Commentary on Revelation, Commentary on the Book of Revelation · Chapter 7

Commentary on Revelation · Commentary on the Book of Revelation · Chapter 7

p. 134The Argument, Parts, and Analyſis of Chapter VII.

THe wonders of the ſixt ſeale, belonging to the third and fourth Act of viſion 2. are continued in this Chapter. After the prodigious earth-quake of Antichriſts kingdom, and the horrible cryes of his ſupporters under their puniſhments: Now further things are exhibited unto Iohn, ſome to come to paſſe in heaven, and others in the earth. In the earth he ſaw four Angels labouring to hinder the blowing of the windes: And another Angel reproving them, and ſealing of the twelve tribes of Iſrael, a hundred fourty and four thouſand ſaintes in their foreheads. In heaven, he ſaw an innumerable multitude before the throne ſhouting with prayſes unto God, and to the Lambe, one of the four and twentie Elders ſhewing unto Iohn, who they were, and their happie condition. And thus the ſecond viſion is ended.

The parts are two.

THe first touching the indeavour of the four Angels, and their reſtraint, in the firſt 8 verſes. The other containes the harmonious thanksgiving of the heavenly inhabitants, and of their felicity from v. 9. unto the end.

In the former part is ſet forth the ſtate of the godly under Antichriſts kingdome, p. 135that is, howſoever Satan and Antichriſt ſhall labour by all means poſſible to ſuppreſſe the Goſpell, and tread all things under foot: yet ſome winds ſhall blow, that is, ſome witneſſes of the truth ſhal ſtrongly oppoſe Antichriſt, the Lord ſtill preſerving certaine thouſands of his ſealed ones from beeing hurt by him: of whom ſhould conſiſt the true Church of God. This part of the chapter is oppoſed to the earthquake and Antichriſtian confuſions praefigured in the third Act, treated of in Chap. 6. v. 12.13.14. with which cohereth that which here followes concerning the four Angels, and ſealing of the elect in their fore-heads.

In the latter part is repreſented the future ſtate of the bleſſed martyrs, and other faithfull ones in heaven, even as many as in this life have made white their robes in the blood of the Lambe. This part is oppoſed to the horrible cryes and torments of the wicked, treated of Chap. 6. v. 15.16.17.

In this Chapter therefore the third & fourth Act of the ſecond viſion is fully ended: and the whole Chapter is conſolatorie, both for the Church militant, in the former part: and for the triumphant in the latter. Theſe things thus premiſed, the reſt following will bee the more cleare.

The fourth Act of viſion II.

The firſt part of the Chapter.

Of the reſtraint of the four Angels, and of them that were marked with the ſeale of God, under Antichriſt.

1. And after theſe things, I ſaw foure Angels ſtanding on the foure corners of the earth, holding the foure windes of the earth, that the winde should not blow on the earth, nor on the ſea, nor on any tree.

2. And I ſaw another Angel aſcending from the Eaſt, having the ſeale of the living God: and he cryed with a loude voyce to the foure Angels, to whom it was given to hurt the earth and the ſea,

3. Saying, Hurt not the earth, neither the ſea, nor the trees, till we have ſealed the ſervants of our God in their fore-heads.

4. And I heard the number of them which were ſealed: and there were ſealed an hundred and fourty and foure thouſand of all the tribes of the children of Iſrael.

5. Of the tribe of Iuda were ſealed twelve thouſand. Of the tribe of Reuben were ſealed twelve thouſand. Of the tribe of Gad were ſealed twelve thouſand.

6. Of the tribe of Aſer were ſealed twelve thouſand. Of the tribe of Nephthali were ſealed twelve thouſand. Of the tribe of M…ſſes 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 Iſſachar were ſealed twelve thouſand.

8. Of the tribe of Zabulon were ſealed twelve thouſand. Of the tribe of Ioſeph were ſealed twelve thouſand. Of the tribe of Benjamin were ſealed twelve thouſand.

p. 136THE COMMENTARIE.

ANd after theſe things] Now John rehearſeth what he further ſaw in the ſixt ſeale, beeing contrarie to the former, as containing joyfull matter. He ſaw before what Antichriſt and his miniſters had don, and what at length they ſuffered for the ſame. Here he ſees what in the mean time was don by the godly on earth, & what was laid up for them in heaven. Now herein interpreters doe verie much differ, and for the moſt part doe rather darken then explain the matter, in not obſerving the method and ſcope thereof.

Lyra goes on in applying theſe things unto the hiſtories of the Romane Emperours. Lyras opinion of the four Angels.The four Angels ſtanding on the four corners of the earth, & holding the four winds of the earth, he interprets of four Emperours, great perſecutors of the Chriſtians, who (after Diocletian and Maximianus had laid downe the Empire) afflicted the Church in many parts of the world at one time: Maximianus in the Eaſt: Severus in Italie: Maxentius at Rome: Licinius of Alexandria in Aegypt: theſe held the windes, that is hindered the teachers of the Church, that they ſhould not blow, that is, preach Gods word: for as by the blowing of the windes the earth is made fruitfull: ſo the preaching of the Goſpell fructifyeth the garden of the Church militant. By the earth, ſea and tree… he underſtands Chriſtians, ſome dwelling in firme lands, ſome in Ilands, & others in woods for to avoyd perſecution. The Angel having the ſeal of God, & forbidding to hurt the earth, and ſea, is Conſtantine the great, bearing the ſigne of the croſſe in his enſigne, and reſtraining thoſe four tyrants from hurting of Chriſtians. For Conſtantine at length overcame Maxentius, Licinius, and other their fellow tyrants, and having obtained the empire alone, he ſigned many thouſand in the forehead, that is, beeing converted unto the faith of Chriſt, he beſtowed many great priviledges upon the Church, & ſigned many thouſands, that is, cauſed them to be baptiſed with the ſigne of the croſſe on their foreheads.

