high majestie Saying Amen The like thanksgiving of the heavenly inhabitants we see Chap. 4.10.11 Chap. 5.14 Cha. 19.1 In saying Amen they joyfully ascent to the hymne of this innumerable multitude as if they should say worthilie indeed yee doe celebrate God and the Lambe the author of your salvation glorie For hee is worthy as Chap. 4.11 They adde also more glorious prayses as blessing glorie c. In which as we before noted they doe not so much pray and wish that God may have the same as by approbatiō shew forth that which is dew unto him Blessing that is celebration is dew unto God from all creatures Glorie Or a thankfull publishing of the powerfull works of God Wisdom For hee is the author and fountain of all wisdom And thanksgiving For the exceeding great benefits of their creation redemption and glorification Honour Reverence with subjection Power Above all the power of Satan Antichrist all adversaries Might by which he sustaineth all things overcomes al things is overcome by none By repeating Amen they confirm and desire that these his prayses may remaine for ever and ever This is a most sweet harmonie of the Saintes in heaven allwayes praysing the Lord now wee who for the present remaine here on earth are hereby stirred up to the like affections Moreover we are taught after what manner the Saintes in heaven pray before God and the Lamb namely by perpetual praysing of them but we hear them not supplicating to God neither interceeding before Christ The Saints in heaven pray not for the Church on earth eyther for the whole Church on earth or any particular member thereof for this honour is dew to Christ alone And therfore to affirme that eyther they pray for us or that wee ought to pray unto them is an hypocritical invention contrarie to the Scripture and true religion greatly derogating from the glorie of God and the Lambe making the glorifyed Saintes to be tutelar idols And one of the Elders answered saying to mee Now one of the Elders by way of conference shewes Iohn who this multitude of thanksgivers are as did the Angel to Zacharie Chap. 1. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answered for asked by a metalepsis of the consequent for the antecedent usual to the Hebrewes who frequently For answer use ask for hear speake c. because ordinarilie questions are answered they that speak are heard c. One Lyra laugheth at such who make this Elder to be Pope Silvester Who this Elder was indeed wel he might for Iohn could not learn any thing of him but he himself is as ridiculous in making Peter the Apostle to be this One. Now where hath he this but from his owne foolish invention Others therefore say more probablie that it was Isay the Prophet who speakes in the words of this Elder Chap. 1.18 Chap. 19.10 but whosoever he were it seemes he sate neere unto Iohn was perhaps the same who bade him Chap. 5.5 not to weep Hee asketh who they are whence they came not as if he knew it not but hence to take occasion for to instruct him therein as if he should say knowest thou not who these are clothed in white I will shew thee these are c. Thus he stirs up Iohn diligently to observe and mind this multitude as beeing matter full of comfort both for him and us For if we make white our garments in the blood of the Lamb we may then be certainly perswaded that after the troublesome warfare of this present life we shall be partakers of the like victorie happinesse with them in heaven Now he describeth the multitude by two notes The first is taken from their former afflicted condition which came out of great tribulation this is a paraphrase of the martyrs induring with patience most cruel persecution and all kinde of torments for the sake of Christ as also of all other faithfull professours who through the manifold troubles of this wretched life have attained the port of eternall happines For howsoever some mens afflictions are greater then others yet of necessity all that will live godly in this world must through manifold tribulations enter into the kingdome of God Came out that is obtained a glorious victory by the power of God howbeit to the world they seemed as lost which is partly to teach us that we should not dream of delights and pleasures in this world but prepare our selves for the crosse of Christ And partlie to comfort us least we should faint under the same for howsoever our tribulations are great yet we shall come out and be conquerours And have washed their robes It is strange that Erasmus should rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlarged then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have washed seeing al our most approved copies so have it the analogie of this place and that in Rev. 1.5 1 Ioh. 1.17 doe necessarily lead unto it for a reason is here given how they came to have their garments white viz. by washing them in the blood of the Lambe And this is the second signe or note of the godlie taken from their faith constancy Their white robes set forth their righteousnes and purity see Chap. 6.11 This they have not by their owne blood that is by the merit of martyrdom or sufferings but by the blood of the Lambe that is by the alone merit of Christ For this whitenes comes by faith by which the godlie apply the merits of Christs blood unto themselves as Rom 3.25 God hath set forth Christ to be a propitiation through faith in his blood to declare his righteousnes for the remission of sins that are past Whosoever therefore seeks to wash their robes in their owne merits satisfactions popish masses purgatorie or indulgences they appertaine not to this multitude for they cast of the blood of the Lambe He saith in the preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have washed and not in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they wash to signifie that if by faith wee are not washed in this life there shall not be afterward any more a washing or purging from sin And made them white All other blood makes red and staineth How we are made white by the blood of the Lambe but the blood of Christ purgeth us from all sin 1 Ioh. 1.7 makes white as snow Isai 1.18 therefore this is a washing and whiting not of nature but of grace not of art but of the spirit 15. Therefore are they before the Throne Here the Elder declares unto Iohn the happines both of the martyrs and all other true beleevers The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore notes the cause of this felicity that is how it flowes not from the whitenesse of their robes but because they are washed in the blood of Christ so that nothing hence can be gathered for to establish the merits of Saints Now he describeth this coelestiall
