A Revelation of the Apocalypse, Chapter 7
CHAP. 7.
AFTER that J ſawe foure Angels ſtanding on the foure corners of the earth, holding the foure windes of the earth, that the winde ſhould not blowe on the Earth, neither on the Sea, neither on any tree.
2 And I ſaw an other Angell coming up from the Eaſt, having the ſeale of the living God, who cryed with a lowde voice, to the foure Angels, to whom power was given to hurt the earth and the ſea, ſaying,
3 Hurt ye not the earth, neither the ſea, neither the trees, till wee have ſealed the ſervaunts of our God in their foreheads.
4 And J heard the number of them which were ſealed: there were ſealed an hundreth an foure and forty thouſand of all the tribes of the children of Iſraell.
5 Of the tribe of Iuda were ſealed twelve thouſande: of the tribe of Ruben, were ſealed twelve thouſand: of the tribe of Gad were ſealed twelve thouſand:
6 Of the tribe of Aſer were ſealed twelve thouſande, of the tribe of Nepthali we… ſealed twelve thouſand: of the tribe of Manaſſes were ſealed twelve thouſand:
7 Of the tribe of Simeon were ſealed twelve thouſand: of the tribe of Levi were ſealed twelve thouſand: of the tribe of Jſſachar were ſealed twelve thouſand: of the tribe of Zabulon were ſealed twelve thouſand:
8 Of the tribe of Joſeph were ſealed twelve thouſande: of the tribe of Beniamin were ſealed twelve thouſand.
9 After theſe thinges I beheld, and loe a great multitude, which noe man could number, of all nations, and kinreds, and people, and tongues, ſtood before the Throne, and before the LAMBE, clothed with longe white robes having Palmes in their handes.
10 And they cryed with a lowde voice, ſaying, Salvation commeth of our GOD, that ſitteth upon the Throne, and from the Lambe.
11 And all the ANGELS ſtood round about the THRONE, and about the ELDERS and the foure Beaſts, and they fell before the Throne on their faces, and worſhipped God.
12 Saying, Amen, praiſe, and glory, and wiſdome, and thankes, and power, and might bee unto our God for ever more, Amen.
13 Then ſpake to mee one of thoſe ELDERS, ſaying unto mee, who are th…ſe, and whence came they, which are arayed with longe white robes?
14 And I ſayd unto him, LORD thou know…ſt. And he ſayd unto mee Theſe are they which come out of great affliction: and have waſhed their longe robes, and have made them white in the blood of the Lambe.
15 Therefore are they before the throne of God and ſerve him day and night in his Temple, and he that ſitteth on the throne will protect them as in a bowre.
26 They ſhall hunger noe more, neither thirſt any more, neither ſhall the Sunne light on them, neither any heate.
27 For the Lambe which is in the middes of the throne, ſhall feede them, and lead them unto the lively fountaines of waters: and God ſhall wipe away all teares frō their eyes.
Analyſis.
HITHER To that which is proper to the ſixt Seale: that which is common followeth, that is to ſay, a certen generall pourtraiture of the whole future Church, even unto her laſt ende. Which is diſtinguished into two times: The firſt is in which the true worshippers are defined with a certen number, who are called the ſealed by a peculiar name; the occaſion of whoſe ſealing are the foure Angels, prepared to shewe rigour againſt all men, ſtanding for this purpoſe on the foure corners of the earth, that they might reſtraine all proviſion of food for ſalvation ver. 1. Afterward the Miniſter of ſealing, who exempteth the elect out of the multitude of the deſtroyed, cō ming from the Eaſt with full power, and noe leſſe valiantly executing the office committed to him, forbidding with a lowde voice that they ſhould not proceed in their intente, untill he have ſealed certen that were to be taken out, ver. 2.3. But howe great the number of the ſealed is, it is ſhewed generally, ver. 4. Specially of what Tribes, and how many of every one, ver. 5.6.7.8. And this time belongeth chifly to the trumpets. The ſecond time is of an infinite & innumerable multitude: whoſe citizens ar deſcribed partly by thoſe things which Iohn himſelfe could underſtand by himſelfe, to wit by the things ſeen, whence they were, where they ſtood, and in what apparell ver. 9. Likewiſe by the glorifying of God heard, both of themſelves ver. 10. and alſo of the Angels conſenting to the ſame ver. 11. and more fully prayſing God in their behalfe ver. 12. Partly by the inſtruction of an Elder, whereunto a way is prepared by a queſtion ver. 13. & a confeſſion of ignorance, in the beginning of the verſe following: afterward a full doctrine is added, which sheweth that they came out of great affliction, but that nowe they are bleſſed through the imputation of the righteouſnes of the Lambe ver. 14. teſtifyed by their conſtant deſyre to ſerve God, and of him againe by his defenſe ver. 15. then alſo by an eternall freedome from all evills ver. 16. and laſt of all by the fruitiō of good thinges ver. 17. And this ſecond time for the moſt part is of the Viols.
Scholions.