This interpretation I thus far approve of, What is approvable in Lyras interpretation.namely, that the windes ſignifie preachers, and the blowing of the windes, Gods word preached: and the holding of the windes, the hindring of Goſpell in the courſe thereof. But for his application of the reſt unto the ſhort ſpace of thoſe four tyrants it agrees little to the ſcope, ſeeing thoſe things were to happen a long while after under Antichriſt, as appeareth by the circumſtances, and as the comparing of theſe things with the following viſions will more clearly manifeſt. Beſides hee erreth in making Conſtantine this ſealing Angel, foraſmuch as undoubtedlie the outward ſigne of the croſſe is not here at all intended, but a higher myſterie concerning the preſervation of the elect, and their ſeparation from the abominations of Antichriſt, leaſt they ſhould be defiled thereby; as will more plainly appear by the matter following.

Rupertus refers this unto the four kingdoms of the world hindring the faith of Chriſt: viz. the Babylonian, Perſian, Greek & Romane Empires: but this is too general.

Andreas (herein agreeing with moſt of our interpreters) doth more rightlie applie it to the times of Antichriſt: to which Ribera alſo conſenteth, but yet in this he erreth, viz. in that he thinks that the following contents of this booke are to be applyed to the four yeares reigne of his ſuppoſed Antichriſt. For generally the following viſions doe plainlie repreſent the foregoing four Acts of the hiſtory of the Church from Iohns time even unto the end, under other figures: he alſo differeth from al others in taking theſe to be good Angels, which are here ſpoken of: wheras all others agree, that they are evill Angels. Notwithſtanding in this they doe generallie erre thorow an erroneous ſuppoſition, in reſtraining the time of Antichriſt unto the laſt four yeeres of the world, conſidering that Antichriſt hath allreadie reigned above a thouſand yeares, even from Boniface the third, who (as p. 137we have already ſhewed) was the firſt that profeſſed himſelf univerſall priest, leaving unto his ſucceſſors this moſt wicked title and mark of Antichriſt.

But to let paſſe theſe mens opinions, we here take notice of a ſecond part of the third Act of viſion II. wherein Iohn is informed of the ſtate of the godlie during the earthquakes, and Antichriſtian commotions. For having ſeen before things horrible and prodigious, even a violent alteration of all ſtates of the Chriſtian world under Antichriſt, he having I ſay ſeen Mahumet in the Eaſt, and the Romiſh Biſhops in the Weſt oppreſſing the Church by fire and ſword, and impoſing their decrees and idols upon all, depraving Chriſtian religion by their manifold traditions, heatheniſh and Iewiſh ſuperſtitions, in ſo much as unto the Churches of the Weſt was left almoſt nothing, but the bare name of Chriſt. Now leaſt Iohn (ſeeing theſe things) ſhould thus have thought with himſelf: what ſhall Chriſt be thus oppreſt and kept under by Antichriſt? ſhall there bee no more a Church? no more ſincere preaching? no more faithfull & valiant teachers to oppoſe Antichriſt? ſhall indeed the elect alſo be drawen away into errours, of whom Chriſt ſaith, that it is impoſſible they ſhould be ſeduced? Now hence it is that this preſent ſight of the blowing windes, and of the four Angels labouring in vain to hinder their operation, is exhibited unto him: ſhewing how the godlie ſhould continually oppoſe Antichriſt: and be ſealed in their foreheads, ſignifying their ſafety and preſervation unto the end.

Alcaſar preſuppoſeth (howbeit not truly) that theſe things appertaine unto the ſeventh ſeale: but it is repugnant unto the very text in Chap. 8.1. and though it did, yet would it no way help the conſequence which thence he draweth.

Four Angels ſtanding] Now concerning theſe Angels, let us ſee, who they are, Who are theſe four Angels.what they did, and the cauſe thereof. By theſe Angels, I underſtand Satan & his Angels, by whoſe powerfull working Antichriſt invaded Chriſts kingdom, and eſtabliſhed his owne with all deceit of unrighteouſneſſe: and withall I underſtand all Antichriſts agents, both eccleſiaſticall and ſecular, as Kings and Emperours who (to uphold his kingdom) have laboured by fire & ſword to ſuppreſſe the preaching of the Goſpel: ſo likewiſe Cardinals, Biſhops, Monkes, Canoniſts, Inquiſitors, & Jeſuites, who deceiving the world under an angelicall ſhew of holineſſe, have ſtronglie advanced his kingdome: theſe are four (a definite number beeing put for an indefinite) as alluding to the foure corners of the earth on which they ſtand, that is, have their Biſhopricks, Lordſhips, Colledges and Fraternities there fixed. Now by four corners the whole earth is meant, and here it noteth that no place ſhall be free from the miſchievous deviſes of theſe wicked Angels.

Others again interpret theſe Angels ſtanding on the four corners of the earth, after this manner. The Mahumetans in the Eaſt who ſuppreſſed the doctrine of Chriſt: for however they ſeem to permit the European Christians the freedom of their religion, yet the ſame is don deceitfully, as thereby the eaſier to draw the reſt of the Chriſtian world under their power, and ſo if they could altogether to blot out the very name of Chriſtianity. The South they underſtand to be the verie ſeat of the Romane Antichrist: The North is poſſeſſed by the Popes ſworn vaſſals. And the Weſt by the Spaniard (his firſt begotten ſon) and the most Chriſtian French king (as they ſtile him) all which have hithertoo mightily hindered the windes from blowing upon the earth, ſea, & trees. But we may as fitlie applie this to the Popes ſpirituall Angels ſtanding upon the four corners of the earth, ſeeing he hath every where his Legates a Latere, his creatures (I ſay) to maintain his Antichriſtian primacie, and to hinder the blowing of the windes, by their fraudulent deviſes, preachings, writings, diſputations, miracles, & all manner of working by deceit and unrighteouſneſſe.