are here on earth serving him with seare in faith and true piety viz. all the Elect and faithfull of the Church militant here below Whereas therefore the heavenly Herauld doth stir up in generall all the servants of God to praise him and in speciall all his fearers he sheweth that not only God is to be celebrated by the companies of the heavenly inhabitants apart but with ioynt wishes and voyces of all Gods servants together as wel of Angels as men as wel of the Saints triumphant in heaven as of the militant on earth that is by the vniversall consent or accord of the whole Catholick Church This exposition is not obscurely confirmed by the Vniversal particle All ye his servants No one therefore of Gods servants is to be silent The distribution also prooves the same small and great Therefore both children and old men men and Angels are invited to this duty of prayse Hence now may easily be understood what is meant by that great multitude whose loud and terrible sound Iohn did erewhile hear Moreover we see this voyce belongs to us also For if God be our God we must wholie imploy our selves in his service we must not be the servants of men and slaves of sinne but if we be Gods servants him we must feare above all things and onely worship If we feare God then let us joyne our selves to this Chore and gladly celebrate the Lord with all his servants 6 And I heard as it were a voyce Behold the essicacie of the heavenly voyce the willing obedience of Gods servants being commanded to prayse the Lord they all readily lift up their voyce to his praise Of a great multitude The old version corruptly renders it a great Trumpet This great multitude is the Vniversall Church of Gods servants in heaven and earth as we see by the voice comming out of the throne Therefore this voyce accord is great divers and weighty as it were of many waters running swiftly through uneven places so as a man cannot heare himselfe speake or of many thunders with whose eccho heaven and earth is filled Thus the holy Ghost aggravates this voyce not that it was terrible saue to the ungodly but so vehement and weightie that the Beast and Dragon with all his fornicators might yea were forced to hear the same By such like metaphors the voice of the 144000 sealed ones is amplified Chap. 14. 2. See the exposition on that place And they are taken out of Ierem. 51.55 This song of prayses belongs to the last times Now it will appeare from the following Hymne that this whole praysing song belonges to the last times not long before Christs comming to judgement in which undoubtedly we now live and therefore we are bound to joyn our voyce with the same the Church triumphant sings in heaven the church militant hath with joynt desires almost these hundred yeers since which the Church began to be purged from the dregs of Antichrist sung praised the Lord because he hath set up among us the kingdome of his Son and freed us from the tyranny of Popery intreating him at length to deliver that great whore to condemnation and avenge the blood of his servants on her Halleluiah for the Lord reigneth They begin the hymne as before with Halleluiah But the argumentes of their joy are more magnificent then before And they are two One properly concernes the glorie of God the other of the Church Of the former they say Because the Lord God omnipotent hath reignea that is hath now at length declared that he is truely king omnipotent God indeed alwaies reigneth How God now reigneth and is to reign afterward and did never cease governing the world and Church But now his kingdome is obscure because of Antichrist and wicked mens cruelty who hitherto have as it were without punishment tumultuously raged in his kingdome But at length God shall reigne alone and manifestly having subdued all adversaries and abolished all powers in this life Then he shall be said truely to reigne when he shall appeare so to reigne as that in regard of his following glory he seemed not to have reigned before For many things are then said to bee when they begin to be manifested Therefore he is said then to reign not according to the essence but forme of his kingdome in which respect also Paul saith 1. Cor. 15. That then Christ is to deliver up the Kingdome to God his Father 7. Let us bee glad and rejoyce By another more effectuall argument they stirre up to gladnesse and praysing of God from the circumstance of time At joyfull times we are to rejoyce But weddings are times of gladnes then the bridegroom and the bride with great applause of kindred and friends goe to embrace each other But least they might seeme to rejoyce for their owne good onely they adde And let us give honour to God Not by conferring on him that which he hath not but by acknowledging and celebrating his infinite justice and power in punishing the wicked his goodnesse and mercy in vindicating his servants the which he hath from and by himselfe So that they shew unto us the fountaine and manner of true rejoycing in God For then we truely rejoyce when we give honour to God when we acknowledg and confesse with a willing mind that God is the author of that good we enjoy so saith the Apostle I rejoyced greatly in the Lord Philip. 4.10 and bids us to rejoyce in the Lord our God that is to attribute the glory of all good to God Hitherto the exhortation Now let us consider the reason Because the marriage of the Lambe is come The Lamb is Christ as before we shewed His wedding or marriage is the solemne and most joyfull copulation of the bride and bridegroom Christ is the bridegroom so he calleth himself Marc. 2. 19.20 1. Tim. 2.6 Ephe 5.27.26 and so the Baptist cals him Iohn 3.29 But who is the bride The holy Catholick Church 2. Cor. 11.2 Ephes 5.26 whom Christ hath espoused by giving himselfe a ransome for her sanctifying and cleansing her with the washing of water by the word to present her to himselfe a glorious Church not having spot or wrinkle or any such thing c According to the promise I will betroth thee unto mee for ever in righteousnesse Hosea 2.19 and in judgement and in loving kindnesse and in mercies J will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. Now although this betrothing between Christ and the Church be in this life so that wee are Christs and Christ ours and dwels by faith in our hearts neverthelesse the marriage is not yet Now is the espousal time the marriage being differred to the end of the world For the bridegroom is yet as it were in a farre countrey viz. in the heavens neither is the bride as yet prepared because all the Elect that are to be gathered are not yet gathered
excellent and most sweet accord of all the saintes with one mouth saying Holy holy holy Thou art worthy O Lord to receive honour and glory and power This is that which we are commanded to pray for Thy will be don in earth as it is in heaven The which we are bound not onely to desire but also after the examples of the saintes in heaven without ceasing to celebrate the praises of the Lord while we are here on earth both in thoughts words and actions And this is the sum Holy holy holy Thus also the Seraphims cryed one to another Isay 6.3 by which threefold acclamation is signifyed eyther the holie Trinity or els a perpetuall iteration of thanksgiving for God is thrice holy most holy yea holinesse and puritie it self the sanctifyer of men and Angels Lord God omnipotent These Epithites Christ attributed unto himself Chap. 1.8 The VII argum of Christs deity confirmed as being God omnipotent which was is is to come And therefore it being added to the former arguments proves againe the deity of Christ Neyther is it any way derogatorie unto him although we referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this threefold title of holinesse unto God himself For God sits raigneth in Christ having given all judgement unto the sonne Now in what sence God and Christ are said to be he which is was is to come hath been explained Chap. 1.4 9 And when those beasts give glory to him that sate c. How can this be seeing God who is glorious in himself receives no glory from his creatures I answer Iosua said to Achan Chap. 7. Give glory to God