Commentary on Revelation, Vision 4 · Chapter 14 · Part 1 · Commentary 1
THE COMMENTARY.
ANd I looked, and loe, a Lamb] The former part of the third Act was touching Antichriſts rage againſt the Church: here followes the latter of the Churches preſervation and reformation of doctrine under the ſame: viz. The preſervation is typed out in the firſt part of the Chapter. The reformation in the ſecond.
The Author of this preſervation is the Lambe, The Lamb is Chriſt.that is, Chriſt, as appeareth both by what we have already heard, and by the things following, See Chap. 5.6. and 6.1.16. & 7.9.17. & 19.17. &c. Chriſt is ſaid to be a Lamb by a ſacramentall Metonymia, becauſe he was praefigured by the Paſchall Lambe and ſacrifices of Beaſts: And by a Metaphor, becauſe of his innocencie: hence the Baptiſt: Behold (ſaith he) the Lamb of God, who takes away the ſinnes of the world. foreign (a Lamb) without an article, for, foreign, for the Greekes often omit articles ſpeaking of a known thing.
Stood on Mount Sion] that is, Why he standeth on a mount.in the Church, which ſtandeth firmly as Mount Sion againſt all the devices of the Dragon and the Beaſt. Wherefore ſits he not, but ſtandeth? Same ſay, becauſe he was ſlaine and roſe againe: Others, becauſe he is the judge and avenger of the Church. But he comes forth afterward as the Iudge ſitting on the cloud, verſ. 14. Here therefore he ſtands as a watchman on the tower watching for the Churches ſafety, as Iſay 21.8. And he cryed, A Lyon: My Lord I ſtand continually upon the watch tower in the day time; Hab. 2.1.And I am ſet in my ward whole rights, &c. I will stand upon my watch. Neither ſtandeth he alone, but with 144000 ſealed in their for theads. Now let us conſider wherefore the Lambe appeareth here ſtanding on the Mount, with ſo many ſealed ones: And to what times this propheſie belongs: and who theſe ſealed are.
Touching the ſcope I finde interpreters to agree. viz. that the Lamb is oppoſed to the Beaſt, Chriſt the preſerver, to Antichriſt the deſtroyer. And now Ribera acknowledgeth that this ſerves for the comfort of the righteous, The ſcope of the Lambs appearing on the mount.to cauſe us aſſuredly to beleeve that during the rage of the Divell and Antichriſt againſt the Saints (before ſpoken of in Chapter 13.) Chriſt is not aſleep, nor neglects his Church, but ſtands on the watch for her ſafety, leſt the wheat ſhould be corrupted, although indeed the chaſſe or wicked by Gods permiſſion follow and adore the Beaſt, and run into deſtruction. But when and how this ſhould be, ſeemes unto him moſt difficult to be expounded: neither hath he any thing to ſay, but according to the vulgar errour, he refers the following things unto the foure yeeres reigne of his Antichriſt.
Our interpreters alſo ſtill keepe to the poſition: that howſoever Antichriſt ſhal ſway farre and neare, yet Chriſt alwaies will have his elect and ſealed, which ſhall ſtand with him on the Mount, where their ſalvation ſhall remaine ſafe and unmoved: which indeed is moſt truely ſpoken: but this thing is generally treated of through the whole Revelation: And the queſtion ſtill remaineth touching the order of the viſion, and the time when Chriſt chiefly ſtood with his ſealed Ones.
I ſay therefore, When the Lamb ſtood with his ſealed ones.when the Beaſt aſcended out of the Sea, & out of the earth then alſo the Lamb appeared on the mount with them that were ſealed: When Antichriſt (I ſay) had invaded the Church, brought the ſame under him and ſeduced the world. Then the Lamb in appearance had loſt his poſſeſſion. Then the woman flying into the wilderneſſe vaniſhed out of the ſight of men, ſo as ſhe appeared no where, as if there had been none. This hapned, when a little after Gregory, the Romane Pope ſate on the Chaire of Ʋniverſall peſtilence, as before we have ſhewed. Then the Church fled into the wilderneſſe, not by change of place (for it remained in the Romane Empire) but by loſſe of her ornaments and change of ſhape. Becauſe even from that time it reteined indeed the name of the Church (for Antichriſt was to ſit in the temple of God) but in very deed it began to be changed in to a worldly kingdome of Antichriſt. And that gaſhly forme of the Church remained in the Weſt, which we now ſee, but the Church gathered by the Apoſtles being thruſt into the wilderneſſe, did no where appeare, all publick congregations either at Rome or other places being polluted with idolatry, untill God taking compaſſion on the ſeed of the woman in the wilderneſſe, vouchſafed againe to meaſure the temple, and purge the Church in the age of our forefathers.
