A Revelation of the Apocalypse

Scholions.

1 After J saw a new heaven: The opinion of the resurrection from the ende of the former chapter, hath moved very many to interpret all these things of the Church as it shall be at length in heaven. But we have shown, that neither the last resurrection is entreated of there, neithe doth the Spirit describe here to us the Angelical blessedness of the Saints after this life, but of them yet conversing upon the earth, as the things which are mentioned do manifest in their places.

Neither perhaps is it needful that the heavenly inheritance should be adorned with words, which all know well enough to surmount any praises whatsoever, even they also, in whose eyes the Church on earth is otherwise despised: but concerning this, her estimation is less with mortal men then ought to be, because she is a stranger: whereupon there may hav been a necessary reason to set forth more largely the glory and dignity of it. The descriptron whereof notwithstanding, maketh a way to comprehend in mind that celestial happiness. For if the magnificence of the spouse be so great on earth, of what sort are those things, which God hath prepared for his with himself? But the mind is weakened at the thinking of this, let us therefore turn our eyes aside to this earthly pleasantness, greater indeed then all words can set forth, yet more capable to our senses, and which within a few years shall be made clare to the world. The interpretation of the new heaven and earth may be taken out of that to the Hebrews chap. 12.26. whose voice then shook the earth; but now hath declared saying, yet once more will I shake not only the earth, but the heaven: where to shake heaven and earth, by the interpretation of the Apostle himself, is to abolish the old manner of worship and people. For heaven by translation is the temple, and whole legal worship, whereof that temple was the seat and place where it abode long, as Heb. 8.5. From whence to shake heaven, is to abolish that worship. The earth are men, and more properly the Israelites, a people to whom that legal worship did belong. Therefore to shake the earth, is to shake the Israelites, & to remove them out of their place. Neither hath the common use of speaking through this book digressed any whit from this signification of the words, where heaven is the more pure Church, the earth, the degenerate citizens, as we have seen in their places. Even as God therefore in the first coming of his son shook the heaven and the earth in rejecting that old both worship and people, and ordaining and choosing a new, so again when it shall please him to have mercy on the forsaken nation, and to bestow upō it salvation by Christ, he shall darken the former glory of heaven & earth, making the dignity and honor of his new people so famous, as if he had created all things a new. Vherunto belongeth that of Isaiah: For behold I will create a new heaven, and a new earth, as though he should say, I will appoint a most pure manner of worshiping me, and will take unto me a new people, in whose assembly I will be honored, chap. 65.17. Of which sort is that of the Apostle, If any be in Christ, he is a new creature, old things ar passed away, all things are become new, 2 Cor. 5.17.

For the first heaven and earth were passed away: Shall the Church then fail utterly among the Gentiles? For heaven noteth out more pure godliness • as we said even now. How this should be abolished, it may be doubtful because of those things which we have mentioned before. As concerning the earth, it is not so doubtful, considering that the Spirit hath already taught sufficiently that the Pope of Rome with his whole (falsely so called) Catholic flock, shall be rooted out utterly before this day. As then touching the reformed Church, shall the receiving of the Jews, cause the alienation of the Gentiles, as before time the casting away of them, was the reconciling of the world? Rom. 11.15. It may seem so in deed, especially considering that the Apostle affirmeth in the same place, that a certain fullness of the Gentiles shall be accomplished, as is like at the calling of the Jews ver. 25. but yet notwithstanding in this very chapter, the Revelation teacheth otherwise, to weet, that the Gentiles, which shall be saved, shall walk in the light of it, and the Kings of the earth shall bring their glory and honor to the new Jerusalem, ver. 24. Yea Paul in the place before said, plainly avoucheth, that the Church shall be very flourishing among the Gentiles, when the Jews are called: For, saith he, if the casting away of the Jews, be the reconciling of the world, what shall the reconciling be, but life from the dead? This is as if he should say, what shall the receiving be, but as it were a general resurrection, whereby they that are dead in sins among all nations, coming at length to the truth, shall be made partakers of eternal life by faith in Christ? From which we gather that the fullness of the Gentils is not a certain ende of believing, at the calling of the Jews, so that faith among the Gentiles afterward should utterly perish, (evē as no more can be poured into a full vessel,) but a more abundant access of all nations of the earth toward what part soever their countries do extend, obeying the Kingdom of Christ, according to that saying: the Lord shall be King over the whole earth: in that day shall there be one Lord, and his name shall be one, Zach. 14.9. And the Lord will destroy in this mountain the figure of this veil that is spread upon all nations, and the cover wherewith all nations are covered. he will swallow up death it self into victory, and the Lord Jehovah shall wipe away the tears from all faces, and will take away the reproach of his people out of all the earth, Isaiah chap. 25.7.8. For then they that dwell in the wilderness shall kneel before him, and his enemies shall lick the dust. The Kings of the Ocean sea and of the Islands shall bring presents, the Kings of Sheba and Seba shall bring gifts: Finally, all Kings shall worship him, and all nations shall serve him, Psal. 72.9.10.11. How then in this celebrating shall the new heaven pass away, that is, the more pure Church among the Gentiles? Must we distinguish concerning the Gentils, whereof some are yet strangers from Christ, othersome are named Christians now by the space of many ages, as we of Europe first of all? Shall they come to the Chu • ch, as the Prophecies even now all •• adged declare, and many others agreeing with them? Shall these depart and fall away, as the vision seemeth to show, which these words do set forth? The fi • st heaven, saith he, passed away. What other heaven is then among 〈◊〉 , according to the sense of this Prophecy, then among us of Europe for the most part? Certainly the promise made to the Chu • ch of Philadelphia increaseth the suspicion, to weet that it should be a pillar in the temple of God, never to be cast forth, chap. 3, 12. Why is this attributed as proper and peculiar to it, if all the rest enjoy the same benefit alike? It seemeth therefore, that as once the unfruitful fig tree was cut up, and the ill husbanded vineyard being taken from the old farmers was let out to other, Luke 13.6. Mat. 21.41. So the Church now a long time evil entreated among them of Europe, do purpose to truss up bag and baggage, and to forsake them at length, who have long since forsaken the purity and love of it. What though now it be called heaven?, the heaven themselves are impure in the eyes of our God, Job. 15, 15. And the more in deed at this time our heaven, which rather enjoyeth such nam in respect of the Popish infernal gulf, thā for any heavenly clearness of his own. But that seemeth to be repugnant to this calamity of Europe, that after the first resurrection, there are a thousand years of reign with Christ, chap. 20.6. that is, there shall be among those nations, to whō this resurrection hath befallen, a continuance of the truth by the space of so many years from the beginning of the restauration thereof. But we know that this was proper to our countries. But it may be answered, that perhaps this reign shall be such as was that of the thousand years before that resurrection, when the Devil was bound, chap. 20.4. when the Kingdom was of a few elect, in whose heart was the love of the only salvation-bringing truth, howsoever the Antichristian impiety savoured better to all the rest of the multitude. Certainly other scriptures seem to lean more this way, threatening that all religion shall be so defiled, with so many corruptions, that fierce any wholesome footstep of it shall remain entire. And who is so ignorant of things, that hath not just causes enough to fear much, especially when he seeth the word of God to be despised everywhere, new errors to spring up daily, old to be brought back again from hell, all godliness to be converted into gain and ambition? Many indeed are the arguments that the glory of God will depart from us shortly, as once from the temple at Jerusalem, Ezech. 9.3. Unless peradventure some comfort ariseth from hence, that this departure of the first heavē and earth may be understood not of the utter decay of the truth among the Europeans, but of such a renewing among the Jews, in comparison of the excellency whereof, whatsoever was excellent before, may be said to have passed and vanished away; when the light of the moon shall be as the light of the sun, and the light of the Sun sevenfold, as the light of seven days, & the Sun shall blush when the Lord shall reign in Zion: as we have heard out of Isaiah; or finally unless it hath some weight, that the Spirit here speaketh so exquisitely, not saying the former heaven and former earth were passed away, but the first heaven and the first earth, as though these words respected not the Gentiles at all, but only the legal worship, which rightly one may call the first heaven, ordained at the first of God himself. But the Christian people of the Gentiles, was neither the first people of God, neither were the rites observed by them, the first ordinances delivered frō heaven. As though the words should give this sense at last, albeit this people of the Jews all the time of their rejection, thirsted after their old ceremonies and worship, and boasted openly that they should have at length free leave to use their ancient custom, (which we know they vaunt of even in these days,) yet in this restoring, they shall conform themselves wholly to the will of God in such sort, that willingly renouncing their old ordinances, which then they shall acknowledge to have received an ende in Christ, they shall make manifest to all men, that the first heaven and earth, which they looked for in vain were passed away forever. This last seemeth to be of no small force, to show that the reason of the order of the first heaven and earth should not be between the Gentils and Jews, but only among the Legal and Christian Jews. The care that I have hath made me to search out all corners to my power; now let the judgment be in the power of the Christian reader, which of these is the beast.

And there shall be no more sea: The sea is degenerate and corrupt doctrine, which shall have no place among this new people, whose glassie sea shall be like Crystal, most pure, most clear, void of all saltness, and muddy grossness, as is that in chapter 4.6. Which also is said in respect of the Jews themselves, and those errors which in these days they deffend so obstinately; there is not a comparison of the Gentiles with the Jews handled in this place. The Gentile sea, that I may so say, and thath grosser was consumed already, when the Popish nation was destroyed: the purer sea of the reformed Church is of glass, chap. 15.2. and shall not be abolished. The Jews even hitherto have their own sea, most gross, most foul with many forged tales touching the Messias, the legal worship, the righteousness of the law, and many other points of salvatiō: all which shall now be so dried up, that not a drop of the former sea shall remain.

