An Exposition of Revelation, Chapter 14
CHAP. XIV. Act 3. continued.
Verſ. 1. And I looked, and loe a Lamb ſtood on Mount Sion..
CHIRST is the Lamb who ſtands as a watchman looking to the Churches ſafety. Mount Sion is the Church which cannot be quite removed, but ſtands faſt for ever; for the gates of hell ſhall not prevaile againſt it; the Mount is high, ſo the Church is advanced many ways. The 144000. are the ſealed ones chap. 7. Now Chriſt appears after the cruell beaſt, to ſhew he had not, nor ſhould devour all; Chriſt had a Church of ſealed ones (though the woman were (as it were) quite fled.) Thus Chriſt, as in the time of Elias, has his people before Luther, on mount Sion 144000. This ſtanding on mount Sion belongs to all the time from Antichriſt, or the beaſts riſing. Thus the latter part of the Act is comfort againſt the womans flight and the beaſts ariſing.
Having his Fathers name written in their fore heads] His, to wit, the Lambs. Now as the beaſts followers had their character, ſo Chriſt's have theirs, openly profeſſing true Religion and ſeparating from Idolatry.
Verſ. 2. And I heard a voice from heaven] As chap. 7. v. 9. where a multitude clothed in white robs ſing praiſes to God; ſo now the harpers, ſome of the ſame company.
As the voice of many waters,] That is, of many Nations, Ch. 17.15. the waters are Nations, Tongues, People; who being redeemed by Chriſt, ſing praiſes to him, (not as if theſe were the very Nations, or waters over whom the whore ſitteth, of whoſe ſalvation I doubt.)
As it were the voice of thunder] Denoting the vehemency of the joy and praiſes of the bleſſed, compared to thunder.
And harpers, &c.] Where note here is mention made of two companies; theſe are a company of martyrs and profeſſours who dyed before Antichriſts ariſing, and ſing before the other company.
Verſ. 3. Singing as it were a new ſong] To praiſe God, I perceive is great part of the joy of the heavenly inhabitants; a new ſong, is an excellent ſong. See chap. 5.9. expounded. Note that the 144000. are the remnant of the womans ſeed mentioned Chap. 12. who were to make war with the beaſt, Chap. 13. who were not as yet received into glory (for here ſome things are ſpoken of them, as if they were yet on earth, to wit, their docibility.)
Before the throne, and before the four beaſts, and the Elders:] Then obſerve this voyce was in heaven, the voyce of the Church triumphant, though diſtinct from the Elders and beaſts, they being the faithfull of the Jewiſh Church and of the Primitive Beleevers (as is obſerved already) theſe ſing before the beaſts and Elders who were in bliſſe before them. Note the hundred forty thouſand are ſaid to ſtand upon mount Sion; but when Antichriſt aroſe; or thereabout.
And no man could learn that ſong, but the one hundred forty and four thouſand which were brought from the earth.] Learning belongs to this life, not to heaven; Note the ſealed ones are docible, the adopted are taught of God; they know only the myſteries of God, or the harpers ſong. The new ſong then being the ſerving and celebrating the name of God, is to be learned by Gods children, imperfectly here, perfectly hereafter. Note the harpers, beaſts and 24 Elders are all before the throne, therefore partakers of the ſame glory, and all follow the Lamb, becauſe redeemed from the earth, to wit, by the efficacious blood of the Lamb.
Verſ. 4. Theſe are they who are not defiled with women, for they are Virgins, &c] Marriage does not defile (though Jerome was againſt it, extolling Virginity) being the means to keep men undefiled, and Gods own ordinance; theſe harpers were a very great multitude, who are called waters therefore; now 'tis improbable they ſhould be all reall Virgins; but Virgins are thoſe, not polluted, whether in wedlock or ſingle life, who eſpecially have not been defiled with ſpiritual fornication with the whoriſh woman, chap. 17.2. Theſe are oppoſed to the inhabitants of the earth who are defiled; but the harpers are holy —and follow the Lamb, Chriſt.
Whether ſo ever he goes, &c] The ſervants of Antichriſt wondred and followed the beaſt, chap. 13. theſe, the Lamb, and ſerve him night and day.
Hence obſerve (after the reſurrection) there will be motion in heaven; and now is, in its kinde.
Secondly, all the Saints are to be where Chriſt is according to his prayer, therefore all the Saints follow the Lamb a like —and pertake of equall glory; of which largly already. Theſe be the firſt fruits to God, that is holy; for ſo were the firſt fruits in the Law; and bought and redeemed from among men, ſo are all the Saints as well as theſe; therefore this is but a priviledge common to all the Saints of heaven.
Verſ. 5. And in their mouth was found no guile, for they are without ſpot before the throne of God.] To wit, now in heaven: for now they are without fault (having waſhed their robes (by faith) in the blood of the Lamb) before the throne, to wit, Gods Majeſty in heaven; the being before the throne is the cauſe of their bliſſe.