Now the godly may thinke, and ſo much indeed the Sophiſters doe object, Whether there were no Church under Antichriſt.did the Church therefore then utterly ceaſe to be? Was there no Church before Huſſe or Luther? Was Chriſt either negligent, or unable to defend his ſpouſe? Is it not written. The gates of hell ſhall not prevaile againſt her?
But behold the Lambe ſtanding here on mount Sion with the Elect and ſealed; ſo that Chriſt was no way wanting to his Church: he ſuffered indeed by a ſecret and juſt judgement, that Antichriſt ſhould take in his poſſeſſion, and to the outward view make ſpoile (as it were) of all things, notwithſtanding in the midſt of Antichriſtian corruption, he alwaies ſtood as a carefull watchman preſerving to himſelfe 144000. that were ſealed, who worſhipped not the Beaſt nor his Image, and theſe were his Church and Spouſe, like as in the corrupteſt time of Iſrael, when no true worſhippers, ſave onelyonly Elias, ſeemed to remaine, God reſerved to himſelfe 7000. who had not bowed the knee to Baal. But thou wilt ſay, wherefore did he permit Antichriſt thus to invade the Church? I anſwer, ſhe juſtly deſerved ſuch a triall, chaſtiſement and diſſolution. See Cyprian de lapſis.
This ſtanding of the Lan be therefore belongs to all the time (even a thouſand yeares and more) which hath been ſince Antichriſts riſing, untill the reformation of the Church: begun by Wickleffe in England, John Huſſe in Bohemia, and in the ages after them, by Luther, Zwinglius, Melanchion, and their fellow brethren in Germany, being all great oppoſers of Popery.
But theſe ſealed did then no where appeare, they had no publick meetings: for al Churches together worſhipped the Beaſt. What then? becauſe they appeared not to man, were they therefore hidden to God? The 7000. in Iſrael had no uncorrupted congregation: but were mingled (in outward appearance) with the idolatrous Balaamites. The ſame thing is to be thought of theſe here, ſometimes they lay hid in the Popiſh Church, and ſometimes openly made warre with the Beaſt by the ſword of the Spirit. For thoſe Saints againſt whom the Beaſt made warre and overcame, Chap. 13.7. who were they? not whole Churches (for ſuch were all ſubject to the Beaſt) but ſuch teachers, confeſſours and martyrs as oppoſed the idolatry of the Papiſts: of whom the hiſtories of their time make mention. Thus it appeareth to what times this propheſie appertaineth.
Now it remaines to ſpeake of the ſealed who they were: Who theſe ſealed are.The Papiſts doe much weary themſelves about it.
Lyras fancy I paſſe by, who tells us of 144000. Monkes profeſſing virginity, Lyras opinion.and ſlaine by the Agarens in the caves and dens of Syria and Antiochia towards the end of the Empire of Heraclius. But this fiction is abſurd to the Papiſts themſelves.
Ribera alleadgeth Hieroms opnion, that they were the 144000. Riberas diſpute about the 144000ſealed out of the twelve tribes of Iſrael, which ſhould be converted unto Chriſt in the laſt foure years reigne of Antichriſt. Of which Chap. 7. But he proves nothing. For firſt, it is not likely that the Iewes then to be converted ſhould all be Virgines: ſeeing the Hebrews did never highly prize ſuch a ſtate of life. II. Hence it would follow that no married perſon ſhould be converted. III. The Virgines of the Gentiles ſhould be excluded. But as the opinion touching the Iewes to be converted is falſ… (as Chap. 7. we have ſhewed) ſo his reaſons are frivolous, grounded on a falſe ſuppoſition of virgines, of which more by and by.
He therefore alledgeth the opinion of Arethas as more probable, that the 144000. ſealed, ſpoken of in ch. 7. are not here to be underſtood: and that becauſe the article is omitted, for here it is not ſaid foreign, but foreign, intimating that theſe were others, namely ſuch of the Gentiles as ſhould be converted. But neither doth this pleaſe him, becauſe it is not likely that there ſhould ſo few thouſands be converted out of ſo many nations, and in ſo many ages. And indeed he juſtly rejects it. For the reaſon taken from the omiſſion of the article is of no waight, his argument alſo proves nothing: becauſe a great and difinite number is put for an indefinite, as Beda hath rightly obſerved.