and confesse where to give glorie is not as if God were made more glorious then he was in himself before But give glory that is acknowledge celebrate the all beeing presence omniscience omnipotency truth righteousnesse of God Thus these beasts glorifie God in celebrating his prayse and glory Thus we also give glory to God by confession and thanksgiving not adding any thing which before he had not but by acknowledging and ascribing to him that which before we did not this the whole world with us ought to acknowledge and doe the like Who liveth for ever and ever This glorious epithite of God is also ascribed to Christ gloriously walking in the midst of the seven candlesticks Chap. 1.18 In the Original as here so in the following verse It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will give for they did give the future being put for the imperfect by an Enallage or change of the tense 10. The Elders fell downe Behold the accord of both these heavenly companies The Elders also with all due reverence doe praise God rise up from their seats fall downe before the throne worshipping him that sate thereon And cast their crownes before the throne They cast not away their heavenly glorie but in glorie they humbly worship God attributing unto him the prayse of his almightie power creation providence and preservation of all things and to be short for their victorie over the enemies of the Church For to cast downe their crownes before the throne Lib. 22. moral cap. 5. saith Gregorie is to attribute the victorie of their battles not unto themselves but unto God the author that he may have the glorie prayse from them to whom he had given strength to overcome 11. Thou art worthy O Lord to receive that is to whom prayse be continually rendred of all the creatures This also the Angels acknowledge Chap. 5.12 Glorie of divine majestie Honour of divine service and worship Power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy divine omnipotencie and power For thou hast created all things A reason drawen from the equitie of it It is meet to give to every one his due But the celebration of all power is due to the creator and governour of all things And this from the act of creation he assumes as proper unto himselfe Created all things In the beginning thou madest heaven and earth and all that was therein of nothing Gen. 1.1 Ioh. 1.3 all things were made by him For thy pleasure It seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through thy pleasure as Chap. 12.11 However it be as the efficient cause so the end and maner of the creation is here pointed out For God indeed hath created all things for himself Prov. 16.4 Not with any labour or toyle but by his will and word onely for he said and all things were made Psa 33.9 They are viz. all things that is thou hast not onely created but also sustainest all things for thy pleasure for as there should never have been a world except God had created it so neither could it subsist unlesse he sustained it by his providence And therefore as the benefit of the creation so likewise the present preservation of all things is to be ascribed to the good pleasure of God Which is an excellent argument both of his generall speciall providence And were created by this repetition he extols the worke of creation as never sufficiently to be celebrated Ioh. 1.3 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were created then the limitation is universall according to that in the Gospel all things were made by him and without him was not any thing made that was made By which limitation the subtilty of the Arrians is taken away who thus reason If all things bee created for the pleasure of God then did not God the Father beget but create the son also But it is false God indeed created all things which were created But the son is not created but begotten of the Father Yea all things were created by the son Ioh. 1.3 Heb. 1.2 THE ARGVMENT PARTS and Analysis of Chap. v. THe preparation unto the second vision is yet continued for Iohn having described the majestie and attendance about the throne with the thanksgiving of the Elders and of the beasts he now goes on to declare what he further saw Namelie a booke in the right hand of God sealed with seven seales The which when no creature in heaven nor in earth vvas found worthy to open at length the Lambe who was in the midst of the Throne takes the book out of his right hand to the great joy and applause of the heavenlie inhabitants The parts of the Chapter are three THe first is a description of the sealed booke v. 1. The second shewes the difficulty about the opening of the booke and of the seales to v. 8. Where we must observe 1. The Angel proclaiming if any were able to open the same 2. The insufficiency of all creatures to open it v. 3. 3. Iohns weeping occasioned thereby v. 4. 4. The Elder comforting him v. 5. 5. Who was the Lambe that stood in midst of the throne v. 6. And what he did v. 7. The third is a thanksgiving in a gratulatorie himne
God with censers but these with vials Which are the prayers of the saintes Their prayers are called vials by a twofold trope First by a Synechdoche for the odours in the vials And secondly by a metonymical denomination or els a metaphorical translation as signifying the prayers of the saintes For as persumes ascend upward and give forth a sweet smell so the saints in prayer seeke after heavenly things and the same is acceptable unto God They are golden vials because as gold excels in puritie so prayers proceeding from a pure hart are precious to the Lord what their prayers are now followes 9. And they sung a new song Both Companies of the Church triumphant with a most sweet accord prayse the Lamb the redeemer which proveth that these beasts and Elders are not Angels but men redeemed by the blood of Christ It shewes also unto us the consent of both covenants in the point of salvation For all the Patriarchs Prophets and Apostles together acknowledge the Lamb their redeemer Act. 10.43 According to that of the Apostle To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins And againe Act. 15.11 we beleeve that through the grace of the Lord Iesus Christ we shall be saved as the fathers For in him all the promises are yea and Amen 2 Corinth 1.20 Furthermore those prayers of the saintes Psal 40.4 96.1 97.1 144.9 149.1 caried here by the Elders in their golden vials are to be understood as their owne and not the prayers of others It is called a new song that is most singularly setting forth the great rare and excellent benefits of the Lambe For generally in the Psalmes a new song is taken in this sence The former Hymne Chap. 4.8 was sung unto him that sate on the throne but this is a song unto the Lamb. So Chap. 14.1 the saintes in heaven sing a new song unto the Lamb which none could learn but these hundred fourty and four thousand which had his fathers name written in their foreheads The argument therefore of this song is new because it is most excellent and containes the new benefits of Christ Thou art worthy They acknowledge him alone worthy to take the booke and to open the seales because they both know and confesse with all reverence that he is the onely mediatour of the Church and that the cause of this his great worthinesse is in the preciousnes of his blood For thou wast slaine that is by dying for the sins of the world thou declarest thy self to be