The reaſon why Ribera contendeth, that not evill Angels, but the good, Riberas opinion weighed.are here intended, is to free Antichrists miniſters from ſuſpicion. But moſt Popiſh writers doe hold the contrarie. Mart. Delrius libr. 2. mag. diſquiſ. quaeſi. 11. thinkes them to be very hurtfull & pernicious devils. Alcaſar would faine refute him, p. 138but his tongue will not let him, & therefore he leaves it undecided whether they bee good or evil: at laſt he faineth a dream of four Aeoluſes, brideling the windes with bonds and impriſonment. Now is not this a worthie expoſition of this myſterie?

But Ribera wil maintain his opinion with arguments, The devils, ſaith he, are not in corners of the world, but in the midst of the great men of the earth, in provinces and cities, and to be ſhort, whereſoever they bee they hinder the preachers of Gods word: As if Iohn underſtood not this ſame thing by the four corners of the earth. He therefore too childiſhlie reſtraines theſe corners of the earth, unto the utmoſt places, or mathematicall centers thereof, foraſmuch as by a ſynecdoche the whole world is here ſignified.

But he further objecteth, that God is wont to puniſh the world not onelyonly by evill Angels, but alſo by the good Angels: as we ſee Gen: 19. and 2 Sam. 14. & 2 King 19. & Iſai. 37. &c. which Auſtin alſo confirmeth lib. 9. de Civ. D. c. 5. but it ſufficeth, that for the moſt part it is don by the evill.

Neither is there any weight in this, that the other Angel as joyning himſelf with them, ſaith; VNTIL WE HAVE SEALED THE SERVANTS OF OVR GOD, for he makes not the Angels which were readie to hurt the earth, &c. companions with him in ſealing, but cloſelie he pointes out the good Angels which were preſent with him.

Holding the foure windes that they ſhould not blow] Now he ſhewes what the Angels did: in which we are to conſider, what the four blowing windes are, and what is meant by the earth, ſea and trees: and how they held the windes from blowing on the earth.

Ribera underſtands it properlie of the four cheife windes, The litteral expoſition of Ribera cannot hold.deſcribed in theſe known verſes.

Aſper ab axe ruit Boreas, furit Eurus ab ortu,

Auſter amat medium ſolem, Zephyruſque cadentem.

Theſe windes the foure Angels indeavoured to hinder from blowing upon the earth, &c. that is, they deſired to deſtroy all things both in the ſea, and in the land, as alſo the fruits of the trees: For if the windes ſhould altogether ceaſe from blowing, all things of neceſſity would ſoon come to decay: foraſmuch as all living creatures by them are cheriſhed & preſerved. Therfore he ſuppoſeth that hereby is ſignified the outward calamities falling upon the perſecutours of the ſaintes: & his reaſon is, becauſe the literal ſence is to be followed, except a plaine reaſon doth neceſſitate the contrary. Now indeed this is true; notwithſtanding if we ſhould always expound the viſions of this booke litterally, much abſurdity would follow thereupon: beſides the following words doe yeeld us a manifeſt ground that the letter here is not to be obſerved: for the elect are ſaid to be ſealed, & thereby to be freed from hurt. Now we know that the godly are not free from outward calamities, as peſtilence & famine, wherby the earth, ſea & trees are hurt: & therfore it doth neceſſarily follow, that we muſt underſtand it of an immunity of another kinde of hurt.

Andreas underſtands hereby the diſſolution of lawfull order & the moſt certaine event of the evils threatned: Andreas his general interpretatiō. Rupertus his expoſition lib 4. in Apoc.but this ſeems to be obſcure, & to general.

Rupertus & many others expound it of the teachers of the word whom Antichriſts Angels or miniſters held, that is, laboured to keep from blowing upon the earth, ſea, or any tree, that is, from preaching the faith of Christ in any provinces or Ilands, or unto any men of what condition or quality ſoever. So hee. Thus the windes denote the preachers of the Goſpel, by a metaphor oftē uſed in the ſcriptures. For the holy Ghoſt, whoſe miniſters they are, is compared unto the winde Ioh. 3. & Act. 2. by reaſon of his vehement & piercing efficacy. Theſe are ſaid to be four indefinitely according to the 4 quarters of the Chriſtian world, that is, ſome of them beeing in every place. They blow, that is, ſound forth the Goſpel of Chriſt upon the earth, ſea & trees, that is, unto al ſorts of men. To hold the windes that they blow not, is to hinder theſe from preaching: now in this all interpreters agree: notwithſtanding it is to bee applied more fully unto the times of Antichriſt.

p. 139By the windes therefore I underſtand all the ſincere teachers of the Goſpell, The authors judgmēt touching the four Angels hindering the blowing of the windes.which for a thouſand yeeres together have oppoſed Antichriſts idols, corruptions & tyrannie: ſuch, I ſay, whom the Romane Biſhops by their decrees & buls have condemned as hereticks: whoſe names are recorded among the witneſſes of the truth in the bookes of Martyrs. Among the number of theſe alſo (beſides ſuch Emperours who by oppoſing the popes, have cauſed the windes to blow,) I underſtand ſuch Biſhops, Priests, & Doctors, as have contradicted the tyrannie of the Romiſh court: as Berengarius, Iohn Scotus, Bertramus &c. who more then ſix hundred yeeres agoe have ſtrongly in defence of the truth blown by their ſermons & writings againſt the diol of the maſſe & transſubſtantiation, the chiefe prop of Antichriſt kingdome: alſo Bernard, Waldus, Wicklife, Hus, & Ierom of Prage, Clemanges & others, who by the winde of Gods ſpirit have maintained the faith of Chriſt againſt the pope, partlie by word & writings, & partly by ſealing the ſame with their blood. But chiefly amōg theſe are to be reckoned, Luther, Melanchthon, Oecolampadius, Zwinglius, Farellus, Bucer, Hegio, Martyr, Viret, Bullinger, Calvin, and as many as in Germanie, France and the neighbouring kingdoms have in this laſt age begun ſo to blow the Goſpell of Chriſt, as thereby a great part of the Chriſtian world hath been reſtored into the pretious libertie of the faith.

