Commentary on Revelation, Vision 6 · Chapter 19

Commentary on Revelation · Vision 6 · Chapter 19

p. 472The Coherence, Argument, Parts, and Analyſis of CHAPTER. XIX.

THe third and laſt part of the Sixt Viſion touching the Iudgement of the great Whore and the Beaſt, that is, of Rome and Antichriſt, remaineth to be treated of. The deſtruction and burning of the City (to bee executed by the Ten Kings, once the Vaſſals of the Romane Antichriſt, but afterward converted to Chriſt) the Angell had revealed to John in Cap. XVII. and deſcribed the ſame by a Propheticall Hypotypoſis in Chapter XVIII.

But ſeeing the whole Papacy shall not utterly perish at the ſacking and burning of Rome (Antichriſts Seat in Italy) but that the Pope shall find entertainment, either in Spaine or otherwhere, and shall perſevere to oppoſe Chriſt, and perſecute the Goſpell unto the end: therefore in this XIX. Chapter is revealed the deſtruction alſo of the Pope himſelfe, and of the whole Papacy. The Chapter is full of manifold doctrines, and conſiſts of a moſt artificious ſtructure. Therefore the Reader may conceive the Argument, Parts, and I ogicall reſolution to bee thus.

The company of Saints rejoyce over the judgement of Babylon, their deliverance from his Tyranny, and the Wedding of the Lambe at hand. By and by is deſcribed a type of Chriſts comming to judgement, and caſting of the Beaſt and all his followers into the Lake of fire.

The parts therefore ſeem to be two. The Saints rejoycing, and Antichriſts judgement: Iohns errour about worshipping the Angell being brought in by a Parentheſis. But we may more fitly caſt the ſame into three Heads or Branches.

1. WHat Iohn heard, in the firſt nine Verſes: Aften theſe things I heard. II. What he did ver. 10. And I fell downe, &c. III. What at length he ſaw, from verſe 11. And I ſaw, unto the end.

Touching the firſt: Hee heard a two-fold voyce of gladne… and prayſings: The firſt celebrate the righteous judgements of God, in the five first Ʋerſes. The other triumph, becauſe of the wedding of the Lambe: in the four following Verſes.

In the former rejoycing is noted.

1. Who they were: A twofold Chore or Company: firſt, a great multitude leading or beginning the Triumph-Song in three Verſes. The ſecond, viz. the p. 473twenty foure Elders, and foure Beaſts Iſinging after them, verſe 4.

…1 Where they were: In Heaven, verſe 1. Both Companies therefore denote the Church Triumphant.

The Hyinne of the firſt Chore conſiſteth of three Parts. 1. A Propoſition, God is to be praiſed: Halelujah, ſaivation, &c. ver. 1.2. The Confirmation, from the juſtneſſe: Firſt in the Theſis: becauſe Gods judgements are true and righteous: Secondly in a double Hypotheſis or application: becauſe in righteouſneſſe he hath judged the whore: and avenged their blood, ver. 2.3. The concluſion iterating the praiſes of God, ver. 3.

Touching the other Company is noted. 1. Their geſture, And they fell downe. 2. Their Religion: and worſhipped. 3. Their aſſent, or concluding the Song with AMEN, ver. 4. &c.

In the Latter rejoycing is noted: Firſt the provoking cauſe, and of this: 1. What it was: A voyce proceeding out of the Throne: 2. What it commanded, viz. to praiſe the Lord, 3. Who are commanded, All the ſervants of God in generall verſe 5.

Secondly, the effect of the cauſe is annexed: viz. The rejoycing it ſelfe, in which is noted:

1. Who the Rejoycers were: A great multitude: whoſe voyce is aggravated by the ſimilitude of the noiſe of waters, and thunders, ver. 6. This multitude are the Servants and Fea…ers of God, that is, the Vniverſall Church of Saints in Heaven and Earth.

2. A Gratulatorie Hyinne, conſiſting of two Parts. In the firſt they bleſſe God with praiſes of Hallelujah: adding a reaſon: For the Lord God omnipotent reigneth: that is, hath vindicated his Kingdome from the blaſphemies of Antichriſt, verſe 6.

Secondly, they ſtirre up themſelves to joyfullneſſe and to praiſe the Lord: Let us rejoyce: with a reaſon from the joyfull circumſtance of time: for the marriage of the Lambe is come.

The which they commend. 1. from the preſence of the Bride or wife: ſhe hath made herſelfe ready, &c. ver. 7. 2. From her ornament and pure attire, ver. 8. And to her was granted. 3. From the ſaving effect, or bleſſedneſſe of the wedding gueſts, ver. 9. Bleſſed are they that are called, &c. The certainty whereof is ratined 1. by the Angels command to write it, Write, Bleſſed are, &c. 2. By aſſerting the truth of the ſayings of God, Ibid.

In the ſecond what both Iohn and the Angell did.

Iohn doth two things, 1. he falls downe. 2. with intention to worſhip the Angell, verſe 10.

The Angell forbids it: See thou do it not: with a twofold reaſon, 1. From the perſon, to whom worſhip is not dew, I am thy fellow ſervant. 2. From Gods peculiar property: Worſhip God, Ibid.

In the third: What he ſaw: 1. CHRIST comming with his Elect to Iudgement. 2. The caſting of Antichriſt and his followers into hell, under the Type of two warlike Armies: Of which Type there are two parts. 1. A deſcription of each Army, from ver. 11. unto 20. 2. The event of the Battle, ver. 20. 21.

Touching the former army is noted, 1. The originall place whence it came: from heaven being opened, ver. 11. 2. Chriſt the Captaine of theſe Forces: and the Forces themſelves.

The deſcription of the Captaine is magnificall and divine.

I. By the placing of his body: Sitting on a white horſe.

II. His nature or diſpoſition: True and faithfull.

III. Office: He judgeth and makes war in righteouſneſſe, ver. 11.

IIII. His fiery eyes ſeeing all things His eyes weke as a flame of fire, v. 11.

V. The Royall Ornaments of his head: Many Crownes, ver. 12.

VI. The Majeſty of his Name, ver. 12. 13. 16.

p. 474VII. His bloody Veſture, verſe 13.

VIII His armour: A two-edged ſword proceeds out of his mouth, ver. 14.

IX A reaſon both of his Veſture and Armour: by changing the order. The latter; becauſe he rules the Nations with an iron red: the former: becauſe he treadeth the Wine-preſſe of the fierceneſſe and wrath of Almighty God, Of which Chapter 14.20.

His Armies are noted to bee two.

Firſt. His Attendants of honour, who follow the Captaine on white horſes, not to fight, but for office ſake: Therefore they are not armed, but clothed in fine linnen. verſe 14.

Secondly, His miniſtring ſervants; whom God will ſend againſt the adverſaries. Of theſe is noted.

1. By whom they are to be enrolled and called, ver. 17. I ſaw an Angell.

2. Who they are, All the foules flying in the midst of Heaven, Ibid.

3. Their aſſembling: Come and gather your ſelves together, &c. Ibid.

4. To what: firſt figuratively: Ʋnto the Supper of the great God, ver. 17. ſecondly properly: That ye may eat the fleſh of Kings, as if he ſhould ſay, not to beat downe the adverſaries (for that Chriſt will doe by the word of his omnipotencie) but to eat up the ſlaine: Of whom he reckons up divers orders, verſe 18. Hitherto of the former Army.

Of the hoſtile army is noted

1. the Captain, the Beaſt-Antichriſt.

2. His auxiliarie Vaſſalls, the Kings of the Earth, with their forces.

3. Their Counſell to ſuppreſſe Chriſt and his Army, ver. 19.

Laſtly the Event of the Battle, the adverſaries are overthrowne, which is aggravated by certaine degrees.

1. By apprehending or taking of the Beaſt, the Falſe-prophet, and them that were ſealed with his Character, and all his worſhippers.

2. The caſting of them all into the lake of fire, that is, into hell, ver. 20,

3. Slaying the reſt, viz. all that fought for Antichriſt. The Authour of this ſlaughter is Chriſt, mounted on a white horſe: The Inſtrument, his ſword. The Miniſters, the Foules, filled with the fleſh of the Adverſaries, Verſe 21.

The firſt part of the Chapter. The Gratulation of the heavenly Inhabitants for the righteous Judgements of GOD, and the marriage of the LAMBE drawing neere.

1. And after theſe things, I heard a great voyce of much people in heaven, ſaying, Alleluia, ſalvation, and glory, and honour and power, unto the Lord our God.

2. For true and righteous are his judgements, for hee hath judged the great whore; which did corrupt the Earth with her fornication, and hath avenged the blood of his ſervants at her hand.

3. And again they ſaid, Alleluia: and her ſmoak roſe up for ever & ever.

4. And the four and twenty Elders, and the four Beaſts fell down, and worshipped God, that ſate on the throne, ſaying, Amen, Alleluia.

5. And a voyce came out of the throne, ſaying, praiſe our God, all ye his ſervants, and ye that feare him, both ſmall and great.

6. And I heard as it were the voyce of a great multitude, and as the p. 475voyce of many waters, and as the voyce of mighty thunderings, ſaying, Alleluia: for the Lord our God omnipotent reigneth.

7. Let us be glad and rejoyce, and gi… bo…ur to him▪ for the marriage of the Lamb is come, and his wife hath made her ſelfe ready.

8. And to her was granted, that shee should bee arrayed in ſine linnen, clean and white, for the fine linnen is the righteouſneſſe of Saints.

9. And he ſaith unto mee, Write, Bleſſed are they that are called unto the Marriage Supper of the Lambe. And hee ſaith unto mee, Theſe are the true ſayings of God.