2 And I John saw the holy City; In such wise then was seen the new heaven and earth: now the holy city is exhibited, which is so called for excellency sake. The Church also of the Gentiles is that new, and heavenly Jerusalem, as in the Apostle; but ye are come to mount Zion, and to the City of the living God, the heavenly Jerusalem, and to the company of innumerable Angels, Heb. 12. and Gal. 4 But our Jerusalem being deformed with many errors and contentions shall cause that this most pure shall appear altogether new. Aretas, the Compl. & the Kings Bible do omit the name John, & reed thus, and I saw the holy City, the new Jerusalem.

Coming down from God: The • fore this Jerusalem shall have her seat on earth, the heavenly shall never come down, but shall remain fixed in heaven, where Christ sitteth in glory at the right hand of the Father; I go, saith he, to prepare a place for you, and when J shall have gone, and prepared a place for you, I will come again, and take you unto myself, that where I shall be, there you may be also, John 14.3. And again, Father J will that those which thou hast given me, be with me, where I am, John 17.24. We shall be caught up in the clouds, to meet the Lord in the atre, and so shall be with the Lord, 1 Thess. 4.17. And to what ende should Hierusalē come down from heaven, which by and by after the general resurrection all the elect shall be in the heavens? Peradventure, wilt thou say, it might come down, that John might see it. If it had come down for this cause, John should rather have been caught up into heaven to behold it, then that she should be let down to the earth. He was commanded before to come up into heavē, where through the door opened, he saw the form of the militant Church, chap. 4. how much more now should he have gone up, that he might behold the same triumphing? Therefore these words do manifestly distinguish the new Jerusalem pilgrim, from the inlandish. Albeit that be called also heavenly, because in very truth it is such, both by birth, and also by the right of the inheritance; as Paul saith, For that Jerusalem which is from above, Gal. 4.26. It cometh down therefore from God, because his singular power and mercy shall appear in building up this new city. The increase of the whole building shall be so swift, and the glory and dignity so great, that all with one consent shall acknowledge the hand of God, and shall declare him to be the only artificer.

Trimmed as a bride: To be presented to her husband: not yet hitherto given by a marriage accomplished. After the last resurrection the marriage shall be accomplished, it shall not be a preparing for time to come. This bride was adorned with pure fine linen, and the Iustifications of the Saints, chap. 19.7.8. But observe that the city seen ere while, is now called the bride, and more plainly after ver. 9. Come, saith the Angel. I will show thee the bride the Lambes wife. Therefore this city is the whole multitude of the faithful, the most sweet and straight communion of all which among themselves, the Spirit declareth very well by such a form of city. The members of the body are used sometime to the same end, but the similitude of a city setreth before our eyes a certain more lively image There is a greater variety of things in a city, and a further difference of duties, which yet are joined together and contained with the same law, and respect one chief good of all: This therefore notably representeth how the faithful most differing in function, office, and course of life, do grow unto one Holy body.

3 And I heard a great voice from heaven saying &c. He cometh to that part of the glory which is declared by the things heard. The Tabernacle properly belonged to the Jews, and old worship: from whence here it signifieth the whole divine worship of that people, to which before the tabernacle was peculiar. Togither also it showeth, that the manifestatiō of God's glory, shall not yet be perfect, such as the Saints shall enjoy after the last judgment. But howsoever it shall be far more abundant, then never before, yet men shall see God as through a glass, and riddle, not face to face: they shall know in part only, not as they are known, 1 Cor. 13.12. A tabernacle is fit for the Church being in pilgrimage, not for that which hath gotten a firm seat in her own country.

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

4 And God shall wipe: So is the presence of God: now followeth that which concerneth the removing of the calamities. The truth shall not be made to sorrow again, nor be oppressed with the tyranny, either of the Beast or Dragon, or any such like plague, but now being victor and conqueror of all enemies; shall flourish. He borroweth these words out of Isaiah chap. 25.8. that we may know of what times the Spirit speaketh. Isaiah in the same place speaketh of the felicity of the Christian Church of the Jews on earth: as is evident from that vengeance, which God will take in his time on the Moabites, ver. 10. For the hand of the Lord shall rest in this mount, and Moab shall be threshed under him, even as straw is threshed for dunging. He joineth together both the singular goodness of God toward the Israelites, and the final destruction of the Moabites. And the Spirit using that Prophecy in this place show, that it is not accomplished of old, but that at length it shall be fulfilled when this restoring of the Jews shall come. So John & Isaiah give light one to another.

And death shall be no more: The greevousnesse of punishments shall cease; in which sense Isaiah saith: he will swallow up death into victory: chap. 25.8. and Hosea, I will redeem them from the power of the grave, I will deliver them from death: O death I will be thy death, O grave, I will be thy destruction, repentance is hidden from mine eyes, chap. 13.14. Which place Paul applieth to the last resurrection, 1 Cor. 15.55. as also the Spirit hath shown by the same this renewing, chap. 20.12. And so indeed shall be the full overthrowing of death, when the bodies shall rise again. But in the mean time in the felicity of the new people, there shall be seen a pattern of the great weakening of the sam. Not because the separatiō of the souls & bodies shall thē cease, whereby the saints are translated into the Kingdom of heaven; but because the sting of death being quite taken away, it shall not serve to the scourging of the Church anymore.

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

For the first things are past: Peradventure having respect to the first condition of the Jews troubleous times and full of misery: because of God's wrath provoked by their own often rebellions: as though he should say, there shall be no more place afterward for this stubburnesse: & therefore neither shall God be so angry as in former times.

5 And he that sat upon the throne said: The certainty of this renewing & happiness is confirmed by another testimony of great authority: It is of him that sitteth on the throne, that is, the most high and eternal God himself, who openly testifieth, that he will make all things new, that is, that he will so restore the doctrine, worship, people, and whole administration of things, that men may worthily count them new.

And he said unto me, write: John cometh now to those things which were spoken to him particularly. In that he is commanded to write, it is as if it had been said, this is determined and resolved with God, and as it were registered in statute books, so as it cannot be altered: or do thou put it into common writings, that the faithful may have to show, how they may call upon me for right, see the chapter 19, at the 9. verse. The writing which is commanded is, that these words are true and faithful, to be performed at length in their time, though the world minds nothing less.

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

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

J will give to him that is a thirst: This is the reward of the godly, who are said to be thirsty, that is fervently desiring those things, as are all they who have a taste of heavenly good things. Blessed, saith Christ are they, which hunger & thirst after righteousness, for they shall be satisfied, Mat. 5.6. But then especially shall the Jews thirst, who shall satisfy themselves with no desire, whereby they may perceive a more full sweetness of Christ. Yet nevertheless even to these which shall burn with an exceeding great desire shall be given of the well of water of life freely, that is, not for any merit of their desire (though among all the gifts givē to men it excelleth,) but of the free grace of God.

A notable place against the blasphemous doctrine of the Papists touching merit. The Jesuit laboreth to shift it off, making the same sense of it, as of that of the Rom, 8.18. The sufferings of this time are not worthy of the glory to come, which shall be revealed in us: by which words, saith he, our good deserts ar not compared with the future blessedness, but the sufferings, that is, the labors which we suffer for God's sake: as though he should say, our sorrows cannot be compared with the joys of the blessed: although the endurings of griefs, in as much as they come from grace, are worthy doubtless of eternal life. Consider the fraud of the Jesuit, who having nothing to answer to this place, flieth to another, from whence some show of an answer might be taken. But that I may not now examine that of the Romans, why telleth he us of sorrows and af lictions not to be compared with the joys of the blessed, of which nothing at all is spoken in this place? Here tears, death, sorrow, crying, all labor is banished away, before in ver. 4. so as nothing is more unmeet as to dream of such a comparison. For in these words it is shown that not only the sorrows of this life are inferior to the joys of the blessed, but also that the thirst, hunger, and most fervent desire of godliness, than which nothing can be of greater esteem in a man, do not obtain life by their merit, but by the mere grace & mercy of God. Neither is that of the feigned Ambrose less frivolous, and also of Thomas, and Rupert, who will have the word freely therefore to be said, because although eternal life be due to the merits of the righteous condignly, yet the merits themselves could not have been merits without grace, which was given freely. For if they would rather have spoken with the Holy Ghost, then from their own perverse brains, they would never have said, that any grace is given to men, by whose help they might do works worthy of eternal life, when here it is said expressly, that the reward of the most excellent works is alto gither freely bestowed, and not condignly.

7 He that overcometh shall inherit all things: For none shall attain to this happiness, but he which shall behave himself valiantly in that battle, with the Dragon, of which in the former chapter. Ye therefore ô Jews, show yourselves men; It shall be a terrible war, if ever at any other time, Dan. 12.1. Yet notwithstanding fear not, neither faint in your minds. The victory is sure, and after the victory eternal joy.