At laſt he affirmeth, that they are 144000. virgines to be converted to Chriſt both of the Iewes and Gentiles under Antichriſt. But he is deceived. I. Touching the time of Antichriſt, which is now, and hath been theſe many yeares, and is not (as he ſuppoſeth) yet to come, namely in the laſt foure yeares of the world. II. Alſo in the Epithite of Virgines, the which (as afterward I will ſhew) is not corporally but ſpiritually to be underſtood.
Alcaſar makes theſe ſealed, Alcaſars opinion.to be the faithful of the Primitive Church under the Romane Emperours. But he erreth: for theſe as conquerours ſtood with the Lamb even while Antichriſt reigned.
First, therefore we are to hold, that theſe 144000. ſealed, are the ſame ſpoken of Chap. 7. becauſe this part of the Chapter doth altogether anſwer to the ſeventh Chapter, in which as we ſaid, is conteined an antitheſis of the third Act of the ſecond Ʋiſion.
Secondly, that this multitude of ſealed ones, are no other, then the remnant of the womans ſeed, with whom (after her flight into the wildernes) the Dragon, made war Cha. 12.17. as appeareth by the deſcription there added, and repeated in the 12. verſe of this Chapter.
Thridly, that they are no other then thoſe Saints, to whom it was given to make warre with the Beaſt, Chap. 13.7.
Laſtly, that they are the faithful, whether teachers or hearers of: the godly, I ſay, who from Antichriſts riſing until the reformation withſtood the tyranny of Popes, and retained the purity of the Goſpel, to wit, al the martyrs, and profeſſours, touching whom, ſee the Bookes of Martyrs, and the Catalogue of the witneſſes of the truth.
They are ſaid to be ſealed in the name of his Father] To wit, of the Lambes: The Kings Bible reads it, in the name of the Lamb and of his Father: What is this, but to ſhew that they conſtantly profeſſed the doctrine of the Father, and faith of the Lamb againſt Antichriſt, by an alluſion unto the Character of the Beaſt. For as the Beaſt imprints a Character in the right hand or forehead of his worſhippers, Chap. 13.16. which is an obligation to Antichriſt. So the Lamb imprints a Character in the foreheads of his worſhippers. The name of the father and of the Lamb, which is a profeſſion of the true Chriſtian religion, and open deniall and ſeparating from Antichriſts idolatry and abominations.
And I heard a voice from heaven] We have heard who the multitude of the ſealed are. Their titles ſhould now be ſpoken of in the next place: but the joyfull ſhout of the inhabitants in heaven is put in between, becauſe of the preſervation of ſo many ſealed ones from the idolatry and tyranny of Antichriſt, and then their excellent commendations are afterward rehearſed.
The connexion and ſence ſeemes to be obſcure unto interpreters. But I doe expound this part of the third Viſion, by that part of the ſecond Viſion, in Chap. 7. touching the 144000. that were ſealed, ſeeing all things excellently accord. There John ſaw the 144000. ſealed in their foreheads: here, the ſame multitude ſtanding with the Lamb. There he heareth an innumerable multitude clothed in white robes, ſinging to God and the Lamb before the throne. Here he heareth a voice as it were of many waters, a voyce, I ſay, of harpers finging a new ſong. There enquiring who they were arayed in white robes: it is anſwered: Theſe are they which came out of great tribulation, &c. Here not enquiring, he heareth from the company of the heavenly inhabitants: Theſe are they, who are not polluted with women, &c. The Scripture interprets it ſelfe.All things being thus alike containe the ſame hiſtory. Thus we ſee that the whole Scripture, eſpecially the Revelation interprets it ſelfe. But I will more clearely touch every particular.
There are three parts of the compariſon. Firſt, there John ſaw 12000. ſervants of the living God ſealed in their foreheads by an Angell, The comparing of the ſealed here with theſe in Chap. 7.out of every of the tribes of Iſrael: making together 144000. Here he ſeeth the ſame multitude of the ſealed ones ſtanding with the Lambe on Mount Sion: The name of the Lamb, and the name of his Father being written on their foreheads. Thus he expoundeth, what was that Seale of the living God. In both places the multitude of the ſealed ſignifies the combate of faithfull Martyrs and Profeſſours whom the Lamb had reſerved with himſelfe theſe thouſand yeeres on Mount Sion, that is, in the Church groaning under Antichriſt, even from the time of the Womans flight into the wilderneſſe, until the new meaſuring of the Temple, that is, from the riſing of Antichriſt unto the reformation of the Church and doctrine, accompliſhed in the age of our predeceſſours.