1 After I ſawe foure Angels: This whole Chapter belōgeth to the ſixt ſeale, wherein a newe common type is ſet forth of thinges that are to be done afterward. The former was common to all the three periods, chap. 4 This conteineth onelyonly the two latter, to wit, the Trumpets and Viols. For the Spirit reioyceth for perſpicuity and conſolation ſake, to ſet before our eyes often times, certen common figures, both that the thinges may be more apparant, and alſo that the event beheld a farre of may recreate the minde, being in heavines. But when after that iſue of the former calamityes, which was ſpoken of in the ende of the former chapter, the ſeaventh ſeale ſhould bringe in divers ſorts of troubles, before he cometh to declare them, he ſetteth as it were this table in the ſight of all men, in which viewing the future image of the holy Church, wee should knowe aſſuredly, that the ſame can in noe wiſe be abolished and cleane taken away, howſoever horrible tē peſts might ſeeme to appeare and caſt downe all things to utter deſtructiō. This purpoſe of the Holy Ghoſt being conſidered, will free us frō the great confuſion, wherewith the Interpreters are wont to shuffle togither all things, and to caſt upon the moſt wiſe diſtributour of the times, a wrapping & intangling which cānot be unfolded: which ſurely if ever elſwhere, it is moſt of all shunned in this booke, wherby it shalbe made manifeſt, that the Spirit is not a lover of confuſion, but that he alone is the principal authour of all right and prudent diſpenſation.
¶ Foure Angels: Theſe are not the foure Angels of the laſt time, which is yet to come a little before the ende of the world. For their endevour in holding backe the winde goeth a little before the ſealing, as the next words make playne. But they that are ſealed muſt reigne a thouſand yeeres on earth, and thoſe not reaching to the ende by ſome ages, as wee will shew by the helpe of God at the twentith chap. ver. 4. But it grieveth me to cō tend ſo often with this Ieſuiticall Monſter: that I may make short, if every verſe almoſt doe not diſprove this expoſition, let it obtaine what authority it can. More over neither are theſe good Angels, when as that which they entrepriſe perteineth rather to the deſtruction of ſoules, then of bodyes. Certenly the prohibition doth not altogither take from them the power of hurting, but reſtraineth it onelyonly for a time, till the ſealing was finished, which is apparant to have ben done, before that the Trumpets doe blowe. Wherefore they rush in togither with the Trumpets, being already prepared to bring in trouble, and ſtayed onelyonly with the let of ſealing: aſſoone as that should be diſpatched, they should fly greedily upon that, from which they would not refrayne themſelves, unleſſe they had ben conſtrained. Therefore both they doe bring thoſe foure miſchiefes which ar threathed by the foure firſt trumpets, and alſo unhappy and pernitious effectors of ſo ſorrowfull events. They may be shewed by name from thoſe Trumpets, ſo that the Firſt may be called Contention, the ſecond, Ambition, the third Hereſy, the fourth, Warre. Theſe foure Angels did take to themſelves the foure corners of the earth, ech one being ready from their ſtations to bring in that miſchiefe, which in the next wordes is mentioned. For aſſoone as any tranquility appeared, when nowe Diocletian was driven away, and the other Tyrants: the Bishops began forthwith to be given exceedingly to privie diſcords. What meanes aſſayed not Conſtantine the Greate to quench this raiſing flame, who appointed a Synode at Rome, and commanded Miltiades and Marcus to ſit in examination of the controverſy againſt Caecilia? But when the Synode was not able to ende the ſtrife, he appointed for chiefe doer in the ſame buſineſſe Aurelius Biſhop of Syracuſe: whom togither with his fellowes in office, he commanded to goe from the Citie Arles in France, and the matter being heard againe, to ſet them at one, that were at variance. The counter-writings of Conſtantine touching this thing are to be ſeen in Euſeb. booke 10. 5. The Antichriſtian ambition ſprung up in the times of the Apoſtles, leaſt wee should thinke that it fayled nowe in playing her part: But now, ſaith Paul, you knowe what letteth, that he ſhould be revealed in his time, for the myſtery of iniquity worketh already. 2 Theſſal. 2.6. And ſurely one would ſcarce beleeve, but that thoſe arrogant boaſtings of the Chaire of Rome, with which the Decretall Epiſtles doe abounde, were forged of the poſterity, and afterward to have bin aſcribed falſly to the auncient Fathers, ſo impudēt and vaine are they, unleſſe Firmilianus had proved, that they are their owne, at leaſt for a great part, whoſe names they beare. For ſpeaking of Stephanus then Biſhop of Rome, He that ſo boaſteth, ſayth he, of the place of his Biſhoprike, and avoucheth that he holdeth ſucceſſion from Peter, upon whom the foundations of the Church are ſet, shewing playne enough, how the Biſhops then were given to boaſting, amonge the Epiſtles of Cyprian, Epiſt. 75. This ſame age was famous by the beginning of the Hereſy of Arius, whom wee have ſayd to be the third Angell. Neither was the Northerne Barbarouſnes, which had brought longe agoe the Romanes under the yoke, quiet in thoſe times, as may be ſeen in Euſeb. upon the life of Conſt. booke 4. Albeit that in ſtirring they prevayled not: yet there wanted not a deſire to troble the ſtate, that wee may eaſily now acknowledg the prōtnes of theſe foure Angels. And they did in ſuch ſorte divide the world among themſelves, that Contention did invade with force from the Eaſt; Ambition from the Weſt; Hereſy from the South: Warre from the North: the chiefe quarters of the world being ſo occupyed, that the holes out of which the vitall winde should iſſue, were altogither ſtopped frō the earth, as shall be made more playne in his place.
