The Sealed Book Opened, Commentary · Chapter 14
CHAP. XIV.
The Sense or Explication.
BEfore was the description of the Sea and Land beasts, the dragons instruments, their rising and prevailing to the height, and now in this chapter followes their fall, and the ruine of Antichrist, his seat and state, or himself and his kingdome.
This chapter hath three parts. 1. Is showne that in …he time of these enemies their greatest prevailing Christ had his Church of these who truely and zealously worshipped him, to the 6 v. 2. That the Gospel and light thereof so long suppressed, should at last break forth gloriously by the faithfull preaching thereof; the successe whereof should be Romes downfall, to the 13. v. and 3. The happy condition of the godly, chiefly such as suffered for the truth; and the dreadfull punishment of the wicked, and chiefly the Churches persecuters is set down even to the end; therefore sayes Ribera, the things that are spoken of in this chapter, are written for the comfort of the godly, that because they saw the craft and cruelty of Antichrist (sayes he) now they may heare of their reward, who stoutly strove against him, and herein all do agree, (sayes he)
Ver. 1. ANd I looked, and loe, a Lambe stood on the mount Sion, And with him an hundred fourty and four thousand, having his Fathers name, written in their foreheads.
First then we have in this vision whom John sees. 2. His posture. 3. The place where, and 4. The company or attendance with whom.
1. Then it is a Lamb whom he se…s, by whom Christ is meant, as, c. 5, 6. Has been formerly showne, which title here showes what he had been in the time of his by gone long suffering patience, and that now he whom Antichrist counterfeited in his hornes, was now come to be his utter overthrow.
2. His posture is standing. 1. As being now risen on foot, according to that prayer of the godly, let the Lord arise and his enimies be scattered. 2. To show his readiness now to deliver his Church and propagate his Gospel.
3. The place, is mount Sion, which signifies his Church, see why it is so called in the application, or lessons: as we see Psal. 2.6. with whom he has promised to be by a stable premanence to the end of the world; and therefore is said to stand on mount Sion.
4. His company or attendance, are. 1. Described from their number; to wit, 144000. the same which we have of the sealed ones, c. 7.4. a definite being put for an indefinite, and whereby the whole Church of the true Israelites, and elect are understood. 2. They are described from their badge or mark; to wit, his fathers name written in their foreheads. 1. In opposition to the mark of the beast. c 13.16. 2. By allusion likewise to the manner of men, as Revel. 3.12. Who use to put their name upon that which is eithe… bought by them, and they would have thereby distinguished from other mens goods; as Merchants do on their wares; or else which is deare and pretious to them, as silver or gold vessels and the like; and whereby our Saviour would give us to understand. 1. That we are his fathers propper …ods and not our owne, bought with a precious price▪ even his owne blood, and whom, by the sealing of his spirit he will have to differ from the rest of the world. 2. As also that we are precious in his sight, and deare to him, as vessels of honour to be laid up in his heavenly kingdome.
This name also is said to be written in their foreheads, thereby si…nifying that they did professe and practise only that worship which the father in his word hath taught; therefore sayes Ribera, in fronte habent quia non erubuerunt testimonium domini nostri Jesu Christi, neque patris ejus, frons enim sedes est verecundiae.
Ver. 2. And I heard a voice from heaven as the voice of many waters, and as, the voice of a great thunder: and I heard the voice of harpes harping with their harpes.
3. They are described from their exercise or manner of worship, and 1. That it is, a voice from heaven; that is, in a heavenly and spirituall manner, which voice is compared to three things. 1. To many waters; that is, as sayes Ribera, magnae multitudinis, as proceeding from sundry sorts of people, nations and tongues, as is expounded, c. 17.15. 2. To thunder, as being loud in the Lords eares; as likewise sayes Ribera, quae terrebit maxime sectatores Antichristi. 3. To the harping on harpes, being as sweet in Gods eares, as musick is to mans, and as we have the like expression, c. 5.8.
Ver. 3. And they sung as it were a new song before the throne, and before the foure beasts, and the Elders, and no man could learn that song, but the hundred and fourty and foure thousand which were redeemed from the earth.
2. This manner of their worship is described, from the nature thereof that it was a song of praise, and a new song, because for a new benefit; to wit, their deliverance from Antichristian tyranny, performed by new creatures, 2 Cor. 5.17. and coming from a new spirit or heart, E…ek 11.19.
3. Of this song it is likewise said. 1. That it was sung before the throne to shew the reverence and sincerity wherewith they performed the same, as in the sight of the glorious and great God, the Judge of all men, and who is the searcher of the heart. 2. B…fore the foure beasts and the elders; that is, in the congregation of the Lords Saints and servants. 3. It is said that no man could learne that song, but the 144000. which were redeemed from the earth, to show that such is the nature of heavenly and spirituall exercises that none can performe them aright, but such as are spirituall and heavenly di… posed; even as things that are learned by the eare, can not be learned by them who want the faculty of hearing: where also by the way the vitiositie of the latin vulgar is to be remarked as Ribera acknowledges, which has dicere, for foreign, discere.
These also are said to be bought or redeemed from the earth, and v 4. to be redeemed from among men, this latter expounding the former, that is from the number of these that are only fil iterrae or earthly minded, and shall have no other for their inheritance, but what portion they have of the earth here.
Ver. 4. These are they which were not defiled with women: for they are virgins: These are they which follow the Lambe whithersoever he goeth: These were redeemed from among men, being the first fruits unto God and to the Lambe.
He proceeds farther in the description. 1. Saying, these are they who have not defiled themselves with women, for they are virgins, which Ribera and other Jesuits restraine only to bodily chastity, and such as leade a single life, excluding conjugall estate, but 1. The words make against them, for it is said; they who have not defiled themselves with women, which mariage does not, seeing by the Apostle it is called the bed undefiled. 2. The meaning of the words. 1. Expounded by the Apostle, 2 Cor. 11.2. where all Gods people are called virgins; that is chaste worshippers in opposition to spirituall whordome, which is idolatry. 2. As they are expounded by fathers, (for so sayes Augustin and with him Beda on this place,) Virgines hoc loco non solum corpore castos intelligimus, sed maxime omnem ecclesiam, q…ae puram fidem tenet, and thereafter, quae non polluerunt se mulicribus, hoc est, (sayes he) re unciarunt cupiditatibus carnalibus, nec adhaeserunt idolis, sed sunt virgines spiritualiter quarum s…onsus e… Christus. This same also is the exposition of Ambrose on 2 Cor. 11.2. 3. As they are also so expounded by the Jesuit Alcasar on this place of the Revelation. Lastly, Their excluding of conjugall estate is against reason and scope of the text, for these 144000. represent the whole true Church, amongst whom to say that there were none of conjugall estate, were most absurd.
2. He sayes, these are they who follow the Lamb whithersoever he goes, not that Christ by a locall motion goes hither and thither, and that they so follow him, but as Augustin expounds. Aug l. de Sancta virg. c. 27. cited by Ribera, (to whom Primasius, Beda and Ausbertus assent) quid est eum sequi, nisi imitari, (say…s he) hunc enim eum in eo quisque sequitur, in quo imitatur. It is then by imitation that they follow him, as the Apostle speaks, 1 Cor. 11.1. 2. This is spoken in opposition to these who followed the beast, all which time, as is said, Joh. 10.5. they would follow no stranger, but both in purity of doctrine as the voice of their shepherd; as likewise in holinesse of life, as the footsteps of their shepherd, they would follow only the Lord Jesus Christ.
3. He sayes, these are they who were redeemed from among men… that is, the corrupt masse of mankinde, wherein by nature and transgression all were alike, but the distinction is by free grace, and the decree of the Lords election; being (sayes he) the first fruits unto God, and to the Lamb, alluding thereby to that of Levit. 23.10. and called so. 1. In regard of their paucity, like a few sheaves in comparison of the whole harvest. 2. In respect of their sanctity by separation and oblation, they being the Lords portion, and 3. In respect of their surety, for the Lord will maintaine his owne portion for ever.
Ver. 5. And in their mouth was found no guile: for they are without fault before the throne of God.
