A Revelation of the Apocalypse, Chapter 22
CHAP. 22.
AFTER he ſhewed mee a pure river of water of life, cleare as Chryſtal proceeding out of the throne of God and the Lambe.
2 In the middes of the ſtreet therof, and an the one and other ſide of the river was the tree of life, which bare twelve manner of fruit, and gave fruit every monethmonth, and her leaves are for the health of the nations.
3 And ther ſhalbe no more curſe againſt any man: but the throne of God and of the Lambe ſhalbe in it, and his ſervants ſhall ſerve him.
4 And they ſhall ſee his face, and his name ſhalbe in their foreheads.
5 And there ſhallbe no night there, neither have they any need of the light of a candle, nor of the light of the Sunne: for the Lord God giveth them light: and they ſhal raigne for evermore.
6 Then he ſaid unto mee, theſe words are faithfull and true: and the Lord God of the Holy Prophets ſent his Angel, to shew to his ſervants the things which muſt shortly be fulfilled.
7 Behold I come quickly. Bleſſed is he that keepeth the words of the prophecy of this booke.
8 And J John am hee, which have heard and ſeen theſe things. And when I had heard and ſeen, I fell down to worship before the feete of the Angel, which shewed mee theſe things.
9 But he ſaid unto mee, ſee thou doo it not, for J am thy fellow ſervant, and of thy brethren the Prophets, and of them which keepe the wordes of this book. Worship God.
10 After he ſaid unto mee ſeale not the words of the prophecy of this book: for the time is at hand.
11 He that hurteth, let him hurt ſtill: and he that is filthy, let him be filthy ſtil: and he that is iuſt, let him be iuſtifyed ſtil: and he that is holy, let him be holy ſtill.
12 And behold I come quickly: and my reward is with mee, to render to every one as his worke shalbe.
13 J am Alpha and Omega, the beginning and the ending, the firſt and the laſt.
14 Bleſſed are they that doo his commaundements: that they may have right to the tree of life, and may enter by the gates into the city.
15 But without shalbe dogges, and enchanters, and whoremongers, and murtherers, and Idolaters, and whoſoever loveth and maketh lies.
16 J Ieſus ſent my Angel to teſtify theſe things unto you in the Churches. J am the roote and that generation of David, that bright and morning ſtarre.
17 And the Spirit and the bride ſay come: and he that heareth, ſaith come, and let him that thirſteth come: and let him that will, receive of the water of life freely.
18 For I teſtify there withall unto every one that heareth the words of the prophecy of this book if any man shall add unto theſe things, God shall adde unto him the plagues, that are written in this book.
19 And if any man shall take away of the words of the book of this prophecy, God shal take away his part out of the book of life, and out of the holy city, and from thoſe things which are written in this book.
20 He which teſtifyeth theſe things, ſaith, ye I come quickly. Amen. Even ſo come Lord Ieſus.
21 The grace of our Lord Jeſus Chriſt, be with you al. Amen.
The Analyſis.
THVS farr the two firſt outward arguments, wherby the glory of this city is ſet forth, the two laſt follow, the aboundance of things neceſſary, & continuance. The firſt handleth two things, which comprehende all other plenty; the moſt pure water proceeding out of the throne ver. 1. and the tree of life, ver. 2. whoſe fruite is deſcribed, and how many foulde it is, partly in the kinde, for thete are twelve fruits; partly in the time, bearing every monethmonth: and how profitable, which appeareth from thence, that alſo the leaves are for the health of the Gentils, ver. 2. and thus much of the aboū dance: the continuance is declared by remooving of the corrupting cauſes, ver. 3. and by ſetting downe of the preſerving cauſes, ver. 3.4, 5. And hitherto hath bin a prophetical narration, both of ſpecial things, and alſo of common things to the whole Church. There foloweth the concluſion of all the Revelation and of the Epiſtle: partly conſiſting in a confirmation; partly in a ſalutation. The confirmation firſt takes in hand a recounting and collecting of things before ſpokē, that being put as in a patterne ūder one view, they might have greater force for credit. And this recounting is cō tinued even to the eighteen verſe; relating the authour of the Revelation, ver. 6. the happines of the keppers ver. 7. the miniſters ver. 8.9. a publiſhing commanded, wherby ther should be a free examination ver. 10. with an anſwer of a ſecret obiection ver. 11. the upright nature of the revealer. ver. 12. eternall ver. 13. the thing revealed ver. 14.15. the plaine teſtimony of Ieſus ver. 16. and laſtly the deſire of the Spirit and bride ver. 17. Every one of which apart is of great weight to eſtablish the authority of this Prophecy, but al togither are very much greater. Next Iohn of his owne part addeth ſome new thing, when he uttereth certain deſtruction to them which ſhall corrupt this prophecy never ſo little ver. 18.19. then teſtifying his moſt earneſt deſire of a ſpeedie finishing ver. 20. The ſalutation laſtly concludeth the whole Epiſtle with a praier ver. 21.