The earth, ſea, and trees, I underſtand allegorically, not of the faithfull in particular, or learned men onelyonly, but of diſtinct churches. As the earth, to denote the churches in the mediterranean provinces: The ſea, the churches bordering neere the ſame, or in Ilands: The trees, churches planted in wooddie and hillie countries, as are generally thoſe in the Northern parts. The reaſon why I take this to be meant of whole churches, is, becauſe the Angels are forbid to hurt them, until ſuch were ſealed, as the Lord had appointed: and afterward they are permitted to doe it. Therefore the ſealed ones ſhalbe in the earth, ſea, & trees, that is, in thoſe Churches that are hurt, nevertheleſſe they beeing ſealed ſhalbe preſerved in ſafetie.

But how ſhall they hold the windes from blowing, and to what end? What is meant by holding the windes frō blowing.This may bee underſtood by the following words, It was given them to hurt the earth and the ſea: and again, hurt not the earth, ſea, nor trees. So that they ſhall hold the windes from blowing: when the Angels who profeſſe themſelves to be ſpirituall Biſhops, & ought to blow, ſhall neyther preach the Goſpell, nor ſuffer others: but oppoſe them by their Popiſh decrees and edicts, by their excommunications, by cruell perſecution with fire and ſword, as againſt hereticks: forbidding the reading & uſe of the holy Scriptures unto all men, leaſt the deceits and lyes of Antichriſt ſhould be made manifeſt. Hence neceſſarilie followed the hurt of the earth, ſea & trees: for the wholeſome blowing of the windes now ceaſing, all the churches were led into errours by the contrarie blowing of ſeducing ſpirits, and lying prophets, who brought al under the yoke of Antichriſt, to the deſtruction of the greater part of Chriſtianity. Thus we ſee the meaning of the viſion: now hence we obſerve two things.

First, though Antichriſt by violence and deceit hath horribly ſhaken the Chriſtian world, doing much harme unto the earth and ſea: yet God at all times, rayſed up ſome good windes, that is, faithfull teachers who taught the wholeſome doctrin of Chriſt, to the ſalvation of the elect, as the hiſtories of Popes & bookes of martyrs teſtifie. Yea the Lord did preſerve unto himſelf a Church in the midſt of Poperie, which Antichriſt could never altogether ſuppreſſe, however he cruellie by fire and ſword continuallie raged againſt the ſame. And therefore it is falſe that God had no Church, nor Chriſt any ſpouſe: becauſe the Pope and his ſynagogue were not the ſpouſe of Chriſt.

Secondly, we ſee by what wayes Antichriſt did invade Chriſts kingdome, and eſtabliſh his owne tyrannie: to wit, by holding the blowing of the windes, in condemning for haereticks, & violently oppreſſing the witneſſes of the truth, as alſo by hurting the earth, ſea & trees, that is, ſeducing all the particular Churches by falſe p. 140miracles with all deceit of unrighteouſnes, overthrowing them by his impious doctrines, and ſuperſtitious worſhip, of which the Apoſtle foretold 2 Theſſa. 2.9. ſaying, whoſe comming is after the working of Satan, with all power, and ſignes, & lying wonders, and with all deceiveablenes of unrighteouſneſſe in them that periſh, &c. theſe things wee find in hiſtories formerlie to have been don, and we daylie ſee the further accompliſhment thereof, which ſerves for a cleare expoſition on theſe words: now let us hear the antidote or conſolation oppoſed.

2. And I ſaw another Angel] First we will conſider who, & what manner of Angel this was, and ſecondly what he did.

One Angel having the ſeale of the living God, aſcendeth from the Eaſt againſt the four Angels ſtanding on the earth. Lyraes opinion in expounding this of Conſtantine we have already refuted. Others ſuppoſe that Elias ſhall come towards the end of the world, of whō Malachie ſpeaketh Cha. 4.5. But their ſuppoſition is falſe, as we ſhall ſee on Chap. 11. for the prophet there ſpeaketh of Iohn the Baptiſt, as Chriſt himſelfe interpreteth Matt. 11.14. moſt underſtand it of Chriſt the great Angel of Gods counſell: as Rupertus, Haymo, Bede & others. Ribera indeed denies it, and will have him to bee one of the ſeven emiſſarie Angels ſpoken of Chap. 5.6. but he gaines nothing by his denial: neyther need we to contend at all about it: The Angel aſcending from the Eaſt is Chriſt Luk. 1.78. Col. 1.15. Heb. 1.3. Eph. 1.4.Luke 1:78Col 1:15Heb 1:3Eph 1:4For it is all one whither we underſtand it of Chriſt himſelfe, or of his Angel mentioned Chap. 1.1. & 22.16. However it ſeems rather to be meant of Chriſt, in that it is ſaid, he aſcends from the east. For Chriſt is the ſun of righteouſnes ariſing from on high, and he it is that hath the ſeale of the living God: for he is the Image of the inviſible God, the brightneſſe of his glory, & the Character of the perſon of the Father. Sealing the elect, becauſe in him wee are choſen before the foundation of the world. Alſo hee ſealeth, becauſe he giveth faith unto the Elect, juſtifies, regenerates, & ſanctifies them, ſealing in their hearts the witneſſe of the ſpirit, that they may not be ſeduced by the guile of Antichriſt. Now foraſmuch as theſe things are proper unto God, I rather underſtand this to be ſpoken of Chriſt then of any created Angel.

