Prelections Upon Revelation, Chapter 22
¶ The twentye & two Chap.
THE perpetuall stablenes of the eternall felicite of the blessed is described in the beginning of this Chap. by the perpetuall founteyn of the water of life and by the tree of life bearing fruite eueryevery monethmonth. Then after followethe the conclusion of this prophecie, to which auctoritie is procured, both of the person of him, which vttered it, as also of the person of him which receyued it.
Vers. 1.
And he shewed me a pure riuer of water of life, cleare as Cristall proceading out of the throne of God and of the lambe. &c.
THe state & cōditiō of mā might hauehave semed blessed enough, when straight after ye creation he was placed in ye garden of Edē, which was most plētifull in all delights of pleasure. But his banishmēt was more bitter thē any death. For to hauehave ben happye is most wretched. But after we shalbe receyued into this heauēly paradise, we shall neuer be cast downe frō ye top, or heighe of blessednesse, for neither sinne, banishmente neither death, shalbe to be feared. Therefore saincte Ihon sayeth, that the Aungell which vttered these misteries, shewed him a most pure riuer of water of life cleare as cristall proceading out of the throne of God & the lābe that earthly paradise had a riuer of most holsome water, which should water the garden on euerie side, and make it most fruitfull of all thinges, which are required to a happie life Gene. 2. Yet muche more delectable and holsome was that fountayne of moste pure water whiche Ezechiell sawe flowing out of the temple, in the Chapter 47. By which the renewing of the Churche is described But this riuer flowing out not of the earth, nor out of the temple of Ierusalem, but oute of the throne of God almightie and of his Christ, doth minister the ioyes of eternall life most aboundantly to the Citizens of the new Ierusalem. They therefore need neuer feare death, which drincke dayly of the riuer of the water of life. Neither can sorowe or anye griefe happen to those, which drawe water oute of the moste pure founteynes of this riuer, which are more clearer then any crystall. For the purenesse, and clearenesse of this water is opposed to those troublesome riuers and muddie waters, of whiche wretched men doe quenche there thirst, and afterwarde are subiected to sundrie calamities and diseases. For nothing that is pure or syncere is bred in the earth. Would God therefore we would cō temne the muddie and vnpleasaunte waters of this worlde, wherby with greater and feruenter desire, we may pantinglye breathe after the heauenlye waters, euen like the harte, whiche Dauid speaketh of, boylinge with the heate of the sunne, with runninge and poison. Moreouer when as this water is sayed to flow out of the throne of god and Christ, we are admonished that eternall life doth flowe vntounto vsus from god alone, being reconciled vntounto vsus by Christ. Moreouer the madnesse of the Arrians is abundantlye confuted, which enuie Christ equall dignitie with the father, when as here there is sayd to be the selfe same throne of god the father and of his sonne Christ, wherefore there is the same glorie, maiestie and power, for the throne is a signe of the glorie and maiestie of God.
Vers. 2.
In the middest of the streate of it and of either syde of the riuer was the tree of life which bare twelue maner of fruites and gaue fruite euerie monethmonth. &c.
IN the earthly paradise, there was one onelyonly tree of life in ye middest of the gardē which was a sacramēt & pledge of blessed & eternall life, if they should stand in the obedience of God & when man was cast out of the gardē, together he was depriued of ye signe of eternall life. Gen. 3. But after he shalbe receiued into yt heauēly blessednes, he shall eate of ye fruite of the tree of life for euer. For to all the citizens of new Ierusalē, accesse shalbe opē to ye tree of life, which shall spring forthe most happely, not in one corner only of the citie, but in ye middest of the streat & of either side of the riuer. And least we should feare the course of winter and sommer, suche as is with vsus, euerye monethmonth shalbe autumne, and shall yeld and minister the abundaunce of most swete fruits. Also if varietie hauehave any pleasure in it, it shalbe so great, that no lothinge or wearinesse of the meate, can neuer come vppon them for euerie monethmonth shall abounde with new delightes of diuers and sundrie fruites.