Scholions.
1 Afterward he ſhewed mee: That wholeſome fruite dooth more declare the excellent glory of this city, which not onelyonly the citizens, but alſo forreiners doo receive. Wherunto alſo apperteine this river and tree, of the which both, they drinke, and alſo are fedde unto life, both which the Angel sheweth to Iohn. For he ſaith, he ſhewed mee. But who is he that shewed? That ſevēth Angel, which manifeſted the city to him in the former chapter, ver. 9.10. and therfore neither as yet are we come to the heavenly bleſſednes of the ſaincts after the laſt reſurrection, when we shal not uſe Angels, or any other maſters. But as touching the water, it is not ſome litle fountaine, but a river: neither corrupted and troubled as Nilus, but flowing with moſt pure waters as Kidron & Gallirrhoe making glad the citie of God, Pſal 46.5. Furthermore it is a river of water of life, not onelyonly becauſe of the continuance, for it runneth alwayes with new waters, as is the water of a fountaine or ſpring, which alſo in the Scriptures is called living, but becauſe it bringeth life to the drinkers Iohn 4.14. The river is ſhining as Chryſtall, farre exceeding the clearnes of the fountaines. Laſtly it proceedeth out of the throne of God and of the Lambe, which it hath for chiefe fountaines, and to which againe as a companion it doth leade, or rather being a forerunner, goeth before, as a ſtreeme to the ſea. In Ezechiel the ſame flood iſſueth out of the temple & altar, chap. 47.1. But in this new Ieruſalem there is no temple, as hath bin ſpoken in chap. 21.22. & therfore the throne of God is ſet in the place thereof. Whether it runneth; here is no mention, but the Prophets plentifully teach it, namely towards the Eaſt, from the South ſide of the altar, firſt towards Galily, and into the plaine: then the waters come to the Sea, and by emptying themſelves into the ſame ſea, the waters therof are healed, Ezech. 47.1.8. So in Ioel there ſhal iſſue forth a fountaine from the houſe of the Lord and ſhall water the valley of Shittim, chap. 3.18. That is, the plaine of Moab; where the Iſraelites committed whordome with the Moabitiſh wemen, Numb. 25.1. Zacharie alſo, There ſhalbe, ſaith he, in that daie waters of life going forth out of Ieruſalem, part of them to the Eaſt ſea, and parte of them to the uttermoſt ſea, which shalbe both in ſomer and winter, chap. 14.8. This river is the moſt fruitfull doctrine of Chriſt, which ſhall flowe forth towards the Eaſt, becauſe the people watered with the moiſture hereof shall grow, and at laſt true life shall budde forth. For every living creature that creepeth, wherſoever theſe rivers come, shall live, and there shal be a very great multitude of fishes, for by the comming of theſe waters thither, they are cured and live, wherſoever this river commeth, Ezech. 47.9. For this Prophet and Iohn ſpeake of the ſame things and times, of the ſtate and condition of the Church in earth, as thoſe things which in ſo many places we have obſerved, can plentifully proove.