8 But to the fearful and unbelieving; The reward of the wicked; which first are called fearful, fearing them which kill the body; and denying Christ before mē, Mat. 10.28.33. desiring to save their life, but in very truth loosing it, Mat. 16.25. Of which sort peradventure there shall be some, in respect of the greatness of the danger, when the Turk the Dragon shall threaten most cruel destruction to them that profess Christ. Vnbeleevers are they, which shall refuse the truth openly. For everyone shall not be converted; but it seemeth that some by the just judgment of God shall remain in their former stubburnesse, as we have observed before out of Daniel. Abominable, are men of desperate naughtiness, and impudently wicked, whom all mē everywhere detest. Aretas and Montanus do read before abominable, the word sinners, as also the Cōplutent edition and the Kings Bible. But these sinners are alone with abominable; men notably wicked and desperate. But why is there mention of Idolaters, when all the Jews generally do hate Idols. It may be that some have turned away to the Romish impiety, although this be a rare thing: joint also that Rome before this time shall be destroyed. Therefore these things may be understood of the Gentiles, as also all other kinds of sins which have been reckoned hitherto, who cleaving to their Idols shall have no part in this holy city; of wich in the mean time all the godly shall be freedenizens, wheresoever they shall live. Liars also are excluded, that is, such as rejoice in lying, as hypocrites, dissemblers, and they who make some show of religion, having no taste thereof n their heart. Observe how with those horrible sins he mixeth some lesser, in the common opinion: that no man should deceive himself, by supposing that if he refrain himself from those greater, he may follow the smaller without danger of punishment. But the thing is nothing so, he that continueth in the least without repentance, must know that a place is prepared for him in the lake of fire: hither shall be thrust all this company, and they who are of the same condition. Not because all the wicked shall descend presently at that time into hell: but because they shall be convinced and condemned by the sentence of the holy Church, which is as if God should pronounce it from heaven, and should strait way draw the condemned unto torment.

9 Then came to me one of the seven Angels: Hitherto the general declaration; the particular followeth. And first by whose help this thing is to be manifested: this is one of the seven Angels, of which we heard in the chap. 15. and as it seemeth the last, who was to pour out his vial into the air. Frō which it is evident that this new Jerusalem is within that time, wherein the vials are poured out: for which cause there is so exact a repeating of his office, that he is one of those seven Angels, which have those seven vials, full of the seven last plagues, least any in wandering rashly should pass over the bounds that are set.

Come I will show thee the bride: Did not John see it before, ver. 2. But there through a window and somewhat confusedly, but now more distinctly and clearly. The first show of the new descending Hierusalē shall seem fair; but after that it shall have abode on earth somewhile, then it shall be seen far more noble. For we gather from the former things, that these words do show the event; as also that, which the Angel inviteth for to behold: whence we learn, from the analogy of those things, which hav been said before, that some holy man by published writing shall manifest to all the faithful rhe most divine majesty & celestial glory of this Church. But we see these things yet a far off and darkly, the day at length shall make this thing most clear.

10 And he took me up by the Spirit into a great and hie mountain: He entreh into the description of the city, more fully then before: yet notwithstansting shorter in these two verses. Therefore that John might thoroughly know the bride, he is taken up into a hie and lofty mountain. The first condemnation of the whore was seen in the wilderness, chap. 17.3. but the glory of the bride shall be revealed in a hie mountain, in the eyes and light of the whole world. This mountain seemeth to be that which Isaiah speaketh of; In the last times the mountain of the house of the Lord shall be set in the top of other mountains, and exalted above the hills, that all nations may flow unto it, chap. 2.2. Worthily is this mountain called great and hie, which is set in the highest top and height of other mountains. Therefore whatsoever excelleth in dignity on earth, the excellency of this Church shall pass it. In this mountain shall be seen the beauty of this city; as if her cityzens dwelling within the walls should pereeive most plainly her reverend and divine worthiness, which cannot be so manifest to them that dwell farther off in remote countries. And many John's, that is, godly and holy men, leaving their places of abode shall flee unto this mountain, not that being superstitious they may visit holy places, but that face to face they may behold the glory of the Lord; and enjoy being present the gladness of the saints. For can anything be more longed for, then to be conversant with them, which shall worship Christ most purely and most holily according to his ordinance alone and with most fervent affections? It shall be certainly an excellent pattern of our fellowship with the holy Angels. But it is sufficient to touch these things in a word, least I may seem to some men to delight myself with a sweet dream. But let us observe, that if these things should be spoken of the saints country after the last judgment, no Olypus would be high enough to show it manifestly.

11 And he shown me that great city: This city is great and most full of citizens: hitherto it hath been always contained within a small number of men; now first of all called great, her bounds being enlarged, and increased with a full multitude. It shall be far more glorious in this respect, seeing that the more common good surmounteth it self. But beside these she is holy, and cometh down out of heaven from God. Of which things we have seen before, This is a new thing, that she is adorned with the glory of God, that is, that she hath the presence of God manifested in her by a certain glorious beauty, as it is declared in those things that follow. To this ende the temple before was filled with smoke, after the old manner of appearing in the tabernacle and temple, but now there shall be another way. God shall give a more clear show of his majesty, then ever before this time, either with the Jews, or Christian Gentiles. Moreover also it hath a light which is like to a stone most precious &c. What is this light? Not any brightness with which the city shineth by her own purity, (although of it self it shall be most beautiful,) but a light which is conveyed into it from another. For so Phoster signifieth, to weet, such a thing as sendeth forth light from it self, as the Sun. Moon, Stars, candle, torch & the like. Therefore the Grecians translate these wrds of Gen. 1, 16. tous duo Phosteras tous megalous, those two great lights: And also Paul, Phainesthe hos Phosteres, shine ye as stars, Phil. 2.15. Therefore the Phoster of the city is that which giveth light to the city, the which light she draweth frō another, and hath it not naturally. From whence then is it ministered? From the very glory of God, for these things depend on the next before going, as though he should say; I saw the City having the glory of God, which glory of God being the light of it, was like a stone most precious, &c. which interpretation is affoarded by the 23 verse after, where the office of lighting the city is given to the glory of GOD.

But why is this light like to a stone most precious, and not rather like to the Sun, or Stars? Because perhaps the light of the Sun doth burn, and blindeth the eyes, rather more agreeable with an overthwart looking upon it, then a direct. The shinning of the stone is altogether harmless, very much grateful and pleasant; ye the more that one looketh upon it, the more agreeable it is; in which respect it representeth most excellently the pleasantness of the divine knowledge.

For the nature of this, is to recreate and cherish the fainting soul, even with the only sight of her beauty; but yet much more, if any with a serious contemplation, doth fixe the eyes of his mind upon her. The light and glorious brightness of all other thing, as of the Moon and of the Stars, is overwhelmed by the bright-shining beams of a greater light.

The brightness of a stone compareth with the sun, neither is diminished, but increased by the beam thereof; even as there is not any glory so great that can darken the glorious majesty of God. The things which are lightsome with us, as torches, lamps, candles, always stand in need of some matter, wherewith fire is kept burning, otherwise they would be turned by and by into darkness: the sparkling brightness of a stone is naturally engendered in it, which hath no need of any outward help, but shineth always by his own flame, so as it representeth before our eyes the eternal light of the most High God, in this respect also. But the Kind of stone is also expressed. For it is like a Jasper stone clear as Crystal. The Jasper is a most noble Jewel, both for antiquity and for variety. The likeness to clear shining Crystal, describeth a certain kind of it, which shineth through most purely, darkened with no color. Therefore the Jasper like Crystal, is that kind of Jasper which is commonly called Aerizula, resembling the most clear air. Here it noteth the most excellent glory of God shining in this city, which no spot of earthly filthiness do make dark, as it is wont to come to pass, where any human invention is patched to God's ordinances.

12 Jt had beside a wall: Now he expoundeth the matter particularly, & first the things which belong to the form of the wall, which is great and hie; that is, long, broad, and hie, firm on every part. The description whereof had been superfluous, if it should belong to the heavenly city to be expected after the last judgment: which all know well enough to be set free from all danger. But the celestial Jerusalem on earth which we have seen tossed with very many storms, from her first beginning even unto this day, hath had need of this defense and fortification of walls; least any should fear the same thing touching this city, which he knoweth to hav happened to the same in former times. But this form hitherto belongeth to the whole wall. The parts are the gates and foundations. The gates ar notable for their number: the watch, the names written upon them in this verse; then for their most cōmodious situation in the thirteenth verse, which all ar so described, that they may declare a most ready way into this city, which no impediment shall hinder. Hereunto first of all the twelve gates have respect, that an entrance be prepared for every tribe apart, to to the ende that it may be more free and ready. For the same purpose are the twelve Angels being the watch, who do wait at the gates to open them, and to let in the comers in without delay. What other thing also mean the names written, then to teach, how everyone should go on directly, and not loose any time about seeking an entrance.

13 On the East part there were three gates. The situation of the gates is most commodious; not all for one quarter, but equal for everyone; that a way might be opened on every side: & everyone might go in directly without being hindered by any crooked turning about. Ezekiel handling the same matter noteth every gate by name: but he beginneth at the North, on which side he setteth the gates of Reuben, Judah, and Levi. On the East side of Joseph, Benjamin & Dan. On the South of Simeon, Jssachar, Zebulon. On the West of Gad, Asher, Naphthaly, chap. 48.30. & c, The Jews in the East and North part shall first stir up themselves, and make hast to go into this holy city, as hath been shown before chap. 16.12 by Euphrates dried, that the way of the Kings of the East might be prepared. And as Daniel teacheth, speaking of the journey undertaken into this city. But rumors saith he, shall trouble him from the East and from the North. That is, when the Eastern & Northern Jews are raised up, the Turk shall be greatly troubled, after he hath received news of that thing. Therefore because the first journey shall be undertaken from these countries, the gates of them are put first; and those without difference, John attributing the first place to them in the East part, Ezekiel to them in the North, because both shall prepare themselves equally to this expedition. The Southerne Jews shall follow these, our in the West shall be last.