Lastly, they are here described from their sanctification, & justification being holy both ways. 1 Then among many proofs of Sanctification they are described by this as one; to wit, truth & sincerity of their speech and profession. 1. In opposition to Antichrists practise and his followers, who is a deceiver, c. 13.14. 2. Being conforme herein with Christ their head, in whose mouth was found no guile, 1 Pet. 2.22. 3. Being herein, and kything true Israelits (like Nathaniel) in whose mouth there is no guile, Joh. 1.47. nor in their life hypocrisie, but uprigh nesse in word and deed, profession and practise towards God and man.
Next, it is said, that they are without fault before the throne of God, the greek is foreign, irreprehensibiles, or without blame, as the same word is translated, Eph. 1.4. and Col. 1.22. which is done,
1. By not imputing their faults or sinnes unto them, as Psal. 32.1.
2. By imputing Christs righteousnesse to them, Rom. 5.19. given to them by the father unto justification freely by his grace, Rom. 3.24. and received by them by the hand of faith, Rom. 3.28. that so (as the Apostle speaks, 1 Cor. 1.30.) he may be to his elect, righteousnesse, sanctification, and redemption.
Ver. 6. And I saw another Angel fly in the middest of heaven, having the everlasting Gospel, to preach unto them that dwell on the earth, and to every nation, and kinred, and tongue, and people.
Followes now the second part of the chapter; to wit, the breaking forth at last of the light of the Gospel, by the faithfull preaching thereof by the revived witnesses; to the downfall of mystical Babylon, and clearing of sunne & aire, that were so long obtuscate and darkened, by that smoke that arose out of the bottomlesse pit, as we have it, c 9.2.
This is said to be done by three Angels, and their three severall proclamations, the number of three being a full and compleat number of witnesses; and thereby signifying that the Lord should stirre up after his two or few first witnesses killed by Antichrist, c. 11.7. A sufficient and good number to oppose him, and bring down his Kingdom of darknesse, and propagate the Gospel of Christ.
First, then by these severall Angels, faithfull Pastours are to be unde…stood, as we see them so called, Rev. 1.20. Therefore sayes Ribera? In angelo significantur veri praedicatores, à Deo missi, qui nuncii Dei sunt, & illis temporibus diabol… & praedicatoribus Antichristi, pacem & securitatem pollicentibus, diem judicii eorum jam adesse clamabunt, and thereafter he subjoynes, saying, quod autem de hoc angelo dicimus, id de secundo & tertio intelligendum est.
Next, of this first Angel it is said, that he did fly in the midst of heaven. 1. By heaven frequently the true Church being meant, for the reasons before specified, as by the earth in opposition, the earthly sort are signified; this showes then that these men; and not Antichrists locusts, are the pastours of the true Church, as also from whence they have their calling. 2. This Angel is said to fly in the midst of heaven. 1. To shew the alacrity and diligence of these pastours and teachers in doing the Lords work. 2. The celerity or swift passage that the light of the Gospell shall have by Gods blessing on their paines, which the Apostle exhorts the Thessalonians 2 Thes. 3.1. to pray for on their part, foreign, or that the word of God may runne, or as here flee through the world. 3. The impossibility of Antichrist and all his adherents to impeade the course thereof, more then the course of the Sunne; whereof is mention, Psal. 19.5, 6. or of an Angel fleeing in the midst of the heaven. 4. Per medium caeli volat, (sayes Ribera) ut ab omnibus videri audirique possit. Whereas before, like Obadia'hs Prophets whom he hid in caves, or Eliah who fled, they behoved to lurk (as Ribera grants the true Church shall be in the time of Antichrist, in Apoc. 14. p. 459. and the Rhemists, on 2 Thes. 2.3. and Rev. 12.6.) unseen or heard by their enemies; till it should come to passe, which is spoken, Isa 30 20. saying, thy teachers shall not be removed to a corner any more, but thy eyes shall see them, or as it was said to Eliah by the Lord; go, sh…w thy self to Ahab. 1 Kin. 18.1.
The message which this Angel brings; or that which he preaches is not mens inventions, nor Popish traditions, nor legends of lying miracles, or the like; but it is the eve…lasting Gospel, so called. 1. From the author thereof, who is the everlasting and eternall God. 2. Against the calumny of the novelty of the truth thereof, which has been usuall to its adversaries to object, as we see Act 17.19. 3. Because to all penitent believers, it promiseth and offereth life everlasting; and works that in us which brings us thereto. 4. Because the truth therein contained, is of everlasting indurance, one jot whereof shall not perish, (1 Pet. 1 25.) so that it is great folly to the enemies thereof to oppose the same, or seek the overthrow thereof; and wherein as Gamaliel sa…, they do but fight against God, and that which is eve…lasting, Act. 5.39. 5. It is called everlasting, quoniam non erat periturum aut alia lege antiquandum, ut vetus testamentum (saith Ribera) to which we may adde that, 6. It is called eternall, because the substance, thereof; to wit, Christ crucified, preached thereby unto all for salvation; was from all eternity in the decree of the father appointed to be he only, by whom we shall attaine to life everlasting, and 7. In opposition to Antichrists lyes and errours.
Next, this Angel is said to preach this Gospel to them that dwell on, the earth, the same before being clasped and sealed up, as that book, c. 5.1. in an unknown tongue, and under strait prohibition that laicks should not read the same; and images the work of errours. Jer. 10.15. and a teacher of lyes, Hab. 2.18. with mens traditions and lying legends being substitute in its place.
The persons then to whom it is preached, are they that dwell on the earth; and every nation and tongue and people, relation hereby being had to, c. 13.7, 8, and 14. Where it is shown that all these were deceived, and made to worship the beast; to these then is the Gospel preached for the reclaming them from their errours and idolatrous practises; & that thereby they may be raised from earthly to heavenly things, and from that which is temporall here, to that which is eternall hereafter.
Ver. 7. Saying with a loud voyce, Fear God, and give glory to him, for the houre of his judgement is come: and worship him that made heaven and earth, and the sea, and the fountaines of waters.
Followes here more particularly the tenour of this Angels proclamation, wher…in we have. 1. The manner. 2. The matter thereof. The manner is with a loud voice, denotating, courage, fervency and freedome; therefore (sayes Ribera) praedicabitur magna contentione animi propter rei ipsius magnitudinem, & ut nomen latere possit.
Next, the matter is. 1. To feare God, as if he would say (sayes Ribera) ne temeatis Antichristum aut ejus minas, feare nor Antichrist any more, his Papall curses, his fained purgatory, or bloody cruelty, who has power only to kill the body; but feare God with that reverentiall feare, as Angels feare him, and with that filial feare, and of a holy solicitude wherewith the godly feare him.
Next, give glory to him, the glory of our free election, not for foreseen works, the glory of our effectuall vocation; not by freewill, the glory of justification; nor by any righteousness in us, the glory of our sanctification, without any merit of congruity and the work of our glorification, without any merit of condignity. No glory then in the whole work of our salvation, in part or whole is to be given or ascribed to our selves or others, to Saint or Angel, but to God alone; and this is the only true doctrine of this everlasting Gospel.
The reason why all glory should be given to God, is set downe to be this, for the hour of his judgement is come; to wit, whereby he is to judge and punish Antichrist and all his followers, who sacrilegiously before had defrauded God of his glory, and ascribed it partly to himself blasphemously, and partly to others, of which judgement we have, c. 15.4.18.4. & 8. & 19.2. Seeing therefore that the hour of his judging these who had robbed him of his glory was come, & that he was not any more to endure that indignity unpunished severely; therfore he exhorts all by his faithful preachers to give him his own glory, wherein being a jealous God he will share with no other.
Thirdly, (sayes this Angel) worship him that made heaven and ea…th, the sea, and the fountaines; that is, the creatour of all, both great and small, as the sea and fountaines are, as we have it, Jer. 10.11, 12. so that (as the Prophet showes there) religious worship is dew to no creature in heaven nor on earth, but only to him who hath made the earth by his power, and established the world by his wisdome; which doctrine of the Angels here directly also crosses Popish idolatry of worshipping so many things; as Saints, Angels, Images Reliques, the host and such like; whereof most a…e dead sensless creatures, which howsoever they would excuse by a distinction of Latria and Dulia, yet that of Gal. 4.8. fully condemnes them, where the Apostle charges the Galatians, that in the time when they knew not God, they gave Dulia, or religious service to those who by nature were not gods.