the Messias Chap. 53. whoÌ„ Isaiah foretold should be led as a sheep to the slaughter to take away the sins of the world Here we are taught that the mediatour ought both to be slaine for us that is to merit and also to take the booke that is meritoriously to bestow life and righteousnes upon others Seeing therefore he onely merited by his sacrifice it must necessarily follow that none else could take the booke that is reveale the counsell of God to the Church and by his power give salvation unto her And thou hast redeemed us to God by thy blood Now the Church triumphant prayseth the Lambe and applyeth the price of her redemption with the effects thereof unto her self Thus we ought so to acknowledge the benefits of Christ as to make them our owne not onelie in beleeving that he hath redeemed others by his blood and made them kings and priests to God but our selves also for true justifying faith is accompanied with a certaine perswasion of our own salvation I live saith the Apostle by the faith of the son of God who loved me Gal. 2.24 and gave himself for me Hence we observe two things First that the death of Christ is truly a ransome satisfactorie for our sins and that our redemption by it is not metaphorical as the new Samosatenians blasphemouslie affirme but proper for the redemption which is made by a price is proper But such is ours by Christ because by the shedding of his blood he hath paid a full ransome and satisfied the justice of God as the scripture witnesseth Matt. 20.28 and 1 Tim. 2.6 beeing the same with what is here said thou hast redeemed us by thy blood and â—hap 1.5 who hath washed us in his blood and Heb. 1.3 purged our sins by himself unlesse that by the word redemption is properly signified the whole worke of our salvation by washing and purging a part thereof viz. our justification or sanctification This place therefore and many others proving Christs satisfactorie ransome are to be opposed against Socinian blasphemies Secondlie that the redemption made by Christs blood is truely universal as sufficient and propounded not onely to one nation or a few but to all nations tongues and peoples yet not so as if all promiscuously should be saved but those of everie tribe people and language who beleeve in Christ And thus much the Elders teach us Thou hast redeemed us out of every tribe We adde in the third place XXX Argument of Christs deity that this redemption proves the Lamb to be God omnipotent For to redeem the Church from sin death and satan is a worke of divine power Psal 130.8 Hence the Apostle Act. 20.28 saith that God hath redeemed the Church by his owne blood 10 And made us to God They magnifie the Lambe for three other benefits 1. That he hath made us kings 2. priests 3. given us a kingdome on the earth The two former we have expounded Chap. 1.6 beeing meant of our spiritual kingdome and priesthood See Rom. 14.17 1 Pet. 2.5 But how shall we raigne on the earth seeing Christs kingdome is not of this world besides earthly things perish in their use and lastly the Church in this life is to expect nothing but tribulation Andreas saith that the Church shall reigne not in this present thick and cloudie world but in that new one which is promised unto the meek Matth. 5.5 But the saints may truly be said to reigne here on earth diverse wayes First by mortifying their earthly desires and trampling them under their feet Secondly as Christ raignes on the earth not by a secular but spirituall power by which he forceth the adversarie unto obedience Even so the faithfull doe raigne with Christ in the earth For the head raigning the members raigne also to be short the saintes with Christ shall judge the world and therefore shall rule the same however we are to understand this not of an earthlie but a spirituall dominion 2 Cor. 10.4 For the weapons of our warfare are not carnall but mightie through God c. But thou wilt say how shall the saints who now triumph in heaven raigne on the earth I answer after the same manner as they shall judge the world and the Angels 11. And I beheld and round about the throne The third apparition is of Angels who sing the new
preserve them safe unto himself and hath done so these thousand years Parallel of Act fourth Chap. 6. v. 14.15.16.17 The Antichristian adversaries trembling for fear of Gods judgements shall cry with a horrible howling Mountaines fall on us who can stand because of the wrath of God the Lamb Chap. 7. v. 9. unto the end The martyrs all the blessed sealed ones formerly afflicted in the world now enjoy eternall felicity and stand before God the Lamb singing with joyfull harmonie salvation to our God for God will protect them and the Lamb will feed them By which double antithesis or contrarie position the coherence doth appeare as also hereby we understand both the consolation of the Church militant under Antichrist as of the Church triumphant in the heavens After this I saw The transitory particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes that this is a different Act from the former therefore these words After this doe denote not onely the order of the vision but also the future time in which it was done Before indeed he saw a great companie which were sealed but afterward he sees this innumerable multitude Moreover the former were sealed viz. during the persecutions of Antichrist on earth but these latter sung a hymne to wit after the enemies were cast into utter darkenesse and the Church taken up into glory Furthermore five things are recorded concerning this multitude 1. Who how great where what manner of multitude it was v. 2.2 What they did they prayse God and the Lamb. v. 10.11.12 3. Who they were The martyrs faithfull before sealed v. 13.14 4. What their happinesse was ver 15.16 5. The cause of this their great felicitie v. 17. A great multitude which no man c. This multitude is a figure of the new triumphant Church so that it consisted both of the soules which Iohn erewhile saw under the altar namely who in this world had fought the good fight of faith from the time of the Apostles for the space of 600 yeeres as also the hundred fourty and four thousand sealed ones preserved by Christ during the troubles and commotions of THAT MAN OF SIN from the sixhundreth yeere unto the end of the world This multitude is great innumerable as consisting of all the forenamed persons viz. both of the martyrs under the altar and of the hundred fourty and foure thousand sealed ones with all other of the faithfull from the Apostles time unto the last day 2 Tim. 2.19 The which number although it be small in comparison of them that perish and certaine and defined in respect of God who knowes who are his yet in it self it is great cannot bee reckoned by any creature Howsoever therefore the greater part shall follow the devill and cleave to Antichrist yet the Lord will have a great multitude and by such he will bee praysed for ever Of all nations Thus also the Church in Chap. 5.9 singeth unto the Lord Thou hast redeemed us to God by thy blood out of every kindred tongue people and nation Hence we see that the sealed of the twelve tribes of Israel belong to this multitude otherwise they could not bee of every tribe nation So that here is represented the whole triumphant Church of the new Testament Stood before the Throne This shewes that they were in heaven and not on earth for this standing denotes their coelestiall