14 And the wall of the city had twelve foundations: Thus far the gates: the foundations are described both by the number & also by the names. In number they are twelve, which are laid under the wall: the wall I say, not the city, for they are the foundations of ministry, not of salvation. There is one only foundation hereof, Jesus Christ-alone: Other foundation cā no man lay beside that which is laid, which is Jesus Christ, 1 Cor. 3.11. The Apostles may be called the foundations of ministry, yet not the principal, but instrumental, of which they are not the authors, but the first stones. For the foundation is not laid of it self, but of the master builder. Christ laid these first in the bottom of the wall, in which respect they are called foundations. So Ezra is called the foundation of the coming up out of Babylō, because he was the Prince of that second company, which came up togi, there with him, Ezra 7.9. But how are there twelve foundations of one wall-whereof there is wont to be but one? To weet, because any one stone is not laid through the whole length and breadth, but there are twelve laid equally, one by another long ways and broad, the same order bein still renewed, until the building be brought to his full perfection. No one Apostle is here for a foundation; but all in equal place and office do lie in the bottom. That unhappy and wicked boasting shall be far from hence: Thou art Peter, and upon this rock, that is, (as they will have it who never saw this wall, neither have they any safeguard from thence,) upon this the Peter I will build my Church: this madness of building up the wall upō such one foundation only, hath greatly troubled the Church of the Gentiles, and at length will make her wholly destitute of all wall.

In which were the names of tht Lambes twelve Apostles: So as nevertheless that by these names ar understood not only those twelve, which wer conversant with Christ on earth, but all the faithful Pastors, which shall execute the like office in the Church. They were so called before, chap. 18.20. For there is a most straight communion of the faithful, by reason whereof the proper names of some are applied to others; but especially to them who beside the common bond, have also another fellowship of office. But if the Apostles be the foundations, this is not that eternal city in the heavens. For Christ then shall deliver up the Kingdom to his Father, and God shall be all in all, 1 Cor. 15.24. Neither shall the Saints have any ministry of teaching there, 1 Cor. 15.8. Therefore this wall belongeth to the Church being a stranger on earth, not unto that reigning in heavē.

15 Moreover he that spake with me: Hitherto the form of the wall, frō the continued quantity: there followeth of the city; the form whereof he delivereth, both the continued, and the severed, together; and first universally as touching the minister, and instrument, and the things to be measured, in this verse. The Minister is the same which spake with John, the seventh Angel of those to whom were given the vials, ver. 9. Whose labor biddeth us to seek this city, before the last judgment. And some excellent man seemeth to be noted by this Angel; who as a second Zerubbabel, Ezra, or Nehemiah: shall appoint, from God, this most excellent policy, and shall describe most exactly every part of the holy city. The measure is a golden reed, showing that the description of the whole frame shall be far most precious. The thing to be measured is the city, gates, wall, that is, the whole building. No part shall be neglected, but everyone, both most diligently assigned, and most wisely built. In the Hierusalē of the Gentiles, when the Beast began to appear, the temple only was measured, the description of the city was forbidden, and also of the outward court; but this Angel will measure both the city and gates and walls, and shall recall the whole government of the Church unto the exact rule of God's will.

16 And the city lay four squarre: Now he showeth the form of the city, such as the continued kind of it giveth. It is four squarre, & so great in length as in breadth. This city therefore shall be most stable, so prepared against all alteration, that her foundation be always stable. There is another consideration of this, then was of our Jerusalem, which lay hid among us Gentiles for a thousand two hundred threescore years: which had also a foursquare figure, but of unequal sides, as we have shown at the seven chapter, having in length twelve times a thousand, but in breadth only twelve thousand. Of both which consisted that whole number of an hundredth and four and forty thousand of them that were sealed. For there was some multitude of the godly at that time in length of continuance: but the Church did flourish in no breadth and present abundance in any age, by all that intervalle. But in this city it shall come to pass otherwise It shall be made famous no less for the great multitude of the faithful, through every present age, as for a most happy propagation of a long time.

And he measured the city with a reed twelve thousand furlongs: Such then is the form of the continued quantity: now followeth of that which is severed: and first of the city, whose dimension is about twelve thousand furlongs: which, it is doubtful, whither they belong to the whole plat of ground, or only to the compass. There is nothing, that can be determined certainly and distinctly touching this thing. If we say the first, it is a huge city, every side of which shall be an hundred and nine furlongs, and more, lacking a very little of the old Babylō, which contained a hundred and twenty furlongs in every side, as Herodotus in Clio showeth. But if the compass alone receiveth this measure, there was never any city to be compared with this in greatness, every side whereof shall be three thousand furlongs in length, and the whole plat of ground nine times ten hundred thousand. The Complutent edition, whom Montanus and Plantins Bible follow, read these things otherwise, thus, about twelve furlongs of twelve thousand, that is as I suppose, about twelve times twelve thousand furlongs, as if the whole largeness were so many furlongs, as many as wer sealed of every tribe, ch. 7. to weet, an hundred forty & four thousand furlongs. Which agreement causeth to doubt that this reading is the truer, both because it declareth the great similitude of this & the old Church of the Gentils, & also because it retaineth the proportion of the wall, in ver. following. By this mean the city is made of the mutual increase of the cityzens & ministers, as the wall of the mumber of the ministers multiplied in it self: for 12 tims 12 thousand, of which that multiplying signifieth the ministers, this to be multiplied, the citizens, do mak this mumber; whose side shall be of 379 furlōgs & above. But here it may be asked, why John maketh this city much larger thē Ezech. seeing it is the same in both. For he rehearseth the measure of ech side 4500 cubits, ch. 48.30, that is 12 furlongs only and some what more:

John which reading soever we follow, whether we esteem the measure of the circuit, or the plat of ground, assigned a far greater magnitude. Ezekiel was a minister of the Law, John of the Gospel: from whence ariseth a difference of ampleness according to the allowed portion of light, which always was greater, the nigher men approached to the times of Christ. Wherefore the Temple of Solomon was built with la • ger dimensions, then the Tabernacle: and the Temple of Ezekiel, with far greater than that of Solomon: but this ciry of John with a great deal larger than of Ezekiel. For after Christ's coming there came a very great light, according to which increase of knowledge, there is used an answerable magnificence of the building.

And the length, and breadth, and height of it are equal: Even now we said, that the length is continuance of time: the breadth the present face of every time, which shall be no less fair and beautiful, then that glory of continuation. Now first mention is made of height: which serveth to betokē and excellent glory of this city, to be extolled by the speech and praises of all men. Things are set on high by commendations; whereby, as it is much used in common speech, they are lifted up to heaven. Therefore this city shall be no less famous among all, then durable in time, & always flourishing in a great multitude of citizens. For this city is solid, not superficiary, proportionable, & four squarre on every part, which consisteth of all her measures, and all of them equal. It is perfect every way, to which nothing can be added. The former wanted solidity, whose breadth moreover was so narrow, that it could scarce be seen. What marvel therefore, if they were shaken with every tempest? This more firm shall stand with so great strength on every side, that it cannot fear any storms

17 And he measured the wall of it: Such then is the form of the city. The quantity of the wall a part is of an hundred forty four cubits. Frō whence is this number? From the mumber of the Apostles, multiplied in it self: for twelve times twelve do make this number. Wherefore the Apostles, and the Minister of the word who are propagated from them, shall compass the holy city round about, and shall keep it safe from all invasion of the enemy, and from all the fraud and deceit of Heretics. But this measuring is only the height; that of the length may be known well enough being shown by the measure of the city: which the wall compassing the same doth exceed, because of the territories.

The measure of a man, which is of the Angel: As though he should say Though the Ministers shall make this description with their cubit, yet they shall do nothing at their own pleasure, but as the Angels of God, shall respect God's will in all things, and shall follow the same most happilye having the Spirit for their guide; but what should the measure of a man do in heaven? observe therefore what city he describeth unto us.

18 And the building of the wall was: Thus far of the form: now he speaketh of the matter; and first jointly of the matter of the wall, & together of the city. The frame of the wall is of Jasper. This stone both lieth in the foundation, and is used chiefly in the rest of the building: perhaps because endomesis in Greek, is the stuffing of the wall, filling up the space between the fronts; that it may signify, the frame to be no less precious within then without: the stopping which the word noteth, seemeth to signify some such thing: or rather seeing procumation is also a pile or dam laid for to repel and break the waves, the building is chiefly made of Jasper, because those teachers, which are signified by this gemme, shall endure the chief violence, and first assault of the adversaries, being instead of a fortress to the rest.

But the city it self was pure gold: The matter in sum of the city, is pure gold, which the fire consumeth not, but maketh it more bright; neither weareth away with use, neither is defiled by the rust, neither is overcome, either by the juices of salt or vinegar, which do overcome other things. Pliny giveth those praises to gold. Why should not this city be perpetual, which is made of matter so invincible, and is free from all corruption? But beside it is like to clear glass, that is, not loathsome to look on by the deformity of any filth, even in the most secret corner. So wholly clear it shineth through, that in it and through it, everyone may behold the most favorable face of God. For hereunto tendeth this shining clearness, that God himself may be considered and seen through it, whom as strangers on earth, we behold through a glass, and riddle, 1 Cor. 13.12. Therefore this city is not, (as at this day Rome the whore, ) gilded with gold wholly without, and within full of filthiness, and all manner of corruption: but it hath exceeding great purity and holiness joined with very great dignity, and majesty. Which merchandise, the more rare it is, the more glorious it shall at length be.