THE COMMENTARY.

1. ANd after theſe things I heard a great voyce] Now comes forth the joyfull Company, which celebrate the righteous Iudgements of God: and as other things, ſo in ſpeciall ſuch plagues as before were mentioned to be inflicted on the Romiſh Babylon. In the words is no difficulty: therefore we paſſe them over, and come to the Coherence.The uſe of this rejoycing in the theſis and hypotheſis.

They who ſay in the Hypotheſis, that the ruine of Babylon ſhall affoard unto the Saints a moſt delightfull argument of rejoycing and praiſing God: and in the Theſis, that the Saints, however they bee many times offended in regard of the proſperity of the wicked in this life, and complaine as if God dealt hardly with them; yet at length they ſhall perfectly know, and openly confeſſe, that the Iudgements of God are true and righteous in the whole government of the world: They draw indeed a true and profitable doctrine from this place, which is worthy of obſervation. Notwithſtanding in my opinion they doe not ſufficiently touch the occaſion and cauſe of the renewing of the Viſion by this Chore or Company.

The occaſion indeed Gagnaeus and Brightman do rightlie obſerve in their notes, The occaſion of the rejoycingfrom ver. 20. Chap. 18. where the Angell exhorted the Saints to rejoyce over the judgement of Babylon: Rejoyce over her thou Heaven, and ye holy Apostles, &c. whereupon Heaven and all the Saints do now rejoyce, and joyfully applaud the Iudgement of God.

But what is the reaſon that not here onelyonly, but formerly alſo the Company of Rejoycers are ſo often brought in? For the Company of the foure and twenty Elders and foure Beaſts ſinging to God ſitting on the Throne, and to the Lamb, made entrance to the ſecond Viſion touching the Booke ſealed with ſeven Seales, Chap. 4. & 5. The ſaid Company of Elders cloſed up the third Ʋiſion with praiſing God and his Kingdome, Chap. 11. In the fourth Ʋiſion after the Antichriſtian perſecution the Company of 144000. ſealed ones ſang a new ſong before the Throne, Chap. 14. Againe the Company of Harpers began the fift Viſion with the Song of Moſes and of the Lambe, Chap. 15. Now here the Company of Rejoycers conclude the ſixt Ʋiſion with rejoycing and triumphing becauſe of the judgements of God, and the Marriage of the Lambe.

The cauſe, I ſay, of this often iteration of thankſgiving and prayſings, The cauſe of the often iteration of Gods praiſes.to me ſuch ſeeme not to touch, who obſerve not that the Revelation is a Propheticall and dramaticall repreſentation diſtinguiſhed into certaine viſions, and ſubdivided into certaine viſionall Acts, which ever and anon (as we have often obſerved) are renewed with Chores of ſingers both for a dramaticall decencie, as alſo for a ſacred pleaſantneſſe and delectation.

In the firſt Act of this viſion, Iohn ſaw the beast and the woman ſitting on her, the Angell ſhewing the miſtery thereof, and her deſtraction, Chap. 17.

In the ſecond Act, Three Angels proclaimed the burning of Rome, commanding the ſaints to go out of her, & heaven to rejoyce. There was heard alſo mourning & p. 476wailing by kings, merchants, ſhipmasters and ſaylers for Romes deſolation by fire.

Now in the Third Act appeares on the ſcene, the company of Saints rejoycing in heaven, who firſt being divided ſing artificially, by courſe one after the other, Haleluiah, The third Act of the ſecond viſion.Praiſing the judgement of God: Afterward all together with one conſent celebrate the marriage of the Lambe.

The fourth Act will at length repreſent unto us the laſt battle of the beaſt, & kings of the earth gathered in Harmageddon, againſt Chriſt (the which in Chap. 16. v. 26. was broken off) and the event of that battle. Theſe things for the help of the reader I have briefly repeated, by which the matter of this whole viſion may be the more clearely underſtood. Now let us hear the Companies ſinging.

After theſe things] that is after the burning of Babylon, and the mourning of the merchants.

Of much people] inſtead whereof The old verſion corruptly hath it of many trumpets, both here, and v. 6. This company is no other, ſave that innumerable multitude, Chap. 7.9.which were clothed in robes with Palms in their hands, ſtanding before the throne, and ſinging, ſalvation to our God. viz. The company of ſaints triumphing with Chriſt in heaven. Therefore he heard a voyce in heaven. Neither doe I here ſeeke an allegory, as ſome, underſtanding by heaven the Church. For Iohn heard the multitude viſionally, ſinging not on earth, but in heaven:

Haleluiah] The ſumme of the Hymne, we ſhewed in the analyſis. foreign Haleluiah with the Hebrewes is, Praiſe ye the Lord, with an aſpiration from foreign which in Piel and hithpael is, to praiſe (in Kal and Poel tobe mad) and foreign one of the ten proper names of God taken off from foreign Iehovah. With this David begins many of his pſalms. And therefore it is a word by which not onelyonly the Iewes, but Greekes and Latines alſo, yea the Germaines and many other nations ſtir up themſelves to praiſe and celebrate God: ſo that the myſtery which ſome ſay lies hid under this word, in my underſtanding is of little Validitie.

Ierom to Marcella aſking why Iohn writing in Greeke uſeth Hebrew words, Epiſt. 137.anſwereth, becauſe the firſt Church was gathered of Iewes, the Apoſtles would not for fear of offending the beleevers innovate any thing, but ſo deliver things as they had received them from the Cradle: afterward the word being to be ſpread among all nations, they could not alter what once they had taken up.

But this doth not touch the cauſe why theſe heavenly inhabitants praiſe God in the Hebrew tongue. Perhaps it may be to ſignifie the conjunction of the new Church with the old: for which cauſe alſo certaine other Hebrew termes as Hoſanna, Amen, Abba, &c. Seem to have been commonly uſed among Chriſtians.

Brightmans reaſon (If true) were plauſible, viz. that hereby after the overthrow of Rome, the Church of the Gentiles ſhall provoke the Jewes unto the faith. The ſaid Author before on Chap. 16. touching the ſixt vial powred out on Euphrates, affirmeth, that by the Kings of the Eaſt who ſhould paſſe Euphrates, being dryed up, are meant the Jewes who then in great number ſhall be converted to Christ, according to the propheſie of the Apoſtle Rom, 11. which conjecture is indeed pious, but of little certainty, as we there ſhewed.

Salvation and honour] All Greeke copies have it foreign to the Lord our God: The kings copie foreign of our God. Ʋnderſtand foreign or foreign Is or bee: the ſenſe almoſt being the ſame. But in ſtead of the four atributes, ſalvation and glory and honour and power to the Lord our God, the old verſion hath onelyonly three, Praiſe and Glory and Power to our God, Omitting foreign Honour, and foreign to the Lord. Obſerve O Papiſts the manifeſt defects of your verſion.

Theſe ſame attributes the heavenly inhabitants ſang to God, Chap. 5. v. 13. & 7. v. 12. Where we expounded every of them. Here onelyonly we obſerve two things.

Firſt, that this is no wiſh by which the glorifyed Saints and Angels pray that p. 477God might obteine theſe good things, as if he had them not: for he is foreign The God of ſufficiencie, poſſeſſing all ſalvation, glory, honour, and power in himſelf, and abundantly powring the ſame forth on his creatures: But it is a confeſſion of praiſe, in which the ſaints of heaven celebrate and profeſſe that God hath all theſe good things, and that all creatures ought to aſcribe the ſame to God.

The ſecond, that this rejoycing over Babylons deſtruction, is not foreign a rejoycing in evill. For they rejoyce not over the afliction and torments of the whore, which were contrarie to charity: but that the glory of God is vindicated from her blaſphemies, the which is very good.

Wee therefore, after the example of this multitude, ought to aſcribe our ſalvation, & all honour, glory and power to the Lord our God, that is, with all our hearts and ſoules to bleſſe the Lord for his incomprehenſible mercies unto us in Chriſt Ieſus.

2. Becauſe true and righteous are his judgements,] This cauſe of the ſaints rejoycing ſhewes more clearely what I erewhile ſaid, that they inſult not over the torments of the wicked out of an evill affection, but are wholy bent in celebrating the righteouſneſſe and glory of God. The firſt cauſe, that the judgements are true and righteous, is generall and before expounded on Chap. 16. v. 7. and Chap. 15. v. 4. The wicked under their puniſhments like dogs barke againſt God, as if he were a tyrant. The ſaints on the contrary ſilence their blaſphemous mouthes by confeſſing that the Lord in puniſhing of them is not tyrannicall in the leaſt, but a moſt righteous Iudge. For it is juſt to give every one his own: but in order of juſtice puniſhment for wickedneſſe is due to the ungodly. When therefore God puniſheth them, his judgements are righteous.

And true] that is, certainely to be accompliſhed: for though God doth a long while delay the puniſhments threatned againſt the wicked, yet at length he truly executes the ſame. So Pſal. 9 v. 9. Jehovah judgeth the world in righteouſneſſe, he miniſters judgement to the people in uprightneſſe.