¶ Holding the foure windes of the earth: Wee have ſeene the Angels & their ſtandings, their endevour is to take away the winde from the earth: the foure, ſaith Iohn, windes of the earth, which yet is one by nature, but divers according to the countryes from whence it bloweth. But this winde is not properly to be underſtood, ſeeing ſuch a calamity hath never befallen, albeit many ages now are paſt, ſince this Prophecy was accomplished. For if it were proper, howe should not the ſtopping up hurt as well the ſealed, as the reprobate, who dwelt togither and one with an other? I therefore underſtand the winde, to be the force and faculty of the Holy Ghoſt, whom Chriſt cō pareth to the winde, Iohn 3.8. the winde, ſaith he, bloweth whither it liſted, ſo is every one that is borne of the Spirit. For as of olde that diſordered Chaos, and ſeed of this our world could not otherwiſe conſiſt, then as it was quickened of the Spirit, who moved himſelfe upon the waters, Gen. 1.2. So neither doth this earth nor ſea, nor trees come to the feeling of any vitall ſtrength, unleſſe that ſanctifying winde doth lye upon them, from whoſe breathing they doe as it were drawe their life. It is not indeede in the power of any creature to reſtraine the force of the heavēly Spirit: yet the trueth being ſtopped, which he uſed as his chariot, not without cauſe the paſſages may be ſayd to be ſtopped, wherby he should blowe to our good.
¶ That the winde ſhould not blow upon the earth, nor upon the ſea &c. Nowe the thinges are reckoned up, from which they would had reſtrayned the winde: to wit, from the Earth, the Sea, the Trees. The Earth before, were the Heathen Nations, as chap. 6.4.15. Afterward it ſeemeth to ſignify alway, not men wholy repugnant to the name of Chriſt, but the common ſorte, & mixt company of the corrupt Church, which hath ſucceeded in the place of the Gentiles, as chap. 8.13. & 12.9.12.13.16. & 13.11. &c. The Sea ſignifyeth, the doctrine, ſometime true, and then it is placed before the Throne within the cō pas of the Elders, where it is of glaſſe, & like to Chryſtall, moſt cleare & moſt pure, as chap. 4.6. More often it is brought to shew falſe doctrine, in which ſenſe, it reſteth and is quiet as in his channell, in the boſome and embracing of this earth, which it doth faſten togither with his humidity, though groſſe and brinish, through ſecret paſſages, leaſt being by nature eaſy to be reduced in powder, and not cleaving togither, it should be diſſolved through her atidity. For unleſſe there were ſome bande of conſent amonge the counterfeit citizens, even the wicked aſſemblyes could not ſtande. The trees wee underſtāde to be mē frō ch. 9.4. wher cōmādemēt is givē to the Locuſts, that they ſhould not hurt any tree, but onelyonly the mē that hav not the ſeale of God in their foreheads. Now the exception is alway of the ſame kinde, of which that is, frō whēce the exception is made: & therefore when as men are excepted, it muſt needes be that the trees alſo are men: not indeed of the baſeſt ſorte, & condition, but who shewe thēſelves above others with their high dignityes, and lift up their heades among the reſt, being more famous in the Chriſtian Aſſemblyes. But if the Angels would have hurt onelyonly this earth, ſea and trees, why was there not free leave graunted them? Becauſe in that vile heape many of the elect lay hidden, who were to be provided for: for their ſakes the Angell from the Eaſt would have the confuſed multitude to be ſpared, neither any hurt to be done to any, untill order was taken for them for whom it was neceſſary. The wicked gaine the deferring of puniſhment for thoſe fewe good, whom they have dwelling among thē. ¶ And I ſawe an other Angell which was come up from the Eaſt: in greeke which did aſcend: ſome copyes doe reade coming up: the Hebrewes figuratively doe take theſe wordes to aſcende and deſcende, for to departe, to goe forth, to goe, to returne, as he went up from Ieruſalem, that is, he returned and left of to aſſault it, 2. King. 12.18. But it is well ioyned with the ryſing of the Sunne, becauſe the Sunne ſeemeth to aſcende from the Eaſt, untill he be come to the middes of heaven. The firſt occaſion of ſealing being declared, there is now deſcribed by what Miniſter it was done. Whom both the reſpect of the time and all circunſtances doe proove to have ben Conſtantine the Great. He ſucceeded in the Empire, after that the Lambe had thruſt out Diocletian, and the other Jdolatrous Tyrants. But he came up from the riſing of the Sunne, having come from the Eaſterne countryes to receive the Empyre. For being a yong man he ſerved in warre under Diocletian in Syria. But after his vertu had procured him envy, ſo as often through ſecret trecheries he was in perill of his life, he was compelled to get himſelfe out of the Eaſt as ſpeedily as he could: and to goe to his Father. So Euſebius writeth he was provoked to flight for his ſafety: in the life of Conſtantin orat. 1. Zonaras ſaith that he was given of his father for an hoſtage to Galerius, of whom when he ſawe that he was hated through envy, and that in the battell at Sarmatia he was caſt forth of ſet purpoſe to danger, and againe for the ſame intente commaunded to fight with a Lion (both which battells he executed with good ſucceſſe) by flight at length he eſcaped away to his Father: & togither alſo by theſe meanes avoided the danger and obtayned his Fathers Empire, the ſeate whereof afterward he placed at Bizantium. Therefore whether wee reſpect his firſt returne from the Eaſt, or minde the decrees which after the Empire was eſtablished, touching the worshipping of the true God by Chriſt, did fly often from thence into that part of the world that was under Rome: the Hiſtory agreeth very well with the Prophecy: but that former ſeemeth to come nigher to the meaning of the Holy Ghoſt, becauſe of thoſe thinges that follow.