The ſeale which he imprints on the Elect, What the ſeale of the living God is.the Apoſtle explaineth 2 Tim. 2.19. the foundation of God ſtandeth ſure, having this ſeale, the Lord knoweth who are his. Moreover that this is to be underſtood of Chriſt, it may be probablie gathered, becauſe this viſion is like unto that in Ezech. 9. where the Prophet ſaw ſix men, every one having a ſlaughter weapon in his hand for to deſtroy Ieruſalem. He ſaw alſo one man among them clothed in linnen with a writers inkhorn by his ſide, to mark ſuch with the ſigne Thau on the forehead, as mourned for all the abomination committed in the city, that is, all the godlie, who were not polluted with idolatrie. Now here all interpreters underſtand Chriſt the mediatour. Neyther doth it any way contradict what we ſay, in that Chriſt is ſayd to be the Lambe opening the ſeale: for (as we have ſhewed Chap. 5.2.) it is not ſtrange, that he ſhould be repreſented in diverſe formes in this viſionall Revelation.

He cryed with a great voyce] This angel doth two things. First, with a great cry he forbids the evil Angels to hurt the earth, ſea and trees, adding a limitation: untill he had ſealed the ſervants of God: the ſence is, ſeeing thoſe that were to be ſealed are the ſervants of God, therefore power of hurting is not given unto them, till this ſealing be finiſhed, leaſt they ſhould bee promiſcuouſly wrapt in the danger of ſeducement, and ſo be deſtroyed with the reſt. Secondlie, he ſealed an hundred fourtie and four thouſand of the twelve tribes of Iſrael. This great cry denotes Chriſt power over Antichriſt and his inſtruments, whoſe madneſſe he ſo bridleth, as that they cannot by their tyrannie proceed further, then what is permitted them. And therefore it is ſaid; to whom it was given to hurt the earth and the ſea.

Hence it appeareth in the first place, why they held the windes from blowing: towit, that they might hurt the earth and the ſea, that is, deſtroy the Churches by peſtilent doctrine. Secondly, that the devil howſoever he doth forciblie ſtirre up Antichriſt unto crueltie againſt the Goſpel, and endeavours to blot the elect out of p. 141the booke of life, yet he can do no more, then is given unto him, that is, no more then what is graunted him by Chriſt the Angel of the East. Now the Apoſtle teacheth us 2 Theſſa. 2. that the power which is given him, is over them that periſh.

8. Hurt not the earth] what is meant by the earth, ſea & trees, I have already ſhewed. The enemies of the windes are commanded, not to hurt theſe: ſo that we ſee they cannot rage & dominere as they liſt: Antichriſt hath taken poſſeſſion of the Churches of Chriſt.neyther is Antichriſt ſtronger thon Chriſt, although he hath invaded his Churches: For it was don by permiſſion onelyonly. Now the reaſon thereof we muſt not too curiouſly ſearch into. But acknowledg that the ſecurity, ungodlineſſe and ingratitude of Chriſtians deſerved the ſame, as the Apoſtle ſhewes 2 Theſſ. 2.11. For this cauſe God ſhall ſend them ſtrong deluſion, that they ſhould beleeve a lye: becauſe they received not the love of the truth.

Till we have ſealed] to wit I, and my miniſters. For Chriſt is not without his miniſtring ſpirits: But whither he had now more Angels with him as Ezech. 9.2. or not, the ſame is not expreſſed. He doth not ſimplie forbid them to hurt, but limits the time, and untill that prefixed time theſe deſtroyers could do nothing. Thus Antichriſt hath not hurt the earth, ſea and trees, that is, by his Angels brought the particular Churches of the Weſt under his yoke, eyther againſt the will, or knowledge of Chriſt, but by his ſufferance: neyther could he hurt them ſooner then Chriſt would; nor ſhall he be able to doe it any longer then it ſeems good unto him. Now touching this ſealing we are briefly to conſider: who were ſealed, when, with what ſigne, wherefore and how manie.

Who they are, he ſhewes, ſaying, untill we have ſealed the ſervants of our God: Who are theſe ſealed ones.theſe are the elect in Chriſt, who worſhip not idols, or Antichriſt, but God in faith and true obedience.

This ſealing is partly eternal, & partly accompliſhed in time. What this ſealing is.From eternity God hath ſealed all them that ſhall be ſaved in the counſell of praedeſtination, which is made & founded on Chriſt, Epheſ. 1.3. In time he ſealed his, when now for a thouſand yeeres he ſtirred up many witneſſes of his truth & faith, beeing indued with true knowledge, excellent gifts, & heroick boldnes, who ſtoutlie oppoſed the impoſtures of Antichriſt, by their preaching and writing, & preſerved very many faithfull ones from his idol worſhip. But chiefly he hath and doth ſeale in theſe laſt times, in reſtoring almoſt in all the provinces of the Chriſtian world, the loſt truth of the heavenlie doctrine by his ſervants and excellent divines, who have diſſipated the miſt of popery by the light of the Goſpell, and purged many Churches in Germanie, France, England, Denmark, Poland, Bohemia, Moravia, & Hungarie, from Antichriſtian pollutions, plucking them as a prey out of the jawes af the devill.

I confeſſe indeed that all the members of theſe Churches are not elected: nevertheleſſe they are all ſeparated from Antichriſt, ſo that he cannot hurt them; yea we doubt not but that a great number of them appertain unto the election of grace.

In Ezech. 9.4. W… ha… manner of ſeale this is.we read that all which were to be preſerved from the common deſtruction were marked with the ſigne Thau, but here no certaine mark is expreſſed.

Ribera will have it to be meant of the ſigne of the croſſe. Now we know that many who are ſigned with the popiſh croſſe are the bondſlaves of Satan: but none of theſe here ſealed ſhall periſh: ſeeing they are marked to this end, that no man ſhould hurt them.