2 In the middes of the market of it: tes plateias autes, in the middes of the ſtreets of it, where the whole multitude of citizens is converſant. For this fountaine is not shut up, but the free power therof is open to every one that poſſeſſeth the city. In this place ſpringeth up and flourisheth the tree of life. Ezechiel mentioneth many trees, Behold, ſaith he, on the river ſide I ſaw many trees, on this ſide and on that ſide: the Greeks doo tranſlate the Hebrewe words gnets rab, thus, dendra polla many trees. Tremelius turneth it great trees. But not ſo much the multitude, as the number, is reſpected, as by the 12 verſe is manifeſt; where, that ere while in the ſeaventh verſe he calles gnets rab, here he ſaith, col gnets, pan xulon broſimon all trees of fruit for meate, as if firſt he reſpected the variety more then the multitude. Iohn ſeemes to ſpeake collectively of one for many, as appeares by the words entuthen ka… entuthen, on this ſide, and on that ſide, that is, of both ſides of the river; which fittes not to one tree, unleſſe on this ſide and on that ſide be turned with tou potamou, of the river, and not with xulon Zoes, as followeth; In the middeſt of the market therof, and of the flowing ſtreeme, on this ſide and on that ſide, was the tree of life; as if the tree were in the middes, which the river being devided into two parts, compaſſed on both ſides. And ſo it is one tree, wherof there is a more manifeſt alluſion to the tree of life, Gen. 3.1. and of which he hath made mention before, in chap. 2.7. to him that over commeth I will give to eat of that tree of life, which is in the middeſt of the paradiſe of God. Iohn ſaw this tree to be one, becauſe there is one common foode of life for all the elect, 1 Cor. 10.3.4. But Ezechiel ſaw more, to ſignify the moſt fruitfull plenty of this one tree. This tree is Chriſt, who is to his as wel meat, as drinke, a moſt coſtlie meat of al things, which are neceſſarie to ſalvation.
¶ Bearing twelve fruits; Not one fruit twelve times, but twelve diverſe fruits; that this one tree maye be in ſtede of all thoſe, which Ezechiel mentioneth. Chriſt doth impart himſelfe with ſo great variety to his elect, that they are never glutted. Whereto alſo ſeeme to appertaine thoſe ſo diverſe kindes of offerings, which once were offered with the ſacrifices: ſome of which were raw, ſome ſodden, ſome drie, ſome with liquor, certaine baked, certaine fried, certaine alſo roſted, Lev. 2. ſo doth Chriſt provide againſt our lothſomenes, who in fruit being the ſame meat, doth in taſt yeilde himſelfe ſo ſondrie & manifoulde. Every monethmonth bringing forth fruit; word for word in the greek is by every one monethmonth. This meat never faile, but growes daylie new. There needs not here, that in harveſt it be laide up for an other yeare, but there shalbe a continual ſpring & harveſt, alwayes with ſome ripe fruites, and ſome other budding: as the orenge tree; which forthwith as the firſt apples by reaſon of their ripenes fall off, afterwards it bud des with new apples. But wer the trees ſo created in the beginning, as that if ſinne had never entred, which hath brought thornes, thiſtles, ſweat of the browes, and painfulnes of living, they should cōtinually floriſh and be loaden with fruites? This alluſion ſeemes to point out ſuch a thing. And it may be Chriſt would not have curſed the figge tree, becauſe it wanted fruite, when the time of figges was not, unleſſe by his firſt nature it ought to have them at all times, Mar. 11.13. but I dare not meddle any whit at all to determine of this matter; neither would I willingly buſie my ſelfe with this ſort of queſtions, except perhaps that I might bring light to a darke place.
¶ And his leaves for the health of the nations; Not becauſe they shalbe fedde with the leaves, but becauſe they shalbe covered with the wholeſome ſhadow therof; or becauſe their woundes shalbe cured, through a certaine power of medicine, wherwith the leaves shalbe endued. For from hence droppes that baulme, wherby all woundes are healed, the which no other vertue of ſurgerie can heale. The which things may not be applyed to the laſt eſtate of the bleſſed, where ther shalbe no difference of nations, and of other people, neither shall ther be any place for curing of woundes, when every one shalbe as an Angel of God.