From which proclamation of the Angels, which containes the summe of the Gospel, we reason against Popery, thus. That is true religion only according to the Gospel, which gives all religions feare, glory and worship to God alone. But such is not Popery, because (as has been said) it gives not all the glory of mans salvation to God, but admits co-partners, man himself has merits and satisfactions, the merits and satisfactions of others, as of supererogation, and specially the Virgin Mary; to whose milk and mercy they ascribe as much as to Christs blood and merit.
Neither worship they the creature only, but likewise many sensless creatures, being therein more sensless themselves, as has been already said; whence it followes, that the Popish religion is not the true religion according to the Gospel.
Ver. 8. And there followed another Angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drinke of the wine of the wrath of her fornication.
Follows the second proclamation denouncing the fall of Babylon. 1 Ingeminated, and 2. After a Prophetical manner, using the preterit for the future, to shew the certainty of the fall thereof, which comes in propperly after the restoring of the Gospel; as Dagon …ll before the ark when it came in into his Temple, and the walls of Jericho fell upon the blasts of the ramme-horn-trumpets. First then we have to consider how this word Babylon is to be taken; whereunto Ribera and all Romanists agree, non hic proprie accipi, sed figurate (sayes he) so that it is not the old Chaldean, but the new mysticall Babylon that is here meant. Next we have to consider what this Babylon figureth, or is understood thereby. The Rhemists and some others would have it to signifie the city or whole company of the wicked, over which Satan rules, and which is opposite to the city of God, the new Jerusalem, or society of the godly; but Ribera refutes this by three strong arguments, saying. 1. This Babel made all nations drunk with the wine of her fornication, and what a sense were this, the whole company of the wicked, made the whole company of the wicked (to wit all nations) drunk. 2. When Babel shall be destroyed, these who committed fornication with her shall stand a farre off and lament her, therefore they must be without her, and not the same with her, nor the destruction of both in one hour, as is said, c. 18.10, 3. How can the whole company of the wicked be said to sit on seven hills, and to have ten Kings that shall be their supporters, and differing from them? Therefore the Jesuits themselues are forced to confesse that by Babylon here, and elsewhere in this prophecy Rome is to be understood, which Viega and Ribera plainly affirmes, saying, Romae conveniunt omnia aptissime quae in hoc libro de Babylone dicuntur, & illud imprimis quod alii convenire non potest, septem capita, septem montes sunt, super quos mulier sedet; and againe, nam si quaedam ex singulis (sayes he) vel in congregationem malorum, vel in aliam urbem convenire possunt, omnia profecto nisi in Romam non conveniunt. (Ribera in Apoc. c 14. p. 444. & 445.)
The next then which we have to find out, is, Rome of what time is it to be understood; and first Bellarmin who proves by many testimonies of scripture and Father… that by Babylon here Rome is to be understood, yet to eschew that it is not Rome in the present estate thereof under the Popedome; he shifts the matter thus, that it is not Roma Christiana sed ethnica, but 1. Both Vicga's and Ribera's words herein controlls him, saying, from the 12. chap. to the 20. Tota haec secunda pars hujus libri, (sayes Ribera) ad Antichristum & Antichristi tempora pertine…, (Rib. in Apoc. 12.) who, in the time of Rome heathen, was not yet come. 2. They reason from th… …inall and totall ruine thereof that never came on heathen Rome, that it is Rome in the future estate thereof (after the heathenish time thereof) that is to be understood, for so sayes Ribera, deinde etiam admonere nos (voluit, ut quamvis …ultas videremus ejusdem urbis ruinas & captivitates, intelligeremus nondum dignum supplicium accepisse immania ejus facinora, donec adventante jam saeculi fine omnino deleatur. (Rib. in Apoc. 14. p. 452. 3. They set downe the causes of this totall and finall ruine of Rome in the latter dayes, that the same are the like causes which provoked God to wrath against heathen Rome; to wit. Idolatry, and bloody persecution of the true worshippers of God, for so sayes Ribera, ex quo etiam manifeste perspicitur peocata quae extremo tempore patrabit, omnino similia futura iis quae fecit cum imperium tenebant imperatores; therefore also sayes Viega, hoc nobis dicendum est cum Aretha, Ansberto, Primisio & Ambrosio, Idololatriam urbis Roma hic designart, defecturamque esse Roma … à side, atque ideo futuram esse habitationem daemoniorum, & non tantum propter priora peccata eam conflagraturam esse magno incendio (sayes Ribera) ut ante diximus, sed etiam propter illa quae extremis temporibus est commissura, quod ex Apocalipseos verbis adeo conspicuum est, ut ne stultissimus quidem negare possit Viega in Apoc. 18.
It rests then, if Rome under the Papacy be guilty of the like sinnes; to wit, idolatry and perlecution of Gods true worshippers; whereof it was guilty under the Roman Emperours, thence then it will follow (if this be proved) that Rome under the Papacy is now the seat of Antichrist, and that mysticall Babel here spoken of, which under the said Papacy as the last head thereof shall with the same go to utter destruction.
First then that Rome under the Papacy is guilty of idolatry is more nor clear. 1. By their doctrine. 2. By their practise, first then this is the doctrine of the Roman Church concerning images, to give them religious adoration; as it was decreed in the late councell of Trent, under Pius the 4. Sess. 9. and that they ought to be worshipped properly, that is, as they are considered in themselves, so that the worship stayeth it self in the image, for if the image) sayes Bellarmin (were not to be worshipped but impropperly; to wit, because before it, in it, or by it, that which it represents is adored; then surely it might be simply denyed (sayes he) that images should be worshipped at all. (l. 2. de imag. c. 21 &. 23.
Yea moreover they teach that images should be worshipped with that same worship, as those whom they represent; and therefore the images of God or Christ with Latria, for so does all their schoolmen almost, teach (sayes their Bishop Peresius) as Aquinas p. 3. q. 25. art. 3. Alex. p. 3. q. 30. art. ult. Azorius instit. moral. t. 1. l 9. c. 6. Bonavent in 3. sent. dist. 9. and others. (de trad. p. 3.)
Next their practise is such, that as their owne Cassander sayes. It is more nor manifest, then can be exprest by words, that the worship of images is come to that height of adoration, that the very Pagans have given to their idols (sayes he) neither is it of any worth; the excuse which some pretend, that they give this worship not to the images, but to them whom they represent: for this colour (sayes he) the Pagans also used for their idolatry, as we see in Arnobus, and Augustin l. 3. de doct. Christiana, c. 7. Yea they so dote upon images (sayes their owne Gabriel Biel) that people beleive a certaine deity to be in them, whereby they are able to work miracles, and confide more in these (sayes their own Polidor Virgil.) then in Christ himself. (Consult. de imag. art. 21.) in ean missae lect. 49. l. 6. de invent. rerum. c. 1 3.)
The worshipping of Saints in like manner is come to that height of idolatry, that they worship no otherwise their he & she Saints, (sayes their owne Vives) then they do God himself; neither see … in many things, what difference there is (sayes he) between their opinion of Saints, and that which the very heathen had of their gods. (in l. 8 de civit. dei. c. 27.)
And as for the Virgin-Mary, they not only pray to her to forgive them their sinnes, but to command her Sonne to grant what they desire; but ascribes mercy to her only, and that the Lord has parted his Kingdom between her and him, and reserved justice only to himself; so that 'tis lawfull to appeale (sayes Bernardin de busto) from the Sonnes justice to the Mothers mercy, and have made the plaister of the soules cure to consist, of the mothers milk mixed with the Sonnes blood. (in rom. miss. O Fylix puerpera &c. Biel in commiss. lect. 80. Amphitheatrum honoris, Caroli Bonartii.