happinesse which consisteth in the perpetuall vision of God the Lambe The queen of Sheba counted Solomons servants happie in that they alwayes stood before Solomon and heard his wisdome but how much greater is the happines of the Saintes in heaven who continually behold the majesty and glory of God and Christ Now this standing of the Saintes is opposed to the dreadfull cry of reprobates who can stand Clothed with white robes Their heavenlie purity brightnesse and glorie is here set forth For the just shall shine as the stars of heaven Hence againe it appeareth that the soules of the Martyrs to whom white robes were given Chap. 6.11 and to whom it was said that they should rest for a little season are joyned to this multitude beeing commanded to come forth from under the altar and placed before the Throne Moreover palms were given into their hands in signe of victorie For as Gregorie observeth these palms which the multitude held in their hands are nothing els but the reward of victorie following the workes of Martyrs Yet God forbid we should with Ribera attribute this reward to any meritorious worke seeing a far other meritious cause thereof is noted unto us ver 14. 17. 10. And cryed with a loude voyce Now followes what this multitude did they together with the Angels Elders Beasts that is with the whole assembly of the heavenly inhabitants sing joyfullie to God the Lambe This joy of the Saintes as I even now said is opposed to the howling of the ungodly under their plagues Mountaines fall on us Here therfore is signified the most certaine change of things as now they are joyfull indeed and desirable unto the godlie now under affliction but dolefull and cursed to the wicked now lifting up their hornes For it is a righteous thing with God saith Paul to recompence tribulation to them that trouble you 2 Thes 1.6 and to you who are troubled rest with us c. According as Abraham said to the glutton crying in hell Luk. 16.25 Son remember that thou in thy life time receivedst good things likewise Lazarus evill things but now he is comforted thou art tormented Salvation to our God This acclamation is not a wishing salvation as is the manner of subjects desiring prosperity to their prince to cry Let the king live but a shouting for joy a blessing of God and the Lambe for mans salvation or blessed immortality and happinesse It is I say no wish but an action of thanksgiving attributing to God that which is dew unto him namely the prayse and glorie of their salvation and the sence is we ascribe not our salvation received to our owne power but to the grace of God merits of the Lambe Therefore Beza to expresse this sence hath rendred the words thus salvation from our God and from the Lambe to wit is given unto us And thus Austin in his 11 sermon concerning the Saintes They sing with a loud voyce salvation to God who acknowledge with much thanksgiving that they have overcome in battle all fierie trials not by their owne power but by his assistance c. The joy therefore blessednesse of the Saintes in heaven shal be an eternal celebration of God of Christ 11. And all the Angels The rest also of the coelestial companie as the Angels Elders and beasts spoken of Chap. 4. doe joyne in singing with the blessed soules of the Martyrs sealed ones And fell before the throne on their faces A gesture of suppliants who humble themselves before the most
hee was cast out into the earth and his angels were cast out with him 10. And I heard a loud voyce saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe which accused them before our God day and night 11. And they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death 12. Therefore rejoyce yee heavens and yee that dwell in them Woe to the inhabiters of the earth and of the sea for the devill is come downe unto you having great wrath because he knoweth that he hath but a short time 13. And when the dragon saw that he was cast unto the earth hee persecuted the woman which brought forth the man childe 14. And to the woman were given two wings of a great eagle that shee might flee into the wildernesse into her place where she is nouris hed for a time and times and halfe a time from the face of the Serpent 15. And the Serpent cast out of his mouth water as a flood after the woman that hee might cause her to be carried away of the flood 16. And the earth helped the woman and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth 17. And the dragon was wroth with the woman and went to make warre with the remnant of her seed which keepe the commandements of God and have the Testimony of Iesus Christ 18. And I stood upon the sand of the Sea THE COMMENTARIE ANd she brought forth a man child The woman brings forth and a man child is born he is set upon by the dragon but caught up to the throne of God so the Dragon is frustrated of his prey This whole type may bee applyed to Christ literallie For in the head the lot or portion of the members is represented A man child is born which notes his sex strength and power This is meant of Christ who is the mightie God and the following attribute is also proper to him Hee shall feed or rule all nations with a rod of iron out of Psal 2. for hee is appointed by the father to be the feeder or ruler of all nations ruling them with an iron rod that is a most powerfull scepter for iron is not fraile yet in a diverse or different way some he quickneth by the scepter of his word and spirit and directeth them as his sheep into his sheep fowld of glorie Others by the same scepter hee breakes in pieces as a potters vessel and casts them as goates into hel fire Christ therfore doth nothing feare the Dragons open mouth because he is a manchild he cares not for his diadems nor feareth his hornes because he can beate down all things with his rod of iron And here it is closely answered to what might be objected Why the Dragon did not devoure the man-child viz Why did the Dragon cease wherefore did he not devoure the child so soon as he was born two or three reasons are shewed how his endeavours were frustrated The magnanimity that is the divine power of the manchild did terrify him his iron scepter made him afraid wherewith he bruiseth his heads and hornes But did he not swallow him up beeing dead not in the least for though he bruised his heele yet he could not hurt him because beeing delivered from the power of death satan he was taken up into heaven sate down at the right of God For this also which is added and he was caught up c. may bee literallie applyed to Christ However the prophetical sense of this type is here chieflie to be considered The Woman that is the Church brought forth a Son collective for many children of God by the seed of the word For even in the beginning by the Apostolicall preaching many thousands of Christians were begotten to Christ and the elect of God dispersed throughout the whole earth were gathered by little little This generation is sayd to be male-children because the elect beeing strong in faith doe manfully resist Satan Io. 11 52. Act. 2.39 They also in Christ their head shall rule the nations with a rod of iron Revel 2.17 seeing the head communicates what is his unto his members hence the Saintes shall judge the world and Angels 1 Cor. 6.2 They shal be caught up to God also on his throne because beeing supported by the power of God they shall not fall under their temptations but finishing their