3 Neither any curſe ſhalbe againſt any: The fourth reaſon is of the continuance, which hence he proveth, becauſe there shalbe nothing, wherby this happines might be corrupted or defiled. We know that the ungodly and wicked bring the iudgement of God, on thoſe cities, in which they ſojourne: there shalbe none of ſuch vilenes, againſt whome the ſword of the curſe shalbe drawne out, and as rotten members shalbe cut off from the reſt of the bodie: not becauſe then diſcipline shal altogither ceaſe (the which shal greatly flourish, as we have ſeen in the former chapter,) or as though no citizen shal ever fall, but becauſe there shalbe ſo great watchfulnes of the Paſtours in recalling the wandering sheepe, that God shall not need to manifeſt his wrath from heaven, even as he is wont, where diſcipline is contemned, and not regarded; Montanus readeth corruptely catathema, ſeing that the Prophet Zacharie from whence this place is takē hath hherem lo jehi gnod, the curſe shalbe no more, chap. 14.11.
¶ But the ſeat of God, and of the Lamhe: It apperteines to continuance, that God from thence wil not tranſlate his throne ſome other where. Therfore at length we have founde, wher ſtedfaſtly he wil abide for al the time that shal remaine. In time paſt he forſooke the auncient Ieruſalem: & Rome shal in vaine boaſt that shee shall never be a widow, as chapter 18.7. but he hath choſen this mountaine Zion, in which he will dwel for ever. But that we may not thinke that this is to be attributed to any holines of the, place, he adioineth, and his ſervants ſhal ſerve him, as if he should ſay: men shal not through lothſomenes loth the truth, as at firſt, but they ſhal with exceeding fervency cleave unto it, they shal forever be the holy and faith full ſervants of God. This godlines of men cauſeth, that God abides in ſome place, and not any neceſsity of a certain place: which often we ſee was changed, as men themſelves were changed.
4 And they ſhall ſee his face: They shal enioy a clearer ſight thē ever heretofore: yet farre from that which at length being bleſſed, they shall enjoy in the heavens: but ſo great shalbe the ſimplicity & purity of the worſhippe, that God shall ſeeme to be moſt familiarly converſant with them, as it were face to face. He alſo openly ſhall chalenge them to himſelfe, marking then …ith his owne name; yea not men alone, but alſo it ſhalbe writtē on the horſes belles, Holines to Jehova, as are the pottes of the houſe of Iehovah, as the bolles before the altar, Zachar. 14.20. he wil undertake their patronage, and defenſe of all their things, even of the leaſt.
5 And ther ſhalbe no night: They shall not be afflicted as in the former ages, neither shal they need light cōforts, of the light and the lik things, which before they were wont to uſe, but they shall receive of God himſelfe exceeding joye: neither shall they care for or ſeeke other meanes to eaſe their griefes, Iſay 60.19.20. But how ſaieth he, they shall not neede the light, when above he ſaid, the Lambe ſhalbe their light? chap. 21.2. here he denieth not altogither that they shall not neede the light, but onelyonly no other but the Lambe.
¶ Becauſe the Lord God giveth them light, & they ſhall reigne for ever & ever. Ther shall appeare greater kindnes of God, than can be attributed to any meanes. For ſo great shalbe the increaſe of knowledge, that men shall ſeeme to be made wiſe, not ſo much by hearing of the word, as by divine inſpiration. The like shalbe of all other giftes, whoſe excellency shal farre exceed all meanes, which they might uſe in getting them. In the ende of the verſe there is ſet downe in plaine words, what is the ſumme of theſe 3. verſes: to weet, that this kingdome of Saints shalbe eternal; which shallbe begunne in the earth, neither shal it ever be interruptep, but shallbe finally tranſlated into heaven.