I omit their grosse adoration of fained reliques, with their idolatrous adoration of their breaden god; the host, as if it were Christ, which the Jesuit a Lapide on Isa. 7.14. blasphemously sayes, the Priest by consecration, as an…ther Virgin Mary in the work of incarnation, doth beare and bring forth.
Secondly that Rome under the Papacy is guilty of bloody cruelty, in urbe ipsa (as Ribera speaks) & eju… auctoritate atque imperio in omnibus provinciis, whereby the whoare is drunk with the blood …f the S…ints, is notorious likewise by these her owne witnesses. (in Apoc. c. 14. p. 451 in fine.)
First, of the ninth hundreth year and after a charter-monk, the author of fasciculus tempo um crieth out thus on the Apostolick sea (as he calles Rome) amongst other haynous crimes. O what persecution is now? Alas, what company, what assembly; yea, what man may be now secure (sayes he)? and a little before. O worst times that ever was (sayes he) wherein the godly man does perish, and truth is decayed amongst the sonnes of men. (f. 49.)
And in the life of Pope Innocent the third, he sayes, that a hundreth thousand of the Waldenses were partly slaine by the Earle of Mount-ferrat assisted at the Popes command with Bishops and Abbots, and partly put to flight, which bloody persecu…ion was againe renewed (as Thuanus testifies,) lib. 27. hist.) anno. 1560.
As for later examples, the bloody Wars of Bohemiah, that were before the Councel of Basil; those likewise of Germanie, in the time of Charles the fifth Emperour; the bloody league of Trent, and event thereof in France by the Guisian faction, the Massacre of Paris, and elsewhere through France, wherein thirty thousand were murdered; the cruelty of Duke de Alvah in the low Countreys, the Inquisition of Spaine, Queen Maries cruelty in England, the intended cruelty of the Spanish Armado in eighty eight, and Gunpowder-treason, 1605. and the late cruel Massacres in the rebellion of Ireland, all these (I say) are clear and sufficient proofs of the cruelty of the Roman Sea under the Papacy.
And as f…r other sins and horrible impieties, whereof Rome is guilty, both in head and members, I have spoken of already, on. c. 11.8. and 13.2.In vita Marcellini. where Platina the Popes Secretary plainly professes, saying, Our sinnes are come to that height (says he) that there is scarce any place left to God for mercy, &c. yea, Whatever impietie (sayes Petrarch) or wickednesse of manners the whole world in any place either has, or has had,l. 1. Ep. rerum senilium amico. thou mayest see them gathered together in one. I might to this purpose likewise adduce, Mantuan de calamitatibus temporum, Clemangis de corrupto ecclesiae statu Marsilius Pataninus, in his defensor Pacis, with divers others, all Roman Write…s; by all which that has been said, it is cleer what Rome now is under the Papacy, and how truly Ribera speaks, saying (in Apoc. 14. p. 456.) Itaque dum sub pontificis maximi dominatu fuerit, longè aberit ab hujusmodi sceleribus.
This Babylon also is after a singular manner called, that great city, with which none might compare in Johns dayes, and which (that we may know the same the better) c. 17, 18. is called again that great City which reigneth over the Kings of the earth.
The cause of whose fall and utter ruine is here likewise set down, to wit, b…cause she made all Nations drink of the wine of the wrath of her fornications. 1. By fornications, her idolatries being understood, and apostasie from the truth, by holding whereof the Church is a chaste Virgin to Christ, therefore sayes Ribera on this place, Polorum cultus maxime hoc nomen obtinet quoniam tunc maximè anima recedit à Deo, & diabolo se tradit corrumpendam, therefore idolatry is called the worshipping of the devil, chap. 13, 4. and 1 Cor. 10.19, 20.
2. As Idolatry and false worship is called fornication or spiritual whoredome, which is pleasant to flesh and blood, so it is called, the drinking of wine. 1. To shew thereby, as the drinking of wine is pleasant, Prov. 23.31. so is errour and idolatry pleasant to the natural man, being a sensual religion, and therefore no marvel to see multitudes run after it. 2. As wine inflames, so does idolatry with a blinde and mad zeal, as we see in the peoples making the golden calf, and in the Priests and worshippers of Baal. 3. As wine and strong drink is deceiving, stealing upon the drinker, and making him drunk before he be aware, so is errour and idolatry, therefore it is said of the second beast, c. 13, 14. that he deceiveth them that dwell on the earth. 4. When one is drunk, it is in vain almost at that time to councel them or make them know their errour, as we see in Abigals dealing with Nabal, even so those that are drunk with the errours and superstition of Popery, it is no marvel that the paines that are taken for reclaiming of such be rejected by them, or prove unprofitable, because they have drunk in errour so deeply, and are drunk with the wine of the whoores fornications, and so are (see Hos. 4.11.) spiritually as it were benumbed, and cannot know or acknowledge their errour. 5. As wine wherewith one is drunk, biteth like a Serpent (sayes Solomon) and stingeth like an Adder, Prov. 23.32. both which are venemous, and bring torments and death in the end, so does errour and idolatry, unrepented of and forsaken, torment to the soule in end, and death everlasting.
3. This wine that Babylon gives to drink, is called the wine of wrath. 1. Because it brings Gods wrath on them that drink it, as we see, ver. 10.2. Because it inflames them, and inrages such who are drunk therewith, with wrath and cruel fury against all their opposites, who professe the truth, as their bloody murders and massacres can testifie.
Ver. 9. And the third Angel followed them, saying with a loud voice, if any man worship the beast and his image, and receive his mark in his forehead, or in his hand.
Follows here the third Angels proclamation, wherein we have, 1. The manner, 2. The matter thereof. First, then the manner is with a loud voice, noting thereby, 1. The zeal and boldnesse of such faithful Pastours whom God should raise up, who should be couragious for the truth. 2. The obstinate disposition of seduced Papists for the most part, who are so deaf as it were, to such threatnings or forewarnings, that the same must be uttered with a loud voice.
Secondly, the matter is a dreadful denunciation of the wrath of God against all those who shall worship the beast and his image, and receive his mark in their forehead, or hand. Of the meaning of all which we have spoken before.
10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb.
Here then we have in this denunciation, or Divine anathema tacitly opposing (as it were) that papal anathema used against the Professors of the truth, when he accurseth them all on the Thursday before Easter yeerly. 1. What is denounced, to wit, that they shall drink of the wine of the wrath of God. 2. The quality of this wrath, to wit, without any mixture with mercy. 3. The measure of it, to wit, a cup of indignation. 4. The effect of it, to wit, torment, as by fire and brimstone. And 5. In whose presence, to wit, the holy angels and of the Lamb.
First, then that which is denounced is that as they drank of sinne, which was the wine of Babylons fornication, so they should drink of punishment; wine for wine, but wine of the wrath of God. It was poysonable sweet wine that they drank first, but this shall be sharp and soure wine which they shall drink of next, and most justly such, because, as the Lord sayes, Isa. 5. He looked for sweet grapes at their hands who carried the Christian Name, and claimed to be his Church, but, Behold foure grapes, therefore of such grapes as they gave to him, such wine he gives back to them foreign, furoris & indignationis, as we have it, Ps. 74.9. and Jer. 25.15.
Secondly, the quality of this wrath, is, without mixture, to wit, of any mercy, therefore (says Ribera) non erat mistum divinis miserationibus Whereas the cup that the Lord gives to his own full their sins, is for their mixture, as the Psalmist speaks, Psalme 75.8. temper'd by his Fatherly and medicinal hand with the sweetnesse of mercies, and comfort in the end.
Thirdly, the measure of it is a cup of indignation, full to the brim, because of their filling the cup of their iniquity, wherein in like manner the Lord shews a great difference between his punishing of the wicked in wrath, and the correcting of his own in love; upon whom he will lay no more then they are able to beare, and whom ever he corrects in mercy and measure.
Fourthly, the effect of their drinking of this cup of the Lords indignation, is torment, and that in the highest degree, as of burning by fire, joyned with brimstone as the fewel thereof, which is sa d to be, 1. Most noysom to the eyes. 2. Loathsome to the smell. And, 3. Most sharp in burning, therefore says one of it, facillime incenditur, percinacissime fervet, & difficillime extinguitur.