warfare with courage shall obtain as conquerours a crown of glorie with Christ For to him that overcommeth he will graunt to sit with him in his throne even as he also overcame and was set with his Father on his throne Chap. 3.21 This consolation did chiefly belong to the times of the martyrs while Christ rode on the red horse even from Neroes persecution unto that of Diocletian as may plainly be gathered from v. 11. Now this allegoricall sense by me expounded would have been the more obscure as touching the members but that the historicall sense before was very plaine and cleare in Christ the head and therfore it was necessarilie to be set down in the first place Brightman takes this man child to be Constantine the great who at length was brought forth by the Church as a patron and defender of the faith against Maxentius Licinius and other enemies But I know not whither with more shew of reason then Lyra who understands it as meant of Heraclius who reigned Phocas beeing taken away very unprosperously For here the womans seed doth certainly denote the ryse and first state of the primitive Church 6. And the woman fled into the wildernesse Vnlesse here we take notice of the anticipation The anticipation of the womans flight reason thereof mentioned in the Analysis and which our Tossanus hath rightly observed many intricate questions will arise as how in this verse the woman is said to flie into the wildernesse and again in v. 14 whither she once returned fled twise fled thither before the battel how she flue before she received wings c. Therfore her flight is put by an anticipation but came to passe afterward when the Dragon was cast into the earth and after a new persecution was raised against her v. 13. For she fled not so soon as she was delivered indeed bow could she flie having newly brought forth but some while after First Michael thrust the Dragon out of heaven Hereupon the heavenly inhabitants sang their triumphant song The Dragon then to revenge the losse of his prey and his own ruin began to follow after the woman She then hath wings given her so flies into the wildernesse And this is the order of the Vision Thus her flight is here brought in by an anticipation because the spirit having shewed how the child was delivered
mongrill as being Apostolicall in name but apostaticall in deed Like as a Libard and a Lion comming together engender an adulterate Leopard Page 119. he saith that the worshippers of the Beast worship the Divell in the Pope And againe That the Pope hath it from the Dragon that he is a sacrilegious and tyrannicall person wasting on himselfe and his creatures the goods of the poore and destroying men for his filthy dung sake And whereas he is the greatest hypocrite and calleth himself Apostolicall yet he despiseth Apostolicall conversation above all men living Ibidem Who was able to fight with the Beast or resist his will in regard of his twofold supreme power viz. Imperiall and Priestly which be pretendeth to have ever the Church Militant And page 120. It appeareth therefore when the Pope sitting in the Temple of God extols himselfe above all that is called God or is worshipped that he boasteth as if he were God and so consequently bewrayes himselfe to be that son of perdition who commonly is called Antichrist With many like places Franciscus Petrarcha a most eloquent Philologer of Italy in his time wrote such things Anno 1370. against the Pontificall sea as almost Luther never spake worse In his 15. Epistle lamenting the oppression of the Catholick Church That worthy Court saith he of Jesus Christ that excellent Tower of divine worship is now at length because of our sins being destitute of divine helpe become a den of cruell theeves And of the Popes tyranny I see indeed saith he afar off but not being able to hinder it I refuse to see nigh at hand It is a cruell and infamous guile by which this ecclesiasticall Dionysius vexeth and spoileth our Syracusaes And Epist 16. I speak not what I have heard but seen I know it by experience that there is no charity there no faith no piety no reverence or feare of God nothing that is holy just equall laudable or humane as for love shamefasinesse and purity it is banished thence Touching the truth indeed I am silent for what place is it where all things are so full of lies The aire earth houses townes sireets court-yards porches halls beds roofes of houses clefts of walls the secret and close roomes of houses and temples the seats of Judges and Popes yea in the last place the very mouthes of men their becks gestures voices and countenance And Epist 19. Behold now thou touchest with thy hands and seest with thine eyes what that last Babylon is viz. angry raging dishonest and terrible To which neither that Egyptian Babylon the worke of Cambyses nor the more ancient royall Assyrian Babylon built by Semiramis is equall c. Behold thou seest a people not onely adversary to Christ but that which is worse under Christs Ensigne rebelling against him and fighting for Satan c. For what else I pray you is daily practised by Christs enemies and the pharisees of our age doe they not buy and sell and make merchandise of Christ himselfe whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple and gold whom they load with pretious stones salute and worship him I say they put to sale and make merchandise of here on earth and as if his eyes were covered and saw not they crown with the bryars of wicked treasures defile him with the spittle of a most impure mouth and inveigh against him with viperous hissings strike him with the dart of venemous actions what in them lies The Papists crucifie Christ doe again and again deridingly drag him as naked poore and scourged on mount Calvary and wickedly consent to naile him to the crosse And O shame O griefe O indignity even such the Romanists are at this day as it is reported Whereupon one merrily made these pithy verses Roma tibi fuerant servi domini dominorum Servorum servi nunc tibi sunt domini Once Lords of Lord O Rome thy servants were But servants now of servants thy Lords are Petrarcha goes on Epist 20. touching the Pontificall Babylon In the kingdom of covetousnesse nothing is counted as lost so that mony be safe there the hope of life to come is but a vaine fable and what is spoken of hell is all fabulous The resurrection also of the flesh the end of the world Christs comming to judgement are esteemed as fopperies c. O Babylon the worst of things situated on the fierce bancks of the river Rhone thou famous or rather infamous whore cōmitting fornication with the kings of the earth in very deed thou art the same whom the holy Evangelist saw in the spirit Thou art I say the same and no other sitting upon many waters c. The woman clothed with purple and scarlet and glittering with gold pearles and precious stones having a golden cup in thy hand full of the abomination and filthinesse of thy fornication Babylon knowest thou thy selfe Certainly that which followeth onely agrees to thee and not to any other BABYLON THE MOTHER OF FORNICATIONS AND ABOMINATIONS OF THE EARTH Hear the rest And I saw a woman drunken with the blood of the Saints and the blood of the Martyrs of Iesus Why art thou silent Either shew some other that is drunken with this blood or else if thou canst deny that thou art not this drunken woman And Epist 21. against the Popes the Princes of darknesse Let the