For he hath judged the great whore] Specially they celebrate two examples of Gods righteouſneſſe, as it were the neereſt matter of their joy: the condemnation of the great whore, and the vindicating of the ſervants of God. Both being manifeſtly worthy to be celebrated. For that Great whore hath corrupted the earth by her fornication. Now what is more agreeable to juſtice, then that ſuch a peſt which hath defiled the inhabitants of the earth with her moſt filthy whoredome, ſhould be adjudged unto eternall damnation. Moreover with her hand, that is tyranically, with fire and ſword ſhe hath oppreſſed, & killed the ſervants of God. Now it is a righteous thing to avenge the innocent blood, and ſuch as are uniuſtly oppreſſed. But God hath avenged the blood of his ſervants on the whore, by rendring unto her ſuch like puniſhments, as ſhe had before exerciſed. For the deſtruction of the adverſaries is the vindicating of the Saints. Furthermore who this great whore is, what her whoredoms, what earth, and how ſhe hath corrupted the ſame: need not on this place to be repeated.

Let us learne to acknowledge and celebrate Gods righteous judgements in deſtroying the adverſaries: And continuallie labour to walk with fear and trembling, intreating the Lord that the like judgements fal not upon us.

3. And again they ſaid] They conclude the thankeſgiving by repeating the exhortation of Halleluiah, to teſtifie the greatneſſe of their joy. They adde further.

And her ſmoake] AND, hath here an adverſative ſenſe: as if he had ſaid: Yee praiſe God: But the whore ſhall burne for ever and Ever. Ribera interpreteth the ſmoake more coldly of the remembrance of the burning, which ſaith he, is alwaies to remaine, and ſhall never be forgotten. But they amplifie Gods judgement on the whore, becauſe the ſmoake of her burning and torment ſhall have no end but remaine for ever, from Chap. 14. v. 11. And the ſmoak of their torment ſhall aſcend up for ever and Ever, ſignifying the everlaſting torments that attend Antichriſt and his followers in p. 478hell fire: If perhaps the miſerable Romaniſts by feare thereof might bee deterred from their Idolatrie.

Roſe up for ever] The preſent flame of her burning which they ſhall ſee with their eyes, yeelds matter of joy. Now the ſmoake aſcendeth up. Therefore Babylons condition is altogether deplorable.

4 And the foure and twentie Elders] The former Chore deſiſting, another comes in, ſinging, that ſo God might be praiſed with a moſt ſacred Symphonie of all the heavenly dwellers. This was the company of Elders and Beaſts often before mentioned Chap. 4.14. and Chap. 5.8. and Chap. 7. 11. and 11. 16. Here they ſerve as it were for a heavenly ſenate (reverend in gravitie and majeſty) unto the former promiſcuous multitude of the heavenly inhabitants, whoſe joy, and celebration of Gods judgements they approue of by their moſt grave acclamation, cloſing up, and as it were ſealing the ſame in two words, Amen, Halleluiah: as if they ſhould ſay, It is ſo, as ye have before ſung: ſalvation and glory is truely due to our God: His judgements are truely righteous: Iuſt indeed is the condemnation of the whore, and the vindicating of the innocent blood of the ſaints: for Amen with the Hebrews is a particle confirming the truth, and ſignifies, Truely, certainly. God therefore is to be truely celebrated with praiſes.

Now who theſe Elders and Beaſts are, hath been largely declared on Chap. 4. and Chap. 5. The Elders repreſented the Company or Chore of Patriarchs and Prophets: The Beaſts the Apoſtles: although (as hath bin before ſhewed) theſe may alſo be underſtood of the ſtationary Angels before the throne of God. Whoever they bee, certaine it is, they are a more honourable company of the Church triumphant. what the adoration of the heavenly inhabitants is.For the Elders weare golden crownes on their heads, and are clothed in white raiment, holding harpes and golden vials in their hands, &c. And they ſit upon foure and twenty thrones, being as it were honorable adminiſtrators of the judgements and counſels of God: But for reverence ſake in this ſolemne aſſemblie they fall downe from their thrones on their faces, before the feete of the divine Majeſty, caſting off undoubtedly their crowns alſo (as before Chap. 4.10.) and religiouſly worſhip and adore God, togither with the Beasts. This adoration was an admiration of the powers of God, a celebration of his judgments and workes, a ready publiſhing of his mercies, and laſtly a teſtimony of their religious ſubjection. In which they afford us an example of religious worſhip and thankeſgiving. For if the Saintes in heaven who are come to their journeyes end praiſe God inceſſantly: how much more ought wee poore traveillers to worſhip the Lord without intermiſſion. Neither doe they adore one another, but God ſitting on the throne. And therefore ſuch as direct their worſhip unto others, ſhall never come to this Chore: of which thing the Angell will by and by inſtruct us.

5 And a voyce came out of the throne] Both companies had finiſhed their Halleluiah: notwithſtanding the ſong of praiſes was not as yet ended. Therefore another Chore is invited unto a new gratulation, by another voyce.

A new voice out of the throne] not of God ſitting on the throne, as before Chap. 14.13. A voyce from heaven: and Chap. 16.17. A voyce out of the Temple. The author of this voyce is not ſhewed, being uncertaine: yet we may eaſily gather, that it was divine, becauſe it proceeds out of the throne: yet not of God ſitting, but of the Lambe ſtanding on the throne: becauſe he ſaith: Praiſe our God. Now Chriſt acknowledged God to be his and ours: becauſe he is the Lamb and Mediatour, as if he ſhould ſay, The prayſes of God, touching his righteous judgements, are not yet ended: There remaine other works and benefits farre exceeding theſe judgements to be celebrated. What theſe are, the following Hymne ſhall teach us. Now whom doth he invite?

All ye his ſervants] The ſervants of God are all that are and ſhall be ſaved: both Angels & men: For alſo the good Angels are preſerved by grace in their integrity, & hence throughout the Scripturs they are named the ſervants of God, as being ſpirits moſt ready to execute the miniſtries of God. But as for men, they are Gods p. 479ſervants, both ſuch who continually ſerve him with praiſes in heaven, viz the ſaints triumphing with Chriſt: as alſo who yet are here on earth ſerving him with ſeare in faith and true piety viz. all the Elect and faithfull of the Church militant here below. Whereas therefore the heavenly Herauld doth ſtir up in generall all the ſervants of God to praiſe him, and in ſpeciall all his fearers, he ſheweth, that not only God is to be celebrated by the companies of the heavenly inhabitants apart, but with ioynt wiſhes and voyces of all Gods ſervants together, as wel of Angels, as men, as wel of the Saints triumphant in heaven, as of the militant on earth, that is, by the vniverſall conſent or accord of the whole Catholick Church: This expoſition is not obſcurely confirmed by the Vniverſal particle All ye his ſervants, No one therefore of Gods ſervants is to be ſilent. The diſtribution alſo prooves the ſame ſmall and great] Therefore both children and old men, men and Angels are invited to this duty of prayſe.

Hence now may eaſily be underſtood, what is meant by that great multitude, whoſe loud and terrible ſound Iohn did erewhile hear. Moreover we ſee this voyce belongs to us alſo. For if God be our God, we muſt wholie imploy our ſelves in his ſervice, we muſt not be the ſervants of men, and ſlaves of ſinne: but if we be Gods ſervants, him we muſt feare above all things and onelyonly worſhip. If we feare God then let us joyne our ſelves to this Chore, and gladly celebrate the Lord with all his ſervants.

6 And I heard as it were a voyce] Behold the eſſicacie of the heavenly voyce, the willing obedience of Gods ſervants: being commanded to prayſe the Lord, they all readily lift up their voyce to his praiſe.

Of a great multitude] The old verſion corruptly renders it a great Trumpet. This great multitude, is the Vniverſall Church of Gods ſervants in heaven and earth: as we ſee by the voice comming out of the throne. Therefore this voyce & accord is great, divers, and weighty, as it were of many waters, running ſwiftly through uneven places (ſo as a man cannot heare himſelfe ſpeake) or of many thunders with whoſe eccho heaven and earth is filled.

Thus the holy Ghoſt aggravates this voyce, not that it was terrible (ſaue to the ungodly) but ſo vehement and weightie, that the Beaſt and Dragon with all his fornicators might, yea were forced to hear the ſame. By ſuch like metaphors the voice of the 144000 ſealed ones is amplified Chap. 14. 2. See the expoſition on that place. And they are taken out of Ierem. 51.55.This ſong of prayſes belongs to the laſt times.

Now it will appeare from the following Hymne, that this whole prayſing ſong belonges to the laſt times, not long before Chriſts comming to judgement: in which undoubtedly we now live: and therefore we are bound to joyn our voyce with the ſame: the Church triumphant ſings in heaven: & the church militant hath with joynt deſires almoſt theſe hundred yeers (ſince which the Church began to be purged from the dregs of Antichriſt) ſung, & praiſed the Lord, becauſe he hath ſet up among us the kingdome of his Son, and freed us from the tyranny of Popery, intreating him at length to deliver that great whore to condemnation, and avenge the blood of his ſervants on her.

Halleluiah for the Lord reigneth] They begin the hymne as before, with Halleluiah: But the argumentes of their joy are more magnificent then before: And they are two. One properly concernes the glorie of God: the other of the Church. Of the former they ſay: Becauſe the Lord God omnipotent hath reignea] that is, hath now at length declared that he is truely king omnipotent.

God indeed alwaies reigneth, How God now reigneth and is to reign afterward.and did never ceaſe governing the world and Church. But now his kingdome is obſcure becauſe of Antichriſt and wicked mens cruelty: who hitherto have as it were without puniſhment tumultuouſly raged in his kingdome. But at length God ſhall reigne alone and manifeſtly, having ſubdued all adverſaries and aboliſhed all powers in this life. Then he ſhall be ſaid truely to reigne, when he ſhall appeare ſo to reigne, as that in regard of his following glory, he ſeemed not to have reigned before. For many things are then ſaid to bee, when they begin to be manifeſted. Therefore he is ſaid then to reign, not p. 480according to the eſſence, but forme of his kingdome, in which reſpect alſo Paul ſaith 1. Cor. 15. That then Chriſt is to deliver up the Kingdome to God his Father.