Fifthly, this their tormenting shall be in the presence of the holy Angels, and of the Lamb, 1. Of the holy Angels in whose sight they sinned, and in whose sight they should be punished. And 2. Of the Lamb, against whom they sinned in following his enemy Antichrist in deed, while as they professed that they followed Christ in words, therefore sayes Ribera, & ante conspectum agni, ut scilicet, videat quas poenas sibi dent illi, qui se sprero, antichristum sequi maluerunt, & ipsi magìs crucientur, intelligentes se ab eo videri, as we see, Luke 13.28.
Vers. 11. And the smoak of their torment ascendeth up for ever and ever. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
Follows here the amplification of their Judgement and torment from the eternity thereof, shewing that it shall be both easlesse and endlesse. First, then he sayes that the smoak of their torment ascended up for ever and ever, not that properly to speak there is any smoak in hell, bec…use smoak proceeds from the resolution of the matter which by fire is consumed; no which thing is in hell, else the fire there sh…uld sometime be extinguished, bu… smoak, here is either a metonimy of the signe for the thing signified; as smoak is a sure signe, that where it is, the…e is fire; and so the sense is, that the fire, wherein they are tormented, shall be evermore. Or, 2. That with this fire wherein they are tormented is perpetual smoak and darknesse, so that they have not so much comfort therein as of any light, and this smoak shall torment them as well as the fire, and therefore is called the smoak of their torment, that is the smo…k that torments them.
Next, it is said that they have no rest day nor night, so that as it is endlesse, so here it is easelesse, and albeit it be them perpetual night, yet here here he speaks after our manner of speaking, who mean thereby a perpetual indurance of a thing without intermission, as we shewed before, c. 7.15.
Ver. 12. Here is the patience of the Saints: Here are they which keep the commandments of God, and the faith of Jesus.
Here follows the third part of the Chapter, wherein is set down the description from patience, faith and obedience which they had in their life, and their happy estate of rest and remuneration which they have after death.
First, then he sayes here is the patience of the Saints, (of which words we spake before, chap. 13.10.) under temptation and persecution by Antichrist, tryed by God, brangled by Satan, seene by others, and held fast by themselves. Therefore (sayes Ribera) hic spectabitur & exanimabitur patien…ia sanctorum, si non sinant se ullis terroribus Antichristi à via recta dimoveri, sed semper custodiant patienter & perseveranter m…ndata & fidem Jesu Christi.
Next they are described from faith and obedience, which God having joyned together in those that are truly the Saints of God are never found separate, and serves as a Shibboleth to discerne between them and counterfeit hypocrites.
Ver. 13. And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them.
Follows here the happinesse which they enjoy after death, wherein we have, 1. The proposition, Blessed are the dead &c. 2. The confirmation of it, partly prefixed, being a voice from heaven, and commanded to be written, partly intermixed, even so sayes the Spirit.
First, then it is by a voice from heaven, and when heaven speaks, earth should hear and not doubt of the truth thereof the utteter of which voice is herafter said to be the Spirit, but where is the Spirits voice to be heard? in Scripture, therefore John is bidden write it. 1. To assure the godly the better of the comfort thereof. 2. To refute the erroneous judgement of Antichristians, who judged such to be damned hereticks. And, 3. To be a perpetual and registrate verdict from heaven against their hellish, or rather heathenish Purgatory.
In the proposition it self we have to consider, 1. Who are blessed. 2. What kinde of blessednesse is here meant. 3. When they attain to it. And 4. Wherein it consists.
First, then those who are blessed are they who die in the Lord, and who, 1 Thes. 4.14. are said to sleep in Jesus, and v. 16. to be dead in Christ, by which all the godly are meant, who live in the Lord, and he in them, Indeed the Rhemists, to avoid the force of these words against purgatory, expound this to be only meant of Martyrs. But, 1. The words are not, Blessed are they who die for the Lord, but who die in the Lord, as all the godly do. 2. Viega proves the contrary out of the ancients, as Ambrose, Haymo, Beda, and specially Bernard, saying, non soli beati praedicantur qui pro domino moriuntur sicut martyres; sed qui in domino moriuntur sicut confessores. 3 Accedit etiam ecclesiae authoritas (sayes he and Ribera with him) quae in officio defunctorum hoc utitur testimonio, ad cujusvis memoriam celebrandam. 4. Communis fere expositorum sententia est (sayes Ribera, and with him Lorinus) quam etiam Andreas Cesariensis sequitur, haec de omnibus justis dici, and thereafter, & est hic sensus ad id quod Apostolus agit aptissimus (sayes he) quoniam & priorem illum complectitur, & latius manat, ac ad omnes justos pertinet.
S…condly the blessednesse that is here meant, is, beatitudo, non viae sed patriae, non in spe, sed re, non in expectatione, sed fruitione, consisting in that beatifical vision of God, his comfortable approbation, their blessed association, and eternal fruition of fulnesse of Joy and pleasures for evermore.
Thirdly, the time of their fruition hereof, is, foreign, a modo, from henceforth (sayes the Spirit,) id est à tempore mortis (sayes Ribera) ut exponunt, Ambrosius, Haymo, & Beda, q…i etiam affert illud, Ps. 126.2. cum dederit dilectis suis somnum ecce haereditas domini, and thereafter he sayes, (a modo requiescunt a laboribus) qui dicit hoc, ostendet, quod ante, nequaquam debent cessare à laboribus, sed cum nihil ad laborandum remanserit, tunc perfectam quietem percipere.
To this likewise do the Fathers assent, as Dionysius Areo pagia, lib. de ecclesiae haerarchia. c. 7. Justin Martyr. q. 75. Aug. medit. c. 22. & l. 20. de civit. Dei, cap. 15. and othe…s.
Bellarmine in like manner sayes thus, lib. 1. de Sanctis c. 3. The Apostles reasoning, 2 Cor. 5.1. is most excellent, to wit, this, If this mortal life perish, statim habemus aiiam longè meliorem in coelis, and upon Dionysius Areopagita's words cited by him, c. 4. nota (sayes he) Dionysium dicere animas sanctorum, statim a morte hominis consequi immortalitatem. Which circumstance of time by the testimonies adduced according to this place of Scripture, cleerly overthroweth Purgatory. See also Ribera hereafter on the words, (and their works follow them.)
Fourthly, this blessednesse of the Saints consists in these two. 1. Rest from their labours in their general or particular calling here, in doing or suffering, their eternal Sabbath being now come. And 2. In their remuneration, exprest in these words, and their works follow them, which are said to follow; 1. Because when all other things forsake them in death and judgement, good works in their remembrance before God, as is said of Cornelius almes, &c. accompanies them unto his tribunal, as we see, Matth 25.34. 2. Because the godly, though they do good works, yet they set not them before themselves, nor before God with the proud Pharisee to glory of their merit, but with the Apostle, Phil 3.13. by a holy oblivion they set them behind, and therfore they are said to follow them. 3. (sayes Ribera) maluitque dicere foreign, id est, cum ipsis, ut intelligeretur peracto labore (note this against Purgatory) continuo praemium adesse, quam foreign sicut decendum videbatur.
Ver. 14. And I looked, and behold, a white cloud, and upon the cloud one sate like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
Follows here the fourth part of the Chapter, wherein after the preceding desciption of the blessed estate of the godly, is set down the woful estate of the wicked, and the time when they shall drink of the wine of the wrath of God, spoken of, v. 10. and be cast themselves into the great wine-press thereof; as we have it v 19. hereafter, which time is the time of the Lords coming to judgement, who is here described, together with his reapers, whom he shall use for reaping of this great harvest.
First then; we have the Judge described. 1. From his forme or shape, like to the Sonne of man. 2. From his place and posture of judgement sitting on a white cloud 3. From his ornament royal, h ving on his head a golden crown. And 4. From his instrument, having in his hand a sha…p sickle.