Alcaſar ſaith wel, that this is no external ſigne, which may bee diſcerned with corporal eyes, neyther is it made by any created Angel, but immediatelie by the holy Ghost, who himſelf marketh ſuch with the ſigne of the living God, to whom he graciouſly communicates himſelf.

Let us therefore underſtand it of the ſeale ſpoken of 2 Tim. 2.9. The foundation p. 142of God ſtandeth ſure having this ſeale, the Lord knoweth who are his: and let every one that calleth upon the name of God depart from iniquity. This ſeale Chap. 14.1. is ſaid to be the fathers name, written in the foreheads of the ſaintes.

First therefore this ſeale imprinted in the elect, is Gods eternal purpoſe to ſave them: the which however it is not ſeen by the eye of man, yet the elect both diſcerne, and feel the ſame in their hearts. Secondly, it is a ſaving vocation unto faith, and wrought externally by the word & ſacraments, internally through the earneſt of the ſpirit. Thirdlie, it is a true invocation on the name of God, that is, a ſincere profeſſion of the truth, by forſaking and deteſting al the known wayes of Antichriſt. To be ſhort, it is a true converſion unto the Lord, conſtancy & perſeverance in the faith of Chriſt. By theſe notes the ſealed ones ſeparate themſelves from the dregs of Antichriſt, and are eaſily known from all other men: therefore they are ſaid to be marked in their foreheads, becauſe they are not at all aſhamed of their holy profeſſion.

But wherfore is this marke put upon them? The uſe of their ſealing.I anſwere, to the end that they may not be hurt by the evil Angels, nor ſeduced by Antichriſt, & led into errour, & ſo made partakers of his plagues. That Antichriſt, I ſay, may have no intereſt in them: for beeing ſealed, they are ſecure, & certaine of their ſalvation in middeſt of all confuſions and ruins. This is matter of ſingular comfort to the elect, in that their ſalvation is certaine, & that the Lord careth for them. Agreeable hereunto is that in Ezec. 9. where the marked ones are preſerved, while the city in the mean time is deſtroyed. And Rahab, having her houſe marked according to the covenant with the ſpies, eſcapeth: So the Iſraelites ſprinkling their poſts with the blood of the Paſchal Lamb were delivered, while the firſt born of Egypt periſhed, therfore it is ſaid, Rev. 9.4. that the locuſts only hurt them, which had not the ſeal of God in the forehead. For Antichriſt alſo doth mark his ſervants with his character, as we ſee Chap. 13. but not to the end they ſhould be preſerved, but to have power to buy & ſell his holy wares, make marchandiſe of mens ſoules, & trade in his kingdom. Now this Character ſhall not ſecure them that are marked therwith from deſtruction, but rather draw down Gods judgements upon them: for the beaſt, & the falſe prophet, & all that have received his mark ſhall be caſt into the lake of fire & brimſtone, Rev. 19. & 20.

And I heard the number of them that were ſealed] their number is great: yet leſſe then the number of locuſts, & ſuch as had the mark of the beaſt in their forehead & right hand. Nevertheles much greater then men imagine & judge: a definite for an indefinite. For alwayes there have, are, & ſhall be more witneſſes of the truth, then Antichriſt or the world knowes of: a Church, I ſay of ſealed ones preſerved by thy Lord unto himſelf; as in the time of Elias ſeven thouſand in Iſrael were reſerved, who had not bowed the knee to Baal, albeit the Prophet then complained that he was onelyonly left. The Papiſts inquire who, & where the Church was before Luthers time? let them receive here an anſwer from Iohn: that when Antichriſt thought he had brought al to ſtoope under him, yet then the Lord hath 144000 ſealed ones. We affirme therfore that a Church of ſealed ones was hid in the midſt of popery, even when the Angels ſtood on the four corners of the earth to hinder the windes from blowing (that is, to hinder the courſe of the Goſpel) & to ſubject all particular Churches under the power of Antichriſt. Moreover the number here ſpecified is moſt perfect, twelve & ten beeing by the rule of Arithmeticke put together. For twelve beeing multiplied by ten, makes a hundred & twentie: & ten times a hundred and twentie, makes twelve thouſand, which is the number that was ſealed out of each tribe: this againe beeing multiplyed by twelve, makes a hundred fourtie & four thouſand, which is the compleet number of all them that were ſealed. For other myſteries I let them paſſe.

Out of all the tribes of Iſrael] Ribera underſtands it literally of the converſion of ſo many Iewes out of every tribe, about the laſt times under Antichriſt, proving p. 143it from that of the Apoſtle Rom. 11.26. and ſo all Iſrael ſhall be ſaved. But in this he agrees, neyther with himſelf, nor yet with the oracle of Paul. For if ſo bee that all the Iewes ſhall receive and follow Antichriſt as the Meſſias (as the Papiſts themſelves imagine) how then ſhall ſo many thouſand cleave unto Chriſt? And againe, if all Iſrael ſhall be converted, how then ſhall there bee onelyonly 144000 ſealed ones? the propheſie of the Apoſtle I will not here ſpeake of, as not appertaining to this place, and the rather becauſe in my commentarie on the Romanes I have expounded the ſame.

Lyra ſpeakes of the converſion of ſo many Iewes under Conſtantine: but yet he dares not affirme, that ſuch a thing was then accompliſhed, & therfore he approves of a myſticall interpretation, and applies it to the ſpirituall Iſrael, that is, to ſuch as were converted to the faith of Iſrael & of Chriſt under Conſtantine; But I have already proved that theſe things may not be tyed to that time, but belong to the ages after under Antichriſt.

There are alſo ſome of our interpreters who expound this number 144000 of beleeving Iewes, and applie the great multitude ſpoken of v. 9. to the Church of the gentiles.