And the leaues of the wood serued to heale the gentils. &c. There is no doubt but that this tree doth represent Christ, by whose vertue all ye woūdes & diseases of ye gentiles are healed. But it is worthy y• cōsidering, how great force there is in ye fruite it selfe to life euerlasting, whē as ye leaues of the tree would suffice to heale so manifolde & those so deadly diseases, of ye gentiles. But wherfore are ye leaues attributed to ye healing of ye gentiles rather then the Iewes, when as all hauehave perished alike, & hauehave neede of medicine? It is certeyne that the first place is alwaies geuen to the Iewes, for the couenaunt GOD made with Abraham, whome neuerthelesse the Gentiles followe in there order. For Christ is the common saluation to all men, althoughe in the firste place to the Iewes and then to the gentiles. And it shall not vnaptly agree, if wee say that the leaues of the tree are takē for the hope of eternall life, which we conceyue by the preachinge of the Gospell. For as leaues and flowers whiche neuer fall nor fade, doe promise timely fruits, so by the faith of the Gospell, we hauehave the most certen hope of eternall life, whose most aboundant fruite wee shall receyue, when as that redeamer of ours shall appeare. And Saincte Ihon alludethe to the prophecie of Ezechiel Chapter 47. As we sayed before. Who is able to comprehende in his minde, but euen the thousande parte of this happinesse of the blessed Citizens? If there be any delightes of the citie, they inhabite a citie most abundant of all pleasures, if there be any pleasure of the countrie, in the middest of the citie, the streames of the founteynes, and most acceptable shadowes of the woodes delight the minde. That whatsoeuer the Poetes hauehave fayned of the Gardens of the Hesperides, or of the Elisean, yea if it were true, yet it deserueth not to be called a shadow of this felicitie. Therefore that must needes be an Iron breast, whiche is moued with no desire of the same.
Vers. 3.
And there shalbe no more curse. &c.
THe moste miserable curse of the whole worlde, followed shortely after the most blessed state and condition of man in the earthly paradise so that the hyghest felicitie, was changed so cleanly into extreame calamitie: but in the heauenly paradise, mē neede not any more to feare any curse, which should trouble the state of the blessednesse. The godly therefore shall hauehave perfecte and perpetuall ioye. Moreouer it is manifeste, what horrible cursinges the lawe thundreth out againste the transgressours thereof yet that blessed seede of Abraham, in which all the nations of the earth are blessed, hath taken away all these curses. For seeing that curse is the sentence of Gods vengeance vponupon sinners, now that sinne is taken awaye and abolished by Christ, all Gods curse is also taken away, & with the curse all kinde of euill whiche afflicte miserable men with sundrie tormentes. Rightly therefore it is sayd Chapter. 21. and 4, Verse: that teares, death, sorowe, labour, and crying are banished from the citie newe Ierusalem. This place oughte also to in flame in vsus the desire of forsaking this world, which for sinne is subiecte to so manie curses of God, and that wee may wishe to be gathered to that number of the blessed ones, which without any curse inioye perpetuuall felicitie.
But the seat of God, and of the lambe shalbe in it. &c. The reason why no cursednesse can pearce to that citie, is, bycause the throne of God and of our Lord Iesus Christ, shall defend and kepe the same free from all curse. For when as the curse, as we hauehave noted before, is the execution of gods wrath, God sheweth him selfe pacified to these, in the middest of whome he doth vouchesafe to place the throne of his magnificence. And that lambe which was slayne from the beginning of the world which hath the throne of maiestie common with God the father, is he, whiche became the mediatour, to drawe men out of the dungeon of malediction, and to bring them beinge purged with his bloud, into the presence of God.