Fi…st then, he is said t… be one like to the Sonne of man, so speaking of Christ as he appeared in vision, therefore sayes Ribera semper solet in rebus quas vidit dicere, quasi aut similis, quoniam ipsas non videbat visione illa prophetica, sed earum similitudines.
Secondly, the place where he sees him, is a white cloud, noting thereby 1 That it was he, of whom Daniel fore-prophecied, c. 7.13. that at the last day was to come in the clouds of heaven to judge the world, as himself sayes, Matth. 24.30. then shall they see the Sonne of man coming in the clouds of heaven with power and great glory. 2. It is on a white cloud, as c. 20.11. his Throne is called a white Throne, t… d by that of Solomons, denotating thereby the purity and equity of his judgement. And on this cloud he is said to sit. 1. Signifying thereby his posednesse, and voidnesse of passion or perturbation as all Judges ought to have in the act of judgement. 2. His Majesty and Authority, sitting not only as a Judge on the tribunal, but as we see by his royal ornament of a Crown, as a King on his Throne, whi…e all others do stand.
Thirdly, his royal ornament is a Crown, to shew, as is said, c. 19 16. That he is King of kings, and Lord of lords, and as Daniel speaks, c. 7.14. that there is given to him dominion and glory, and a Kingdome, and his dominion is an everlasting Dominion, which shall not passe away, and his Kingdom, that which shall not be destroyed.
Fourthly, his instrument that he has in his hand, fit for his work in hand of reaping the earth, is a sickle, his judgement properly being likned thereto, because as it is circular and compasseth about that which it is to cut down, so shall the Lords judgement close and compasse about all the wicked in that day, so that they shall not be able to flee, nor escape it, as the Psalmist shews, Ps. 139.8.
Also it is a sharp sickle, signifying thereby the qu…lity of his judgement of the wicked, it shall be a sharp and sore judgement whereby they shall be adjudged to sharp and sore torments in hells fire for ever.
Ver. 15. And another Angel came out of the Temple, crying with a loud voice to him that sate on the cloud. Thrust in thy sickle, and reap, for the time is come for thee to reap, for the harvest of the earth is ripe.
Here is set down unto us the fervent desire of the St, that Christ may come to judgement for the consummation of their glory, and manifestation of his justice against their enemies, according as we had the same set down before, c. 6.10. and hereafter, c. 22.20 Therefore (sayes Ribera) commune beatorum desiderium profert, ut scilicet regnum peccati finiatur, & Deus solus regnet in omni…us. This desire is said to be put up to Christ by an Angel that came out of the Temple, this Angel not being one by nature, but in his person the glorified Saints being to be understood, because of their unity, especially in this desire, one being put for all, as we have it usual in Scripture; Mat. 22.11. who is called so, because in heaven (as our Saviour tells us, Mat. 22.30.) they live as Angels, or an evangelical life, and therefore are called, Luke 20.36. foreign or equal and like unto Angels.
Next, this Angel is said to come out of the Temple, whereunto is added v. 17. which is in heaven, not that any material Temple is there, as we see; c. 21, 22. For the Lord God Almighty and the Lamb are the Temple of it, but the Temple being taken for the Church of God, called therefore a holy Temple here, Ephes. 2.21. and being glorified, may justly be called as v. 17. A heavenly Temple hereafter, for this cause he is said to come out of the Temple, to signifie, that this his desire is the common and fervent desire of all the glorified Saints whom (as coming from them) he does represent.
This Angel is said to cry with a loud voice, signifying thereby the fervency of his desire, and that which he desires from him who sits upon the white cloud, in the place of such eminency and glory, is, that he would thrust in his sickle and reap, that is, that he would come to the general judgement of all men, the reason is, because it was now high time, for the harvest of the earth is ripe, which words seem to have allusion to Joel 3.13. where the same similitude of the harvest, and vintage that are used in this Chapter, is there both set down and expounded, saying, put ye in the sickle, for the harvest is ripe, come get you down for the presse is full, the sats overflow, for the wickednesse is great. We see then by the harvest of the earth, that it is ripe, is meant, that the wickednesse of the earth is at an height, therefore sayes our Saviour: When the Sonne of man cometh, shall he finde fai…h on the earth? Luke 18.8. and if no faith, no true piety, but all manner of sin and ungodlinesse.
What the harvest is then, and who are the reapers; our Saviour doth best expound, saying, Mat. 13.39. the harvest is the end of the world, and the Angels are the reapers, he being always the princ…pal Agent, as we see v. 16. by whose power and authority the others do reap, the…efore it is said, Mat. 24.31. and he shall send his Angels with a great sound of a Trumpet, and they shall gather together his elect from the soure windes, from one end of heaven to another. As also Mat. 13.41.
And they shall gather in like manner out of his Kingdome all that offend, and them which do iniquity. And he shall separate them one from another, as a Shepherd divideth his sheep from the goats, and these shall go away into everlasting punishment: but the righteous into eternal life, Mat. 25.32, 46. Here then we have the reason of this similitude of the harvest and reaping thereof, whereunto the end of the world and general judgement is compared. 1. As the harvest time is when the corne is ripe, even so shall that day come, when the iniquity of the wicked is at an height, and the number of the Saints of God are compleated, both which we see expressed, c. 6.11. 2. As at harvest time the corne is separate from the earth by reaping, so shall all mankinde be by the Angels forenamed gathering, and presenting them to judgement. 3. As there is a separation of the good graine from the tares, so shall there be of the godly from the wicked. And, 4. As the good grain is laid up in the barne or garner, but the tares are cast in the fire to burn, as we see, Mat. 13.40. so shall the godly be carried into heaven as the everlasting Mansion, but the wicked shall be cast into hells fire, there to be tormented for ever.
Ver. 16. And he that sate on the cloud threw his sickle on the earth, and the earth was reaped.
17. And another Angel came out of the Temple which is in heaven, he also having a sharp sickle.
This that has been said, serves sufficiently for the explication of these two verses. Christ Jesus (as has been said) being here described as the principal agent of this great work, and who heareth at last the fervent desire of his Saints, and this Angel, v. 17. that comes from heaven, and the Temple therein, that is, either from God, as we see it expounded, c. 21, 22. or where the glorified Saints are, who are also called the Lords Temple, 2 Cor. 6.16. and to denotate that it is a holy work that he goes about, this Angel (I say) representing all the rest, by whom the Lord Jesus was to execute that work of reaping his harvest.
Ver. 18. And another Angel came out from the Altar, which had power over fire, and cried with a loud voice to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth, for her grapes are fully ripe.
Here persisting in the same allusion to the Temple of Jerusalem and Altar that was therein; he sayes that another Angel came out from the Altar, which c. 8 3. is said to be before the Throne of God, and therefore thi… denotates likewise, that he came out from Gods glorious presence by his direction, and as consecrated to do a holy work. He is also said to have power over fire, both which, to wit, the Altar and fire we see joyned, c. 8.5. and by which fire some means it, by which the conflagration of the world shall be, this Angel having the power to kindle the same; but others, the power which the Angels receive to cast the wicked after their sentence pronounced, into that unquenchable fire of hell, according as our Saviour sayes, Mat 13.30. In the time of harvest, I will say to the Reapers, gather ye together first the tares, and binde them in bundles to burne them, but gather the wheat into my barn. And therefore this Angel cries to the other that had the sharp sickle to reap, because the reaping or gathering must go before the sentence and this projection of the tares into the fire. In w…ose words we see a transition from the metaphor of reaping of corne, to the reaping of a Vintage, wherein the multitude of the wicked are compared to the clusters of a vine, but not such a vine as is spoken of Psal 80.14. but which Deut. 32.32. Is called the vine of Sodom, whose grapes are gall, and their clusters bitter, or which is an empty vine, Hos. 10.1. Void of truth or holinesse, whose grapes are said to be fully ripe; when the cup of their iniquities are full.
Ver. 19. And the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-presse of the wrath of God.
Which vine and the clusters thereof being reaped, it is shewn here what was done with the same, to wit, it was cast into the great winepresse of the wrath of God, which is nothing else but that place of easelesse and endlesse torment of hells fire for ever, wherein the wicked shall be cast like chaff, as our Saviour speaks, Matth. 3.12. or as tares, as he speaks, Matth. 13.30.