¶ Having the Seale of the living God: Both himſelfe inſtructed in the true knowledge of God, and endued with very great authority to ſpread abroad the ſame unto others: whom while by his owne exemple and zeale he provoked to embrace the trueth, he is ſayd to marke them with the ſeale of the living God and to take them for Gods chiefe treaſure. He cryed with a lowde voice, promoting the trueth by Edicts published, removing farre of to his power, all that which might hinder the amplifying of it. He did repreſſe for a time, according as it was appointed of God, thoſe foure Furies of H…ll which were prepared to hurt, whereof wee have heard at the firſt verſe. He reſtreined the Ambition of other men, by his owne maieſty. Howe great labour did he take to pull up by the rootes all contentions, who eſteemed nothing more excellent then to ſeate peace among the Biſhops that were at variance? Moreover in the very Nicene Councill, he caſt into the fire billes given to him, wherein the Bishops accuſed one another, adding this one thing, Chriſt commandeth that our brother ſhould be forgiven, who deſireth to obtaine forgivenes, Socr. booke 1.7. By which moderation, albeit that he could not pull up the roote of bitternes frō theſe cōtētious men, yet he brought to paſſe, that the branches could not burſt forth ſo plentifully as they otherwiſe would. The Arian madnes he bound with fetters of Braſſe cunningly wrought at Nice as ſpeaketh Evagrius booke 1.1. He overcame in many battells the Sarmatians, and the Goths, and almoſt all the nation of the Scythians: ſo as they durſt attempt nothing afterward for ſome longe time. This was that voice which revoked the Angels from their entrepriſe, untill that should be performed which would be for the good of the elect.
3 Saying, hurt not the earth &c. untill wee have ſealed; untill is an adverbe of time moſt commonly: ſome time of place, as foreign. &c. Xenoph. Cyrop. 5. Whither doth this latter agree better here, that they should worke their purpoſe onelyonly within certen boundes, that they should not enter into the boundes of the godly? Yf they muſt have abſteined from hurting, while all were ſealed, it ſeemeth they muſt have ſtayed untill many ages, much more beyond the time of Conſtantine. The ſealed that are mentioned in the firſt trumpet, chap. 9.4. were not yet borne, when Conſtantine reigned: much leſſe they, of whom there is mentiō made cha. 14.1. Which thinges ſeeme to make againſt the ſignification of time: but neither is ther an eaſy reaſō of the place. For it is no wher read that all the elect were gathered togither and shutte up in any one country, as in old time the Iſraelites in Goſhen, where they should be free from the cōmon evils. It remaineth then, that wee underſtande it figuratively: ſo as till wee have ſealed, is all one as if he should ſay, till wee have layed thoſe foundations, by which both the elect now living may be Gods owne, carying upon them his marke, whereof alſo the foot ſteppes may remaine unto the poſteritie by continuall ſucceſſion. So as he may be ſayd to ſeale all, who was onelyonly the beginner of ſea…ng. But he ſealed, propoſing before the elect a patterne of ſounde doctrine, chiefly in the Nicene Councill, labouring that the pure…s of the trueth might be defended againſt the fraude of Arius and other wicked men: wherby the faithfull might acknowledge one true God, and his onelyonly e…ernall & coeſſentiall Sonne Jeſus Chriſt, in whom they should put all the hope of their ſalvation: which after in chap. 14.1. is ſayd to have the name of the L…mbe and his fathers name written on their foreheads, leaſt peradventure any Ieſuite may dreame, that he ſpeaketh hereof the ſigne of the croſſe. Wee muſt obſerve furthermore, that ſealing is alway of a few among many. For it is a ſaving of labour to leave the greater multitude without a marke, and to diſtinguish by ſome token the fewer number. Theſe thinges therefore proove, that howſoever the Church flourished outwardly in very great glory, when Conſtantine enioyed the ſoveraignty, yet in the meane time had a very ſm…ll number of true godly men. Which wee ought to remēber carefully, that wee may underſtand more eaſily thoſe thinges, which in more wordes are ſpoken touching this matter, in the repetitiō of the ſame time, chap. 11.1.2. & 12.6. &c.
¶ Jn their foreheades: The true worshippers are marked in the foreheads, openly shewing their faith: for with the mouth confeſſion is made unto ſalvation, Rom. 10.10. Its all one to Antichriſt if his ſlaves doe receive his marke in their hande: which according to the occaſion, they may eyther ſhutte or open, chap. 13.16. For he permitteth all manner of counterfaiting to them that are his, ſo that it may helpe any thing to the enlarging of his Kingdome.
4 And I heard the number of the ſealed; Such then was the cauſe of ſealing: nowe he cometh to the generall number of the ſealed. Ar…tas will have to be ſignifyed in this number of an hundred fourty and foure thouſande, that every one of the Apoſtles multiplyed his talent twelve times. Certenly the diligence of the holy man is much to be commended, who thought nothing in this booke ſo ſmall, which might not be worthy of ſearching out, and of which it should not be lawfull to ſeeke out a reiſon ſoberly, ſo that the analogie of ſounde doctrine be kept alwayes. But when I conſider diligently in my minde this whole ſecond periode, of which theſe ſealed are, the Spirit ſeemeth to have choſen out moſt divinely that number, which may repreſente before our eyes a lively image and pourtraiture of the Church of the ſame age and time. The number is long, and indeede of an huge length, but of a leſſer breadth by a thouſand proportion; teaching, as it ſeemeth to me, & as it hath ben found true by the event, that the preſent true Church for all that ſpace of time should be very ſlender, narrowe, obſcure, and ſcarce perceivable, ſuch as in this proportion is a longe figure: and that the dignity of it is not at all to be eſteemed from the preſent amplitude, but from the length onelyonly, that is, by the during and continuation of time, in whoſe longe ſpace, a ſufficient number of the elect should be gathered togither. For example, let there be drawne a Geometricall figure, whoſe lines are in every parte alike diſtant one from another, whoſe shorter ſide is one foote longe, divided into twelve partes: the other ſide a thouſande feete longe, whoſe voide ſpace conteineth this number: ſurely the figure shall ſeeme to be almoſt of noe breadth, but the ſides being ſevered by ſo ſmall a diſtāce, will make a certaine shewe of lines coincident and meeting togither. Such should this Church be, whoſe longer ſide, the number of twelve thouſande out of every Tribe doth make: the ſhorter ſide, that ſmall number of twelve, which is of the Tribes. Learned and good men will eaſily acknowledge what I meane: & if any thing shalbe wanting in my coniecture, they will rather adde of their owne, wherby it may levell the righter at the marke, then blame mee for my paines-taking. Doubtleſſe there is ſo great a conſent of the Hiſtory, that the coniecture is to mee more then probable. But let the other brethrē iudge of it, to which I ſubmitte this and all the reſt of my writings. But yet this whole number was not ſealed at once & togither, in the time that Conſtantine liveth on the earth, but figuratively one part is here put for the whole, upon whoſe firſt fruites onelyonly the marke was ſet, whereas the reſt in courſe of time should be ſealed, every one according to the conſideration of their age, as wee ſayd at the former verſe.