7. Let us bee glad and rejoyce] By another more effectuall argument, they ſtirre up to gladneſſe and prayſing of God, from the circumſtance of time. At joyfull times we are to rejoyce: But weddings are times of gladnes, then the bridegroom, and the bride with great applauſe of kindred and friends goe to embrace each other.

But leaſt they might ſeeme to rejoyce for their owne good onelyonly, they adde, And let us give honour to God] Not by conferring on him that which he hath not, but by acknowledging, and celebrating his infinite juſtice and power in puniſhing the wicked, his goodneſſe and mercy in vindicating his ſervants, the which he hath from, and by himſelfe.

So that they ſhew unto us the fountaine and manner of true rejoycing in God: For then we truely rejoyce, when we give honour to God, when we acknowledg and confeſſe with a willing mind, that God is the author of that good we enjoy: ſo ſaith the Apoſtle, I rejoyced greatly in the Lord, Philip. 4.10. and bids us to rejoyce in the Lord our God, that is, to attribute the glory of all good to God. Hitherto the exhortation. Now let us conſider the reaſon.

Becauſe the marriage of the Lambe is come] The Lamb is Chriſt, as before we ſhewed: His wedding or marriage, is the ſolemne and moſt joyfull copulation of the bride and bridegroom. Chriſt is the bridegroom, ſo he calleth himſelf Marc. 2. 19.20. 1. Tim. 2.6. Ephe 5.27.26.1 Tim 2:6Eph 5:27Eph 5:26and ſo the Baptist cals him, Iohn 3.29. But who is the bride? The holy Catholick Church 2. Cor. 11.2. Epheſ. 5.26. whom Chriſt hath eſpouſed by giving himſelfe a ranſome for her, ſanctifying and cleanſing her with the waſhing of water, by the word, to preſent her to himſelfe a glorious Church, not having ſpot, or wrinkle, or any ſuch thing, &c? According to the promiſe: I will betroth thee unto mee for ever in righteouſneſſe, Hoſea 2.19.Hos 2:19and in judgement, and in loving kindneſſe, and in mercies: J will even betroth thee unto mee in faithfulneſſe, and thou ſhalt know the Lord.

Now although this betrothing between Chriſt and the Church be in this life, ſo that wee are Chriſts, and Chriſt ours, and dwels by faith in our hearts: nevertheleſſe the marriage is not yet. Now is the eſpouſal time, the marriage being differred to the end of the world. For the bridegroom is yet as it were in a farre countrey, viz. in the heavens: neither is the bride as yet prepared: becauſe all the Elect that are to be gathered, are not yet gathered: Therefore the time of joy is not yet come: But the marriage ſhallbe in the end of the world: for then the Bridegroom ſhall returne, and the Bride ſhalbe prepared in her perfect beautie, for the embracing of her bridegroom: and then ſhalbe the time of perfect joy. Then all Gods ſervants and all his fearers, both ſmall and great ſhall ſing together, Let us be glad, and rejoyce, and give honourto him, for the marriage of the Lamb is come, and his wife hath made her ſelfe ready. This marriage in one word denotes the full and finall redemption and glorification of the Churchof the Elect with Chriſt in heaven.

The marriage is come] For, is neer or at hand. Therefore this voyce belongs to the Church of the laſt times, in which we are, and therfore we are ſtirred up to gladneſſe, that with joyfullneſſe we may meet our bridegroom, who is comming unto us.

They adde: And his wife hath made her ſelfe ready] This is ſpoken after the manner of men: For the marriage day being come, the bride prepareth and adorneth her ſelfe with nuptiall ornaments, that in her full beautie ſhe may be brought to the embracing of her bridegroom. They call her, wife, for bride, becauſe of the neereneſſe of marriage: For now indeed ſo long as ſhe remaines in the world, ſhe is but hetrothed: How the eſpouſed and wife differs.but then ſhe ſhall be the wife, when ſhe is brought unto the heavenly houſe of her bridegroom. For the betrothed bride is one not yet delivered over to the bridegroome, but remaining at her owne houſe: but the wife is delivered and goeth into the houſe of the bridegroom. Or the word foreign is a name of the Sex: ſignifying a woman, whether it be meant of an unmarried p. 481maiden, or married wife, as mat. 1.20. & Chap. 19. v. 3.5.8.9. & 22. v. 24.25. and Luk. 14.20. The which I note becauſe of the place, 1. Corin. 9.5. have we not power to lead about a ſiſter (foreign) a wife: where ſome alſo of the fathers urge that the word foreign ſignifies any woman, nor a wife, that ſo they might maintaine the impure Coelibate of the clergie: but it is without authority of ſcripture, or hiſtorie.

Hath prepared her ſelfe] This favours not the Palagian ſtrength & preparation of free-will. For it preſently followeth, And it was given or granted her, that ſhee ſhould be arayed in fine linnen, &c. Therefore the ornament of the ſpouſe is freely given by the bridegroome: ſo that ſhee hath it not of her ſelfe: Neither doth the Text ſpeake of preparation to grace, but to glory: Now ſhe prepares her ſelfe by grace, prepared, or granted her of Chriſt her bridegroom. For the bride receiveth her ornament from the bridegroome, as it is ſaid: Hee ſanctifyed her with the waſhing of water, by the word, that he might preſent her to himſelf, &c. And, Eph. 26. Ephe. 2.10.Eph 2:10we are created unto good workes, which God hath before prepared (foreign) that we ſhould walk in them. Notwithſtanding we alſo make our ſelves ready, becauſe by faith we put on the ornament of the bridegroome, and in holineſſe of life declare our faith. The multitude therefore thus ſpeake, to teach the duty of the bride, what ſhee ought to do, and doth al the time of her eſpouſall: To wit, ſhe muſt & doth make her ſelfe ready for her marriage at hand. Like as the Apoſtle ſaith, If a man purge himſelfe from theſe, he ſhall be a veſſell unto honour. And: Let us cleanſe our ſelves from all filthineſſe of the fleſh and Spirit.2. Tim. 2.21. 2 Cor. 1.2 Tim 2:212 Cor 1

Before we goe forward, Alcaſars impudent fiction is to be refuted, who would obtrude to us the Babyloniſh ſtrumpet inſtead of Chriſts ſpouſe, eagerly contending, that this wife of the Lambe, can be no other, ſave the Romane Church. And why?

Firſt, this place alludes, ſaith he, unto the hiſtory of Heſter, who alone, among many Ʋirgins became wife to Ahaſuerus.

Secondly, ſhe is the wife of the Lamb, Alcaſar Pag. 849.to whoſe manchild was given an iron rod to rule the nations. But this rod is given to the Church of Rome alone above other Churches.

Thirdly, OnelyOnly the Queen, ſaith he, married to Solomon, Pſ. 45. and Cant. 6.7. (unto which places is clearely alluded in this marriage) is wife of the Lambe. But onelyonly the Romiſh Church is that Queen. Therefore the Church of Rome onelyonly is wife of the Lamb.

Who can withhold laughter at ſuch childiſh fopperies?

The firſt alluſion is feined, and were it granted, yet the aſſumption is falſe, viz. that the Romane Church is that, which Heſter was.

In the ſecond, he goes altogether from the matter. For to rule the nations with a rod of iron, is promiſed to every one that overcommeth, Rev. 2.27. But the iron rod with which the Pope ſmiteth, not the nations, but all Churches, he hath received from the dragon who gave his power and throne to the beaſt, Rev. 13.2.

In the third, he againe feineth an alluſion, which is not: and if it were, yet could it not beare ſuch a ſence, which this flatterer would hence draw by feined alluſions.

Wherefore to his fopperies we oppoſe a true and ſolid demonſtration, which he hath framed againſt himſelfe, not being able to take away the difficultie thereof. viz.The demonſtration against Alcaſars dream.

Shee is the wife and bride of the Lamb, whom the Lamb hath redeemed to himſelf, waſhed and ſanctifyed in his own blood, Ephe. 5.16. Rev. 1.5. and to whom he gives life eternall, Iohn. 10.28. But this onelyonly is the whole Catholick Church of the firſt borne, Act. 20.28. Hebr. 12.23. Therfore ſhe only is the wife & bride of the Lamb. Morover the bride & wiſe of the Lamb is no harlot, but the Romiſh Church, that now is, is the great whore, ſiting on the beaſt (as before we heard) who daily commits whordome with her idols and graven images. Therefore ſhe is not the Lambs bride and wiſe, but is groſlie deceived by this Sycophant. Now we goe forward.

8 And to her was given that ſhe ſhould be arayed in fine linnen] Now he ſheweth p. 482how the bride hath made her ſelfe ready: Firſt, by putting on nuptiall ornaments. The old verſion renders the paſſive foreign that ſhee ſhould be clothed, actively, that ſhee might cover her ſelfe: the ſenſe indeed being the ſame: yet not ſo much the active as paſſive clothing of the bride is intimated: although the active be not excluded. For the metaphor is borrowed from an earthly bride, who both is arayed by others, and puts on ornaments her ſelfe alſo.

Secondly: whence ſhe hath her ornaments. Not of her ſelfe. For ſo ſhe is deſtitute, naked and uncovered, Ezech. 16.7. But foreign it is given her] to wit, by her bridegroome. He perſiſts in the metaphor of a bride, unto whom, if poore, her rich bridegrome of his owne coſt giveth wedding garments, that ſhe may become beautiful, and adorned for marriage eſtate, whence we are put in mind of our naturall want and poverty: Rom. 3.23.Rom 3:23for we all come ſhort of the glory of God, beeing naked and deſtitute: Alſo of Gods beneficence, unto whoſe liberall hand we owe all the good we enjoy, that ſo none of us with mercenary hypocrites ſhould boaſt of our owne merits.