gods and goddesses nay rather the God of gods destroy them all both living and dead with their treasures and wicked works who being fatted with the blood of the heavenly Lamb doe spurne and rebell c. But why or to what end that we may see the good overwhelmed the wicked raysed up Eagles to creep and Asses to flie to see Foxes on chariots Kites on towers Doves on the dunghill Wolves at liberty Lambs in fetters to be short Christ banished ANTICHRIST to be Lord and Beelzebub judge c. These things wrote Petrarcha and more also Besides more then 230. yeeres agoe lived Michael Cesenas chiefe of the Minorite Friers The Pope Antichrist who openly accused the Pope to be ANICHRIST and called the Romish Sea the Babylonish harlot drunken with the blood of the Saints But for brevity sake I refer the Christian reader unto the Catalogue of witnesses of the truth where it is most clearly proved by innumerable witnesses of Christ Catal. testium verit Tom. 2. p. 79. before Luther was borne that the Pope of Rome was Antichrist Now let us consider the wisdome that is in the number of the Beast of which John cryes out Here is wisdome From the number laid down 666. he closely bids us to search our al the other mysteries for here we have the name of the Beast Latinos Romanus This name both the Greek and Hebrew number doth declare By the name also we have the Character for all that will buy and sell must professe the Latine service or Romane faith and be
Elders were brought in as Harpers before the throne but these Harpers here are differenced from the Beasts and Elders for they are said to sing before them vers 3. This therefore is a distinct troop of blessed Martyrs and Professours of the Church triumphant who as I said even now were departed this life The allegory of the Law and the Gospel is not here set forth had finished their warfare before Antichrists rising I am not ignorant that most interpreters allegorically apply this voice first thundring afterward pleasant the first to the preaching of the Law which is terrible to the wicked the second of the Gospell which sweetly affects the consciences of the godly but this application here seems to me to be strange and uncouth for after the appearance of the dreadfull monsters viz. the Dragon Beasts c. Now comes this company of harpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight the heavenly theater before that the preaching Angels went forth Neither was that voice any thing else but that new song of wich it followeth 3. And singing as it were a new song Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung by changing the participle into the verbe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who also sung He expoundeth what the melodious accord of the harpers was and where As it were a new song New harmonies usually more delight the hearers then such as are old and often heard Such was the Song of these Harpers rare new and worthy to be heard Or New that is excellently setting forth the new rare and unspeakeable benefits of God and the Lamb for so the Hebrewes as generally may be seene in Davids Psalmes call that a new song which is rare and most sweet The Argument of this new song John here indeed doth not speak of but he declared it before in Chap. 5.9 Where the Beasts and Elders sung a new song to the Lambe saying Thou art worthy to take the booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation c. And Chap. 7.9.10 Where the innumerable multitude clothed in white robes cried with a great voice Salvation be to God who sitteth on the throne and unto the Lamb And a little after Amen blessing and glory and wisdome and thankesgiving and honour and power and might be unto our God for ever and ever Amen c. Vndoubtedly this song was the same As for the circumstance of the place It was before the throne and before the foure Beasts and Elders Hereby he intimates two things first that this voice was in heaven and so we are to thinke that John heard the same from thence And therefore it was a song of the Church triumphant in heaven not of the militant in earth Secondly that this multitude of singers is distinct from the Beast and Elders for they are said to sing before them They were therefore a certaine troope of triumphant Saints who afterward came to the company of Beasts and Elders for the Church triumphant is not yet full but daily increaseth with new members who finishing their warfare here on earth are added unto them untill in the end it become truely universall and catholick Touching the Beasts and Elders see the notes on Chap. 5. vers 4.6.7 and Chap. 7. vers 9. And no man could learne that song Now he turnes his speech to the multitude that were sealed honouring them with excellent titles which are seven in number as we observed in the analysis of which some were proper unto the state of their warfare in this life But the most appertaine unto the state of Glory For the drift of this place is to teach us that Christ will not onely preserve his elect or sealed in their conflict against Antichrist but also at length gather them unto the heavenly multitude of Harpers that with like joy they may sing a new song to God and the Lamb. This chiefly serves to comfort the godly here groaning under the crosse Now this is the third member of the comparison for as Chap. 7.13 One of the Elders asking John Who are these did declare the like titles of them that were clothed in robes These are they which came out of great tribulation and have washed their robes c. So here John doth either himselfe or heareth this multitude of sealed ones to be adorned with like honourable prayses for perhaps these were the words of the harpers touching them that were sealed These are they which are not defiled with women c. These epithites seeme to be diverse but most are of the same nature or are consequents as we may see by the diligent comparing of them together The first title in which they differ from others is their teachablenesse that no man could learne the new song but they Here first it appeareth Teachablenesso wherefore this company of Harpers in heaven were here brought forth to wit as examples of the sealed yet remaining on earth for our indeavour studie ought to be the same with theirs in heaven By which very thing the most sweet communion of the Saints both in heaven and in earth is signified Secondly the docility and praerogative of them that were sealed is commended They and they onely could learne this new song But how can they doe it not indeed by their own wisdome but by the speciall illumination of the Spirit which God onely vouchsafeth unto them therefore the reprobate cannot learne it But doe not many of them know the doctrine of the Gospel True yet have they not a saving knowledge They doe sometimes professe and boast of faith c. but they never can apply the benefits of the Lamb by faith unto themselves and praise him with their whole heart For no man can say that Jesus is the Lord 1 Cor. 12.3 but by the holy Ghost This teachablenesse therefore is a priviledge of the sealed Thirdly hence it appeareth what this seale of the living God is which the faithfull are said to have in their foreheads Chap. 7.3 In vers 1. it is called the name of the Lamb and the name of his Father Now he saith that it is a new song the which onely the sealed can learne It is I say that rendring of honour and prayse for the benefits of God and the Lambe the which the Elders and multitude clothed in white ascribed unto them in Chap. 5. Chap. 7. viz. their sincere faith and confidence in God and the Lambe joyned with a continuall celebration and thanksgiving By this signe the worshippers of the Lamb are separated from the followers of the Beast Fourthly it appeareth that this seale is attained and imprinted in the foreheads of the Saints in this life It is attained I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by learning without which we cannot have it and for to learne it we must continually exercise