Ver. 20. And the winepresse was trodden without the City, and blood came out of the winepresse, even unto the horse bridles, by the space of a thousand and six hundred furlongs.
This winepresse also, which is called great, because then all the wicked shall be cast therein, is said to be trodden, quia Deus malos tum premet, (sayes Ribera) quemadmodum uvae praelo praemuntur, as we see, Isa. 63.3. without the City, that is, being fully then separate, as chaff from the wheat, or sheep from the goats, and debarred from that heavenly Jerusalem, for (as is said, c. 22.15.) Without are dogs, and sorcerers, and whooremongers, and murderers, and idolaters, and whosoever loveth or maketh a lie.
Lastly, it is said, that blood came out of the winepresse, even to the horse bridles for the space of a thousand and six hundreth furlongs, which will be about two hundred English or Scots miles, by this blood the wine being signified that comes out of the pressed berries, because it is red and like unto blood, and is so called usually in Scripture, as Gen. 49.11. When speaking of Judah, old Jacob sayes, he washed his garments in wine, and his cloaths in the blood of grapes, and again, Deut. 32.14. Moses speaking of Gods goodnesse to Israel he sayes, that he did drink the pure blood of the grape. Then we have to consider what this wine is that comes out of the winepresse, and why by such an hyperbolick speech it is said to come forth in so great abundance. 1. Then the tenth verse tells us that this wine is the wrath of God, and the cup of his indignation without any mixture of mercy, which all those shall drink of that worship the beast and his image, and receive his mark in their forehead or hand. 2. The hyperbolick expression of the coming out of it so abundantly in height, as it were to horse bridles, and in breadth or length one thousand and six hundred furlongs, is to shew that it shall be such a deluge and great inundation of Gods wrath, that they should not only drink therof, as v. 10. but also swim therein, as they did in their pleasures in this life, and as they shed the blood of the Saints of God abundantly.
These two Metaphors then of the harvest and vintage signifie one thing, and the vision is diversly thus set down and doubled (as Joseph said of Pharaohs dream) to shew the certainty thereof.
Lessons or Applications on the fourteenth Chapter.
Ver. 1. Where the Church is here compared to Mount Sion; We see, 1. The sublime, high, and heavenly spiritual condition thereof, though base and low in the eyes of the world. 2. Her stability like Mount Sion that cannot be removed, and against which the gates of hell shall never prevaile. And 3. That they who joyn thereto must have elevated mindes from earthly things to seek after those things that are above.
2. By the Lamb standing thereon; we see that Christ is ever present with his Church, and shall be to the end: even then when his presence is least sensible, and when he seems to have least care of her.
3. His posture of standing, as Steven saw him, Act. 7.56. teaches us how ready he is to do all that can contribute or consist with her good or comfort.
4. His having with him, 144000. shewes us that in the time of greatest persecution, or prevailing apostasie Christ never wanted a Church of true Worshippers.
5. Their having his Fathers Name written in their foreheads, shews us that it is not multitude or other Popish notes that is a mark of the true Church, but the sincere and avowed profession of the truth and Word of God, with a suitable holy practise of life joyned thereto.
Ver. 2. By the description of this voice which John heard, we learn that the exercise of Gods Worship by his Saints both in prayer and praise spiritually performed, is a heavenly exercise, which like thunder sounds loud in Gods ears, and ther…fore is heard by him, and is melodious like the harp, and therefore is acceptable to him.
2. By the noise of many waters, and harping of Harps, we see the sweet harmony of the true Church and all the members thereof, what different tongue or Nation soever they be of, in the unity of one faith, and sincerity of one worship.
Ver. 3. Where it is said that they did sing, we see that the Saints in their greatest sufferings and pressures have inward joy and peace, which makes them rejoyce and sing, as we see, Acts 5.41. the reason whereof is the honour that they have thereby, as also (as our Saviour shews, Mat. 5.12.) the great benefit that they reap.
2. It is called a new song for a new benefit, which teaches us in like manner, as God renues his benefits to us, that we also should renue our thankfulnesse.
3. They are said to sing the same before the Throne, which teaches us whatever worship we performe, let us ever do the same as in Gods presence in reverence and sincerity.
4. None could learn this song, but the 144000, that were redeemed from the earth, whereby we see that the carnal man understands not the things of God, nor can worship him aright, wanting the Spirit.
5. The godly are called redeemed ones, as Peter shews by a precious price, 1 Pet. 1.18. which should teach us that we are no more our own but Christs, and should not sell our selves again unto any wickednesse.
6. They are said to be redeemed from the earth, therefore in our affection we should not cleave thereto.
Ver. 4. They are said to be such who have not defiled themselves with women, that is, spiritually committed whoredom, which teaches us that Idolatry is a sin of filthinesse, and an idolatrous Church is a filthy whoore, unworthy to claim to as a mother by any.
2. They are said to be Virgins, shewing us thereby who are the true Church and chaste Spouse of Christ, even those onelyonly who give all Religious worship to God alone, of whom it may be said, paret & patet Uni.
3. They are said to follow the Lamb, whereby we see that it is is not enough to professe the truth in word, but to follow the Lord Jesus likewise in practise of life, 1 Pet. 1.15, 16.
4. By calling them the first fruits which were holy to the Lord, we see the special interest that the Lord has to the godly beyond all others, as his peculiar people, portion and inheritance, whom he will ever therefore care for and protect.
Ver. 5. Where it is said, in their mouth was found no guile, we see that sincerity of heart and speech without guile or hypocrisie, is one of the sure marks whereby a true Christian is known, few of which sort are now to be found.
2. It is said, that they are without fault before the Throne of God, which shews unto us the great comfort that the godly have specially in the day of death, and of their appearance before God in judgement.
Ver. 6. Faithful Pastours being represented by this Angel, and participating of the name, teaches them as they have a commmunion in the names, so to have a communion in the d…sposition and duties which the name imports.
2. Seeing his flying in the midst of heaven, denotates his cheerful and diligent discharge of his message, let all true Pastors imitate him herein.
3. Whereas the Gospel which he preaches is called everlasting; this serves not only to stop their mouths, who calls our Religion a new Religion, but also answers their question who asks where the same was before Luther? to wit, it was and is contained in the everlasting Gospel of Christ.
4. We see what only ought to be taught by all faithful Pastours, to wit, not mens traditions, lying legends, or such like, but only Christs eternal Gospel.
5. We see the universality of grace and salvation to all N…tions, Kindreds and Tongues that is offered therein, so that none are debarred who by impenitency an misbelief debar not themseves.
6. This Angel preaches to all them that dwell on the earth, but all were not therby conv…rted, so that we see preaching comes to many to whom grace cometh not, For many are called, but few are chosen.
Ver. 7. His preaching is with a loud voice, signifying his zeal; power and fervency, necessary to be imitated by all faithful Pastours.
2. The Gospel being the wisdom of God, he exhorts men therefore first to feare God, which is the beginning of wisdome, therefore without this let none think they have true wisdome, or can justly claime to the promises of the Gospel.
3. He sayes also, give glory to him where we have a cleer mark of a true Teacher, who teaches that we should give all the glory both of grace or sanctification here, or of glorification and salvation hereafter only to God allanerly.
4. He sayes, for the houre of his judgement is come; whereby we see that God has a set and a determinate time for the deliverance of his own, and judging the wicked, which though they put it far from them, yet it shall come and shall not faile, no not in an hour.
5. He exhorts also to worship God who created all things; where we have another mark of a true Teacher; who teaches all religious Worship to be given to the Creator, and not to the creature.
6. Where it is said that he made heaven, and earth, and sea, and fresh waters: this teaches us, whatsoever good or comfort we have from these for the necessity of this present life, that to him as the Creator we should give the praise.
Ver. 8. Where it is said by this Angel after the preaching of the former, that Babylon is fallen, we see that it is the powerful and zealous preaching of the everlasting Gospel, that is the ruine of Antichrist, it being the breath of the Lords mouth wherby he is consumed, which makes him so to rage and peresecute the same.