The ſecond member of the compariſon here followeth. There John ſaw a great and innumerable multitude before the throne, clothed in white robes, in the ſight of the Lamb, and of all the Angels, the foure and twenty Elders; and of the foure Beaſts: and ſinging with a great voice ſalvation to God and the Lamb, &c. The which multitude we ſhewed to be the triumphant Church ſucceeding the Apoſtolicall times, who having finiſhed their warfare, did now reſt in heaven, continually prayſing God and the Lamb: Here he heareth a voice from heaven as of many waters] This is the voice of that innumerable multitude out of all nations and kindreds and tongues mentioned Chap. 7.9. for many waters (as the Angell interprets it, Chap. 17.15.) are many peoples, multitudes, nations and tongues. This voice by and by he calleth a new ſong. In the beginning indeed he heard as it were a confuſed ſound of a multitude: but by little and little he more narrowly obſerved what, and whoſe voice it was: Even as the ſinging of Muſicians afarre off ſeemes to be confuſed: but by approaching nearer and nearer the gravity of their accord, and ſweetneſſe of their harmony is more diſtinctly perceived.
Preſently, therefore he alſo heard as it were the ſound of a great thunder] which ſome apply to the terribleneſſe thereof. But this little agrees with the following Epithite, and is repugnant to the ſcope of the harmony. I therefore expound it of the vehemency of the voice: viz. that now theſe ſingers did not lightly ſtrike or paſſe thorow the eares of John: but they thundred it out with all their might, which undoubtedly denotes the vehement joy of the Saints in heaven.
At laſt he heard the voice of harpers] He ſaith not, as it were of harpers, as before, as it were of many waters, as it were of thunder, &c. intimating that now he did plainely heare and perceive the harmonious accord of harpers playing on their harpes, as being moſt delightfull, artificious and ſweet, ſuch as is the muſick of moſt skilfull harpers. In Chap. 5.8. The foure Beasts and foure and twenty Elders were brought in as Harpers before the throne: but theſe Harpers here are differenced from the Beaſts and Elders, for they are ſaid to ſing before them, verſ. 3. This therefore is a diſtinct troop of bleſſed Martyrs and Profeſſours of the Church triumphant, who as I ſaid even now, were departed this life, The allegory of the Law and the Goſpel is not here ſet forth.& had finiſhed their warfare before Antichriſts riſing.
I am not ignorant that moſt interpreters allegorically apply this voice, firſt thundring, & afterward pleaſant: the firſt to the preaching of the Law, which is terrible to the wicked: the ſecond of the Gospell, which ſweetly affects the conſciences of the godly: but this application here ſeems to me to be ſtrange and uncouth, for after the appearance of the dreadfull monſters, viz. the Dragon, Beaſts, &c. Now comes, this company of harpers foreign to delight the heavenly theater, before that the preaching Angels went forth. Neither was that voice any thing elſe, but that new ſong, of wich it followeth.
3. And ſinging as it were a new ſong] Gr. foreign and ſung by changing the participle into the verbe, for, foreign ſinging, or foreign who alſo ſung. He expoundeth what the melodious accord of the harpers was, and where.
As it were a new ſong] New harmonies uſually more delight the hearers then ſuch as are old, and often heard. Such was the Song of theſe Harpers, rare, new, and worthy to be heard. Or New, that is, excellently ſetting forth the new, rare and unſpeakeable benefits of God and the Lamb: for ſo the Hebrewes (as generally may be ſeene in Davids Pſalmes) call that a new ſong, which is rare and moſt ſweet.
The Argument of this new ſong, John here indeed doth not ſpeak of: but he declared it before in Chap. 5.9. Where the Beaſts and Elders ſung a new ſong to the Lambe ſaying: Thou art worthy to take the booke, and to open the ſeales thereof: for thou waſt ſlaine and haſt redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, &c. And Chap. 7.9.10. Where the innumerable multitude clothed in white robes cried with a great voice: Salvation be to God who ſitteth on the throne, and unto the Lamb: And a little after: Amen, bleſſing and glory, and wiſdome, and thankeſgiving, and honour and power, and might be unto our God for ever and ever, Amen, &c. Vndoubtedly this ſong was the ſame.
As for the circumſtance of the place, It was before the throne and before the foure Beaſts and Elders] Hereby he intimates two things: firſt, that this voice was in heaven, and ſo we are to thinke that John heard the ſame from thence. And therefore it was a ſong of the Church triumphant in heaven, not of the militant in earth. Secondly, that this multitude of ſingers is diſtinct from the Beaſt and Elders: for they are ſaid to ſing before them. They were therefore a certaine troope of triumphant Saints who afterward came to the company of Beaſts and Elders, for the Church triumphant is not yet full, but daily increaſeth with new members, who finiſhing their warfare here on earth, are added unto them, untill in the end it become truely univerſall and catholick. Touching the Beaſts and Elders, ſee the notes on Chap. 5. verſ. 4.6.7. and Chap. 7. verſ. 9.