Thirdly he ſhewes what this ornament, & what the wedding garment of the bride is: Firſt, figuratively: Fine linnen, cleane and white] foreign is a kind of moſt tender, pretious and white linnen, as we ſhewed Chap. 18.12. touching the merchandiſe of the whore, beeing like our pureſt ſilke. Now if any man might thinke, ſeeing the merchants of the whore doe likewiſe ſell fine linnen, whether the garment of the bride and whore be the ſame? I Anſwer: There is a twofold fine linnen. The one true: the other adulterate. The true is given to the bride by Chriſt: The adulterate, viz the Saints merits inſtead of Chriſts, is ſold by the Popes ſpirituall agents. Secondly: they declare the wedding garment properlie, yet by a figurative phraſe. For the fine linnen is the righteouſneſſe of the Saints. Gr. foreign the righteouſneſſes or juſtifications: The cauſall, for, containes a reaſon, why he called the fine linnen, cleane and white: for, that is, becauſe it is righteouſneſſe, which is cleane and pure, becauſe it is conforme to the Law and to God: without which nothing can be cleane and white, becauſe the Law is holy, and God moſt pure. It is a metonymicall phraſe, fine linnen are the righteouſneſſes, For, it ſignifies the righteouſneſſe of the ſaints: As, The ſeven kine are ſeven yeeres, For, they ſignify ſeven yeers: and ſo the like of other ſacramentall phraſes.

Now it is demanded, what theſe righteouſneſſes are? Ribera interpreteth it of merits, The Juſtfications, ſaith he, that is, workes of righteouſneſſe and holilie done. But the word foreign given, contradicts him. For this righteouſneſſe is freely given by the bridegroom. But good workes are not freely granted, but performed by us. Yea, ſaith he, they are alſo given, becauſe we do them of grace, and they are the gifts of God. It is true indeed: But good works cannot be foreign righteouſneſſes: Firſt: becauſe they are not pure and cleane, Iſa. 64.6. Iſa. 3 2. Eccleſ. 7.20. Mat. 22.12.Isa 64:6Isa 3:2Eccl 7:20Matt 22:12but defiled with blemiſhes: for all our righteouſneſſes are as a menſtruous cloth. In many things we offend all. There is not a juſt man upon earth, that doeth good and ſinneth not. The Gueſt in the Goſpel had good works: in that he obeyed the call and ſate down with others at the banquet: and yet was not clothed in fine linnen pure and white, But wanted the wedding garment. Laſtly the good workes of the Saints what ever they bee, cannot bee merits, ſeeing they are due debts: Now nothing how good ſoever beeing a debt, can be rightly conſidered as meritorious.

Therefore this fine linnen or wedding garment is Chriſt himſelf with his righteouſneſſe, This garment of fine linnen is Chriſt, Ierem. 23.6. 1. Cor: 1.30.Jer 23:6with which we being clothed are acceptable to God: For Iehovah is our righteouſneſſe, that is, he is made righteouſneſſe unto us: in conſideration whereof the ſaints are ſaid Rev. 7.15. to be clothed in white robes, not becauſe they had adorned themſelves with merits of good works, but becauſe they had waſhed and made white their robes in the blood of the Lamb. Now we put on this garment outwardlie indeed through the word & Sacraments, hence it is ſaid: As many as have bin Baptized into Chriſt, have put on Chriſt: INWARDLY through faith & the holy Ghoſt.

p. 483Therefore are they called the righteouſneſſes or juſtifications of the ſaints, becauſe they are imputed to the Saints by Chriſt the bridegroome.

But why in the plurall foreign Righteouſneſſes? Is it becauſe Chriſt hath many righteouſneſſes? I anſwere, he hath indeed many, the Divine, humane, active, paſſive, &c. but the multitude reſpects not this, but uſe the plurall becauſe of the pluralitie of ſaints: of whom every one ſhall have his righteouſneſſe from Chriſt: nevertheleſſe they all put on one Chriſt, and ſhall wholie poſſeſſe him. Thus there ſhall be many righteouſneſſes.

Ribera demandeth whether this marriage be the ſame with that in Mat. 22.1. Vndoubtedly it is: ſave onelyonly that there is mention made of the calling to the wedding, here of the ſolemnitie and marriage it ſelfe.

9 And he ſaith unto mee, write] To wit the Angel, who hitherto had familiarly ſpoken unto Iohn, and before alſo Chap. 17.1. had ſaid, I will ſhew thee the judgement of the great whore. For he commands him in ſpeciall to write (beſides thoſe things which he had hitherto ſeen, heard, and written) the joyfull ſentence of the Lambs marriage: Bleſſed are they that are called unto the marriage Supper of the Lamb: For this is a new matter of joy: that the wedding gueſts ſhould be bleſſed. But why? I. Becauſe the gueſts themſelves ſhall be the ſpouſe and wife of the Lamb: now the bride is bleſſed. II. Becauſe the feaſt is not earthly and vaniſhing, but Eternall life and glory in heaven.

VntoUnto the Supper] Why not unto the dinner? Is it becauſe they were wont to keep weddings towards evening, or Supper time? But in Mat. 22.4. the king ſaith: I have prepared my dinner. Therefore I rather think it is called a ſupper, becauſe the marriage ſhall be at the Evening, or end of the world.Mat: 20.16.

But how ſhall all that are called unto the Supper be bleſſed, ſeeing our Saviour ſaith, Many are called, few choſen? I Anſwer: Some are onelyonly called externallie: and of ſuch Chriſt there others inwardlie alſo in faith and newneſſe of life: and of theſe the Angell ſpeakes in this place. For theſe called, are all predeſtinated, Rom. 8.30.Rom 8:30as the Apoſtle teacheth, whome he did predeſtinate, them he alſo called, justified, and glorifyed. Neither doth Ribera denie, but confeſſeth this.

Theſe are the true ſayings of God] Wherefore is this Clauſe added: The more to confirme the hope of bleſſednes unto us. Theſe words, ſaith hee, are not mine, but Gods, and therefore are moſt true, and muſt certainely be beleeved. Indeed all Gods words are true in themſelves, becauſe God is trueth, and cannot lie: But in ſpeciall we ought to be moſt fullie perſwaded of this promiſe of bleſſedneſſe, viz. That if wee obey the heavenly call on earth, then we ſhall enjoy the bleſſedneſſe of the Lambes marriage in heaven. But the doctrine of Sophiſters denyes the truth hereof. For they wil have the wedding guests alwaies to doubt of their bleſſednes, & feare as beeing deceived, that is, not to beleeve, but hee that beleeveth not God, 1 Iohn 5.10.1 John 5:10makes God a lyar. Therefore the foreign or certaintie of the ſalvation of the Godlie is here eſtabliſhed.

p. 484The Second part of the CHAPTER. IOHN is forbidden to adore the Angel.

10. And I fell at his feet to worship him: and he ſaid to me, See thou do it not: I am thy fellow-ſervant, and of thy brethren, that have the teſtimony of Ieſus, Worship God: for the teſtimony of Ieſus is the ſpirit of Prophecie.

THE COMMENTARY.

10 AND I fell] Thus farre of the things which Iohn heard: Now followes, what was done, both by himſelf, and the Angel. Antichriſts kingdome muſt be forſakenHe fell at the feet of the Angel to worſhip him: The Angel forbids it, becauſe it is an abominable thing that a ſervant ſhould be worſhipped by his fellow ſervant, God alone muſt bee worſhipped.

A remarkeable place of the Saintes infirmities, and the proneneſſe of mans nature to idolatrie: of the office of Angels, and of religious adoration, which is due to God alone: refuting moſt clearly both the blaſphemous madneſſe of the Romane Antichrist, why Iohn would worship the Angel.who not onelyonly ſuffereth, but commandeth and forceth Emperours and Princes, to fall downe and kiſſe his feet, and worſhip him as a God on earth: as alſo the horrible idolatrie of Papiſts, who not onelyonly worſhip and adore Angels, but dead men (beeing by the Pope muſtered among his Saints) and their bruit images alſo: which one thing ſufficiently ſheweth that the Papacie is Antichriſts kingdome, and muſt be wholie left by the Saints.

Touching this fact of the Apoſtle, it may be demanded: Why now he would worſhip the Angel, and not before? with what kind of worſhip? and whether rightlie?

Some ſay, it was becauſe he knew him to bee greater then himſelf: but this is no ſatiſfactorie anſwer: For not every one excelling others, is to be worſhipped: Iohn knew that the Elders, & diverſe Angels before ſpoken of, were greater then himſelf, and yet he fell not downe to worſhip them. Perhaps the moſt ſweete propheſie of the certaine bleſſednes of the wedding gueſts of the Lamb ſo delighted him, as for joy he fel at his feet, & would have worſhipped him in way of thankſgiving. Perhaps he thought the Angel to be Chriſt, and therefore would reverence him with religious worſhip: But all what is ſpoken on this place touching Iohns intention is uncertaine. Therefore I paſſe it by.

It was no civil kind of adoration (as we read that Abraham and Lot civillie worſhipped Angels, It was no civill adovation.taking them for travellers) but religious, as evidently appears by the Angels refuſall: neither doe the Papiſts denie it: but ſay there is a twofold religious worſhip: One due to God alone, which they call foreign Latreia: the other due to Angels and ſaints called foreign Douleia. But they are at variance, which of theſe two Iohn aſcribed to the Angel.Lib. 1. de Beat. ſanct. Cap. 1.