6 Then he ſaid to mee: Hitherto hath bin the propheticall narration: now ther foloweth a concluſion of the Epiſtle, the ſhutting up of the whole Revelation, which in few wordes mentioneth certaine chiefe heades, whereby every one maye confirme and ſtrengthen himſelfe of the credit and authority of this Prophecy. It is a moſt profitable concluſion, and full of heavenly maieſty. The Spirit knew how this Revelation should not be regarded of men, and certaine should call into queſtion the credit thereof, beyond his wonted manner, he labour…th in a few more words, to take away all this doubt. But who is this Angel which now talkes with Iohn? An other as it ſeemeth, than he who in the beginning of the chapter ſhewed the river of the water of life, or that manifeſted the city. For thi… is the ſeaventh Angell, that is, of thoſe to whom the buſines was committed of adminiſtring the ſeven laſt plagues, chap. 21.9. whoſe charge was certaine and conteined in the limites of a certaine parte, not endued with power of the whole Revelation. But this confirmation is common to the whole booke, and therfore ſeemeth to be of that Angell which was ſent in the beginning, that manifeſted theſe things to Iohn. Next alſo it is likely, that here are not againe words uttered by the voice of the ſam… ngell, but they are related of Iohn under the perſon of the Angel, of whom firſt he had received them. Certainly the coniunction of things without any copulatives, or any neceſſary coherence between themſelves, ſeemeth to approve of ſuch an account. Which meaning if we follow, the words ar not to be tranſlated, then he ſaid to mee, which declare the time of a new ſpeach begunne after the ſight of the city, but and he ſaid to mee, as though he ſhould ſay; ſeeing that now I have fully delivered to you al things, which are revealed to mee, that shal be, now ther remaineth nothing, but that with ſure faith ye embrace the ſame: which that you may the more eaſilie doo, bethinke ye how holily and religiouſlly the Angel hath confirmed the ſame to mee, thoſe words are faithfull and true. Wherfore this confirmation of the Angel apperteineth not onelyonly to thoſe things which went next before, of the new Ieruſalem, although the demonſtrative proouune be ſo uſed often, but likewiſe to the whole booke: as alſo that threatening, which followeth ver. 18.19. univerſally challengeth credit to the whole Prophecy, and not for the authority of ſome certaine part of it. Theſe things are repeated out of the 19 chap. ver. 9. & by the words of Iohn ſpeaking, which the Angel had before ſpoken, they are applyed to approve the whole Revelation.
¶ And the Lord God of the holy Prophets ſent his Angell. Neither did the Angel of his owne accord utter, theſe words are faithful & true, but by the cōmaundement and authority of God the ſander. The ſame God which inſpired the auncient Prophets, that they might moſt certenly foreſpeake of things to come, he ſent this Angell, which might reveale thoſe thinges to Iohn for the uſe of the Church. Theſe things are repeated out of the 1. chap. 1 ver. which Revelation he ſignified, when he ſent by his Angell to his ſervant Iohn. But thou maieſt obſerve that this latter member of the verſe is ſo inferred, that it may clearly shew that theſe now are not the words of the Angell ſpeaking, but of Iohn repeating the arguments of this Prophecy delivered from heaven.
7 Behold I come quickly; The teſtimony of Ieſus concerning the ſpeedy execution of theſe things, fetched out of the 11. chapter, which muſt ſhortly be done: and againe, the time is neare ver. 3. The event of things next paſt, should give credit to things that follow: and therfore he maketh mentiō of a ſpeedy execution: as if he should ſay, take every one of you, for every of your ages a pledge, and as it were a fuerty of things to come, by the preſent things, which thou shalt ſee to come to paſſe. Theſe things aſſure you that the things to come are no leſſe certain. But we who now for a thouſand and five hundred yeares, to weet, from Iohn, have ſeen the conſent of the event and Prophecy, may not any more doubt of theſe few other things which as yet remaine. See how theſe things are heaped up togither, as but now we ſaied, without any bandes of ſpeach, as for the moſt part it is done in numbring of things.
¶ Bleſſed is he that keepeth: A confirmatiō of the happines of them which keepe this Prophecy, which nothing can beſtow on man, but the truth in ſpired from heaven, as before in chap. 1.3. from whence theſe are fetched.
8 And J Iohn: A confirmation from the Miniſters. It is a moſt ſure prophecy, whoſe Miniſter the Angel was, and of ſo great maieſty, that Iohn the Apoſtle thought to worshippe him, and of that holines that he forbad the worshippe offered. Iohn telleth what firſt befell chap. 19.10. he falleth not downe againe into the worshippe forbidden him.