19 20 And the foundation of the wall of the city: He cometh to declare the foundations of the wall one after another: in describing whereof he resteth not in the very lowest ground sellings; but teacheth that the matter of the whole frame is far most precious: as altogether consisting of most noble pearls, neither is it anything inferior to that most divine form, of which we heard before. I am not ignorant how greatly the Interpreters labor in applying everyone of these to the ancient Apostles; which difficulty this so exquisite order increaseth, considering that there is not any certain order of the Apostles kept, either in the Ghospels, or in the Acts; but sometime one Apostle, sometime another, is reckoned first; frō whence it becometh altogether uncertain, what stone may be answerable to which. But it seemeth that the Holy Ghost intendeth another thing in this place; not purposing to describe unto us the first twelve Apostles, but the future teachers of the Jews Church: who carry the names of the Apostles, whom they shall succeed both in office and fellowship of rewards, as before in the 14. verse, and in chap, 18.20. All faithful teachers are the Apostles offspring, as also the former verse taught, which made the greatness of the wall, of the number of twelve multiplied in it self. It is certain that the excellency of gifts, by which the teachers do excel abov the rest, are signified here by most precious earthly things; by which more over it is taught, both in what reckoning they are with God, and also in what estimation they ought to be with men. And it is no less certain that everyone of these excellent virtues shined forth in the old Apostles long time past; but I think that the order belongeth properly to the future Teachers, which if we shall apply to those ancient ones, perhaps we shall err greatly by attributing to every each one, that which is unfit. Wherefore resting as much as in us lay, in the proper drift of this place, beside that excellency, which is common to all the pearls, we think that so exact a reckoning doth pertain to the order, in which at length these new preachers of the Gospel shall arise; that even as the situation of the gates shown the order of the countries, in which the Jews shall be converted to the truth: so this manner of stones so set in order, may signify the rising of the teachers in what order they shall rise up from every place. Although there is this difference between the people and the teachers, that the people assemble by troupes in every side of the city, and therefore shall have three gates opened to them on every side; the Teachers being fewer, shall not gather together by multitudes, but shall be numbered man by mā according to the state of the places where God shall rise them up. Yet we may not think that these shall be but twelve, but that there shall be perhaps so many chief, to whom the other multitude shall be wholly like. Let us see therefore where these Gemmes grow, and of what sort they are, that in some measure we may conjecture of the original and disposition of those excellent men, whom the divine bounteousnes will give within these few years.

The first foundation is a Jasper, a divine stone, often representing, (as we have seen) the Image of God himself; worthily occupying the first place, because he that shall begin the first restoring of the Jews, as another Moses shall come most near to God himself, by a singular excellency of gifts. The beginnings are most hard, and require men very greatly furnished. It is a Scythian and Persian Gemme, of a celestial brightness, in which respect a certain kind of it is called Borea & Aerizusa, the beauty whereof can more easily be admired than declared: it hath a pleasantnesseful of variety, which the most sharp eyed cannot distinguish. It may therefore represent a mixed riches of gifts, wherein a manifold excellency is seen, yet it cannot be diserned, which most of all excelleth, in which respect it figureth the Godhead as in chap. 9.3. in that so mixed fairness should signify in some measure that incomprehensible depth. The Saphyre glistereth with golden points, in great account among the Medes, which showeth a certain & distinct kind of delectablenesse, such as shall be in the next teachers after the first, whom the excellency of some singular gift shall make famous. A Chalcedonie, is of a simple color, like to a Carbuncle, shining with a fiery brightness: it is a Northern Jewel; found about the narrow sea of Chalcedon beaond Chrysopolis, night to the rocks called Symplegades, from whence it hath the name; this betokeneth zeal & fervency. The most noble Emeraude groweth in Scythia, it is of a most pleasant green, neither doth anything more delight the eyes. But seeing here inward graces are more regarded, then outward, this greenness is a most divine knowledge of things, upon which the mind desireth to fasten the eyes before all things: It is set after the Chalcedone, that knowledge may accompany zeal.

The fifth foundation is a Sardonix, which is an Indian Jewel, shining like the nail of a man set upon flesh: it showeth a certain kind of humanity, having whiteness mixed with redness.

The Sardius is found in Sardes, it is wholly red with bloody color: it may betoken a certain severity, profitably joined with the Sardonix, least perhaps gentleness should be despised without this companiō. And these sixth first stones are belonging to the East and North: which do show a happy increase of Teachers from these regions: which we see how it agreeth with the former things, when the first people shall be revived out of these same countries.

The seventh foundation is a Chrysolite, which shineth through with a golden color: It is a Jewel full of dignity and majesty. AETHIOPIA bringeth forth the same. PLINIVS affirmeth that the Beryl is found in INDIA: DIONYSIVS in his book entitled Perieg, saith that it groweth also in the land of BABYLON, of a sky and water color, as the same describeth, the sky coloured stone of the wet Beryl, which groweth in the field of Babylon. The watery color belongeth to lenity and humility; as is the water it self, which easily giveth place to everything; a most fit companion of the majesty of the Chrysolite, that it may contain it within measure. The ninth foundation is a Topaze; which with Pliny is a green Jewel, it is found among the Troglodites, which dwell by the red sea. Dionysius saith that it is found in india, or the stone of the bright Topaze shining with a sky color, writing of India. But it is not of a simple and pure greennes, but yellowish and glistering like gold. From whence Eustachius attributeth unto it a golden color, chrusoeides, yellow, saith he, sendeth forth a golden color, which he borrowed out of Strabo, in whō are many things touching this stone, in his 16. book. Some from hence conjecture, that it took the name from the Hebrew word Pazaz, as though at the first it had been to Paz, or in greek to Pazion, and at length by the ignorance of the printers to have grown together, and made one word topazion. The Chrysopr • sus also, as the name showeth, doth resemble a certain kind of Gold, but as it were be smeared with the juice of leekes. The eleventh & twelfth foundation is the Iacynth & Amethyst, both of a purple color, but the first shining more brightly, the second of a a more wan and weak color, as Dionysius showeth, and the sweet Amethyst shining as asaied purple: India and Ethiopia do afford these two. Therefore these last six belong to the East and South. Our West part, as it seemeth, shall minister citizens, even as other countries, but shall give few, or no Jewels, for the building up of the wall. It may be that God will so set forth his power the more, in raising up teachers from those places, which are most repugnant to his truth. The four last gems are like gold and purple, which colors are of a very great price and dignity: which the Spirit seemeth to have put in the last places for a certain purpose, and that by a course twice doubled: as though he would teach by the same thing, that those teachers shall never be loathed, but shall always flourish in very great authority. At the first the truth is wont to be acceptable, and the ministers of it are judged worthy of all honor; but in time the good will of men waxeth cold, & thē the authority of the teachers decayeth, after that men begin to be full. But here no such thing shall come to pass. The end shall be answerable to the beginning. The dispensers of the word shall be no less honorable, after the truth through many ages hath waxed old, then when at the first it began. And for this cause, I thick, was so great a plenty of golden and purple color put to the last place. I know that other do seek out an agreement of other properties in these stones; but seeing authors vary greatly about this, what is the proper force of everyone, neither is the thing as yet sufficiently cleared: I had rather follow things that are plain and of a known signification; and also the congruency of the Prophecy, then loose my labor in doubtful things. So therefore that which Daniel hath comprehendeth briefly in one word, they that instruct shall shine as the brightness of the firmament, and they that justify many shall be as the stars forever and ever, chap. 12.3. the same we have here declared peculiarly and more at large by sundry kinds of Jewels.

21 And the twelve gates are: Hitherto hath been the matter of the walls: The gates are made of pearls, which signify Christ, who is the way & door to life: if any shall enter in by him, he shall be saved, and he shall go in and out, and find pasture, John 10.9. But how notably do the pearls represente the Son of God conceived in the womb of the virgin? which are not bred of any earthly copulation, but ingēdred of a celestial dew, as of a husband. For they report that the shell fishes at a certain time of the year, with a certain gaping, after that they have drunk up a dewing from heaven, do conceive, and become great with young, and the more that they have been tossed with great tempests, after the dew received, the more noble fruit do they bring forth: so the Holy Ghost came upō Mary, and the power of the most high overshadowed her; and Christ scarce brought forth into the light, was sought for to be put to death, and by an horrible storm was driven into Egypt. After the same manner the first entrance into this city shall be very laborious, but of so much the more abundant praise & account, after they have entered. There are twelve gates, but everyone of one pearl, because there is but one Christ, and but one only name given under heaven, by which we must be saved, Act. 4.12.

And the street of the city was pure gold: In the last place he addeth the matter of the city: which before, he said was gold: but there he made mention of the whole city in general; here in special of the streets. These are the public ways, wherein the citizens do meet, if one have ought to do with another. Even as therefore the ways of man are the actions, in which man is occupied: so the streets of the city, are those public offices of life and buyings and sellings, in which the citizens do take pains. The Spirit saith that all these things shall be holy, pure, clean, precious. For the place of assembling, where these businesses are handled, is pure gold, and shining through, as before ver. 18. How holy and unblameable shall this city be, where the common life, then which nothing is wont to be more foul and polluted, shall be free from all filth of wickedness? Righteousness now, as a river shall run through the streets, and godliness shall shine in all affairs.

22 Neither saw I any Temple in her: Hitherto we have seen the inward & essential glory of the city, as far as is given us, who do not behold frō a hie mountain, but a far off from a low and pressed down valley: where hills and trees do much hinder our eyes, that we cannot yet see the thing clearly. Yet it delighteth me, as once Daniel to opē his window twards Jerusalem, so to look from far off into this holy city, whose cloudy, and blackish tops to behold a far off, it much recreateth my soul. Now the Spirit teacheth how great dignity shall come from things outward. First God the Father and the Lamb his Son instead of a Temple, that is, then shall the worship be most simple and most pure, darkened with no legal ceremonies, which once God ordained, until the time of reformation, much less with any human inventions, but such as shall exhibit God's presence most simply and familiarly. How then doth this agree with Ezekiel, who in eight whole chapters from the fortieth to the end of the Prophecy, speaking of this very time, describeth so exactly the temple, the city, and whole legal worship? Very well: for that whole description tendeth to that ende, not to teach that the old ceremonies are to be restored, but that at length they being wholly abolished, Christ shall be worshipped most purely and exactly according to his own ordinances alone. For what other thing mean the new measurings of the walls, gates porches, and the whole building, the new distribution of the holy land, and the new portions given to the tribes, Priests, Levites, Prince, then an abrogation of Moses and all the legal ceremonies? But that time was not otherwise capable of any spiritual worship, then under those shadows. John speaketh plainly to Christians, all coverings being removed, as on whom the noon Sun of truth shineth, and all things are naked and open. And indeed he openeth most significantly in one word that long & obscure description in Ezekiel, saying that that temple so magnifically & gloriously prepared, is in truth none at all: not as though the Prophet had uttered so many words vainly, but to show that we must not stick in the bark of the letter, but that the kernel of the Spirit is to be found out. Let the Jews hear, neither let them expect a renewed temple, as hitherto they do, amiss and obstinately, but let them with minds and harts aspire in that right way, which shall need no temple. Let them look for the omnipotent God and the Lamb to dwell among them, in comparison of which glory, whatsoever can be built of men shall be vile.