silence their blasphemous mouthes by confessing that the Lord in punishing of them is not tyrannicall in the least but a most righteous Iudge For it is just to give every one his own but in order of justice punishment for wickednesse is due to the ungodly When therefore God punisheth them his judgements are righteous And true that is certainely to be accomplished for though God doth a long while delay the punishments threatned against the wicked yet at length he truly executes the same So Psal 9 v. 9. Jehovah judgeth the world in righteousnesse he ministers judgement to the people in uprightnesse For he hath judged the great whore Specially they celebrate two examples of Gods righteousnesse as it were the neerest matter of their joy the condemnation of the great whore and the vindicating of the servants of God Both being manifestly worthy to be celebrated For that Great whore hath corrupted the earth by her fornication Now what is more agreeable to justice then that such a pest which hath defiled the inhabitants of the earth with her most filthy whoredome should be adjudged unto eternall damnation Moreover with her hand that is tyranically with fire and sword she hath oppressed killed the servants of God Now it is a righteous thing to avenge the innocent blood and such as are uniustly oppressed But God hath avenged the blood of his servants on the whore by rendring unto her such like punishments as she had before exercised For the destruction of the adversaries is the vindicating of the Saints Furthermore who this great whore is what her whoredoms what earth and how she hath corrupted the same need not on this place to be repeated Let us learne to acknowledge and celebrate Gods righteous judgements in destroying the adversaries And continuallie labour to walk with fear and trembling intreating the Lord that the like judgements fal not upon us 3. And again they said They conclude the thankesgiving by repeating the exhortation of Halleluiah to testifie the greatnesse of their joy They adde further And her smoake AND hath here an adversative sense as if he had said Yee praise God But the whore shall burne for ever and Ever Ribera interpreteth the smoake more coldly of the remembrance of the burning which saith he is alwaies to remaine and shall never be forgotten But they amplifie Gods judgement on the whore because the smoake of her burning and torment shall have no end but remaine for ever from Chap. 14. v. 11. And the smoak of their torment shall ascend up for ever and Ever signifying the everlasting torments that attend Antichrist and his followers in hell fire If perhaps the miserable Romanists by feare thereof might bee deterred from their Idolatrie Rose up for ever The present flame of her burning which they shall see with their eyes yeelds matter of joy Now the smoake ascendeth up Therefore Babylons condition is altogether deplorable 4 And the foure and twentie Elders The former Chore desisting another comes in singing that so God might be praised with a most sacred Symphonie of all the heavenly dwellers This was the company of Elders and Beasts often before mentioned Chap. 4.14 and Chap. 5.8 and Chap. 7. 11. and 11. 16. Here they serve as it were for a heavenly senate reverend in gravitie and majesty unto the former promiscuous multitude of the heavenly inhabitants whose joy and celebration of Gods judgements they approue of by their most grave acclamation closing up and as it were sealing the same in two words Amen Halleluiah as if they should say It is so as ye have before sung salvation and glory is truely due to our God His judgements are truely righteous Iust indeed is the condemnation of the whore and the vindicating of the innocent blood of the saints for Amen with the Hebrews is a particle confirming the truth and signifies Truely certainly God therefore is to be truely celebrated with praises Now who these Elders and Beasts are hath been largely declared on Chap. 4. and Chap. 5. The Elders represented the Company or Chore of Patriarchs and Prophets The Beasts the Apostles although as hath bin before shewed these may also be understood of the stationary Angels before the throne of God Whoever they bee certaine it is they are a more honourable company of the Church triumphant what the adoration of the heavenly inhabitants is For the Elders weare golden crownes on their heads and are clothed in white raiment holding harpes and golden vials in their hands c. And they sit upon foure and twenty thrones being as it were honorable administrators of the judgements and counsels of God But for reverence sake in this solemne assemblie they fall downe from their thrones on their faces before the feete of the divine Majesty casting off undoubtedly their crowns also as before Chap. 4.10 and religiously worship and adore God togither with the Beasts This adoration was an admiration of the powers of God a celebration of his judgments and workes a ready publishing of his mercies and lastly a testimony of their religious subjection In which they afford us an example of religious worship and thankesgiving For if the Saintes in heaven who are come to their journeyes end praise God incessantly how much more ought wee poore traveillers to worship the Lord without intermission Neither doe they adore one another but God sitting on the throne And therefore such as direct their worship unto others shall never come to this Chore of which thing the Angell will by and by instruct us 5 And a voyce came out of the throne Both companies had finished their Halleluiah notwithstanding the song of praises was not as yet ended Therefore another Chore is invited unto a new gratulation by another voyce A new voice out of the throne not of God sitting on the throne as before Chap. 14.13 A voyce from heaven and Chap. 16.17 A voyce out of the Temple The author of this voyce is not shewed being uncertaine yet we may easily gather that it was divine because it proceeds out of the throne yet not of God sitting but of the Lambe standing on the throne because he saith Praise our God Now Christ acknowledged God to be his and ours because he is the Lamb and Mediatour as if he should say The prayses of God touching his righteous judgements are not yet ended There remaine other works and benefits farre exceeding these judgements to be celebrated What these are the following Hymne shall teach us Now whom doth he invite All ye his servants The servants of God are all that are and shall be saved both Angels men For also the good Angels are preserved by grace in their integrity hence throughout the Scripturs they are named the servants of God as being spirits most ready to execute the ministries of God But as for men they are Gods servants both such who continually serve him with praises in heaven viz the saints triumphing with Christ as also who yet