¶ Of all the Tribes of the Sonnes of Jſraell: Are theſe then naturall Iewes, or are they not alſo Gentiles, adopted Iſraelites? as in the Rom. 2.28. For he is not a Iewe, who is one outward, but which is one inward. Alſo, ye knowe that they which are of the faith, are the children of Abraham, Gal. 3.7. And againe, peace ſhalbe upon them, and mercy, and upon the Iſraell of God, Gal. 6.16. Therefore the name is common as well to the Gentiles as to the Iewes. Neither will the conſideration of the time ſuffer that the naturall Iewes should here be ſignifyed.
This ſealing was begun by and by after the tyranny of DIOCLETIAN was utterly abolished, as wee have shewed before. And to this number onelyonly is ability given to learne the Newe Songe, as wee shall ſee in the foureteenth chapter and at the third verſe. Which in theſe times was not proper to the Iewes, neither ever shalbe.
But if this concerning the time shall not be granted mee, & if this ſealing is to be expected a little before the ende of the world, as the Ieſuite will have it, how shall, after the ſealing of the Iewes, as he iudged, an other infinite number come to the Church, as is taught in this chap. ver. 9. ſeeing that the Iewes shall not be called, before that the fulnes of the Gētiles be come in, Rom. 11.25. Furthermore it shall belonge onelyonly to the ſealed to learne the ſunge, but if the Iewes alone shalbe ſealed, at whatſoever time at lēgth it be done, what shall become of your moſt holy Rome, and Chriſts Vicar, who shall hav noe place among the ſealed? But wee will deliver the moſt bleſſed Father of this feare. This deſcribed forme of the primitive Church comprehendeth both thoſe ſorts of people indifferently, ſo as they all, as well of Gentiles, as of the Iewes, who love the ſyncere trueth in their heart, shalbe foūd in this number of the ſealed. And indeede the writers doe make mention, that ſome of the Iewes came to the Church in thoſe times: but let them be Iewes, they shall not be Iſraelites alone, ſince the ſtoppe of the partition wall is broken.
5 Of the tribe of Iuda twelve thouſand: Hitherto the generall ſumme, nowe are reckened the particular companies, of which that whole is made. In which theſe thinges are to be obſerved, firſt, that there is an equall number out of every tribe. For God beareth good will alike to all the elect: neither hath any iuſt cauſe of complaining, that more reſpect was had of others, them of him. Secondly, that ſome of the auncient tribes are paſſed over, and that newe are put in their places: For there is no mention made of Dan or Ephraim, but in place of them come Levi & Ioſeph. Some alleage this cauſe, why Dan is omitted, for that Antichriſt should ariſe out of that tribe. What letteth then, that there should not be two Antichriſts, ſeeing the name alſo of Ephraim is omitted? Surely the diſtinction of the tribes would had bin very profitable to diſcerne Antichriſt from other men, which God undoubtedly would hav kept entire & ſafe, that his Church might beware of him, if he would have had this enemy to come out of this nation. But the true cauſe of paſsing by them ſeemeth to be this, that the tribe of Dan in time paſt revolted to the Gentiles: and Ephraim was the cauſer of the reſt to rent the Kingdome, and perſuader to inſtitute a newe worship, whereby the tenne tribes fell away from God: for Ieroboam was an Ephratite. I King. 11.26. Wherefore neither doth he mention him, but aſcēdeth unto the firſt Patriarche, teaching that the names of the wicked ſhalbe blotted out of the booke and cathalogue of the living, as wee have obſerved at chap. 3.5. Thirdly, that in the rehearſing there is noe order kept, either of beginning or dignity. And yet the names are not rashly gathered togither (as leaves flying in the hollow rocke of Sybille) although peradventure it will be a very heard thing to finde out any reaſon, why they are ſet downe in this wiſe: yet nevertheleſſe let us aſſay to doe it, truſting in God his helpe. The countryes doe ſeeme unto mee to be noted, from which God would gather out his elect, in all this ſpace of time when the Church lay hidde, and would ſevere them from the vile and naughty perſons of the world, in the ſame order of places, wherein the Tribes of the Iſraelites lōge agoe tooke up their ſeates in the promiſed land: to wit in this manner, that Juda should ſignify the Southerne part of the Church: Ruben and Gad the Eaſterne: Aſcher and Nephtalim the Northerne, and the weſt parte: Manaſſe partly the Eaſterne, partly the Weſterne, who dwelt on this ſide and beyond Iordan: Symeon & Levi that part which was ſpread here and there and one with another: Iſſachar and Zabulon, the Northeaſt part, to wit the Sunne rayſing: Ioſeph and Beniamin the middle countryes. For wee shall ſee that after Conſtantine was dead, there was ſuch a wandring progreſſe, as it were, of the Church. For in the firſt times her pureſt part ſeemeth to have ben in Africa, as it were in the Tribe of Iuda: the which moſt of all then was free frō the Arian Hereſy, thoug brought forth by Aegypte next neighbour: and in the meane time infinite uncleanneſſe had overflowed the reſt of the world. And this purity continued from Conſtantine, till the invaſion of the Vandals. Then Reuben and Gad ſucceeded; For when that barbarous people peſtered the whole Weſt and South, that which reſted