And no man could learne that ſong] Now he turnes his ſpeech to the multitude that were ſealed, honouring them with excellent titles, which are ſeven in number, as we obſerved in the analyſis: of which ſome were proper unto the ſtate of their warfare in this life. But the moſt appertaine unto the ſtate of Glory. For the drift of this place is to teach us, that Chriſt will not onelyonly preſerve his elect or ſealed in their conflict againſt Antichriſt: but alſo at length gather them unto the heavenly multitude of Harpers, that with like joy they may ſing a new ſong to God and the Lamb. This chiefly ſerves to comfort the godly here groaning under the croſſe.
Now this is the third member of the compariſon, for as Chap. 7.13. One of the Elders asking John, Who are theſe? did declare the like titles of them that were clothed in robes: Theſe are they which came out of great tribulation, and have waſhed their robes, &c. So here John doth either himſelfe, or heareth this multitude of ſealed ones to be adorned with like honourable prayſes (for perhaps theſe were the words of the harpers touching them that were ſealed) Theſe are they which are not defiled with women, &c. Theſe epithites ſeeme to be diverſe: but moſt are of the ſame nature, or are conſequents, as we may ſee by the diligent comparing of them together.
The firſt title in which they differ from others, is their teachableneſſe, that no man could learne the new ſong but they] Here firſt it appeareth, Teachableneſſo.wherefore this company of Harpers in heaven were here brought forth, to wit, as examples of the ſealed yet remaining on earth: for our indeavour & ſtudie ought to be the ſame with theirs in heaven. By which very thing the moſt ſweet communion of the Saints, both in heaven and in earth is ſignified.
Secondly, the docility and praerogative of them that were ſealed, is commended: They, and they onelyonly could learne this new ſong. But how can they doe it? not indeed by their own wiſdome, but by the ſpeciall illumination of the Spirit, which God onelyonly vouchſafeth unto them, & therefore the reprobate cannot learne it. But doe not many of them know the doctrine of the Goſpel? True, yet have they not a ſaving knowledge. They doe ſometimes profeſſe and boaſt of faith, &c. but they never can apply the benefits of the Lamb by faith unto themſelves, and praiſe him with their whole heart. For no man can ſay that Jeſus is the Lord, 1 Cor. 12.3.but by the holy Ghost. This teachableneſſe therefore is a priviledge of the ſealed.
Thirdly, hence it appeareth, what this ſeale of the living God is, which the faithfull are ſaid to have in their foreheads, Chap. 7.3. In verſ. 1. it is called the name of the Lamb, and the name of his Father. Now he ſaith that it is a new ſong, the which onelyonly the ſealed can learne. It is, I ſay, that rendring of honour and prayſe for the benefits of God and the Lambe, the which the Elders and multitude clothed in white, aſcribed unto them in Chap. 5. & Chap. 7. viz. their ſincere faith and confidence in God and the Lambe joyned with a continuall celebration and thankſgiving. By this ſigne the worſhippers of the Lamb are ſeparated from the followers of the Beast.
Fourthly, it appeareth that this ſeale is attained and imprinted in the foreheads of the Saints in this life: It is attained, I ſay, foreign by learning, without which we cannot have it, and for to learne it, we muſt continually exerciſe our ſelves in the reading, meditating, and hearkning unto the word of God, and calling upon his name. And hence the benefit and worth of the miniſtery is commended, as being the meanes by which we come to know this new ſong, even while we are here in this life: for in the world to come there ſhall be no uſe of inſtructing, but all ſhall be foreign, taught of God. Moreover it hence appeareth that this multitude belongs to the Church militant, who by learning the new ſong of the harpers, ſhall alſo at length ſtand before the throne, and be joyned unto the Saints triumphant in heaven, as we ſhall ſee in verſ. 5.
Theſe were redeemed from the earth] Gr. foreign bought. This is the ſecond commendatory title of the ſealed, Freedome.The liberty which the Lambe hath purchaſed for them. They are bought, I ſay, that is redeemed: But with what price? by the blood of the Lamb, as Ch. 5.9. Whence? out of the earth, that is, by a ſynecdoche from among the inhabitants of the earth, by which name John in this Revelation, doth alwaies denote the reprobate worſhippers of the Beaſt, as being children of the earth, given to earthly deſires: nay he cloſely intimates that theſe alſo ſometimes were of the number of them being ſervants of Satan and ſin, but by ſpeciall mercy are brought into the liberty of Gods children through the blood of the Lamb. 1 Pet. 1.18Peter excellently interpreteth this place, Chap. 1.18. Knowing that ye were not redeemed with corruptible things, as ſilver & gold from your vaine converſation received by tradition from your fathers: but by the precious blood of Chriſt, as of a Lamb without blemiſh, and without spot.