Verſ. 6. And I ſaw another Angel flee in the midſt of heaven] An Angel for many Angels, who repreſent Preachers of the Goſpel. And now another ſtate of the Church is to be looked for: This Angel is conceived to be Wickliffe, Profeſſour at Oxford who Anno 1371. preached the everlaſting Goſpel againſt Antichriſt. He writ many volums; which came to other nations and people to read; to him many witneſſes were raiſed ſuddainly.
Midſt of heaven] ſhews the imperfection of the doctrine at firſt, not quite heavenly, nor quite earthly; men ſee not ſo clearly at firſt when Reformation begins.
Having an everlaſting Goſpel,] Becauſe it cannot periſh, but in Wickliffes ſucceſſours continued. So the word ſowed cannot returne in vaine; in a ſtate it continues here, and in heaven for ever. 'Tis a folly for Antichriſt to ſtrive to ſuppreſſe it.
To preach to the inhabitants of the earth, &c.] Sworne vaſſals to Antichriſt. Therefore at firſt the ſucceſſe could not be imagined to be great, for the task was very hard. The ſubſtance of his preaching was, that God might have the glory, not the beaſt nor his image Becauſe the houre of his judgement is come, to wit, of his giving underſtanding, grace and judgment of the truth: or rather becauſe the day of the great judgment is at hand, of which anon.
Verſ. 8. And another Angel followed, ſaying, with a loud voice, &c.] The reſt of Verſ. 7. being plain, I omit. This is conceived to be Luther to whom many witneſſes were joyned.
Babylon the great City is fallen, it is fallen, &c.] That is, ſhall ſuddenly fall, and aſſuredly fall. Now the Caldean Babylon is not here meant, but that which then ruled over nations, 2. That which was to be the ſeat of Antichriſt. 3. That defiled all nations with fornications; but this was Rome plainly. Neither did heatheniſh. Rome ever make merchandiſe of ſouls; but Popiſh Rome, chap. 18.13. A moſt plain argument, that not heatheniſh, but Popiſh Rome is here meant; alſo this Rome (I mean the whole Antichriſtian Church) has more kept the people of God in bondage, then heatheniſh Rome. But I ſpeak to Beleevers; therefore will uſe no more arguments here; is fallen, twice ſaid to note the certainty of it.
That great City,] To wit, Rome, or the Church of Rome; which in this Angels time began to fall in many places, as Germany, Saxony.
Becauſe ſhe made all nations drink] You ſee Rome is the mother of ſpiritual whoredomes.
Of the wine of her fornication,] So called firſt, becauſe Idolatry is more pleaſing to mans corrupt nature, then the true worſhip of God. 2 Becauſe one may ſoon be drunken and overcome by it, 'tis a bewitching ſin.
Of the wrath of her fornication] So called, becauſe it brings Gods judgments and wrath.
Verſ. 9. And the third Angel followed them, ſaying with a loud voyce, &c.] To wit the ſucceſſours of Luther, as Bullinger, Calvin, Zanchius—who with a loud voyce, that is couragiouſly, forbad the worſhipping of the beaſt upon pain of Gods wrath. As
Verſ. 10. The ſame ſhall drink alſo] They that love the wine of Idolatry, muſt pledge in the wine of Gods wrath; without mixture, without allaying with water, that is, without mercy.
Of his indignation and anger] To wit, in the ſeven Vials, of which in order.
And hee ſhall bee tormented] This ſhould dehort from Idolatry. The Verſe being plain for brevity-ſake I paſſe.
Verſ. 11. And the ſmoake of their torment] To wit, the ſmoak of the fire of their torment, aſcended; it ſeemes hell is below.
For ever and ever.] See Drexelius of eternity; Concerning the beaſt, Image, mark and name, is already ſpoken. Now to verſ. 13. is eaſy and comfortable.
Verſ. 13. Bleſſed from henceforth are the dead which dye in the Lord.] Not only from the houre of death, but from the preaching of the three Angels, for now Reformation teaches purgatory is a lye. Now men beleeve the truth, henceforth men die in the truth, in the Lord, & for the Lord; That is, for his cauſe (there is no ſalvation then to them that are not in Chriſt). Hence learn, is there ſuch torments for Antichriſt? Here then is good ground for the Saints patience a while under tryal. Are they bleſſed that depart in Chriſt? then death's not the end of all. The death of the body under tyrants, hurts not the ſoul of the Saints. Laſtly, it is infinitely more comfortable dying ſince the Reformation (by the three Angels —) then in the days and Church of Popery; bleſſed be God; but enough till verſ. 14.