of the hope & face of the Church, did all flourish in the Eaſt. But when the Saracenes at length deſtroyed alſo this vinyarde, our Britanny and the Northerne regions, lying toward the weſt, as Aſher and Nephtalim flourished greatly: when more then two thouſand Monkes of Bangor refuſed to take upon them the Romiſh yoke: for which cauſe the Britans did undergoe a grievous perſecution, rayſed up by one Auguſtine a Romiſh Mō ke. The ſequent age gave Manaſſe, partly the Eaſt, partly the Weſt, when both Leo Iſaurus, and alſo Carolus Magnus with ioint endevours though ſomewhat diſioyned in reſpect of places and times, aſſembling Councels condemned worſhipping of Images. The next times were moſt miſerable, whē nowe Antichriſt was come to his higheſt power and dignity. Nowe the trueth did lye ſo trampled under foote every where, that the Church could not be ſeene in any certen places of abyding: but the ſealed, as Simeon & Levi did lye hidde confuſedly, and here and there, knowne to God onelyonly, removed farre from the ſight of the world. In the ages following after, the ſeale paſſed over unto Iſſachar and Zabulon, that is, to the Northerne people, lying toward the Sunne rayſing. For there are read famous converſions in this time of the Polonians, Saxone, Danes, Suevians, & Norwegians. And although the converſions came by the labour of ſuperſtitious men, yet nevertheleſſe is was the ſeale of God and profitable to his elect. For where the doctrine is corrupt and contaminate with errours, there the graſſe is better then the ſtalke: the ſeed newe ſowne is purer thē the greenneſſe waxing to an hearbe For they that are firſt converted, doe heare onelyonly of faith and the way of ſalvation by Chriſt, but waxing more growen, they are wont to be corrupted and marred by the ſuperſtitions of their teachers. Laſt of all, the end nowe of thoſe that were to be ſealed approaching, true citizens were choſen out from the middle regions, as it were out of the Tribes of Beniamin and Ioſeph. For about the yeere a thouſand two hundreth aroſe the Waldenſes at Lion in Fraunce, who making ſeparation frō the Church of Rome, profeſſed a more pure doctrine, with the loſſe of their riches and lives. Frō hence did ſpring the Albingenſes about the city of Toulouſe, who afterward were ſpread through all Germany and Bohemia, whoſe lot did not f…ll neither about the furtheſt South, nor to the utmoſt North part of the world: but a middle place of dwelling was given them among their brethren. I runne over theſe thinges briefly, rather diſ…loſing, then throughly handling the matter: but they that plainely perceive the Hiſtory, from theſe fewe thinges, I knowe, will admire and reverence the mervailous wiſdome of God togither with mee.
9 Afterward I behelde, and loe a great multitude, which noe man could number: Wee have ſpoken of the ſealed, and comprehended them in a certen number: the indefinite multitude can neither be declared by the number, neither is ſayd to be ſealed: not that any of the elect & perteining to the king dome of God, is in the meane while without the ſeale (for this is neceſſary to every one of the faithfull) as though there were a way opened for any man to goe to heaven without faith, as a certaine great man of bleſſed memory, ſeemeth to interprete, mooved of a good affection, but not very warily nor truly: but becauſe by reaſon of the huge multitude, which should profeſſe Chriſt openly and ſyncerely, there should be noe neede of a privie marke of diſtinction, wherby they might be diſcerned from other men. For ſealing belongeth to the Church lying hidde, when a diſordered multitude of ſuperſtitious and wicked men beareth ſway, in which there ar a fewe good men, known to God, & regarded of him, as in Ezech. 9.2.3. but where the godly worshippers are ſufficiently manifeſt in their number & multitude, there is no uſe of this ſealing. Theſe thinges therefore teach, that after that darkenes, wherewith for a time the Church ſhould be oppreſſed, it should riſe up againe at length into the light, furniſhed with very great multitude of true Chriſtians, which out of all nations should embrace the trueth, and profeſſe the ſame openly and without feare. And this plentifull harveſt began about the yeere 1300. at which time the ſealing ceaſed. Not that this huge multitude was apparent ſo ſuddenly at once: but becauſe the firſt fruites were brought forth, with which continuall increaſe a… length should yeelde this great company not to be numbred, as wee have shew…d in his place.
¶ Of all nations: not by every Tribe, as before, out of certen ſeparated coū tryes, but from all in common, Germanie, Fraunce, Britannie, Italie &c. For he alludeth to to the auncient manner of the Church. As long as the time of ſealing remained, the elect were fewe, as in time paſt the Iſraelites, while they alone were the chiefe treaſure of God above all nations of the world; but after that time was ended, then true Chriſtians were in greater number. as alſo the former people of God, was encreaſed very greatly, when the Gentils were taken into the Church. Surely this repairing should be like to the firſt calling of the Gentiles: even as wee knowe it came to paſſe after the Waldenſes and Albingenſes, when many learned and faithfull men roſe up, who defending the trueth boldly, gathered togither many lovers of true godlines.