The ſame benefit of redemption the Elders celebrate, Chap. 5.9. Thou hast redeemed us to our God by thy blood. And indeed this benefit we enjoy in this life: for now, as many as through faith, are ſealed in the blood of the Lamb, are redeemed; howbeit the fulneſſe of our redemption is reſerved to the life to come.
But are not all redeemed by Chriſt, dyed he not for all? 2 Pet. 2.ſaith not the Apoſtle Peter that he bought the falſe prophets, by whom he is denyed? To this Auguſtine well anſwereth, that all are ſaid to be redeemed, according to the digni… of the price: which would ſuffice for the redemption of all men, if all by faith did receive the benefit offered. But as many as paſſe the time of their being in this life in infidelity, they remaine unredeemed through their own fault. The ſealed therefore are onelyonly redeemed, becauſe they alone by faith receive the grace of redemption, through the grace of election, which God vouchſafed them (not to the others) from all eternity.
4. Theſe are they who are not defiled with women] Their third commendation is Chastity: Chaſtitie.They have not defiled themſelves with whoredome. The reaſon is added, for they are virgines, that is, undefiled, or elſe the cauſall may be adverſatively taken: They are not defiled, but are Virgines. Before I give the true meaning. I will in a few words vindicate the depravation of the place.
The ancient hereticks called Hieracites urging the letter, The depravation of this place by the hieracites.forbad matrimony, as an uncleane thing, and hence eſtabliſhed the merits of virginity: becauſe, ſaid they, they who are not defiled with women, that is, unmarried perſons onelyonly, ſhall follow the Lamb whether ſoever he goeth. Thus they expounded it litterally: The ſame thing Tertullian alſo affirmed, and after him Jerom who though he did not condemne marriage, yet he called it a pollution, lifting up the merits of virginity into heaven: for beſides innumerable ſcoffes in deteſtation of matrimony, he alſo wreſts this place againſt Jovinian, who taught that virginity was of no greater merit before God then matrimony, his words are theſe: Leſt we ſhould thinke, that they are ſaid not to be defiled with women, who abſtaine from fornication, therefore he addes, for they are virgines: By the undefiled therefore he underſtandeth ſuch as have no wives, by virgines ſuch as have no husbands. Therefore it ſhall be the merit of virginity to follow the Lamb whitherſoever he goeth: where the married cannot follow him. This Ribera alſo is not aſhamed to maintaine.
But it may be clearely ſhewed that this place ſerves neither to diſgrace marriage eſtate, The vindication of this placenor to eſtabliſh the merit of corporal virginity.
Firſt, the Scriptures teſtifie that matrimony is an ordinance of God, and is honourable among all, and undefiled. Who therefore without blaſphemie may ſay that marriage is a pollution and defilement?
Secondly, the Apoſtle commandeth married perſons to give due benevolence to each other, and calls the very conjugall worke foreign, 1 Cor. 7.3 It is falſe therefore, that husbands rendring the due to their wives, are defiled with women. Theod. l. 4. epiſt. 22.But as Paphnutius ſaid in the Nicene Councill (which went about to prohibite Biſhops to marry) marriage is honourable, and to lie with ones owne wife is chaſtity.
Now if the words, for they are virgines ſhould be underſtood of virgines according to the fleſh: as Ribera the Ieſuite following Hierom will have it, then many abſurd, blaſphemous and impious things will neceſſarily follow.
I. It is proved that corporall virginity is not here understood.That none of the holy Patriarches, Prophets and Apoſtles, who all were married (Iohn perhaps excepted) can follow the Lambe.
II. That al both of the Iewes and Gentiles to be converted to Chriſt under Antichriſt, ſhould be unmarried perſons, none married, then which nothing is leſſe credible.
III. Seeing foreign properly ſignifies maidens that have not known man, it would follow, that this company of Harpers conſiſted all of pure virgines or maidens, which is abſurd even to Alcaſar himſelfe.
IV. That all virgines according to the fleſh ſhould follow the Lamb: and ſo conſequently the Prieſt of Cybele and the Goddeſſe Diana, who, looſing their genitours by taking in poiſon, remained virgines according to the fleſh.
