candles that disappear or go out, but like the pure and shining brigtness of precious stones or Chrystal, that is ever permanent. Likewise to shew the freedom of her condition from any molestation, her light is not compared to that of the Sun or Moon, the Sun having his going to, and scorching heat in the day-time, as we see in Jonahs example, and the Moon being both variable & of a cold influence in the night; but to that of precious stones, that have no annoying with them, and (as is said, v. 23.) hence it is that she has no need of Sun or Moon to shine in her, for the Lamb is the light thereof, and from the glory of her God she has this bright splendor in her self.
Ver. 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.
Thereafter he describes the most special parts of this City, beginning. 1. At the walls thereof, which are called menia a muniendo, and whereby is signified the safenesse and security of the Saints estate in glory, free of any thing which may assault, hazard or indanger them, for as c. 22.15. all the unclean with whom they were formerly mixed, are without, and there is no Serpent to tempt, who can enter into this heavenly Paradise.
Moreover, this City is said to have twelve gates, three in each one of the foure quarters thereof, which, are said, v. 25. to be ever patent for receiving all the elect to glory, who come from the four corners of the world, of all Nations whatsoever. And at these gates are twelve Angels, (a definite number being put for an indefinite) as ready to receive the Saints of God to their aff…ciation, and bring them in into that heavenly Paradise, …nd so, being there for a contrary end to that Cherubim, Gen. 3.24. who was placed at the entry of the earthly, to debar man from re-entry thereto, or to the tree of life. And the names written on these gates are the names of the twelve tribes of Israel, which were the only peculiar and chosen people of God, and do therby represent here the Church of the Elect, and all the true Israel of God according to the Spirit, whether Jews or Gentiles. In all this the allusion being made to Ezek. 31. and to the description there of the holy City.
Ver. 14. And the wall of the City had twelve foundations, and in them the names of the twelve Apostles of the Lamb.
The firmnesse also of the wall of this City is described from having twelve foundations of precious stones for glory and durablenesse, and that on these twelve foundations were written the names of the twelve Apostles, because by their doctrine they laid the foundation of the Christian Church, and on the foundation of their doctrin, and of the holy Prophets before them, therefore, Ephes. 2.20. the Church is said to be built, against which the gates of hell shall not prevail, she b…ing built upon a rock, and on Christ Jesus who is the only foundation, 1 Cor. 3.11. laid by these Master-builders.
Ver. 15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
16. And the city lieth foure square, and the length is as large as the breadth: and he measured the City with the reed, twelve thousand furlongs the length, and the breadth, and the height of it are equal.
17. And he measured the wall thereof, an hundred and fourty and foure cubits, according to the measure of a man, that is of the Angel.
Next to the walls, he comes to the description of the figure or shape and greatnesse thereof, whereto is premitted▪ the exact measuring thereof by the Angel, having a golden reed to that effect, alluding to Ezek. 40.5. and the Angels measuring of the Temple and Courts thereof there. First then, the figure thereof was four square, representing thereby the perfect and eternal stability of the Church her condition, the cube or solid square, being the most stable figure. Next, the quantity and largenesse thereof is set down, for which cause it may be justly called (as v. 10.) that great City, being in length and breadth twelve thousand furlongs, which of German miles amounts to three hundred seventy five, or of Scots or English miles, to one thousand five hundred each square, and so in the whole compasse to six thousand miles. The height also of the walls, is said to be one hundred fourty four cubits, or seventy four ell's, which measure is called the measure of a man, that is, of the Angel, the meaning whereof is, that this measure which the Angel used, is that which is usual amongst men.
Ver. 18. And the building of the wall of it was of Iasper, and the city was pure gold, like unto cleer glasse.
19. And the foundations of the wall of the City were garnished with all manner of precious stones. The first foundation was Iasper, the second Saphir, the third a Chalcedony, the fourth an Emrald.
20. The fifth Sardonix, the sixth Sardius, the seventh Crysolite, the eighth Beryl, the ninth a Topas, the tenth a Chrysophrasus, the eleventh a Iacinct, the twelfth an Amethyst.