¶ But he ſaid to mee: in the greek it is, and he ſaieth to mee, for he ſaid to mee, or hath ſaide, as well the interpreters do tranſlate it: he relateth not a new, but a thing paſt But we muſt marke that which he ſpake before, and of thy brethren which have the teſtimony of Jeſus: chap. 19.10. here it is uttered in other words, and of thy brethren the Prophets. & of them which keepe the words of this book. Therfore to keepe the words of this book is to have the teſtimony of Ieſus.
¶ Seale not: The publishing of a commaundement, wherby ther should be free power to every one to examine, and, by the ſucceſſe to iudge of the Prophecy. Iohn might not have it for himſelfe alone, but should offer it to the trial of a publique examination, as forthwith from the beginning he was bidden: That which thou ſeeſt write in a booke, and ſend it to the ſeven Churches, chap. 1.11. And againe, write theſe things which thou haſt ſeen, & which are, and which shalbe: that is, hide it not from others, but publiſh it. But if the publicke publishing of it be onelyonly reſpected, how was Daniell commaunded to ſhut up his words, and to ſeale the booke, who alſo brought into open view his Prophecy? Therfore this prohibition of not ſealing, includeth ſome other thing; namely, that things to come are in ſuch ſorte ſet downe, that men by the events preſent and neere at hande, might be ledde as by the hand, fully to underſtād the ſame Prophecie: which chaū ced otherweiſe to Daniell, who was not manifeſt to every age, for he lightly touching things interlaced, is chiefly imployed in things that should laſtly come to paſte, and therfore should expect the appointed time, before which it was not to be unfolded: which partly is to be underſtood of thoſe more difficult viſions; partly of the people of the Iewes, whom that Prophecy doth chiefly reſpect. That which followeth confirmeth this interpretation, for the time is at hand: as if he should ſay, ſhutte not up this Prophecy, becauſe the time neare at hand shall reveale it: but Daniels was ſealed up, for the event farre to comme, cauſed, that for a great time it should lie hidden. Therfore theſe words have the ſame force, as the former, Behold I come quickly.
11 He that hurteth let him hurt ſtill: A preventing of a ſecret doubt, wherby the mindes of the weake might be weakened; for they ſee that the ungodly goe forward in their ungodlines, and their punishment for many ages is differred. Therfore they might demaunde, how he would come quickly, who ſo long forbeareth the wicked? He then meetes with it, and warneth that no man take this in ill part, but minde that the ungodly will continue in their wickednes, and the righteous will follow after righteouſnes: but that there are certen boundes ſet them, beiond which they cannot goe: neither muſt they wonder that a certaine increaſe of wickednes is permitted for a determined time, for the greater condemnation of the ungodly: but they are to leave thoſe men and to turne their eies to the elect, whoſe conſtant ſtudy of godlines ought to ſtrenghten our wavering mindes againſt all ſtiffenes of the reprobate. Therfore theſe are not the words of one exhorting, but of one conforting, and admonishing, that by thoſe ſcādales our expectatiō be not diminiſhed, ſeeing that ther shallbe ſuch a ſtate of things, even to the laſt end.
¶ And he that is iuſt ſhalbe iuſtified ſtill: Let him be imployed in thoſe workes wherby he may prove both to himſelfe, and others that he is iuſt: but he doth not ſo much exhort, as shew the perſeverance of the ſaincts, which being planted in Gods houſe, bring forth more planteous fruites in their old age.
12 And behold I come quickly: But it was repeated before in the ſeventh verſe: but againe it is now preſſed, as an excellent remedy againſt the offenſe of the extreeme hardnes of the reprobate, as if he should ſay; as often as the wickednes of men doth ſtirre up the minde, be thinke yee that shortly shalbe the coming of the Lord. He hath promiſed it, that cannot deceive: nor meaſure you not the delay by your owne ſenſe, but beleeve ſtedfaſtly that that which he hath promiſed, shall not be ſo long differed. Yee conſider that the Lord is preſent in thoſe ſame things, which are dayly done: ſee that he now forthwith haſteneth his promiſes, that ye may not complaine of his overmuch delay, or may thinke that thoſe things whi…h have bin foretold shall not come to paſſe. Therfore theſe things doo very well accord with the former, nor by any meanes are they to be referred to an other place: albe it if this coupling togithe were not, wee ought not to be much troubled about the conſequence. The rehearſall made, which we have ſpoken off, may containe in one full ſentence divers things & ſundry perſons, without any light of bandes and tranſitions.