V. Not one of a thouſand of the Popiſh Prieſts who vow chaſtity ſhould follow the Lambe, becauſe they are no virgines, but are all for the moſt part whoremongers and have concubines.
VI. Hierom himſelfe ſhould be excluded from the Lambes ſociety, becauſe howev… he extolled virginity with praiſes even up to heaven, yet himſelfe had it not, as he confeſſeth in the Apologie to Pamm…ius: where he ſaith: I lift up virginity to heaven, not becauſe I have it, but becauſe I the more admire that I have it not. Therefore he being polluted with women was no virgine.
Laſtly, the holy Scripture doth ſo joyne all the faithfull with Chriſt, whither they be married or unmarried, as members with the head, ſo as they can never or no where be ſeparated from him: as Chriſt ſaith: Father, Ioh. 17.24 1 Theſ. 4.17.I will alſo that they whom thou haſt given me, be with me where I am, that they may behold my glory. We ſhall be caught up in the clouds to meet the Lord, and ſo ever be with the Lord. Therefore we ſhall all follow the Lamb whitherſoever he goeth: not onelyonly virgines or unmarried perſons according to the fleſh: but all the faithfull, who live chaſtly whither in a conjugall or unmarried life, for in Chriſt there is neither male nor female, but a new creature. The ſame the old Church profeſſeth in their hymne. Gal. 3.28. & 6.15.O how glorious is the kingdome in which all the Saints rejoyce with Chriſt, and clothed in white robes follow the Lamb whitherſoever he goeth. Away therefore weith the Hieracites, who beleeve that onelyonly unmarried virgines ſhall follow the Lamb.
What then? It is certaine the chaſtity of the ſealed is commended: The chaſtitie of body and minde is praiſedAnd it is twofold, viz. of body and ſpirit, and both may be here underſtood: If of the outward, the ſence will be, Theſe are not defiled with women, that is, by unlawfull copulation: for no man appertaines to the company of the ſealed, but ſuch as are chaſte, whither in widdowhood, married or unmarried eſtate: not that none of the ſealed have ever beene defiled, as may be ſeene in Lot, Judah, David, Magdalene, &c. but becauſe through faith they have purged themſelves in the blood of the Lambe before their departure out of this life.
But if it be underſtood of ſpirituall Chaſtity, the ſealed are ſaid not to be polluted with women, that is, with idolatry, which is spirituall fornication, but they are virgines, to wit, in ſpirit and faith.
Thus Austin interpreteth it: They have not defiled themſelves with women, that is, have renounced carnall lusts, nor cleaved to idols, ſtrange gods, hereſies, errours, and wicked workes, but are spirituall virgines, of whom Chriſt is the Bridegrome. So Ambroſe on the words of the Apoſtle, 2 Cor. 11.2. I have prepared you for one husband, that I may preſent you as a chast virgine to Chriſt: he will have them, ſaith he, to be virgines in faith, ſuch undefiled ones as Iohn in the Revelation doth aſſigne to Christ in the day of judgement: Theſe are they who have not defiled themſelves with women; for they are virgines, theſe follow, &c. foreign with women, he interprets metaphorically, with errours or hereſies. By women, ſaith he, he ſignifieth errour, becauſe errour began by the woman: As before in Cha. 3. by the woman Ieſabel he underſtood idolatry, by which the manners and verity of faith are corrupted: for if thou ſo understand women, to thinke that therefore they are ſaid to be Virgines, becauſe they have kept their bodies untouched, thou excludeſt the Saints from this grace, who all of them had wives, the Apoſtles Iohn and Paul onelyonly excepted. By which he directly refutes Tertullian, Jerom, and Riberas depravation of this place, as being abſurd and wicked. To whom Alcaſar alſo conſenteth, underſtanding virginity here metaphorically of the integrity of life and doctrine, and all ſuch to be virgines who defile not themſelves with an inordinate love of the creature.
But the obſervation of our Toſſanus doth much delight me, that here is an antitheſis betwixt the faithfull, and the inhabitants of the earth, who have committed fornication with the Babyloniſh Whore making the ſence to be thus. Theſe ſigned ones are not defiled with women, that is, they have not committed fornication with the great Whore, but are virgines perſevering in the faith and ſincere worſhip of Chriſt.