And his seruauntes shall serue him. &c. Here is an other reason ioyned, why there shalbe no more curse. That is to say, bycause the seruantes of God, after this shall not be disobediēt to the commaundementes of there Lorde, but shall yelde perfecte obedience vntounto him. There shalbe no punishment therefore, where there shalbe no transgression of the law. But that seruitude shall not hinder, but that we maye also raigne with Christ our heade, for it shalbe no constrayned subiection, suche as is seene in tyrannie, but a voluntarie submission, suche as is of sonnes to there Father, vnderunder whome they shall liue, neuerthelesse well and blessedly. And also to offer to God his due obedience, is a more gloriouse Empire thē all the Kingdomes of the world: according to that saying to serue god is to raigne. In vaine therfore proude men and those that are puffed vp in arrogancie, indeuour to make all thinges subiecte to them selues, when in the meane time they are founde rebels to God, which setteth himselfe against the proude, and vouchsafeth his grace onelyonly to the humble.
Verse. 4.
And they shall see his face. &c.
THe countenaunce of God is moste acceptable to all those, whiche louelove him with sincere affection of godlinesse, & Dauid placeth the fulnesse of pleasures in it Psalme. 16. bycause whē god is mercifull nothing can be wanting to the full heap of felicitie. And S. Paule reasoneth magnifically of the beholding of his gloriouse countenaunce 1. Corint. 13. And to conclude there are sixe hundreth testimonies of the holy scripture, by which all thinges happy and pleasaunt are promised, in the fauourable countenaunce of god. Whome we shall behold, not as we do now as it were in a glasse or a darcke speakinge, but face to face, with great delectation.
And his name shalbe in there foreheades. &c. They hauehave now also the name of God written in there foreheades, whom the Lord doth acknowledge for his owne, and will hauehave them to be knowen among men for his seruantes, but it doth not yet appeare of what sorte we shalbe. But after that Christ shal appeare we shalbe like vntounto him, bycause we shall see him as hee is 1. Ihon. 3. And then it shall playnly appeare what reward is layed vp for the faithfull seruauntes of God.
Vers. 5.
And there shalbe no night, and they need no candle, neither lighte of the sunne: for the lord God geueth them light.
IN the presence of God, with whome there is no shadowing of clearenesse, there shalbe no changeable course of daye, and nighte. The sunne of righteousnesse and glorie neuer goethe downe to this citie, as the Aungell shewed before also, Chap. 21. Vers. 23. and 25.
And they shall raigne for euer more. &c. Nowe he playnly expresseth that the seruitude of the sonnes of God, is not repugnant to the Kingdome, which is promised them. Together in one woorde he comprehendeth all there happinesse, that they shall raigne for euer more. In this place the ignoraunce of the Chi…iastes is throughly confuted, bycause the electe shall raigne not for a thousande yeares, but for euer, and it doth sufficiently declare that those thousand yeares in the 20. Cha…ter are otherwise to be expounded, then of the state of the blessed after this lyfe.
Vers. 6.
And he sayde vntounto me these sayinges are faythfull & true. &c.
NOw followeth the conclusion of this prophecie, in which aucthoritie and reuerence, is gotten to this doctrine, by manye meanes: for first the Aungell which vttered the misteries, maketh his preface, that these sayinges are true & worthy to be beleued, which thing when he hath done once or twise before, nowe he doth it chiefely to increase the hope of heauenly rewardes in vsus. For we knowe howe hardly the minde of mā doth suffer it selfe to be pluct from the beholdinge of thinges presente, whether they bee prosperouse, or aduerse, that they mighte conceyue and nourish new hope of eternall life. Therefore the Aungell repeateth, that these promisses are proceaded from him whiche can not deceyue, as hee cannot be deceyued, wherefore without great iniurie of him we can not doubt, concerning the faithfulnesse and trueth of these thinges.
And the lord God of the holy prophetes, sente his Angell to shew vntounto his seruauntes, the thinges which must shortely be fulfilled. &c. That same God, which spake vp the mouth of all the Auncient prophetes of whome the aucthoritie is moste holy in the Church, is the aucthour of this prophecie. We must not therefore withe lesse reuerence embrace the same, then the oracles of the moste holy prophetes, whose ende hath proued their faithfullnesse. And least we should esteeme any thing more basely in the maner of the reuealing, God hath sent his Aungell, whiche shoulde shewe to his seruauntes, the thinges which should shortly come to pas. Concerning which chause, because there is enoughe sayed, in the Chapter 1. Verse 1. I passe ouer many thinges.