Verſ. 14. And I looked, and behold a white cloud] Behold the great day, and Chriſt on the cloud. Now the Saints ſhall (henceforth) be perfectly happie; and the good works of all their former life (which are ſaid to follow them, not goe before them, as the cauſe of glory) ſhall through mercy and grace crown them for ever. Yet perchance that verſe may be taken thus, write, to wit for the Saints comfort, and as a thing remarkable; from henceforth bleſſed are the dead, to wit, ſince Reformation by the three Angels, for now purgatory-lyes are confounded; and men are taught to be preſently happy after death, and are taught juſtifying faith which brings comfort at death; now men are taught works follow the workers to heaven, not to juſtifie, or ſave abſolutely; yet they follow, for Chriſt out of mercy and promiſes annext to good works, will reward them with glory. This white cloud ſignifies Chriſts divine Majeſty: for God becauſe of his heavenly power, is often in the Pſalmes ſaid to ride on the clouds. But here Chriſt comes according to his promiſe, Math 26.64. upon the clouds to judge the world; the clouds being his throne. Thus comes in Act fourth containing comforts for the godly, ſhewing the joyfull change of the Churches afflictions at the day of judgment.
Having a crown of gold upon his head, &c.] This notes Chriſts Kingly Majeſty.
As the ſharp reapers ſickle in his hand] notes his judging and deſtroying the ungodly (as it were mowing them down) at the laſt day; for the ſickle is to reap the ungodly.
Verſ. 15. And another Angel came out of the temple] Noting the deſire of Angels and Saints at the laſt day to ſee the deſtruction of the wicked. Which Angel John in the Viſion ſaw coming out of the temple, viz. heaven.
Thruſt in thy ſickle and reap,] Judging is the office of Chriſt, yet the Saints and Angels ſhall come with Chriſt, to waite on him, and approve his righteous ſentence.
Thruſt] Deſiring Chriſt (not commanding) to do his office.
Becauſe the time is come, &c.] To wit the time prefixed in the counſell of God to judge the world, which the Angels and Saints (noted by the Angel coming out of heaven) knew, becauſe they ſaw Chriſt on the clouds as on a throne; and the ſignes of the laſt day, fulfilling, and fulfilled.
To reap] To gather the good into heaven (the barne) the tares in bundles for the fire.
The harveſt is ripe] The meaſure of the Churches miſeries, and the ſins of the wicked was full.
And he that late on the cloud thruſt in his ſickle on the earth, &c] Thus Chriſt fulfills the deſire of the Saints, and reaps the earth, ſaying, come ye bleſſed: go ye curſed; thus the harveſt is the end of the world, Matth. 13. The reapers are the Angels; yet Chriſt is ſaid to do what they do, becauſe they act by Chriſts authority.
Verſ. 17. And another Angel came out of the temple which is in heaven, &c.] Heaven. Noting how Angels ſhall be reapers and gatherers of the vintage, (the wicked —) Yet perchance Chriſt is here meant, to whom power of the ſickle or judging is only committed. Note all over this book ſeverall perſons come in acting as in ſome Comedy.
Verſ. 18. And another Angel came out from the Altar, which had power over fire, &c.] In the Viſion, that is, out of heaven from God. Yet Chriſt is the Altar, from whom, and by whoſe power the Angels act at the laſt day. This Angel (ſo all the Saints, as is noted Chap. 6.10. cry how long?) haſtens the judge who is not ſlack to reap the earth, and gather the ſowre wild grapes thereof; meaning the wicked; for the good grapes in Scripture and the vine are taken in a good ſence; but the grapes of the earth (as the graps of Gomorrah) in a bad ſenſe.
But why doth the Angel who has power over fire demand this?
Anſw. Becauſe God by the Angels will caſt the wicked (or grapes) into hell fire; now the Angels have power over fire thus; to wit, by Chriſts command to burne the grapes, tares, wicked. Alſo perchance over particular elements.
Verſ 19. And the Angel thruſt in his ſickle — and caſt the Vine of the earth into the great Wine-preſſe] To wit, into hell. For as cluſters are trodden in the wine-preſſe, ſo the reprobates in the lake of hell.
Verſ. 20. And the Wine-preſſe was broken which was without the City] To wit, Heaven, of which City in 'its place, chap. 22.15.
And blood came out of the Wine-preſſe] Alluding to the blood of the grape called ſo in Scripture; Noting the bloody, that is, horrible puniſhments to befal the wicked in hel, that ſpiritual winepreſſe.
Ʋnto the horſes bridles, &c] Innumerable multitudes of cluſters are to be preſſed of all the wicked from the Creation (which however ſhall be quickly done) that in the Viſion the blood flowed a thouſand ſix hundred furlongs, each furlong being a hundred twenty five paces, able to make a ſea of blood. Now Chriſt uſes no horſes: but the blood in the Viſion ſo ſtreamed out as it would have run a great many miles for length (underſtood by furlongs) and reached the bridles of horſes for depth, had there been any. Perchance alluding to Conquerours, who after a battel ride up in the blood of the ſlain, to view the enemy. Thus the Antichriſtian Tyrants rode to ſee the Martyrs die. Thus Chriſt triumphs over them.