21. And the twelve gates were twelve pearles, every several gate was of one pearle, and the street of the City was pure gold, as it were transparent glasse.
Then he proceeds further in the description of the beauty and glory of this City, whereof more justly it may be said then it was of the earthly Jerusalem, glorious things are spoken of thee, O City of God, her walls then are said to be of Iasper, named as the first foundation, v. 19. and all the whole foundations to be several precious stones, for durablenesse, delight, and shining glory, her gates also are pearles, and of grea…est price, for such are so esteemed as they are of greatest size; now, none are, or ever were heard of to be such as these, that every gate was but one pearle, and what these gates are Esay expounds, saying, and her walks on her streets shall be salvation, and her gates praise, Isa. 60.18.
And the City it self was pure gold, like to transparent glasse, having no d…osse but most exactly refined, and the street of the City in like manner was pure gold, like to the former glasse, the first signifying the transcendent excellency of that City, and perpetuity thereof as most fine gold excels beyond all other mettals, and is not subject as they are to rust or corruption, the second signifying the splendor and glory thereof.
Ver. 22. And I saw no Temple therein: for the Lord God Almighty, and the Lamb are the Temple of it.
Next, here he differenceth this heavenly from the earthly Jerusalem in this, that in the heavenly there was no Temple as was in the earthly. 1. For external worship of Word, Sacraments and Prayer, whereof there shall be no need there. 2. Where the Lord by certaine and external signes manifested his presence, but here he shall manifest himself face to face cleerly to his Elect, and be the Temple thereof, or in place of the same, wherein they shall glory, and to whom they shall addresse their worship of eternal praise.
Ver. 23. And the City had no need of the Sunne, neither of the Moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
Here also is shewn why this City shall have no need of a created light, as of Sunne and Moon, for the glory of God, and the Lamb, who is the Sunne of righteousnesse, is the light thereof, as Isaiah fore-prophecied, saying, and her God shall be her glory, Isa. 60.19.
Ver. 24. And the nations of them which are saved, shall walk in the light of it: and the Kings of the earth do bring their glory and honour into it.
Having thus described the City, follows, 1. Who shall be Citizens. 2. What they shall enjoy. And, 3. Who shall be debarred therefrom. First then, he speaks of the Nations, not excluding the beleeving Jews, who either beleeved in Christ to come, or in him being come, and therefore, c. 7. he joynes with those of the Tribes that were sealed, that there was a great number of the Nations which no man could number. Also this walking of the Nations, is figurative, noting libe…ty only, not labour, for then they shall rest from their labours, and their works follow them.
Where also it is said, that the Kings of the earth shall bring their honour and glory unto it, it is not to be understood, that there shall be such a thing in the life to come, as Kings an… Subjects, more then (as our Saviour shews) there shall be ma… ying and giving to marriage, for all shall be Kings and Pri…ts o… …o…. Neither is it meant, that they shall b…ing their e…r…h… glory or honour into that place, where none is but he…venly, …nd which they did quit at their death. But hereby is signified their submission, with all their power and honour to Christ, to be nursing Fathers of his Church, as is said, Isa… 60.3, 10. and 16 and that this shall be most cleerly then made manifest and acknowledged before men and Angels.
Ver. 25. And the gates of it shall not be shut at all by day: for there shall be no night there.
26. And they shall bring the glory and honour of the nations into it.
Next, is set down what these Citizens shall enjoy, to wit, perfect peace and security with the former glory, riches and happinesse, signified hereby, that her gates shall not be shut at all by day, as gates of a City use to be by night especially, and therefore it is said only that they shall not be shut by day, because there shall be no night there. The like we see prophecied, Isa. 60.11. of Gods Church militant, but with a double difference. 1. Of day and night spoken of there, but here there is no night at all, but all day. 2. Of the end, there her gates are ever patent for admission of the Gentiles to the faith in the free offer of salvation to all, but here they are said to be patent, to shew her peaceable estate and secure tranquility, without fear of any hostile invasion, or entry of foes either by force or fraud, which place also shews, that this description here is not of the Church militant, as the next verse likewise does shew.