Vers. 7.
Beholde I come shortely: happy is he that kepeth the sayinge of this prophecie. &c.
FOr the greater credite, Christ him selfe is brought in speaking, and promising the certeyntie and spedinesse of his comming, in which the effecte of Gods promises, shall take place in all the godly. But in the meane time he layeth vp the doctrine of this prophecie with them as a passing great treasure, whose wordes if they will diligently imprinte in mind, & kepe thē so imprinted, he pronounceth that they shalbe blessed. Neither shall the perils hanging ouer the Churche oppresse them vnwares or vnprepared▪ neither shall there faith be ouerwhelmed with any stormes of temptations, neither shall there simplicitie be deceyued withe the pestiferouse illusions of Antichrist, & euen in the middest of death they shall nourishe the most assured hope of eternall life, the fruite whereof at length in the cō minge of Christ, shall manifestlye declare forth it selfe, to establishe perpetuall felicity vntounto them.
Vers. 8.
And I am Iohn which saw these thinges and herd them, &c.
NOw of his owne persone, he procureth aucthoritye, and credit to this prophecie. For leaste it mighte seme to hauehave proceaded from some franticke false prophet, or diuilishe inspired person: S. Iohn testifieth, that it was him selfe whiche hath sene these thinges which which were deliuered vntounto him after the manner of a vision and hath heard these things which the holy ghost comaunded to be written. And we know sufficiently by the historie, howe famouse, the name of Sainct Iohn, and how holye his aucthoritye was amonge these Churches, to whose custodie this booke was committed. But that some doe coniecture, that this Iohn was surnamed marke whiche ministred to the Apostels Paule and Barnabas: It seemeth not to me agreable, both for other reasons, and also euen of that, that so often he nameth him selfe Iohn without the addition of the surname Marke, which thinge it is very like that he would not hauehave omitted, seeinge this onelye mighte make for difference: And it was the purpose of Iohn to bringe forth the aucthoritye of his name. But that other Iohn semed to hauehave bene more knowen by the name of Marke then of Iohn, whom Paule calleth the kinsman of Barnabas, Coll. 4. of whom also he maketh mention 2. Tim. And also in the Epistle to Philemon, whom they thinke to be the very same which wrote the Gospell which is intituled the gospell after S. Marke.
And when I had hearde and seene I fell downe, to worshipe before the feete of the Aungell, whiche shewed me those thinges. &c. Saincte Iohn doth not hyde or dissemble his owne faulte, that he hathe suffered himselfe nowe twise for the excellencie of the persone of the Aungell, to be drawne awaye to geue the honour that is due to God alone to a creature. Whervpon may be gathered the weaknes and frailtie of man, so readie to Idolatrie, when so great an Apostle dasshed his foote twise against the same stone. Moreouer we may note what kinde of honour hee gaue to the Aungell, when hee fell vponupon his face, for that fonde distinction (whiche the papistes make) of foreign, and foreign. For he would not worshippe the Aungell for God, whome hee knewe suerlye enoughe to be an Aungell and not GOD, but hee thought religeously to exhibite some reuerence and honoure, as to a heauenlye creature. Which neuerthelesse the Aungell by no meanes doth alowe.
Vers. 9.
But he sayed vntounto me, see thou doe it not, for I am thy fellow seruaunt, and the fellow seruaunte of thy brethren the prophetes, and of them which kepe the sayinges of this booke: worshippe God. &c.