¶ And they ſtoode before the Throne: gathered into the Church, and acknowledging Chriſt truly as chap. 4.3.4. &c.
¶ Clothed with white robes: ſee chap. 3.4. and 6.11.
¶ And Palmes in their handes: which cannot yeelde under any burden. A fit marke of them who at length doe lift up their heades, againſt the wills of all their enemies. They should get the victory of Antichriſt, which afterward is ſayd to get the victory of the Beaſt, and of his image, and of his marke, chap. 15.2. By this one word he noteth their fight and triumphe.
10 And they cryed with a lowde voice: word for word, and crying, and ſo the verbe were muſt be underſtoode. Alſo the participle is put collectively with the nowne multitude, as before the participle, ſtanding. The great admiratiō of Gods bounteouſnes in reſtoring his Church should drawe from the Saints crying and showting for ioy, who should not hold it ſufficient to acknowledg the exceeding mercy of God with their accuſtomed voice. Al though that crying may ſignify alſo a bolde profeſsiō of the truth, which durſt ſcarſe mutter in former ages: but at lēgth should deſpiſe the enemyes & obtaine perfit boldneſſe. Wee & our Fathers have ſeene with our eyes this thing brought to paſſe. There is no mā which hath taſted of true godlines, but he giveth God thākes frō his heart, for the light of his truth reſtored in theſe laſt times. And although the Romiſh Antich. doth gnashe his teeth togither for āger, yet we ceſſe not to praiſe boldly the great name of G. ſo as the world ringeth with the ſaints voices. And why should not wee as ioyfull victours cry a loude, who have palmes in our hādes, & by the grace of God the neckes of our enemyes put under our feete?
God graunt that wee may extoll him alwayes with meet prayſes for his infinite goodneſſe, leaſt making ſmall account of ſo unmeaſurable grace, wee bring upon our ſelves ſome lamentable trouble, wherby the ioy of our triumphe may be diſtained.
11 And all the Angels ſtoode: ſee chap. 5.11. The auncient mirth of the Church shall returne, at which the Angels shalbe glad, both themſelves conſenting to the ioyfull showting of the Saincts, and alſo lauding God apart in their behalfe.
12 And power and might: that is, let the prayſe of power and might be given un to him. For God sheweth a mervaylous power in delivering his Church. The Saincts indeede doe beare Palmes, but the victory is gottē by the ſtrēgth of God alone. Howe mercifull is our God, who will have the paines to be his in conſuming the enemyes, and the triumphe to be ours?
13 They which are arayed in longe robes. Hitherto this multitude was deſcribed by thoſe thinges which may be perceaved by the ſenſe: now he cometh to the more perfit inſtruction by communing with an Elder. And firſt he convinced Iohn of ignorance, wherby the knowledge received might be the more acceptable: togither alſo teaching, that the faithfull people, whoſe perſon Iohn nowe repreſenteth, shalbe as ignorant of the trueth of this type, when the time of fulfilling it shall come, as Iohn in this place, untill they be taught of the learned Miniſters, after which ſort Iohn is here inſtructed of the Elder. Nevertheleſſe it ſhall appeare from thoſe thinges, which follow, that the Elder demanded not of the generall innumerable multitude, but of one certen kinde conteined in that great company. Who yet all are in one apparell, and reioyce in one name, becauſe they shall cleave one to another both in conſent to the ſame trueth, and alſo by a continuall ioining togither of the times, who alſo shall at length be partakers of the ſame glory.
14 Thou knoweſt: As though he ſhould ſay, I knowe not, thou knoweſt. Wherfore this company is not the ſame. which he ſawe lying under the altar, chap. 6.9. &c. For in that place he underſtood that they were killed for the word of God, neither had he any need to be taught againe: but as it is a new troupe of the godly, whom by his ignorance he declared should be unknowne to the world, ſuſpecting nothing leſſe.