Ver. 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 book of life.
Lastly, is set down who are debarred therefrom, of whom the Apostle also speaketh, 1 Cor. 6.9 viz. those who defile both themselves and others, who also work abomination, or maketh a lie, whose portion shall be only (as v. 8.) in the lake of fire▪ all such shall never enter into that heavenly Jerusalem, but only such who are written in the Lambs book of life.
The Lessons or Applications on the 21. Chapter.
Ver. 1. SEeing heaven and earth must be dissolved and made new, as the Apostle speaks, 2 Pet. 3.11. what manner of persons ought we to be in all holy conversation and godlinesse, that so a change may be first made in us, before that change of death come upon us, whereof Job speaks, 14.14. or this universal change come, concerning which the forenamed Apostle speaks, saying, v. 14. wherefore beloved, seeing ye look for such things, be diligent that ye may be found of him in peace without spot, and blamelesse?
Ver. 2. Where this City spoken of, is called holy, and the new Jerusalem, It, 1. teaches us to be holy and renued if ever we would be Citizens thereof.
2. It came down from God out of heaven, then let all such who have admission by grace thereto, acknowledge, that all is from God and from heaven, and nothing from nature or mans free-will.
3. This City is said to be prepared as a bride adorned for her husband, let this then be our daily task here against the time of our nuptials with Christ, to wit, purifying and preparing our selves, as we read of those, Esth. 2.12. or the wise Virgins that trimmed and prepared the Lamps against the bridegrooms coming.
Ver. 3. For the assurance of Gods promises and our future happinesse, we have not …he word of man, but Gods own voice from heaven for our comfort, who is truth it selfe.
2. We see the admirable love and regard of God to wretched man, that passing by, the fallen Angels, he should deign to have such familiarity and fellowship with man, as to have his Tabernacle to be with them, and himself to dwel with them, and in a p…culiar manner he to be their God, which should make men ashamed not to love him againe, and have a special regard to his honour and service.
Ver. 4. We have a sovereign cordial against all our sorrows and sufferings here, when we consider of this time which cometh, when all tears shall be wiped away from our eyes, and there shall be no more death, nor sorrow, nor paine, but fulnesse of joy and pleasures for evermore.
Ver: 5. Christs sitting on the throne of Majesty and judgment, is to our great comfort, who are his members and bride, that our heavenly head and husband in our nature is advanced to so high a dignity.
2. Where he sayes, that he makes all things new, let us then from him who renues all things crave, that he would also renue us by his holy Spirit.
3. Seeing he pronounces that all his words in holy Scripture are faithful and true, let us not doubt of his promises, and tremble also at his threats.
Ver. 6. Seeing what God sayes shall be done, is as sure as if it were done, let us not therefore stagger in our faith.
2. Seeing Christ is Alpha and Omega, that is, eternal, our comfort is then, that we have such a head and husband.
3. The water of life is only promised to them that thirst, Isa. 55.1. If ever …hen we would have either heavenly grace here, or glory hereafter. Let us not be like the loathers of Manna, but by a holy desire and endeavour thirst after the same.
4. Our Saviour sayes, that he will give this water freely to them who thirst, away then with that proud Popish doctrine of humane merits.
Ver. 7. With thirsting he joynes overcoming, saying, to him that overcomes shall be given to inherit all things, therefore we see that a Christians life is not an easie life, but he must fight, and wrestle, and overcome, that he may say with the Apostle, I have fought a good fight, &c. and then he may the more confidently say, that from henceforth is laid up for him the crown.
2. The godly that are but poor and indigent here, like Lazarus, have here a great comfort, that the time is coming when they shall have no want, but inherit all things.
3. We see here likewise, the dignity of the Elect though never so contemptible here in this life, yet the Lord pronounces them be to his sons and heirs
Ver. 8. Where, after the godlies remuneration, the retribution of the wicked is set down, we see that God is not only merciful but just, and as the godly may expect their reward in mercy, so may the wicked assuredly expect theirs in justice.