23 Neither hath this city any need of the Sun or Moon; For in very deed the Moon shall be ashamed, and the very Sun shall blush, when the Lord of hosts shall reign in mount Zion, and Jerusalem, and shall be glorious before his ancients, Isaiah 24.23. And why may it not be ashamed of her former darkness, when the light of the Moon shall be as the light of the Sun, and the light of the Sun seven fold as the light of seven days, Isaiah 30.23. Which things are not spoken to that ende, as though there should be no use then of the Scriptures; but because all shall so understand God's will, as if they had no need to learn wisdom from books. Full, saith the Prophet, shall this land be of the knowledge of the Lord, as the waters covering the channel of the Sea, Isaiah 11.9. Neither shall they anymore teach every man his friend, and every man his brother, saying, know ye the Lord, for they shall all know me, from the least of them even to the greatest of them, saith the Lord: that J do forgive their iniquity, and remember their sin no more, Ier. 31.34. From hence let us observe that that Church is most glorious, in which the sun of righteousness shineth with most open face, covered with no clouds of ceremonies; therefore let them see in how great error they are, whom bring in a pompous show of ceremonies, to procure authority to religion with the people. Furthermore let us note to what times John applieth the sentences of the Prophets, that we may know the things are yet to come, which we interpret commonly to be past, and not only in the heavenly country, whose happiness needeth the words of no man, but here in earth in that restoring whereof we have spoken.

And the Lamb is the light thereof: Therefore this light, the most bright of all godly times, shall not yet be perfect, as it shall be after this life, but a candle only in respect of that; least peradventure we should rest in our journey, as if we had come to the last ende.

24 And the Gentiles that shall be saved. The second outward argument is glory from the Gentiles. Before time the Jews have always found the Gentiles most hateful, who left no means unattempted to do them hurt; now contrariweise there shall be no cause to fear that they will do them any harm; yea rather why should they not expect all good at their hands, who shall apply all their forces to the advancing of them. But these Gentiles are not all generally, but are limited with a certain kind, which, saith he, shall be saved: which word is inserted for an exposition. The place is taken out of Isaiah, 60.3. where it is thus, and the Gentiles shall walk to thy light, which John draweth to the elect, by putting in of one word, least any should think it was spoken of everyone generally. And see how John translate that sentence they shall walk to thy light, thus, they shall walk in the light of it, the sentence being well expressed. For to walk at the light, is not to come only to the light, which one may do & depart again by & by, being at once both seen & despised; but to walk after or according to the light, as to walk at the feet, is alone with, to follow & serve one, 1 Sam. 25.42. Neither-hath this, place in the heavens, that the people should walk at the light of the Church, when Prophecyings shall be abolished, and tongues shall cease, and God shall be all in all, 1 Cor. 13.8. and 15.28. But it may be doubtful how it can have place on earth. For shall this difference remain, of some people which are saved, and of other that are lost, in this most happy government of the Church? It seemeth indeed that there shall be many, which yet still shall contemn the truth obstinately: for the day of the Lord shall come cas a share upon all that dwell on the face of the earth, Luke 21, 35. But the children of the Church are not in darkness, that that day should take them as a thief in the night, 1 Thess. 5.4. Moreover it was said before that the hail of a tale • t weight of the last vial, shall drive men to blasphemy, chap. 16.21. Nevertheless those despisers shall be of so feeble strength, that will they, nil the, they shall be compelled to yield their necks. The Complut. edition and the Kings bible do omit these words which are saved: and so doth Aretas and the vulgar Latin: neither do they read, in the light of it, but by the light.

And the Kings of the earth shall bring their glory unto it: Then the Kings borderers on the Ocean, and of the Yles shall bring a present; the Kings of Sheba and Seba shall bring a gift; finally all Kings shall worship him, and all nations shall serve him, Psal. 72.10.11. And Isaiah, The labor of Egypt, and merchandise of Ethiopia, and of the Sabean Princes shall come unto thee, and they shall be thine, and shall follow thee, they shall come in chains, and shall fall down before thee, and shall make supplications unto thee, saying; only the strong God is in thee, there is none besides, nowhere else is God, chap. 45.14. Again, Kings shall be thy nurcing fathers, and their Queens shall be thy nurces, they shall worship thee with their faces toward the earth, and shall lick the dust of thy feet, chap. 49.23. For then shall be given unto Christ a dominion, and glory, and Kingdom, that all people, nations and tongues should serve him, whose dominion is an everlasting dominion, which passeth not away, & his Kingdō a Kingdō which shall not be destroyed. Dan. 7.14. It shall not also be from the purpose to add here in what words the Sybille hath described this same thing, that at least, we may help tthe Jesuit, if he will, who in expounding the same, is clean out of the way: thus therefore she Prophecyed in the 3. book of the oracles of Sibyll.

Sibyll prophecieth that after the death of Antichrist, which we have had set forth in the former chapters, the sovereignty of things through the whole world, shall be in the power of a woman. But what manner of one? Is it such a one as we properly so call? Nothing less. This woman is the Church, the spouse of Christ: which she calleth a widow, not because she is a widow by the death of her husband, as this word is wont to signif usually, but because she is on earth, far from him. For she is also a widow, which after marriage dwelleth not together with her husband, for what cause soever it be. Or she may be called a widow, because before her restoring she sat a widow so long, as in Hosea: Sit still for my sake many days, neither be married to any other. For the children of Is • ael shall remain many days without a King, and without a Prince, & without an offering, & withtout an Image, and without an Ephod, and without Teraphim, afterward they shall return &c. ch. 3.3.4.5. So Isayas, So that he shall say in his heart, who hath gotten me these, seeing I have been barren and a desolate captive, and a wanderer too & fro &c. chap 49.21. This then is that widow, which after she hath governed for a time, at length shall deliver all her subjects to be translated in to heaven, whither at length they shall go, when this whole world is destroyed with fire. Seeing therefore that these things are so, those are not to be understood of the future state after the resurrection. For what Kings shall then bring their glory thither? Unless peradventure, as the Jesuit writeth ridiculously, by building and enriching temples, by sending predicatours into sundry countries, and by restreining the nations that are enemies to the faith. Did the man dream waking when he wrote these things, that he would hav any such thing to be desired in the future state? But I will not vex the man, being as it seemeth, sick of an ague.

25 And the gates of it shall not be shut: All danger shall be so far away, that no fear thereof shall trouble them. Ther shall be no enemy that shall invade, but the gates shall be open always to receive new strangers, who in great companies shall flow thither continually, Isaiah 60.11. Blessed is that city, which shall enjoy so happy, so glorious, and secure peace.

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

26 And glory shall be brought: We spake of this matter at the 24. verse, but the repetition is not in vain, which teacheth that the Gentiles shall have this continual desire to enrich and store this city. Not because they shall give themselves to the gathering of riches, or to ambition; but because their good will shall be most grateful, who shall always wish very well unto it. Or as the words do sound, and they shall bring the glory and honor of the Gentiles unto it, that is, the Jews themselves, as though now he would show how much they should do by their own strength, when he hath shown sufficiently what should come to them by the benefit of others. Whereby not only they shall be advanced, but also shall be augmented with great glory by their own riches.

27 There shall not enter into it anything that defileth: This glory shall remain no less pure and undefiled, than secure and without fear of enemies. For the most part it cometh to pass that the rivers flowing beiond the banks, do carry with them very much dirty filth, whereby the whole water becometh foul: so for just cause it might peradventure be feared, that in this very populous assembly of the Gentiles, many wicked men shall assemble together, by whose contagion the most clear purity at length should be defiled. But the Spirit biddeth them to be secure as touching this point: God will provide, that no filthy and impure thing shall enter in whereby the flower of so great dignity, may be distained never so little.

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

The Analysis.

THUS far the two first outward arguments, whereby the glory of this city is set forth, the two last follow, the abundance of things necessary, & continuance. The first handleth two things, which comprehend all other plenty; the most pure water proceeding out of the throne ver. 1. and the tree of life, ver. 2. whose fruit is described, and how many foulde it is, partly in the kind, for thete are twelve fruits; partly in the time, bearing every month: and how profitable, which appeareth from thence, that also the leaves are for the health of the Gentiles, ver. 2. and thus much of the abundance: the continuance is declared by removing of the corrupting causes, ver. 3. and by setting down of the preserving causes, ver. 3.4, 5. And hitherto hath been a prophetical narration, both of special things, and also of common things to the whole Church. There followeth 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 pattern ūder one view, they might have greater force for credit. And this recounting is continued even to the eighteen verse; relating the author of the Revelation, ver. 6. the happiness of the keppers ver. 7. the ministers ver. 8.9. a publishing commanded, whereby there should be a free examination ver. 10. with an answer of a secret objection ver. 11. the upright nature of the revealer. ver. 12. eternal ver. 13. the thing revealed ver. 14.15. the plain testimony of Jesus ver. 16. and lastly the desire of the Spirit and bride ver. 17. Everyone of which apart is of great weight to establish the authority of this Prophecy, but all together are very much greater. Next John of his own 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 speedy finishing ver. 20. The salutation lastly concludeth the whole Epistle with a prayer ver. 21.