¶ And my reward is with mee: Theſe words belong to the ſame comfort, and ſet before our eyes Chriſt the rewarder, againſt the offenſe both of the felicity of the wicked, & alſo thoſe troubles, which in the meane time the ſaincts doe finde. God is iuſt, neither can it be, but that it shal goe well at length with the good, & ill with the wicked, as hath bin declared in this ſame book in expreſſe words, chap. 13.10. and 14.13.
13 I am Alpha & Omega; They ar the words of Chriſt, but not ſpeaking in this place in his owne perſon, but rehearſed by Iohn. They confirm the Prophecy frō the eternity of Chriſt, or rather frō his power, as before wee have interpreted: How should we not credit him ſo wel in pronouncing of things to come as paſt▪ who is eternal, or who hath given beginning to al things, and at his pleaſure cā reduce them to nothing? chap 1.8.
14 Bleſſed are they &c. Theſe things belong to the authority of Chriſt teſtifying, to whō whoſoever obey, is bleſſed. He hath power over the tree of life, the liberty wherof he giveth to them that obey him, ch. 2.7. & of this, ver. 2. Moreover he giveth a right to enter into the city by the gates, by which alone the way is open, ſeing the wall is ſo hie, that there is not any hope ever to climbe over, chap. 21.17.
15 But without shalbe doggs: Men of doggiſh impudēcy & virulency, who alwayes barke at every good things; it ſhalbe a grea felicity to be delivered from their ſociety. Concerning the troupe of the excluded, ſee ch. 21.8.
16 I Ieſus &c. A confirmatiō frō a manifeſt teſtimony of Ieſus himſelfe, not ſpoken here by his owne voice, but by Iohns, repeated frō ch. 1.1. Chriſt ſpeaketh never in this book in his own perſon, without ſome ſignificatiō of his moſt great maieſty, wherby he may teſtify his preſence.
¶ That bright &c. The morning ſtarre is moſt clear, & sheweth the day following at her backe: ſo Chriſt in this life ſhineth moſt brightly to the faithful being alſo a pledg to thē of a greater light ſhortly to coē. But morover he shineth to them by the firſt fruits of the truth, of which he wil giv them shortly a ful abūndāce. This praiſe is takē frō ch. 2.28. ſee mor there.
17 But the Spirit &c. A confirmation from the deſire of the ſanctified, to whom nothing is ſo deare as to ſee theſe things accomplished, wherof hope is given in this book. For as the ſoules under the altar cryed with a loude voice deſiring deliverance ch. 6.10. ſo the faithful through hope of the future marriage leap for joy, & greatly deſire that day to be shortned, ch. 19.7. For the word Spirit ſignifyeth here every faithfull, in whom the Spirit dwelleth: the word bride, the whole Church & cōpany of the faithful. The godly al of thē, both ſeverally & ioyntly deſire the ſame by prayers.
¶ And he that heareth ſaith come: As though he should ſay, this is not only the deſire of the Church preſent, but alſo of it proceeding from day to day even unto the laſt ende. Every of the elect, at the firſt knowledge of theſe things, shalbe inflamed with the ſame deſire with their ancetours.
¶ And let him that thirſteth come: Neither doo theſe things ſerve onelyonly to inflame, but alſo to ſatiſfy the mindes: which is the peculiar property of Gods word. And that nothing may be wanting to certenty, thou muſt underſtand that this Prophecy doth give hope of ſalvation to men, not by expectation of a due reward, but by the grace and mercy of God alone. It publisheth a free ſalvation onelyonly, as all the reſt of the ſacred ſcriptures, not due to our deſertes. A notable rule of the heavenly truth.