2. Seeing the several sorts of the wicked who are to be punished so grievously are set down particularly, let every one examine himselfe if he be one of any these sorts of persons, and except he repent and amend reade here his doome.
Ver. 9. The Angel that had plagues to power out on the wicked, is here the messenger of comfortable instruction to John, so that we see the diversity of their Ministery, being for the good of the godly, but for the punishment of the wicked.
2. What John saw generally, v 2. is revealed by the Angel to him more amply, cleerly and distinctly hereafter, to shew that the Lords manifestation of himself and of his Divine Mysteries is not all at once, but by degrees in this life, till fully he reveal the same in the life to come.
Ver. 10. John is set upon a high mountain, the better to see the after specified vision, so that what God intends for the good of instruction or other comfort to the godly, he also appoints the fittest meanes for the accomplishment thereof.
Ver. 11. As we admire the great glory and light that is prepared for the Saints hereafter, so if we would attain thereto, seek after the light of grace and a godly life. Mat. 5.16. which shall lead to the light of glory.
Ver. 12. Here the names of the Tribes of Israel are said to be written on the gates of this City, and hereafter the names of the Apostles upon her foundations, then both faithful people and faithful Pastors, both belong thereto, and shall have their part in the same.
Ver. 14. Upon the twelve foundations were the names of the twelve Apostles, and no other, which teaches us that upon their doctrine onelyonly set down in holy Scripture, and upon no other mens we should build our faith.
Ver. 15, 16, 17. The fouresquare figure of this City, which signifies the stability of the Church, shewes us how much happier our estate shall be in that heavenly Paradise then Adams mutable condition was in the earthly.
2. The greatnesse of this City and capacity thereof, shews how great that general assembly of the glorified Saints shall be at the last day who all shall be Citizens thereof.
Ver. 18, 19, &c. Out of the rest of the d…scription of this glorious City beside the wall, gates, and foundations, we may learn how desperately mad wicked sinners are, who for a perishing and momentary pleasure of sinne, will lose the unspeakable and eternal pleasures and habitation in this glorious City, and be adjudged to endlesse and easlesse torment in hells prison for ever.
2. Seeing both this whole City and the very streets thereof are purest and fine gold, how foolish are covetous and worldly wretches, that for a little gold evil got, from which they know not how soon to be pluckt away, like the rich fool, or it from them by the thief or robber, will forfeit and lose the permanent and plentiful riches of this glorious City.
Ver. 22. The Lord God Almighty and the Lamb that is the Temple thereof, being all one, proves the Deity of our Saviour Christ, the like whereof we have, v. 23.
Ver. 23. Where in place of Sun and Moon, it is said, that the glory of God, and the Lamb shall be the light thereof, as before is said, that he shall be the Temple of it, this shews that God is all in all, or the ful fountain of al goodness to his elect, O happy then they who enjoy him, for they shall enjoy all good by him.
Ver. 24. We see the Lords admirable love and free favour towards us, who are Gentiles, aliens, and wilde olives, in giving to such dogs the childrens bread, but likewise admitting us to the inheritance of sonnes, and Citizens of this heavenly Jerusalem.
Ver. 27. From the debarring of such who are named here from any entry into that holy City, we see, 1. Where no grace is he…e, no glory is to be expected hereafter, these being conjoyned, Psal. 84.11. against all presumers. 2. We see that the punishment of the wicked is twofold, privative (as here) and positive (v. 8.)
3. This serveth to oppose all separatists, evincing that it is only competent to the Church triumphant to have no unclean or wicked person to enter into her, or have commixion with her, as Zechary also shews, c. 14.21. but here she is a lily among thorns, like Noahs Ark, Rebeca's Womb, and Abrahams Family, a field wherein are wheat and tares, a fold where are both sheep and goats, and a floore wherein are corn and chaff till the day of the winnowing.
4. Seeing those only shall enter into this City, whose names are written in the Lambs book of life. Let us be careful to assure our selves that we are of this number, by making sure our salvation and election by well-doing.