¶ Theſe are they which came out of great tribulation: The Elder did aske two thinges, Who are theſe and whence came they: Iohn is ignorant of both of thē. The Elder therefore teacheth him: but anſwering onelyonly to one, that is to ſay, whence they came: which yet alſo should diſcloſe the men themſelves. It was indeede a great affliction, which the Church ſuffered under Antichriſt, that whole time, wherein the faithfull were knowne onelyonly by the marke printed on them: and not that onelyonly, but alſo ſome ages after, as it shalbe made manifeſt afterward. Yet I doe not thinke that this is meant in this place, but that it is called Great for excellency ſake, for the greateſt of all that ever was ſince the world was made. Which ſurely Moſes will tell us of in his ſōg in theſe wordes: For fire was kindled in my wrath, which ſhall burne even unto the bottome of the grave, and ſhall conſume the earth and her encreaſe, and ſet on fire the foundations of the mountaines. Ʋpon the conſumed for hunger, and waſted with ſcab, and bitter peſtilence, I will ſende alſo the teeth of beaſts, with the venome of ſerpents of the earth. The ſword ſhall kill without, and in the chambers feare, both the young man and the younge woman, the ſuckling with the gray headed, Deut. 32.22 Moſes ſung that theſe evils should come upō the Iewes, for their falling away from God. Which albeit they ſtrike a certen horrour into men, even by the wordes rehearſed, yet they ſcarſe touch the leaſt parte of thoſe calamityes, wherewith the moſt wretched nation is waſted by the ſpace of a thou ſand ſixe hundred yeeres, even to this very day: which times I doubt not but Moſes hath shewed in thoſe wordes, that I may put you in minde of this by the way. Who can number by counting, howe great evils thoſe auncient Jewes, who killed the Lord of life, and defiled their handes with the blood of the Apoſtles, ſuffered in the deſtruction of the city? Noe Hiſtory sheweth that there was ever made ſo horrible a ſlaughter. The enemy him ſelfe refrained not from teares, acknowledging the ſtrange murders beyond the cruelty of any warre. You might thinke that the whole natiō was here deſtroyed utterly, eſpecially, when they who were left in that utter ruine, were ſolde to be ſlaves, were throwne to the wilde Beaſts, were made mocking ſtockes in the theaters: finally were not exempted from death, but reſerved unto torment. Indeede a fewe yeeres after it ſeemed to have ben revived, but it was to endure newe calamityes, like as in the Comedie, the heart of Prometheus being eaten, was reſtored often times. For Hadrian killing againe this people moſt miſerably, forbade them their native ſoyle, and diſperſed them into all quarters of the world. Since that time they are diſperſed, vacabondes, banished from their owne country & land, wandring through the whole world: without Governour, without God for a King: yea, that I may uſe the wordes of Terlullian in his Apologet. to whō it is not ſo much permitted, as that according to the right of ſtrangers they may ſalute their Fathers land with their feete. There was never noe calamity of any people, eyther for the kinde of puniſhment ſo grievous, or for the length of time of ſuch continuance: there hath not ben any ſpectacle ſo cleare of God being offended: not any ſo fearfull exemple of his eternall wrath. Neither yet should there beleſſe trouble a little before that time, whē God shall give an ende to this ſo long miſery. At that time, ſaith Daniell, when there ſhall be a time of trouble, ſuch as hath not ben, ſince it was anation, even unto that time: which, that it is to be underſtood of the laſt sharpe aſſault before the full reſtoring of the nation, wee shall ſometime shewe more clearely, if God will. Therefore whether wee reſpect the preſent caſting of of this people, or that future calamity, at their receiving againe into grace, this great affliction is proper to the Iewes, who togither with the remnants of the Gentiles, being revived after the tyranny of Antichriſt, and with them which shall then firſt open their eyes to ſee the truth, shall make that great company, which noe man could number, ver. 9. Theſe thinges are confirmed from that happines, which followeth in the next wordes, which perteineth to this preſent life on earth, & not to that future in the Heavens, the ſound fruition whereof shall not come, before that there be made one ſheepfolde, the elect Iewes being choſen into one Chriſtian people, as wee shall ſhewe at chap. 21.22. From which it is nowe manifeſt, ſeeing that this indefinite nūber is made partly of the Gentiles, partly of the Iewes, whoſe calling ought to be expected a longe time after that ſealing, which was ſpoken of before, that thoſe definite and ſealed ones were not Iewes. Furthermore ſound peace and all perfite happines shall follow the calling of the Iewes, as in the next wordes it is declared briefly, but more largely at chap. 21. and 22. But when the ſealing was finished, there remained yet much of that great affliction. All which shall more appeare in the thinges that follow.
¶ And have waſhed their longe robes: At length being converted by faith unto Chriſt, and clothed with the imputation of his onelyonly righteouſnes & holines.
15 Therefore they are before the Throne: as before in ver. 9. choſen into the Church, and gathered into the aſſembly of the faithfull.
¶ Day and night: without ceaſing. For then the fallings away shalbe ended, and they shall cleave conſtantly to God, even to the laſt ende.
¶ Jn his Temple: Yet there ſhalbe noe Temple there, as chap. 21.22. But in that place is underſtood the abolishing of the ceremonies, which they shall regarde no more for the worshipping of God thereby: here is a pilgrimage yet on earth from the Lord, where we have neede of the coming between of outward meanes for to worshippe him: of which there shalbe noe uſe in the heavens.
¶ They ſhall hunger no more: They shall wante nothing, neither shall any adverſity trouble them, which is ſignifyed by hunger and thirſt; moreover alſo all cauſes of calamityes shalbe driven farre away: the Sūne shall not burne them, neither ſhall there be any heat, which ſhall bring ſcarſity: the whole creature shall conſent to further the happines of the holy people. Here the things are ſet before us in fewe wordes for a taſt, which shalbe declared more at large afterward.
17 For the Lambe that is in the middes of the Throne ſhall governe them. Now the cauſe is rehearſed of the former happines, to every part of which it is diſtributed conveniently; ſhall governe, anſwereth to thoſe wordes, shall not hunger: ſhall lead them to the lively fountaines of waters, reſpecteth the thirſt, which he ſaid should be ſufferred no more: and ſhall wipe away all teares, hath regarde to the heate of the Sunne, which he promiſeth shall not be trobelſome afterward.
¶ From their eyes: The teares falling from the eyes. Montanus hath foreign, as it were abiding in the eyes: as if God by drying thoroughly the eyes, should leave no faculty to weepe. Iſayah, the teares from all faces, ch. 25.8. So then is the common type, while the trumpets and viols endure, that is even to the laſt ende. About the beginning and proceeding of the Trumpets, the number of the elect should be ſealed: about the ende there should be a more ioyfull, more plentifull, and more evident multitude, which afterward under the viols encreaſing every day, at length should have their brethren the Iewes ioyned togither with themſelves, when there shalbe a full happines at laſt, ſo great as can be expected on earth, which shall not be diſcontinued againe by any generall miſeries of the times, untill Chriſt himſelfe shall come to iudgement. This common type is to be declared by every member in thoſe thinges that are behinde, according to the ſeverall mutations, and notable events, that shall happen this whoſe ſpace.