Scholions.

1 Afterward he shown me: That wholesome fruit doth more declare the excellent glory of this city, which not only the citizens, but also foreigners do receive. Wherunto also appertain this river and tree, of the which both, they drink, and also are fed unto life, both which the Angel showeth to John. For he saith, he shown me. But who is he that shown? That sevēth Angel, which manifested the city to him in the former chapter, ver. 9.10. and therefore neither as yet are we come to the heavenly blessedness of the saints after the last resurrection, when we shall not use Angels, or any other masters. But as touching the water, it is not some little fountain, but a river: neither corrupted and troubled as Nile, but flowing with most pure waters as Kidron & Gallirrhoe making glad the city of God, Psal 46.5. Furthermore it is a river of water of life, not only because of the continuance, for it runneth always with new waters, as is the water of a fountain or spring, which also in the Scriptures is called living, but because it bringeth life to the drinkers John 4.14. The river is shining as Crystal, far exceeding the clearness of the fountains. Lastly it proceedeth out of the throne of God and of the Lamb, which it hath for chief fountains, and to which again as a companion it doth lead, or rather being a forerunner, goeth before, as a streeme to the sea. In Ezekiel the same flood issueth out of the temple & altar, chap. 47.1. But in this new Jerusalem there is no temple, as hath been spoken in chap. 21.22. & therefore 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 plain: then the waters come to the Sea, and by emptying themselves into the same sea, the waters thereof are healed, Ezech. 47.1.8. So in Joel there shall issue forth a fountain from the house of the Lord and shall water the valley of Shittim, chap. 3.18. That is, the plain of Moab; where the Israelites committed whoredom with the Moabitish women, Numb. 25.1. Zechariah also, There shall be, saith he, in that day waters of life going forth out of Jerusalem, part of them to the East sea, and parte of them to the uttermost sea, which shall be both in somer and winter, chap. 14.8. This river is the most fruitful 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 bud forth. For every living creature that creepeth, wheresoever these rivers come, shall live, and there shall be a very great multitude of fishes, for by the coming of these waters thither, they are cured and live, wheresoever this river cometh, Ezech. 47.9. For this Prophet and John speak 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 prove.

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 fountain is not shut up, but the free power thereof is open to everyone that possesseth the city. In this place springeth up and flourisheth the tree of life. Ezekiel mentioneth many trees, Behold, saith he, on the river side I saw many trees, on this side and on that side: the Greeks do translate the Hebrew words gnets rab, thus, dendra polla many trees. Tremellius 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 seventh verse he calls gnets rab, here he saith, col gnets, pan xulon brosimon all trees of fruit for meat, as if first he respected the variety more then the multitude. John seems to speak collectively of one for many, as appears by the words entuthen ka • entuthen, on this side, and on that side, that is, of both sides of the river; which fits not to one tree, unless on this side and on that side be turned with tou potamou, of the river, and not with xulon Zoes, as followeth; In the midst of the market thereof, 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 divided into two parts, compassed on both sides. And so it is one tree, whereof 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 cometh I will give to eat of that tree of life, which is in the midst of the paradise of God. John saw this tree to be one, because there is one common food of life for all the elect, 1 Cor. 10.3.4. But Ezekiel saw more, to signify the most fruitful plenty of this one tree. This tree is Christ, who is to his as well meat, as drink, a most costlie meat of all things, which are necessary to salvation.

Bearing twelve fruits; Not one fruit twelve times, but twelve diverse fruits; that this one tree may be in stead of all those, which Ezekiel mentioneth. Christ doth impart himself with so great variety to his elect, that they are never glutted. Whereto also seem to appertain those so diverse kinds of offerings, which once were offered with the sacrifices: some of which were raw, some sodden, some dry, some with liquor, certain baked, certain fried, certain also roasted, Lev. 2. so doth Christ provide against our lothsomenes, who in fruit being the same meat, doth in taste yeilde himself so sondrie & manifoulde. Every month bringing forth fruit; word for word in the greek is by everyone month. This meat never fail, but grows daily new. There needs not here, that in harvest it be laid up for another year, but there shall be a continual spring & harvest, always with some ripe fruits, and some other budding: as the orenge tree; which forthwith as the first apples by reason of their ripeness fall off, afterwards it bud des with new apples. But wer the trees so created in the beginning, as that if sin had never entered, which hath brought thorns, thistles, sweat of the brows, and painfulnes of living, they should continually flourish and be loaden with fruits? This allusion seems to point out such a thing. And it may be Christ would not have cursed the fig tree, because it wanted fruit, when the time of figs was not, unless 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 busy myself with this sort of questions, except perhaps that I might bring light to a dark place.

And his leaves for the health of the nations; Not because they shall be fed with the leaves, but because they shall be covered with the wholesome shadow thereof; or because their wounds shall be cured, through a certain power of medicine, wherewith the leaves shall be endued. For from hence drops that baulme, whereby all wounds are healed, the which no other virtue of surgerie can heal. The which things may not be applied to the last estate of the blessed, where there shall be no difference of nations, and of other people, neither shall there be any place for curing of wounds, when everyone shall be as an Angel of God.

3 Neither any curse shall be against any: The fourth reason is of the continuance, which hence he proveth, because there shall be nothing, whereby this happiness might be corrupted or defiled. We know that the ungodly and wicked bring the judgment of God, on those cities, in which they sojourn: there shall be none of such vileness, against whom the sword of the curse shall be drawn out, and as rotten members shall be cut off from the rest of the body: not because then discipline shall altogether cease (the which shall greatly flourish, as we have seen in the former chapter,) or as though no citizen shall ever fall, but because there shall be so great watchfulness of the Pastors in recalling the wandering sheep, 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, seeing that the Prophet Zechariah from whence this place is takē hath hherem lo jehi gnod, the curse shall be no more, chap. 14.11.

But the seat of God, and of the Lamhe: It apperteines to continuance, that God from thence will not translate his throne some other where. Therefore at length we have found, where steadfastly he will abide for all the time that shall remain. In time past he forsook the ancient Jerusalem: & Rome shall in vain boast that she shall never be a widow, as chapter 18.7. but he hath chosen this mountain Zion, in which he will dwell forever. But that we may not think that this is to be attributed to any holiness of the, place, he adioineth, and his servants shall serve him, as if he should say: men shall not through lothsomenes loath the truth, as at first, but they shall with exceeding fervency cleave unto it, they shall forever be the holy and faith full servants of God. This godliness 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 shall enjoy a clearer sight thē ever heretofore: yet far from that which at length being blessed, they shall enjoy in the heavens: but so great shall be the simplicity & purity of the worship, that God shall seem to be most familiarly conversant with them, as it were face to face. He also openly shall challenge them to himself, marking then • ith his own name; yea not men alone, but also it shall be writ̄ on the horses belles, Holines to Jehovah, as are the pots of the house of Jehovah, as the bolles before the altar, Zachar. 14.20. he will undertake their patronage, and defense of all their things, even of the least.

5 And there shall be no night: They shall not be afflicted as in the former ages, neither shall they need light comforts, of the light and the lik things, which before they were wont to use, but they shall receive of God himself exceeding joy: neither shall they care for or seek other means to ease their griefs, Isaiah 60.19.20. But how saith he, they shall not need the light, when above he said, the Lamb shall be their light? chap. 21.2. here he denieth not altogether that they shall not need the light, but only no other but the Lamb.

Because the Lord God giveth them light, & they shall reign forever & ever. Ther shall appear greater kindness of God, than can be attributed to any means. For so great shall be the increase of knowledge, that men shall seem to be made wise, not so much by hearing of the word, as by divine inspiration. The like shall be of all other gifts, whose excellency shall far exceed all means, which they might use in getting them. In the ende of the verse there is set down in plain words, what is the sum of these 3. verses: to weet, that this kingdom of Saints shall be eternal; which shall be begun in the earth, neither shall it ever be interruptep, but shall be finally translated into heaven.

6 Then he said to me: Hitherto hath been the prophetical narration: now there followeth a conclusion of the Epistle, the shutting up of the whole Revelation, which in few words mentioneth certain chief heads, whereby everyone may confirm and strengthen himself of the credit and authority of this Prophecy. It is a most profitable conclusion, and full of heavenly majesty. The Spirit knew how this Revelation should not be regarded of men, and certain should call into question the credit thereof, beyond his wonted manner, he labor • th in a few more words, to take away all this doubt. But who is this Angel which now talks with John? An other as it seemeth, than he who in the beginning of the chapter shown the river of the water of life, or that manifested the city. For thi • is the seventh Angel, that is, of those to whom the business was committed of administering the seven last plagues, chap. 21.9. whose charge was certain and contained in the limites of a certain parte, not endued with power of the whole Revelation. But this confirmation is common to the whole book, and therefore seemeth to be of that Angel which was sent in the beginning, that manifested these things to John. Next also it is likely, that here are not again words uttered by the voice of the sam • ngell, but they are related of John under the person of the Angel, of whom first he had received them. Certainly the conjunction 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 me, which declare the time of a new speech begun after the sight of the city, but and he said to me, as though he should say; seeing that now I have fully delivered to you all things, which are revealed to me, that shall be, now there remaineth nothing, but that with sure faith ye embrace the same: which that you may the more easily do, bethink ye how holily and religiouslly the Angel hath confirmed the same to me, those words are faithful and true. Wherefore this confirmation of the Angel appertaineth not only to those things which went next before, of the new Jerusalem, although the demonstrative proouune be so used often, but likewise to the whole book: as also that threatening, which followeth ver. 18.19. universally challengeth credit to the whole Prophecy, and not for the authority of some certain part of it. These things are repeated out of the 19 chap. ver. 9. & by the words of John speaking, which the Angel had before spoken, they are applied to approve the whole Revelation.