THis forbiddinge is grounded vppon two reasons, firste that it is not equall for a seruaunte to be extolled with ambiciouse honour of his fellowe seruauntes. For hee confesseth him selfe to bee the fellowe seruaunte, not of Iohn onelyonly, but also of all his brethren the prophetes, that is of all the Preachers of the Gospell, and not of these onelyonly, but of those also, which kepe the sayinges of this booke, that is, of all the faithefull. The seconde reason, that is an vnworthtie acte, that the creature shoulde attempte to drawe to him selfe the honour of adoration, whiche is proper to God alone. And there is no doubte, but that all the Sainctes departed this lyfe, are of the same minde, that they refuse the importunate honours, whiche folishe men offer vntounto them, and desire to hauehave God worshipped alone withe all kinde of worshippe. The Papistes therefore doe verie great iniurie to the Sainctes, whiles they obtrude suche thinges vponupon thē, not onelyonly, such which can be coloured by the fond deuise of foreign, but which cōteyne manifest Idolatrie. Whiles they do not onelyonly set vp Images vntounto them, and worshippe the same, but also erect temples, and they apoint festiuall daies, for them, then whiche thinges what can be more wicked.
Vers. 10.
And he saied vntounto me, seale not the sayinges of the prophecy of this booke, for the tune is at hande. &c.
BEcause so many secreat & holy misteries of god are reuealed in this booke. Sainct Iohn mighte hauehave doubted, whether he shoulde publishe them or not but that he had bene flatlye forbidden, by the heauēly oracle, to seale vp ye sayings of the booke of this prophecye, as it it were certaine vnspekeable wordes, Although an other reason also is added that is to say that ye time was at hande, in whiche this prophecy shoulde take effect. For euen then did the misterye of iniquity worke, and prepared the waye for Antichrist 2. thess. 2. Chapter. Therefore euen then was the vse of this Reuelation in the Churche. Daniell and other prophets were cōmaunded to seale vp many thinges, the execution whereof shoulde be deferred alonge time after. But S. Iohn is forbidden to seale vp the sayinges of this prophecy, bycause the time of there fulfillinge was at hande. And this place dothe abundantlye confute the follye of those, which thinke that nothinge is conteyned in this booke, but doubtfull and darke speakinges, oute of whiche we can drawe nothinge that is certeyne or determinate. For the sayinges of this prophecie are not sealed, but that the godly and diligent reader maye vnderstande very many thinges very profitable to be knowen. For the holy ghost committeth nothinge to writing in vaine, so that we come soberly and reuerentlye, as it is meete to so great misteryes, to expounde the same.
Vers. 11.12.
He that is vniust let him be vniust still, and he that is filthy let him be filthy still: and he that is righteous let him be righteous still, and he that is holy let him be holy still. &c. And beholde I come shortly and my rewarde is with me to geue eueryevery man accordinge as his worke shalbe. &c.
LEast the mindes of the godly shoulde be broken with yrckesomenes, by continuance of so greate euils, Christ againe stirreth vp the hope of his comminge not longe to be differred, that by the vprightenesse of his Iudgemente, hee maye restore into order althinges which are now confused and oute of order, that is that he may apoincte, rewardes for the godly and punnishementes for the wicked, for we see that the greater part of men do boast them selues in wronge dealinges, and beinge geuen to the enticements of filthy pleasures, boast yt all things are lawfull for them to doe, so longe as God dothe not thunder from heauen against there vngodlines. And hypocrites thinke that they can pleasantly mocke both God and men. In these so great corruptions and offences, it is harde for the godly to retaine and kepe there godlines, least that either they shoulde be hurt by example, or should be ouercome with iniuries, or should be offended at the prosperite of the wicked. Therfore Christ confirmeth the godly and holye ones, that they shoulde not by anye meanes departe from there holynes and innocēcye of maners for neither shall the wicked beare there stunes without punnishmente, neither shall the godlye want there rewarde, seeinge he will shortly come, and will geue to eueryevery one suche rewarde as his woorkes require, but as concerninge the merites of good workes, there is no neede to shew here what is to be thoughte, seinge it is expounded often other where. For rewardes are geuen by the mercy of God, and not as due for good workes, seeinge we are debitours to fulfill the whole lawe if we will require rewarde for the deserts of oure workes.