Bellarmin holds it was the worſhip of Latreia; for he ſaith, Iohn was reprooved not for the errour of worſhip, but for the errour of the perſon, becauſe he thought him to be God to whom Latreia is onelyonly due, In Apoc. 19. ſect. 16.Rev 19and not an Angel, to whom Douleia doth appertaine.

Ribera on the contrarie denies that it was the worſhip of Latreia, or that Iohn erred in the kind of worſhip, or in the perſon: but that he would have worſhipped p. 485him as an Angel and with a worſhip due to Angels. Behold how well theſe worſhippers of Angels doe agree, whom the Apoſtle moſt plainlie condemneth Colloſ. The difference about this adoration.2.18. Beſides if Ribera ſpeake truely, Why then would not the Angell admit thereof? he would not, ſaith he, be worshipped by Iohn, in honour of Christ, as shewing how highlie he esteemed of Chriſt, ſeeing he ſo much honoured his faithfull friends.

ALCASAR to reconcile his companions, and flatter the Pope, Vestig. Pag. 856.ſaith it is in vaine to be troubled about rendring a reaſon, why the Angel refuſed to be worſhipped, becauſe he was not an Angel, but the Apoſtle PETER, before whom as chief Prieſt and Chriſts Vicar Iohn proſtrated himſelf to kiſſe his feet.

But paſſing by this fopperie, FIRST the diſtinction of religious worſhip into Latreia and Douleia is denyed, becauſe there is no ſuch thing. For both are one and the ſame worſhip due to God alone, neither doe the words Latreia and Douleia more differ among Grecians, then the words GLADIVS and ENSIS with the Latines, Latreia & Douleia ſignifie one thing:which all know who underſtand the Greek, or have read the Greek Bible.

SECONDLY it is falſe that the religious worſhip of Douleia is ſutable to creatures: and ſo much (to let paſſe other things) the Angell here refuſing it, and Riberas confeſſion doe ſufficiently evince. They alledge Auſtin as author of the diſtinction, but they deprave his minde and words. Lib. 10. de C. D. cap. 1It is true indeed he ſaith that the worſhip due to God alone is to be called Latreia: although there be little weight in it: Foraſmuch as Latreia alſo is rendred to men: It is true alſo that he ſo diſtinguiſheth Latreia from Douleia, as he makes the former due to God onelyonly, the latter to creatures alſo: although this likewiſe is not very ſound: Auguſtines opinion vindicated.for in ſcripture Douleuein and Latreuein, ſignifie to ſerve, whether God or creatures. But it is falſe that Auſtin makes Douleia to be a religious worſhip due to Angels or Saints: But ſaith, that Douleia is onelyonly a civill worſhip, by which we honour men of worth they being alive, but denyes, that a religious Douleia is to be rendred to ſaintes departed: Let us not, ſaith he, maintaine the worſhip of dead men: De vera relig. Cap. 55.becauſe if they have lived godlie: we may not judge of them, that they ſeek ſuch honours: but they would have that GOD he worſhipped by us, &c. They are therefore to be honoured for imitation, Not worſhipped for religion ſake: And afterwards: Wherefore we honour them in Charity, not with (DVLEIA) ſervice: neither do we build temples unto them: For thus they wil not be honoured of us: becauſe they know that we our ſelves, if we be upright, are the temples of the moſt High God. This very thing alſo doth the ſaid Author affirme De civitat. Dei. Lib. 8. Cap. 27. and Lib. 22. Contra Fauſtum. Cap. 21. But the Papiſts doe build temples to ſaints departed, and worſhip them with religious Douleia both which Austin denies to be lawfull, but granteth that the dead are to be honoured only in charity and imitation. Thus Auſtin, whom they would make their Patron, openly refutes them.

Thirdly, Riberas fiction is falſe, that Iohn would have worſhipped the Angel, with the worſhip of Douleia only: For ſo from their Hypothoſis he ought not to have bin reprooved: Beſides this fooliſh gloſſe is contradicted by the commandement of the Angel: Worſhip God: For the worſhip Iohn would have rendred to him, he commandeth to aſcribe the ſame to God, But he commandeth to render to God the worſhip of Latreia: Therefore Iohn would have rendred that to the Angel.

But granting the thing which Ribera would have, yet the worſhip of Angels is thereby overthrowne. For they themſelves denie that Latreia is to be rendred to Angels, Now Duleia the Angel refuſeth by his owne ſuppoſition. Therefore neither the worſhip of Latreia, nor of Duleia is due to Angels. Moreover the cauſe Ribera feineth of the Angels refuſal, is falſe and frivolous. Falſe: becauſe the Angel makes his owne perſon, not the reverence of Chriſt, the reaſon thereof, I am thy fellow ſervant. It is alſo frivolous: For ſo the Angel ought to have worſhipped Iohn, that he might honour Chriſt in his Miniſter or ſervant. But the Angll was not ignorant, that he alſo was Chriſts Miniſter, and indeed greater then Iohn, as ſhall appeare Chap. 22. Therefore he ought not to have refuſed this worſhip, that in him Chriſt might have been honoured. Behold what ſhifts idolaters are put too, p. 486and how they are enſnared by themſelves.

Now whether Iohn did well or not, Whether Iohn did well in worshipping the Angel.is no great queſtion: Rightly (ſaith Ribera) he adoreth the meſſenger of the most High God, declaring moſt joyful things unto him: But this is falſe: becauſe not Gods neſſenger, but God himſelfe muſt be adored: otherwiſe all the Ieſuites, who call themſelves meſſengers of the moſt High God, and companions of Ieſus, ought religiouſly to be worſhipped by us, and ſo much perhaps they deſire. But the Angel forbids the thing: Therefore Iohn did erre, either through humane frailtie, or by miſtaking the perſon. Otherwiſe the Angel ſhould have reprooved him vnjuſtly: For that which is rightly done, is unjuſtly reprooved: And therefore Bellarmin contradicts himſelf, in affirming ſo boldlie: Lib, 1. Adorſon. Cap. 14.That Angels in reſpect of themſelves are to be worſhipped, and yet they doe well in refuſing to be worſhipped, This Italian ſuppoſeth that they may ſport with Angels in religious worſhip, as they uſe to doe in their complements, where one ſervilely bowing himſelf, is ambitiouſly reſtrained by the other: And thus alſo Alcaſar the ſpaniard toyeth.

See thou doe it no:] He ſimply forbideth al manner of religious worſhip, not this or that kinde, as Idolaters feine. In the Greek the words are foreign See to, Leaſt: breaking of his ſpeech as it were for haſte, the ſooner to lay hold on Iohn, and hinder him from worſhipping of him, To worſhip the creature, an abom inable wickednes.to ſignify how great an abomination it is, religiouſly to worſhip an Angel or any creature. Therefore the Angel refuſeth the honour of worſhip ſimply, whether we reſpect the kind of honour, or Iohns intention. For the honour was unlawfull: becauſe no religious worſhip is due to the creature, but onelyonly to God: Iohns intention alſo was erronious: for he erred either in the fact or in the perſon, intending to worſhip him, whom he might not, or thinking him to be, who he was not. But undoubtedly his errour was not in the perſon, but in the Fact.

I am thy fellow ſervant] The reaſons why the Angel refuſeth this ſtrange honour, are two. The firſt is taken from his perſon, I am thy fellow ſervant, and of thy brethren: as if he had ſaid: It is no way lawfull to worſhip fellow ſervants: becauſe hereby we ſhould make our ſelves ſervants of ſervants. But the Angels are our fellow ſervants. Therefore it is not lawfull to worſhip Angels.

This argument of the Angel cannot by any deſtinction of worſhip be ſhifted of in the leaſt. For the Sophiſters themſelves confeſſe that the worſhip of Latreia is not to be rendred to Angels: neither doth the worſhip of Duleia, by the Angels reaſoning belong to them: becauſe they are our fellow ſervants: the which Pereſius a Popiſh writer (De tradit. Part. 3. Conſid. 7,) hath well obſerved. Now they are our fellow ſervants, becauſe they ſerve with us, the ſame Lord, who is God and Chriſt.

And of thy brethren] The reſt of the Apoſtles and miniſters of Chriſt.

That hauehave the teſtimony of Ieſus] For, who preach the Goſpel revealed by Ieſus Chriſt. The phraſe ſhewes, that the Evangeliſt Iohn was the writer of this propheſie, who familiarlie cals the Goſpel, the teſtimony of Ieſus, as we have obſerved before.

Worſhip God] The ſecond reaſon is taken from that which is proper to God. The proper worſhip of God, is not agreeable to Angels, but God alone. But all religious adoration (foreign) is Gods proper worſhip. Therefore it belongs not to mee, but to God alone. Let Popiſh ſophiſters ſtudie what they can, they ſhall never avoyd the Angels argument, vnleſſe they ſay: Either that the Angels are more ambitious now adayes, then this Angel was: Or they muſt obtrude on them againſt their wils ſtrange worſhip, and make them ſacrilegious ſupplanters. For the Angel ſaith not foreign Worſhip God with Latreia: nor foreign worſhip him with Donleia: But foreign adore him, referring the whole kind of religious adoration to God alone.