And the Lord God of the holy Prophets sent his Angel. Neither did the Angel of his own accord utter, these words are faithful & true, but by the commandment and authority of God the sander. The same God which inspired the ancient Prophets, that they might most certainly forespeake of things to come, he sent this Angel, which might reveal those things to John 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 Angel to his servant John. But thou mayest observe that this latter member of the verse is so inferred, that it may clearly show that these now are not the words of the Angel speaking, but of John repeating the arguments of this Prophecy delivered from heaven.

7 Behold I come quickly; The testimony of Jesus concerning the speedy execution of these things, fetched out of the 11. chapter, which must shortly be done: and again, the time is near ver. 3. The event of things next past, should give credit to things that follow: and therefore he maketh mentiō of a speedy execution: as if he should say, take everyone 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 pass. These things assure you that the things to come are no less certain. But we who now for a thousand and five hundred years, to weet, from John, have seen the consent of the event and Prophecy, may not anymore doubt of these few other things which as yet remain. See how these things are heaped up together, as but now we said, without any bands of speech, as for the most part it is done in numbering of things.

Blessed is he that keepeth: A confirmatiō of the happiness of them which keep 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 John: A confirmation from the Ministers. It is a most sure prophecy, whose Minister the Angel was, and of so great majesty, that John the Apostle thought to worship him, and of that holiness that he forbad the worship offered. John telleth what first befell chap. 19.10. he falleth not down again into the worship forbidden him.

But he said to me: in the greek it is, and he saith to me, for he said to me, or hath said, as well the interpreters do translate it: he relateth not a new, but a thing past But we must mark 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 keep the words of this book. Therefore to keep the words of this book is to have the testimony of Jesus.

Seal not: The publishing of a commandment, whereby there should be free power to everyone to examine, and, by the success to judge of the Prophecy. John might not have it for himself alone, but should offer it to the trial of a public examination, as forthwith from the beginning he was bidden: That which thou seest write in a book, and send it to the seven Churches, chap. 1.11. And again, write these things which thou hast seen, & which are, and which shall be: that is, hide it not from others, but publish it. But if the public publishing of it be only respected, how was Daniel commanded to shut up his words, and to seal the book, who also brought into open view his Prophecy? Therefore this prohibition of not sealing, includeth some other thing; namely, that things to come are in such sort set down, that men by the events present and near at hand, might be led as by the hand, fully to understand the same Prophecy: which chanced otherwise to Daniel, who was not manifest to every age, for he lightly touching things interlaced, is chiefly employed in things that should lastly come to paste, and therefore 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 Jews, whom that Prophecy doth chiefly respect. That which followeth confirmeth this interpretation, for the time is at hand: as if he should say, shut not up this Prophecy, because the time near at hand shall reveal it: but Daniel's was sealed up, for the event far to comme, caused, that for a great time it should lie hidden. Therefore 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, whereby the minds of the weak might be weakened; for they see that the ungodly go forward in their ungodliness, and their punishment for many ages is deferred. Therefore they might demand, how he would come quickly, who so long forbeareth the wicked? He then meets with it, and warneth that no man take this in ill part, but mind that the ungodly will continue in their wickedness, and the righteous will follow after righteousness: but that there are certain bounds set them, beiond which they cannot go: neither must they wonder that a certain increase of wickedness is permitted for a determined time, for the greater condemnation of the ungodly: but they are to leave those men and to turn their eyes to the elect, whose constant study of godliness ought to strengthen our wavering minds against all stiffenes of the reprobate. Therefore 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 there shall be such a state of things, even to the last end.

And he that is just shall be justified still: Let him be employed in those works whereby he may prove both to himself, and others that he is just: but he doth not so much exhort, as show the perseverance of the saints, which being planted in God's house, bring forth more planteous fruits in their old age.

12 And behold I come quickly: But it was repeated before in the seventh verse: but again it is now pressed, as an excellent remedy against the offense of the extreme hardness of the reprobate, as if he should say; as often as the wickedness of men doth stir up the mind, be think ye that shortly shall be the coming of the Lord. He hath promised it, that cannot deceive: nor measure you not the delay by your own sense, but believe steadfastly that that which he hath promised, shall not be so long differed. Ye consider that the Lord is present in those same things, which are daily done: see that he now forthwith hasteneth his promises, that ye may not complain of his overmuch delay, or may think that those things whi • h have been foretold shall not come to pass. Therefore these things do very well accord with the former, nor by any means are they to be referred to another place: albe it if this coupling togithe were not, we ought not to be much troubled about the consequence. The rehearsal made, which we have spoken off, may contain in one full sentence divers things & sundry persons, without any light of bands and transitions.

And my reward is with me: 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 mean time the saints do find. God is just, neither can it be, but that it shall go well at length with the good, & ill with the wicked, as hath been declared in this same book in express 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 own person, but rehearsed by John. They confirm the Prophecy frō the eternity of Christ, or rather frō his power, as before we have interpreted: How should we not credit him so well in pronouncing of things to come as past▪ who is eternal, or who hath given beginning to all 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 whereof 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, seeing the wall is so hie, that there is not any hope ever to climb over, chap. 21.17.

15 But without shall be dogs: Men of doggish impudēcy & virulency, who always bark at every good things; it shall be a grea felicity to be delivered from their society. Concerning the troupe of the excluded, see ch. 21.8.

16 I Jesus &c. A confirmatiō frō a manifest testimony of Jesus himself, not spoken here by his own voice, but by John's, repeated frō ch. 1.1. Christ speaketh never in this book in his own person, without some significatiō of his most great majesty, whereby he may testify his presence.

That bright &c. The morning star is most clear, & showeth the day following at her back: so Christ in this life shineth most brightly to the faithful being also a pledge 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 will give them shortly a full 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 dear as to see these things accomplished, whereof hope is given in this book. For as the souls under the altar cried with a loud voice desiring deliverance ch. 6.10. so the faithful through hope of the future marriage leap for joy, & greatly desire that day to be shortened, ch. 19.7. For the word Spirit signifieth here every faithful, in whom the Spirit dwelleth: the word bride, the whole Church & company of the faithful. The godly all of thē, both severally & jointly 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 today even unto the last ende. Every of the elect, at the first knowledge of these things, shall be inflamed with the same desire with their ancetours.

And let him that thirsteth come: Neither do these things serve only to inflame, but also to satisfy the minds: which is the peculiar property of God's word. And that nothing may be wanting to certainty, 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 only, as all the rest of the sacred scriptures, not due to our deserts. A notable rule of the heavenly truth.

18 19 For I testify together: Hitherto the rehearsing of the former testimonies and arguments, which were used here and there in this precedent book. Now John addeth a certain new one, but of the same divine authority with the former; to wit, that this Prophecy is most true and unviolable, which it is not lawful to violate either by adding or taking away even the least thing without extreme punishment. Which being proper only 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 himself, who is called that witness, both in respect of the Gospel, which he hath brought into the world & also of this Prophecy which is grounded on his authority only. In conclusion the whole matter is sealed up both by his testimony repeated, & John's pryer.

21 The grace &c. The usual form of concluding Epistles, such as is this whole Prophecy sent to the 7 Churches by the commandment of Christ himself, chap. 1.11. Come L. Jesus. Glory & praise be to God forever, Amē.

I give thee thanks Almighty and everlasting God, because thou hast lead me, blind and unskillful man of no reputation, of no judgment, of no wit, by thy only mercy, for Christ's sake, through this unbeaten wilderness, hast made me to view many secret corners, and hast given me a safe journey by the dens of the Dragon and wild beasts. Even so ô Father, for such is thy good pleasure. Thou choosest the unnoble & base men of the world, & hast founded strength from the mouth of babes & sucklings, that no flesh should rejoice. How incomprehensible is thy wisdom? how admirable thy truth? How just & holy at all thy ways? Who shall not fear thee? I would gladly tell thy praises, but my tongue doth lack words, & the words a mind. Whither soever my mind shall turn it self, it is swallowed up of thy infiniteness. If it shall ascend into heaven thou art hyer: if it shall consider thy works, thou art greater: if it doth meditate on thy holiness, thou art purer then the very Sun. O wonderful deepness & unmeasurable bottomless pit, how dost thou compass us about on every side, & art comprehended nowhere? What mortal sight cannot be overwhelmed with this so infinite brightness? Therefore 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 Son. But as in this glass thou art most visible, so art thou most admirable, so far surpassing our understanding, as thou dost abasse thyself near to our sense. Thou art great ô Lord abov all that can be either said, or thought; grant that we may reverēce thy exceeding greatness, which the world cōteineth not; that we may fear thy presence, which the eyes see not; that we may adore thy majesty, in comparison of which the universal creature beneath is nothing: that we may embrace thy goodness wherewith thou followest us most unworthy men. Accomplish at length thy great mystery, & let the world acknowledge thy long delay to hav been for thy only mercy, not of forgetfulness or neglect of thy promise. Destroy the Romish Beast, and the Constantinopolitan Dragon, build up thy new Jerusalem, wherein Christ shall reign, and the saints shall bear rule together with him, to enjoy for a time a blessed reign on earth; and most happy and eternal with thee in heavens. Hear ô Father to whom no thought of the mind is unknown. Be thou present, who art nowhere absent: but hear the prayers, before whom thou hast gone before, by thy decree. Then will we bring forth our harps, & sing praises to thee, celebrating thee the one three God, the Father, the Son, & Holy Ghost, to whom be all honor, praise, and glory forever and ever, Amen.