Vers. 13.
I am Alpha & Omega, ye beginning & the end the first & the last.
THat we maye beleeue that nothinge is surer then this doctrine concerning ye rewards of the good, and punnishments of the reprobate, ye vnchangeable decre of god is interposed, yt is to say, that this is ye sentence of him, which is alpha and Omega the beginninge and the ende, that is ye eternall Iehoua, of whom all thinges hauehave there beinge, and to whome all thinges are referred which alone is without beginning and without ende of him self. He hath giuen eternity to other things beinge his creatures to which he woulde.
Vers. 14.
Blessed are they that do his cōmaundements, that there righte maye be in the tree of life, and may enter in throughe the gates into the Citye.
IT is a blessed seruitude to obey his cōmaundementes, which doeth adorne with so great rewardes those that herken vntounto him, & hath determined so horrible punishmēts against the rebelliouse and stubborne. For as many as obey his cōmaundementes, shalbe satisfied with the fruite of the tree of life, from eating whereof our firste parentes were depriued for there disobedience. And so free accesse shalbe open through the gates into the citie, to the Citizens of the newe and heauenly Ierusalē which the rebelliouse Adā was banished with all posteritie.
Vers. 15.
For without shalbe dogges, and enchaunters, and whoremongers, and murtherers, & Idolatours, and whatsoeuer loueth or maketh lyes. &c.
THese verely which being deceyued with the enticements of this world, had rather be inhabitantes of the cursed earthe, carelesly contemning the preceptes of God, they hauehave no right in the holy citie, into which nothing that is prophane or vnpure shall enter. Not dogges whiche in madnesse rage againste those which cast holy thinges before them. Not wicked inchaū ters, which abuse the sacred name of God, to Deuilish impietie. Not fornicatours, nor adulterours, which hauehave defiled thē selues with filthie iustes, like swine. Not murtherers, whiche like wild beastes do thirst after the bloud of men. Not Idolatours, which frame to thē selues newe Gods, with most great and horrible iniurie of the onelyonly true God. Not false hypocrites, not lying heretiques, the Aucthors of false opinions, neither they which willingly apply there eares to such delusions, shall hauehave place in the holy citie, in whiche dwelleth holinesse, cleanes, charitie and truethe. And least we should Imagen a meane or some certeyne thirde place or state betwene, the chiefest felicitie and extreme miserie, he placeth all the wicked with out the citie, whome before in the 21. Chapter hee cast into the lake of fire and brimstome. Away therefore with those fables of the papistes, concerning those places which they call ye limbus of Fathers and of children not baptized with other monstruouse lyes of the same sorte, which idle belies and well fed, panches hauehave dreamed. For they whiche are withoute the citi are moste miserable, not onelye bycause they wante those good thinges whiche the Citizens of it do inioye in her, but also bycause they shalbe tormēted with the eternall tormentes of hell.
Vers. 16.
I Iesus hauehave sente mine Aungell to testifye vntounto you these thinges in the Churches. &c.
NOwe Iesus Christ doth playnly and without anye allegoricall darckenes confesse yt he is the aucthour of this prophecie, whiche sending his Aungell, hath opened it to Iohn after the maner of a reuelation, to the great profite and commoditie of the whole Churche. Admonishing also in the ende. Those seuen Churches of Asia, with which this treasure shold be reposed, like as he did in the beginning, howe great honour he hath bestowed vponupon them, that he wold appointe them kepers and witnesses of this reuelation. And how necessarie this admonition was, we may well perceyue by this that the deuill hath made all the assaultes he could againste the aucthoritie of this prophecie, that ye subtilties of Antichrist mighte the better be cloked which in this reuelatiō are clearly discouered. Whervpon this booke was very necligently kepte in the olde time notwithstanding the Christ commaunded it should be pre…erwith great diligence.