To all theſe I adde (which notwithſtanding comes all to one thing) that this title is to be compared with that in Chap. 7. Theſe are they which have waſhed their robes, and made them white in the blood of the Lamb. He ſpeakes, I ſay the ſame thing here in other words: Theſe are they which have not defiled themſelves with women, for they are virgines. Our robes are carnall concupiſcences, theſe muſt be waſhed and made white in the blood of Chriſt through the remiſſion of ſinnes, and white robes put on by the imputation of Chriſts righteouſneſſe and ſanctification of the Spirit. The ſigned therefore are ſaid not to be defiled with women, that is, with carnall concupiſcence, and other ſinnes, becauſe they have waſhed and made white their defiled robes in the blood of the Lamb. For they that are waſhed from their filthines are not defiled: And they are virgines: becauſe they are made white in the blood of Chriſt, that is, juſtified and ſanctified by the merit and ſpirit of Chriſt. The ſence, as we ſee, is all one. And I doubt not but that the ſpirit had reſpect unto that which the Apoſtle expreſſeth more clearely: And ſuch were ſome of you, but now yee are waſhed, 1 Cor. 6.11.but yee are ſanctified, but yee are juſtified in the name of the Lord Ieſus, and by the Spirit of our God.
They follow the Lamb whetherſoever he goeth] The fourth title is their individuall ſociety with the Lamb: Their inſeparable communion with the Lambe.which being referred to the ſtate of their warfare, notes the ſincerity and conſtancy of their faith and obedience under Antichriſt: And it is an antitheſis of that which is ſaid, Chap. 13.4. The whole earth wondred and followed after the Beaſt: and verſ. 8. All the inhabitants of the earth worſhipped the Beaſt. Theſe ſealed, I ſay, have not followed the Beast, but FOLLOW THE LAMB WHITHERSOEVER HE GOETH, that is, exactly walke in the precepts and ſteps of the Lambe, whitherſoever he leadeth them: Now he leadeth them unto the fountaines of living waters, Chap. 7.17. Theſe therefore ſuffer not the decrees and idols of the Beaſt to be obtruded upon them, but wholly cleave to Chriſt their guide. But if we underſtand it of the ſealed in the ſtate of glory: then this title muſt be expounded by that in Chap. 7. verſ. 15.17. Theſe ſerve him day and night: And the Lambe will feed them and lead them unto the living fountaines of waters. In which words the moſt holy and bleſſed communion of the faithfull with God and the Lamb, and their unſpeakable happineſſe is noted, as we there obſerved.
Theſe are bought from among men, being the first fruits to God and the Lambe] The fift commendation is an amplification of the ſecond, Their prerogatives, they are the firſt fruits.he ſaid before that they were redeemed out of the earth, here, from among men, the ſence is one, that is, out of the multitude of vile and earthly men, periſhing under the captivity of Satan, ſin and death. Now he addes to what they are redeemed: The firſt fruits to God and the Lamb] for, that they may be the firſt fruits, &c. It is an alluſion unto the firſt fruits under the Law, the firſt of their ripe fruits being then conſecrated to God in the feaſt of weekes. Theſe were moſt holy, ſo the ſealed are moſt deare to God and the Lambe. The firſt fruits were peculiar to the Prieſts: ſo theſe are a peculiar and elect nation, a royall Prieſthood to God and Chriſt, &c.
5. And in their mouth was found no guile] The ſixt title is their integrity, they are without hypocriſie both in faith, Their integrity.word, and manners. This indeed is truely ſaid of Chriſt alone, Iſay 53.9. But attributed to the ſealed by participation with Chriſt their head, Auguſt. hom. 11 in Apoc.and by imputed righteouſneſſe, He ſaith not, ſaith Auſtine there hath not been, but there is no guile found, &c. for ſuch as the Lord findes a man when he cals him hence, ſuch alſo he judgeth him to be, &c.
For they are without fault before the throne of God] Theſe words foreign the Kings bible hath not: Innocency:yet the old Latine, and the other Greeke copies have them. The laſt commendation is their innocency, and full perfection before God. The cauſe both of this and the former commendation, is ſhewed before, viz. becauſe they have waſhed their robes in the blood of the Lamb: Therefore they all are without guile, and ſpot. The which if it be referred to the ſtate of this life: we muſt againe underſtand it, that they are ſuch by imputation and and inchoation: And then the words: before the throne of God, ſignifie not the place, but their eſteem in Gods judgement, as if he ſhould ſay: They are without fault not in themſelves and before men, but in the eyes & judgement of God freely abſolving the faithful from all pollution, and accounting them as without fault becauſe of the blood of the Lamb: If unto the ſtate of the life to come, then before the throne not onelyonly ſignifies the place, but alſo the cauſe of the bleſſednes of the ſealed ones in heaven: for being without fault they ſhal enjoy the perpetual ſight of God, which ſhall be their perſect bleſſedneſſe. And this is that which he ſaid, Chap. 7.15. Therefore they are before the throne of God, and ſerve them day and night.