2. Rome is here called Babylon, (as has been proved) we see then, that a like sins makes places or persons to get the like names as we shewed before on c. 11.8.
3. Where he sayes, Babylon is fallen, we may learn that her total and final ruine shall as surely come to passe as if it were already performed, for as the Prophet speaketh. Jer. 51.33 the time of her threshing is come; yet a little while and the time of her harvest sha…l come.
4 He renders this as the reason of her fall, because she made all Nations drink of the wine of the wrath of her fornication, which shews unto us the equity of the Lords proceedings, never punishing without a just cause.
5. We see here when Rome proves to be this Babylon, to wit, when claiming to be a Catholick mother and mistresse, she propagates every where her doctrine of idolatry, which is spiritual fornication and whoredome, aluring and inebriating people thereby, as is cleerly proved under the Papacy.
6. By all Nations, their drinking the wine of her fornication, we see wherunto the natural inclination of sensual man is bent, to wit, to errour rather and idolatry, then to truth and Gods true worship.
7. We see the cause of the obstinacy of most who are Popish, to be this, they are drunk as it were with wine, and therefore reject all right information.
8. Here likewise we see their grosse blindnesse and stupidity, to wit, that they drink in such a filthy drink, as wine of fornication, as also such a fearful drink as wine of wrath, or Gods indignation.
9. Because of her making all Nations drink of such a wine, it is said, Babylon is fallen, that great City, which shews unto us, that falling in sinne is the cause of many great falls, of the Angels, of the world, of Kingdoms, of Cities and of persons, &c. and that no earthly grandure can hinder the same.
Ver. 9. We see the first Angels preaching is an information, the seconds is an intimation, but this of the third is a fearful commination, which teaches us that Gods sevants come not all, or at all times after one straine, but according to the divers works and ends whereto they are appointed, they are fitted with diversity of gifts, some to be sonnes of thunder, some of consolation, and some at one time to come with the rod and austerity of the Baptist, and the same at another time to come like a milde Moses with the spirit of meeknesse.
2. In this commination, we see what a fearful guiltinesse it is, after that the light of the Gospel has so clearly and plentifully shined, to follow Antichrist, and to continue obstinately in error and idolatry.
Ver. 10. We see here likewise what dreadful wrath and punishment hangs over the heads of such.
2. How they lie not onelyonly under the wrath of God without any mercy here, but likewise what easlesse and endlesse punishment abides them in hells fire hereafter.
Ver. 11. Where it is said, that the smoak of their torment ascends; This shews that where the cry of sin unrepented of ascends first, the smoak of the eternal torment who do sin shall ascend next.
2. This is to be noted that this commination is only against the worshippers of the Beast, and those who are his marked ones, but not against such as were but only of his name, or number of his name, which serves to answer them who ask, what became of our predecessors that lived in the time of Popery? surely most of them knew not the deepnesse of Satan, but were onelyonly of the name or number of the name of the Beast, and therefore are charitably to be judged of, as many such no doubt are yet in Spain and Italy, groaning under their spiritual captivity.
Ver. 12. Where he sayes, here is the patience of the Saints, we see wherewith they should arme themselves in the time of the enemies prevailing, or of their own pressure.
2. Here also we have the mark of true Christians spoken of v. 1. and c. 7.3. to wit, they keep the commandments of God, and the faith of Jesus without dividing, as hypocrites do (like the false mother) the one from the other.
Ver. 13. John is bidden write what this voice from heaven spake, to teach us that we should beleeve as the voice of God and his Spirit for our instruction (against Papist… and Enthusiasts) that which is written.
2. Where it is said, Blessed are the dead which die in the Lord; we see that death to the godly is a blessing, and makes them blessed, which to the wicked is a curse, and makes them most wretched.
3. This manner of speech imports, that a Christian, both in life and death is not to be considered as a single man, living or dying in himself, but in another who is immortal, and to whom by death he is only by a coelestial union more neerly and comfortably joyned.
4. It follows then, if we would die in the Lord, we must live in the Lord, and not be like Balaam, who wished to die the death of the righteous, but not live his life.
5. Where it is said, That they rest from their labours; we see that our life then is but a time of toile and labours, and as Job sayes, c. 7.2. as a servant earnestly desireth the shadow, and as a hyrling looketh for the reward of his work, so do the godly by death for their eternal Sabbath, and therefore neither feares it so as others do themselves, nor yet excessively mournes for the death of their dearest.
6. Where it is said, that their works follow them, we see then that a verbal profession is not sufficient without good works, Eph. 2.10.
7. Here we see the immortality of the soul, and that when the bodies of the godly are laid in the grave, their souls go to heaven to receive presently rest from their labours and remuneration of their good works.
8. This is a lesson to all who delight to be followed here with great trains or backs, (all which notwithstanding at death or in distresse do forsake men,) to provide for themselves after death such a back or following which the Apostle, 1 Tim. 6.34. calls the laying up in store for themselves a good foundation for the time to come.
9. This following is for remuneration, so that we see that the good works of the godly here, wants not their reward in heaven; not of debt or merit, as the Apostle distinguishes, Romans 4.4, 5. but of grace and mercy, & ratione pacti non facti; God so promising, but we not deserving.
10. The time from henceforth, that is, from the very houre of death, that then instantly their blessedness, rest and remuneration beginneth, serveth cleerly to convince the errour of Purgatory.
Ver. 14. Whereas Christ is said to sit on a white cloud, crowned with gold, we see the farre different estate of our head while he was on earth in low abasement, and crowned with thornes, from that which now he has in heaven, and as it is with the head, so shall it be with his members.
2. Where he has a sickle in his hand to reape, we see that all the wicked are no more to God then a handful of grasse or ripe corne to a sharp sickle in a strong hand.
Ver. 15. Where…s another Angel representing the godly, desires the e…rth to be reaped, that is, the day of Judgement to come. We see what the wicked never desires to hear of, to wit, death and judgement, is the godlies fervent desire that the same may come.
2. We see what the day of judgement is, to wit, the Lords great harvest and reaping thereof, as we see, Matth. 13.39.
Ver. 16. Here we see by the Lords thrusting in his sickle, and reaping the earth, the Lords ready answering and granting the desires of his own, who wait upon him, and on his appointed time.
2. We see also his great power, that upon the thrusting in of his sickle, the whole earth presently was reaped.
Verse 17. By the sickle that this other Angel had, we see that the Lord fits them with meet furniture and endowments whom he is to employ for any work whatsoever.
Ver. 18. By this crying of this Angel to the other that had the sickle to reap, we see that it is the duty of the Lords zealous and faithful servants to excite and stir up one another.
2. As the true Church is called a vine, so are the wicked, but with this addition, a vine of the earth, as cleaving thereto, and only savouring thereof. It is not then claiming to the common name of Christians, or of the true Church, that will do the turne in judgement, more nor the common name of Virgins both to the wise and foolish did, but the bringing forth of good fruit and having burning and shining Lamps.
3 Where it is s…id that her grapes are fully ripe, we see the Lords long-suffering and patience even towards the most wicked.
Ver. 19. Whereas the Angel thrust in his sickle and gathered the vine, and cast it into the winepresse of the wrath of God, we learne that Gods patience being long abused turns at last into fury.
2. Ripenesse of sin is a sure prognostication of Gods wrath and judgements at hand.
3. The vine and all the clusters thereof were gathered, whereby we see that all must and shall appear before the tribunal of Christ.
4. Where they were cast into the winepresse of Gods wrath, we see the wosul estate and heavy pressure under which the wicked after this life shall lie for ever and ever.
Ver. 20. Whereas the winepresse was troden without the City, and so great abundance of blood came out of the same. We see wherein all the loftinesse and grandure of the wicked shall end, to wit, to be troden under, as the berry in the winepresse, or as mire in the street.
2. These that are not by faith and holinesse within the holy City of the militant City here, shall never enter within the heavenly City of the Church triumphant hereafter.
3. The deluge of Gods wrath shall come upon the wicked at the end of the world, as the deluge of water came upon the wicked in the first age thereof.