I am the rote and generation of Dauid and the brighte morning starre. &c. That those thinges mighte bee ratifyed with the godly, which he hath spoken concerninge the blessednesse to come: Christ professeth him selfe to be the rote and generation of Dauid, to whome that eternall and moste blessed Kingdome is appointed, by the prophecies of all the prophetes. That he is that brighte and morning starre, whiche promisseth that the daye of moste cleare lighte shall shortely come, when as all darckenesse being driuen awaye, the faithfull shall inioye perpetuall lighte.
Vers. 27.
And the spirite and the bride say come. &c.
SO soone as Christ geueth the hope of his comming, by and by that spirite, whiche helpeth oure infirmities, and maketh intercession for the Sainctes with groninges that are vnspeakable, with ye whole Church, which is the spouse of Christ, as it were goinge forthe to meete him and imbrace him, shee brusteth forthe into this voice of prayer. Come, and do not deferre thy comming.
And let him that heareth, saye come: and let him that is a thirst come: and let whosoeuer will, take of the water of life freely. &c. Those that are the prayers of the whole Churche, the same oughte to bee the prayers of euerie seuerall person, therefore the holye ghost doeth exhorte euerye one that heareth this prophecie, to louelove the comming of Christ, and to pray diligently for it, and Christ that he maye comforte his seruauntes, euen in the middle course of this life, geueth freely by faythe the waters of eternall life to all that thirste. But hee seemeth to attribute eternall life to oure will. He that will (sayeth he) let him take. It is true, but yet that any may will, it behoue…h him to be preuented by the grace of God. Although we oughte not to vnderstande, the will for some lighte motion of the will, but rather for that ardent desire, which he hath expressed before by thirste: suche a will excepte it be framed of God is in no man, by nature. For it is neither of him that willeth, nor of him that runneth but of God that sheweth merciemercy. Rom. 9.
Vers. 18.
For I protest to euerie man that heareth the woordes of the Prophecie of this booke, if any man shall adde vntounto these thinges, God shall adde vntounto him the plagues that are written in this booke. &c.
Vers. 19.
And if any man shall minishe, of the woordes of the booke of this prophecie, God shall take away his parte out of ye booke of life, and out of the holy citie, and from those thinges whiche are writen in this booke. &c.
THe holye ghost for knowinge the controuersies whiche the deuill would raise vp concerning the aucthoritie of this prophecie, moueth and inforceth S. Iohn to seale the same with a most waightie protestation. And yet neuerthelesse Sathā hath lefte nothing vndone against it, but all in vaine. Therfore that the aucthoritie thereof mighte be established equall with the other oracles of God, to whiche it is lawfull to adde nothinge, neither to take any thinge from them, he threateneth horrible punishmentes to those, which shalbe so bolde as to attempte any such thing against this prophecie. That he sayeth his part shalbe taken oute of the booke of life, hee meaneth not that he had a portiō in it before, but he followeth the Antichesis, seeing before he had spoken of adding.
Vers. 20.
He that testifieth these thinges sayeth suerly I come quickely. Amen, euen so come Lord Iesus. &c.
THat it might not seeme to be the protestation of a man onlye, when as men often times in vaine caste for the horrible thunder boltes of threatninges, Christ him selfe for confirmatiō sake doth subscribe, and promiseth that he will come shortely, that by effect he may ratifie the…e decrees. Saincte Ihon maketh aunswere in the name of the whole fellowship of the faithfull. Sayinge Amen, come Lorde Iesus make an ende of all calamities of the Churche, that the glorie may shine ouer all thinges, and the faithefull may obtayne the promised inheritaunce.
Vers. 21.
The grace of oure Lorde Iesus Christ be with you all. Amen.
HE concludeth the Epistle which was sente in common, to the seuen Churches commendinge there health and saluation to the grace, of our Lord Iesus Christ.
The ende of the Commentaries of William Fulke Doctor of Diuinitie, vponupon the sacred reuelation of Saincte Iohn.
¶ Imprinted at London, in Paules Churchyard: by Thomas Purfoote, at the signe of the Lucrece. Anno. 1573.
End of the text · William Fulke, Prelections Upon Revelation (1573)