The teſtimony of Jeſus] A reaſon, why he cals himſelf Iohns fellow ſervant, and of his brethren: becauſe the ſame teſtimony of Ieſus committed to Iohn and the reſt p. 487of the Apoſtles, was committed to him alſo: to wit, the ſpirit of revealing the propheſie to Iohn: It is a ſynecdoche: The reaſon is thus: VntoUnto whom the ſame teſtimony of Ieſus is committed, they are fellow ſervants: To me and to you is commited the ſame teſtimony of Ieſus: The reaſon: becauſe the teſtimonie of Ieſus is the Spirit of propheſie: But it is committed to mee to reveale this propheſie to thee: Therefore, &c.

The third part of the CHAPTER. Chriſt prepares himſelf to the judgement of the Beaſt, and kings of the earth, with the caſting of theſe into the Lake of fire.

11 And I ſaw heaven opened, and behold, a white horſe, and he that ſate upon him was called faithfull, and true, and in righteouſneſſe he doth judge, and make war.

12 His eyes were as a flame of fire, and on his head were many crownes, and he had a name written, that no man knew but he himſelf.

13 And he was clothed with a veſture diptin blood, and his name is called, The Word of God.

14 And the armies which were in heaven followed him upon white horſes, clothed in fine linnen, white and cleane.

15 And out of his mouth goeth a charp ſword, that with it he should ſmite the nations: and he shall rule them with a rod of iron: and he treadeth the winepreſſe of the fierceneſſe, and wrath of Almighty God.

16 And he hath on his veſture, and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

17 And I ſaw an Angel ſtanding in the Sun, and he cryed with a loud voyce, ſaying to all the fowls that fly in the middeſt of heaven, Come, and gather your ſelves together unto the Supper of the great God:

18 That ye may eat the fleſh of kings, and the fleſh of captaines, and the fleſh of mighty men, and the fleſh of horſes, and of them that ſit on them, and the fleſh of all men, both free, and bond, both ſmall, and great.

19 And I ſaw the Beaſt, and the kings of the earth, and their armies gathered together to make war againſt him that ſate on the horſe, and againſt his army.

20 And the Beaſt was taken, and with him the falſe prophet, that wrought miracles before him, with which he deceived them that had received the mark of the Beaſt, and them that worshipped his image. Theſe both were caſt alive into a Lake of fire, burning with brimſtone.

21 And the remnant were ſlaine with the ſword of him that ſate upon the horſe, which ſword proceeded out of his mouth: and all the ſowles were filled with their fleſh.

p. 488THE COMMENTARIE

ANd I ſaw heaven opened] Thus farre of what Iohn heard and did, Now what he ſaw, remains to be treated of, being the fourth Act of the Laſt viſion ſave one: In which is repreſented Chriſt the Iudge, under the type of a glorious captain coming with a great army from heaven, Here is proved that the laſt judg ement is diſcribed in this place 2 Theſ. 2.8.2 Thess 2:8againſt the forces of the Beaſt, and the kings of the earth gathered together in Harmageddon, before ſpoken of in Chap. 16.16. And I ſee no reaſon why any ſhould doubt that the laſt judgement is here deſcribed: For it is certaine by the teſtimony of the Apoſtle, that Antichriſt ſhall not be conſumed but by the brightneſſe of Chriſts comming in the end of the world. But here the glorious comming of Chriſt, and the deſtruction of Antichriſt is evidently prefigured. Adde to this, that the preſent viſion is cloſed up in this type, 1as it were, by the laſt Act. For the following viſion is new & altogether diverſe from this. 2But all the former viſions (the firſt excepted, which was ſpecial) had this common, that they ended in the laſt judgement, as we clearely ſhewed in every one of them: Therefore we may not doubt but the ſame thing is here repreſented alſo.

Neither doth Ribera deny this, if his words be well weighed. Notwithſtanding he feineth, that here is deſcribed I know not what for an inviſible deſcention of Chriſt from heaven before the laſt judgement, to ſuccour the ſaintes wreſtling and ſtriving with Antichriſt and his miniſters. But what is his reaſon? Becauſe, ſaith he, Antichriſt ſhall not then be in the laſt judgement: But this is falſe and againſt that of the Apoſtle even now alledged. For Antichriſt ſhall be deſtroyed by the laſt comming of Chriſt: 2. Theſ. 2.8.2 Thess 2:8Therefore he ſhall remaine till then. Now Riberas fiction depends upon another, viz that Antichriſt ſhall be killed fourty five dayes before the day of judgement, which we have before refuted, beſides it is manifeſtly repugnant to the ſaying of Chriſt, But of that day and houre no man knoweth, no not the Angels: The which Ribera acknowledgeth in the following Chapter, v, 8. and thereby not unwittingly rejects the fiction of 45 dayes.

The ſaid Ribera doth here alſo not obſcurely confirme our opinion, namely, that this comming of Chriſt proves that which before the heavenly chore had ſaid: For the marriage of the Lamb is come: 3Now the marriage ſhal not be til the end of the world, and full accompliſhment of the puniſhments of the wicked. But here he commeth to be avenged on the adverſaries: Therefore this ſhall be Chriſts laſt comming, in which both his enemies ſhall be aboliſhed, and the marriage of the Lambe celebrated. For the adverſaries deſtruction and the Saints glorification ſhall be both together.

To this Laſt Act therefore of the ſixt viſion, doth anſwer (in way of Parrallel) the Laſt Act of the third viſion in the end of Chap. 11. and the Laſt Act of the fourth viſion in the end of Chap. 14. touching the harveſt and vintage: and laſtly, the laſt Ʋiall of the fift viſion in the end of Chap. 16. For this Act doth cohere with the hiſtory of the ſixt Ʋiall, touching the kings of the earth gathered together in Hermageddon to the battle of that Great day of God Almighty: the which battle was there broken off by the laſt voice foreign, It is done: and is here at length repreſented,

Whence we hauehave a fourth argument for our opinion: 4for that great day of God Almighty, ſhall be no other but the day of judgement, Whatever Ribera feineth to the contrary in Chap. 16. Num. 11. For the ſeventh plague ſhall not be powred forth before the day of judgement (as he pretendeth) but in the very day of judgement and conſummation of all things: But this battle ſhall be in that great day of God Almighty. Therefore this battle ſhall be in the laſt day of judgement.

Which things thus laid downe, the hiſtorie of this type is not obſcure. For what we ſhall here ſee touching Chriſts comming from heaven with an army of horſemen to fight againſt the Beaſt and kings of the earth, to take and caſt all of them into the lake of fire and brimſtone, is indeed the very thing which Chriſt p. 489ſaith in the Goſpels. Matth. 2….30 and 25.30.Matt 2:30Matt 25:30Then ſhall ye ſie the Sonne of man comming in the cloudes of hearen with power and great, glory, &c. Again, When the Son of man, ſhall come in his glorie and all his holy Angels with him: then ſhall be ſit upon the throne of his glory; and all nations ſhal be gathered before him &c. And what Iude ſpeaketh from the propheſie of Enoch: Behold the Lord commeth with thouſands of his ſaintes, Iude v. 14.to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken against him: And that of Paul: 1. Theſ. 4.16. 2. Theſ. 1.17.1 Thess 4:162 Thess 1:17The Lord himſelf ſhall deſcend from heaven with a ſhout, with the voyce of the Archangel, with the trump of God: And the dead in Chriſt ſhall riſe firſt: AND: The Lord Ieſus ſhall be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and obey not the Goſpel of our Lord Ieſus Christ. Who ſhall be puniſhed with overlasting deſtruction from the preſence of the Lord, and from the glory of his power. Laſtly the beſt and briefeſt interpreter of all this warlike preparation is the ſame Apoſtle, where he ſaith: 2. Theſ. 2.8.2 Thess 2:8And then ſhall that wicked one be revealed whom the Lord will conſume with the brightneſſe of his comming. This, I ſay, ſhalbe that bright day of Chriſts comming: when this glorious Emperour ſhall come from heaven with innumerable companies: This ſhall be the deſtruction of that wicked one, when the Beast (Antichriſt) and his followers ſhall be taken and caſt into the Lake of fire. Now let us conſider both armies going forth to battle, with the event thereof.

I ſaw heaven opened] In this there is no allegorie: But Iohn doth hiſtoricallie ſet down what he law viz, heaven opened and Chriſt Comming thence with his holy Angels, under the likeneſſe of a Captaine and troups of horſemen: as horſemen uſe to ruſh forceably through the gates of a citie, being opened.

And behold a white horſe] To wit, Went worth. The Maieſticall deſcription of the Captaine figureth the glorious comming of Chriſt from heaven, to judge Antichriſt and the ungodly. Therefore we are not to imagine that it is meant of corporall horſes, or horſemen, or ſwords, or any ſuch thing. But under the allegorie of military forces, that brightnes of Chriſts comming (ſpoken of 2. Theſ. 2.8) is here repreſented. For Generals uſe not to goe on foot, but to be mounted on brave horſes, that with facilitie and ſwiftneſſe, they may be here & there in the army to put forward the battle the more hotlie. So Chriſt ſits on a white-horſe, by which is ſignifyed the divine majeſty, power and glory of the judge: For the white colour here denotes excellency. Before at the opening of the firſt ſeale came forth a white horſe with his rider &c. The rider indeed is the ſame both there and here, namely CHRIST: but the white horſe is diverſe. For the former ſignifyed the Apoſtolicall Church, pure and white: on which Chriſt riding obtained the firſt victory over Paganiſme. Here he comes forth on a white horſe of majeſty and heavenly glory, to obtaine the laſt victorie over Antichriſt: And that the world might know him to be that Great Pontife of Rome: he himſelf cauſeth his God as often as he takes on a journey to be carried on a white horſe with a ſilver bel, and to be ſent a day before him with his ſervants and ſcullions.