But leaving ſuch mens opinions, I follow the expoſition of my Anonymus: of all the tribes of the children of Iſrael, that is of all nations imitating the faith of Iſrael: becauſe God hath elected ſome to ſalvation out of every part of the world: Chriſt alſo ſhall have his ſealed ones, in all places where Antichriſt reigneth. Beſides the beleevers of the Gentiles are often in the new Teſtament called by the name of Iſrael, as following Iſraels & Abrahams faith. Rom. 4. & 9.6. For they are not all Iſrael which are of Iſrael &c. Now theſe are compared to the twelve tribes of Iſrael, becauſe they ſucceeded in their place: & therefore it is ſaid they ſhall ſit on twelve thrones to judge the twelve tribes of Iſrael, who were apoſtated from God and Chriſt.

The diſtribution therefore of theſe ſealed ones, according to their tribes, is not to be taken litterally, but by a certaine ſimilitude, becauſe God hath ſubſtituted other ſpecial nations, in ſtead of thoſe apoſtatical tribes, in which he hath a certaine number of ſealed ones, that is, ordained to life eternal. And the reaſon hereof is apparent: becauſe the twelve carnall tribes of Iſrael before the manifeſtation of this Revelation, were loſt by the deſtruction of Iudea and Ieruſalem: much leſſe doe they remaine to this day: For touching the ſmall remainder of the Iewes now in their diſperſion, it is altogether uncertaine of what tribes they are.

Furthermore Andreas (whom my Anonymus followeth) applies certaine vertues to each tribe, from the Etymologie or ſignification of their names: as for example: the ſealed of the tribe of Judah are confeſſours of Christ: the ſealed of Reuben are the pure in heart enjoying the heavenlie viſion. But I paſſe this by, as beeing more ſubtil then ſolid: as for the ſignification of their names read Gen. 29. & 30. & 35. Now twelve thouſand are ſealed of every tribe, for many are choſen by Chriſt out of all peoples and nations under Antichriſt.

The naturall order of the tribes is not here obſerved.

Judah is put before Ruben, both becauſe it was the kinglie tribe of which Chriſt came according to the fleſh: as alſo becauſe Reuben by defiling his fathers bed loſt his birthright. So at the numbring of the people, & pitching of the campes Iudah had the preeminence. Num. 2.3. & 1 Chron. 4.

The tribe of Levi contrarie to the ordinarie cuſtom of the Scripture is here brought in: for he had no inheritance with the reſt.

Ephraim againe is omitted, and Joſeph is here placed in his ſtead, contrarie to the order of the tribes.

Dan alſo is paſſed by: the reaſon whereof moſt of the fathers and ſome alſo to this day will have to be, becauſe Antichriſt ſhould come of this tribe: grounding their opinion, on that in Gen. 49.17. Dan is a ſerpent in the way: & Iere. 8.16. p. 144the ſnorting of horſes was heard from Dan. Whither Antichrist ſhall be a Iew, and ariſe out of the tribe of Dan.And hence aroſe another erroneous opinion. viz. that Antichriſt ſhould be a Jew: by which fiction the devill ſo deceived the world, as that Antichriſt already ſitting and reigning in the Church, was not taken notice of & avoyded. But this Gloſſe is frivolous: Dan ſhall be a ſerpent by the way, that is, of him Antichriſt ſhall come: neyther is there any thing to bee gathered from Ieremies words (out of Dan wee have heard nighing of horſes) that doth at all concern this matter. But the Ancients are the leſſe to be blamed, not having the meanes and knowledge of hiſtories touching Antichriſt, which we now enjoy, and ſee with our eyes, & which the Papiſts themſelves cannot but alſo ſee, if they would confeſſe it; & therfore they are the more ridiculous in alleadging ſuch fooliſh things: Lib. 3. de Papa Romano. Why the tribe of Dan is omitted.the vanity whereof Bellarmin himſelf confeſſeth. For where is now the tribe of Dan?

Others therefore affirme more probably, that the Danites are not mentioned, becauſe of old they forſooke the worſhip of God, & leaving the fellowſhip of their brethren became like unto the Gentiles, as we read. Iud. 18. which ſeems alſo to be the reaſon why they are not mentioned with the other tribes 1 Chro. 7. But ſuppoſe it be granted, that Antichriſt ſhall come of Dan: what doth better ſuit with the Pope then this? For Dan ſignifies to judge. Now who, but the Pope alone, judgeth all men, & himſelf is judged of none? doe not the Popes paraſites make him to be this Antichriſtian Dan, or judge? See Gratian diſtinct. 40. Cap. ſi Papa.

The latter part of the Chapter.

Touching the harmonious thanksgiving of the heavenlie inhabitants: & of their bleſſednes.

9. After this I beheld, & loe, a great multitude, which no man could number, of all nations, and kinreds, & people, & tongues, ſtood before the Throne, & before the Lambe, clothed with white robes, & palmes in their hands:

10. And cryed with a loud voyce, ſaying, Salvation to our God, which ſitteth upon the Throne and unto the Lambe.

11. And all the Angels ſtood round about the Throne, and about the Elders, and the foure beaſts, & fell before the Throne on their faces, and worshipped God.

12. Saying, Amen: Bleſſing, and glory, and wiſedome, & thankesgiving, and honour, and power, and might be unto our God for ever & ever. Amen.

13. And one of the Elders anſwered, ſaying unto mee, What are theſe which are arayed in white robes? and whence came they?

14. And I ſaid unto him, Sir, Thou knoweſt. And hee ſaid to mee, Theſe are they which came out of great tribulation, and have waſhed their robes, and made them white in the blood of the Lambe.

15. Therefore are they before the Throne of God, and ſerve him day and might in his Temple: and he that ſitteth on the Throne ſhall dwell among them.