18 19 For I teſtify togither: Hitherto the rehearſing of the former teſtimonies and arguments, which were uſed here and there in this precedent book. Now Iohn addeth a certaine newe one, but of the ſame divine authority with the former; to wit, that this Prophecy is moſt true and unviolable, which it is not lawfull to violate eyther by adding or taking away even the leaſt thing without extreame punishment. Which being proper onelyonly to the word which cometh down from heaven, this Revelatiō muſt needs be put into the ſame degree, Deut. 4.10. and 12 32.
20 He that &c. Chriſt himſelfe, who is called that witneſſe, both in reſpect of the Goſpel, which he hath brought into the world & alſo of this Prophecy which is grounded on his authority onelyonly. In concluſion the whole matter is ſealed up both by his teſtimony repeated, & Iohns pryer.
21 The grace &c. The uſual forme of concluding Epiſtles, ſuch as is this whole Prophecy ſent to the 7 Churches by the commandement of Chriſt himſelfe, chap. 1.11. Come L. Ieſus. Glory & praiſe be to God for ever, Amē.
I give thee thankes Almighty and everlaſting God, becauſe thou haſt lead mee, blind and unskilful man of no reputation, of no iudgement, of no wit, by thy onelyonly mercy, for Chriſts ſake, through this unbeaten wildernes, haſt made mee to view many ſecret corners, and haſt given mee a ſafe iourney by the dennes of the Dragon and wilde beaſts. Even ſo ô Father, for ſuch is thy good pleaſure. Thou chuſeſt the unnoble & baſe men of the world, & haſt foūded ſtrēgth from the mouth of babes & ſucklings, that no fleſh should reioyce. How incōprehenſible is thy wiſedome? how admirable thy truth? How iuſt & holy at al thy wayes? Who shal not fear thee? I would gladly tell thy prayſes, but my tongue doth lacke wordes, & the words a minde. Whither ſoever my mind shal turne it ſelfe, it is ſwallowed up of thy infinitneſſe. If it ſhal aſcend into heaven thou art hyer: if it shal cōſider thy workes, thou art greater: if it doth meditate on thy holineſſe, thou art purer then the very Sunne. O wonderful deepnes & unmeaſurable bottomleſſe pit, how doſt thou compaſſe us about on everie ſide, & art comprehended no where? What mortal ſight cannot be overwhelmed with this ſo infinite brightneſſe? Therfore my ſight turneth frō the light that no man can come unto, that it may conſider thee through the cloud of the creatures. Chiefly it delighteth much to behold thy moſt pleaſant face in thy Sonne. But as in this glaſſe thou art moſt viſible, ſo art thou moſt admirable, ſo farre ſurpaſsing our underſtanding, as thou doſt abaſſe thy ſelf neer to our ſenſe. Thou art great ô Lord abov al that can be either ſaid, or thought; grāt that we may reverēce thy exceeding greatnes, which the world cōteineth not; that we may feare thy preſence, which the eyes ſee not; that we may adore thy maieſty, in cōpariſon of which the univerſal creature beneath is nothing: that we may embrace thy goodnes wherwith thou followeſt us moſt unworthy men. Accompliſh at length thy great myſtery, & let the world acknowledge thy long delay to hav bin for thy onelyonly mercy, not of forgetfulneſſe or neglect of thy promiſe. Deſtroy the Romiſh Beaſt, and the Conſtantinopolitan Dragon, build up thy new Hieruſalem, wherin Chriſt shal raigne, and the ſaints shal beare rule togither with him, to enioy for a time a bleſſed raigne on earth; and moſt happy and eternal with thee in heavens. Heare ô Father to whom no thought of the mind is unknown. Be thou preſent, who art no where abſent: but heare the prayers, before whom thou haſt gone before, by thy decree. Then will wee bring forth our harpes, & ſing praiſes to thee, celebrating thee the one three God, the Father, the Sonne, & Holy Ghoſt, to whom be all honour, praiſe, and glory for ever and ever, Amen.
FINIS.
End of the text · Thomas Brightman, A Revelation of the Apocalypse (1611)