16. They ſhall hunger no more, neither thirſt any more, neither ſhall the Sunne light on them, nor any heate.

p. 14517. For the Lambe which is in the midſt of the Throne, ſhall feed them, & ſhall leade them unto living fountaines of waters: and God ſhall vvipe away all teares from their eyes.

THE COMMENTARIE.

9. ANd after this I behold, and loe, Lyraes opinion touching this multitude.a great multitude] Lyra obſerves wel that here is deſcribed the comfort of the triumphant Church. Notwithſtanding he reſtraines it to the martyrs onelyonly who ſuffered under Diocletian and Maximianus. But we may eaſilie perceive by this 9 verſe, that the multitude here mentioned is to be underſtood in a larger ſence.

Others for the moſt part ſuppoſe, Other mens opinions about it.that as before the number of the Iewes: ſo here the ſealed of the Gentiles are deſcribed, but in this place we find nothing ſpoken concerning ſealing: Beſides Iohn ſaw the hundred fourty & foure thouſand ſealed ones in the earth: But this great multitude he ſeeth before the Throne of God in the heavens, and therefore it is certaine that as the former multitude noted the militant Church: ſo this here the Saintes in glory: but how doth John ſo ſuddenly paſſe from the one to the other? this indeed I finde not to be opened by any interpreter.

But the method by me propounded doth clearely manifeſt the reaſon thereof. For as the former part of this Chapter touching the ſealing of the elect under Antichriſts kingdom, doth cohere with what was ſpoken Chap. 6.12.13.14: concerning the Antichriſtian earthquake beeing as it were an antitheſis of Act the third: So, the latter part, touching the joy of the Church triumphant, accords with what is deſcribed in 15.16.17. verſes of the ſaid Chapter, touching the cryes and puniſhment of the enemies, as an antitheſis of Act the fourth. So that theſe things by parallels are thus to be oppoſed as contrarie each to other.

Parallell of Act the third.

Chap. 6. verſ. 12.13.14.

Antichriſt shall raiſe an horrible earthquake in the Church: and hinder the preaching of the word: and bring all things unto a finall deſtruction which he hath now done a thouſand yeers.

Chap. 7. v. 2.3.4.5.6.7.8.

Chriſt aſcending from the Eaſt shall ſeal the elect in the midſt of Antichriſtian commotions: & wil alwayes keep, and 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 foreign ſhewes that this is a different Act from the former, therefore theſe words, After this, doe denote not onelyonly 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? p. 146they 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. 2.19.2 Tim 2:19The 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. 1.62 Thess 1:6and to you who are troubled, rest with us, &c. According as Abraham ſaid to the glutton crying in hell: Luk. 16.25.Luke 16:25Son 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, p. 147attributing 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, ſhalbe 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 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. foreign 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 p. 148hence 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 foreign enlarged, then foreign 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, foreign they have waſhed and not in the preſent tenſe foreign 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 foreign 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 happineſſe, in a fourfold degree.

Firſt: They are before the Throne of God, that is, they enjoy eternally the ſight of God, & have a bleſſed and happy communion with him.

Secondly: They ſerve him day & night] that is, they allwayes worſhip him, in celebrating his glorie & majeſtie. This ſervice is the glorious liberty of the ſons of God.

In his temple] In Chap. 21.22. it is ſaid, that the heavenlie Ieruſalem hath no temple, viz. a material one: for the Lord God allmighty & the Lamb are the temple of it.

p. 149Thirdly, Chriſt ſhall dwell among them] Gr. foreign, that is, ſhall cover them as with a ſhadow, & under whoſe wing they ſhall ſafely & ſweetly reſt themſelves: The Latine verſion renders it, ſhall dwell over them: the which Beza alſo in his firſt edition followed, and not a miſſe. The ſence is, they ſhall eternally enjoy the favour, grace, and glory of God.

16. They ſhall hunger no more] The two former degrees noted their poſitive good: The two latter, the evils they ſhall be freed from, taken out of Iſai 49.10. For hunger, thirſt, & heat are by a ſynecdoche put, for all the defects, wants and troubles of this life. Wherefore as the third degree of glory, ſignifyes their freedom from the wants of this miſerable life: ſo the fourth ſhewes that they ſhalbe no more afflicted with any troubles or calamities: For in ſcripture the heat of the ſun is put for perſecution. Matt. 13.21.

17. For the Lambe ſhall feed them] Theſe words containe a reaſon of this ſo great felicity & freedom from former defects. they ſhall not hunger, for the Lambe will feed them: who is both a ſaviour in redeeming them, and a ſheepheard in feeding his ſheep to life eternal. The food of this preſent life is one thing: that of the life to come is another: viz. ſatiety of joyes in his preſence, and pleaſures in his right hand for ever. Nor thirst] for the ſame Lambe will lead them to the fountaines of living waters: as we ſhall ſee in Chap. 22.

1. And God ſhall wipe away all tears from their eyes] A metaphor taken from mothers, who not onelyonly lay their infants (crying for hunger or thirſt) to the breaſt, but are wont alſo to wipe of their tears from their eyes: of which alſo ſee Chap. XXXIII. Argum. of Chriſts deity.21.4. Now here let us take notice of a XXXIII argument, proving the Deity of the Lambe. And it is twofold. 1. He that feedeth the elect with life eternal, & leads them to the fountaines of living waters, is Iehovah God: Iſai. 49.10. Pſal. 23.1.2. Ezech. 34.14.15. But this the Lambe doth, as wee ſee in this place: Ergo, &c. 2. He that wipes away all teares, and feedeth the elect, is the ſame God Iehovah. Eſa. 25.8. and 49.10. but the Lamb feedeth, & wipes away all teares. Iſai. 25.9.10. Lo this is our God wee have waited for him: and he will ſave us: this is Jehovah, &c. Ergo &c.