Was called faithfull and true] The General for our conſolation is ſet foorth by diverſe titles illuſtrating his divine Majeſtie and power: Other Generals indeed uſe to goe forth with great warlike furniture: but are ignorant of the event. For it is not in their hands to diſpoſe of the doubtfull ſucceſſe of battles, but inſtead of conquering they are often overcome, or ſlain. But the titles of this Generall do al tend to certifie us that he ſhall undoubtedly and certainely obtaine the victorie, bee the power of the adverſe partie never ſo great.

Faithfull] In authoriſing and maintaining his forces. TRƲE, in rendring wages and rewards to ſuch as have fought ſtoutly: This ſentence is enough for the allegorie. For faithfullnes in preſerving, and trueth in rewarding ſouldiours doth much commend a General.

And in righteouſneſſe he doth judge and make warre] This Captaine comes not onelyonly as a warriour, but alſo as a judg: both offices he adminiſtreth in righteouſneſſe, p. 490that is, righteouſly: He will execute Judgement righteouſly: becauſe to the upright he will render the promiſed reward of life and glory, to the wicked the wages of death eternal, according to the declaration of the Goſpel, Rom. 2. v. 6.16. And …o he ſhal fight the battle altogether in military equity. No man ſhalbe injuriouſly ſpoiled or hurt by his forces, which otherwiſe is cuſtomarie in warre. The adverſaries onelyonly ſhall ſuffer by this conflict, beeing either ſlain or taken. Which againe is no obſcure argument to proove that here is intended that righteous judgement ſpoken of, Rom. 2.5.

12. And his eyes as a flame of fire] Like to the eies of the Sonne of man walking in the mids of the Candleſticks, Chap. 1.14. Flame gives light. Fire burneth. It ſignifies mightie quickneſſe, in ſight and fervencie of this General: The which vigilancie of Chriſt for his Church was before alſo ſet forth. But here it denotes his quicknes in perceiving al things: For he ſhal Iudg even the ſecrets of the heart: It ſignifyes alſo the providence and valour of this warriour, who not onelyonly lookes to the neceſſities of his armie, but knows alſo the hidden plots and counſels of the adverſaries, bringing the ſame to nothing, like as fire conſumes the ſtubble.

And on his head were many crownes] Our General weares a royall diadem on his head: The Beaſt alſo had ten crownes on his heades, or three upon one. But Our Captaine hath many more. And therefore is not leſſe in Dignity, but in Power farre exceeds Antichriſt, his pretended Vicar.

A name written that no man knew] This name Iohn himſelf doth by and by expreſſe. The word of God, The King of kings, And Lord of lords. This is the name of the Sonne of God: Epheſ. 1.21. Philip. 2.10.Eph 1:21Phil 2:10The which name the Father hath giuen him, farre above every name: That in the name of Ieſus every knee ſhould bow, of things in heaven, In earth, and under the earth. But how is it that none knowes it but himſelf, ſeeing Iohn wrote and revealed the ſame unto us? I anſwer: he ſaith truely, No man knowes it, becauſe no man knowes the Sonne but the Father, and to whom the Sonne will reveale him. Now this name he revealed to Iohn, How no man knows the name of this General.and by him to us. Therfore all are excluded from the knowledge therof except it be by Revelation and faith. We know him, becauſe he hath revealed himſelf unto us: and becauſe we hauehave beleeved on the Sonne of God. The wicked know him not: Either becauſe it is not revealed unto them: Or becauſe being revealed, they beleeve not the ſame. Before, to him that overcame, was promiſed a white stone, and in the ſtone a new name written, which no man knoweth, Chap. 2.17.ſaving he that receiveth it: This is the name of the children of God, which none know, but ſuch as apprehend their adoption in Chriſt: like as no man knoweth the ſweetneſſe of hony, but he that taſteth it. Therefore the Papiſts are prophane and wicked in requiring us to proove our adoption by arguments: and becauſe they apprehend not the ſame in themſelves, therefore they make a mock of it: tormenting themſelues and others with doubting and deſpare of ſalvation.

13. And he was clothed with a veſture dipt in blood] His bloody veſture ſheweth that he was to returne victoriouſly from the ſlaughter of his adverſaries. For he is ſprinkled with blood, as if he had already fought the battle, to ſignify the certainty of the victory. The reaſon will more clearly appeare in v. 15. Now that which ſome doe here bring in touching Chriſts body appearing bloody, and his wounds yet remaining, is not to the purpoſe in hand.

And his name is called, The Word of God.] This name Iohn in his Goſpel and Epiſtles gives to the Son of God: Whereby we know that this Captaine, is Chriſt the Sonne of God. As alſo it gives us a mark, to note, of the writer of the book. For it is the peculiar Phraſe of the Apoſtle and Evangeliſt Iohn, to cal the Sonne of God foreign The Word of God, either in reſpect of his perſon: Becauſe he is the wiſdome of his Father: Ioh. 1.18.John 1:18Or of his office, becauſe he is the ſpokeſman of the Father, through whom he revealeth unto us his wiſedome and counſell.

14. And the armies which were in heaven] Theſe armies accompanie Chriſt the Captaine, not ſo much for helpe, as for honour ſake. For he alone, as God omnipotent, p. 491ſhall ſlay the adverſaries with the ſword of his mouth, v. 21. Therefore he comes accompanied with an armie for decencie ſake: becauſe without followers he ſhould ſeeme to be no Captaine. Yet in that his armies are not harneſed but clothed in white linnen, it appears he led them forth not to fight, but to triumph: being apparelled as if they went to a marriage feaſt. Neither is there any other allegorie in this linnen, but to ſignify the purity and ſplendour of his armie, the which thing is alſo denoted by the white horſes, on which they ſate. And therefore both the Captaine and his armies ride on white horſes, becauſe the purity, ſplendour & majeſty both of the head & members ſhall be exceeding great. Vndoubtedly, in this alſo the Decorum of the Metaphor is kept. For Generals and Princes love to have their followers alike in colour, both in horſes, liveries &c. Furthermore it is not obſcure, who theſe heavenly armies are: For by them the Scripture vſually underſtands troopes of Angels. This armie therefore repreſents thoſe thouſands of Angels, with whom Chriſt will come to Iudgement, Math. 24. and 25.

15 And out of his mouth goeth a ſharpe ſword] Gr. foreign. The kings Edition foreign a ſharp two edged ſword, taking it perhaps from Chap. 1.16. and Chap. 2.16. The ſenſe is one. And it is evident, that both this Captaine, and that Sonne of man, repreſents under a diverſe perſon the ſame Chriſt, there appearing as a Preſident and Biſhop: Here as an avenger of the Church. He comes not unarmed: Nor yet burdened with any weighty kind of armes, as other Generals are uſed to doe with helmets, breſt plates, and coates of male, that their bodies lie not open to the ſtrokes of their adverſaries, holding in their hands ſwords, ſpeares, Iavilins, arrowes, &c. therewithall to ſtrike the enemy: This Captaine hath onelyonly a ſword (very ſharp indeed) not in his hand, but in his mouth, which ſhewes that it is no material ſword, which is guided not with the mouth, but the hand. Therefore this ſpirituall ſword, proceeding out of the mouth of the Captaine, If we reſpect the time next going before the Laſt judgement, what is it, ſaue the word of God, of which the Apoſtle Ephe: 6.17. Take the ſword of the Spirit, which is the word of God: And Hebr. 4.12: The word of God is quick, and powerfull, and ſharper then any two edged ſword. With this ſword he both ſtrikes the adverſaries himſelf: as alſo commands us therewith to fight againſt all ſpiritual powers, and in ſpeciall againſt Antichriſt. But if we reſpect Chriſts laſt coming, of which is here treated, then this ſharp ſword proceeding out of his mouth, is the ſpirit of his mouth, with which (according to the propheſie of the Apoſtles) the Lord will destroy that wicked one, to wit, his Divine power, by which at his pleaſure Antichriſt and all adverſaries ſhall be conſumed.

That with it he ſhould ſmite the nations] He adds the vſe of the ſword: viz: not therewith to defend himſelf or his armies (for they are ſubject to no dangers) but to ſmite the adverſaries: Whom he calleth Gentiles, or the nations, becauſe Antichriſt vnderunder the name of Chriſtianity imitates the heathens in Religion, life and tyranny: In this ſenſe Chap. 11.2. the inward Court was ſaid to be given to the Gentiles, that is, to Antichriſt and his clergie: And at the ſounding of the ſeventh Angel, the GENTILES VVERE ANGRY, that is, Antichriſt and his followers did fret againſt Chriſt!: But wrath without power is vaine: Neither ſhall the holy Citie be allwayes trood under foot, becauſe our Captaine will ſlay the nations with the ſword.

And he ſhall rule them with a rod of iron] He illuſtrates by teſtimony of Scripture, what he had ſaid before, touching the armour & clothing of the Captain, the former from Pſa. 2. the latter from Iſa. 63. For his armour he needs no more then a ſword, for he is that king whom God hath annointed and ſet upon Sion his holy mountaine, unto whom he hath ſubjected the heathen, that he might breake them with a rod of iron: The word break, or bruiſe, the SEPTVAGJNT render foreign Feed or rule, whom Iohn followeth. Now what is a ſword, but a rod of iron?

And he treadeth the winepreſſe of the fierceneſſe and wrath of God Almightie] Now p. 492he renders a reaſon why in v. 13. he ſaid that his veſture was dipt in blood, taking it from Iſa. 63.5. where the Lord being about to take vengeance on the Edumeans, adverſaries of the Church, by a Metaphor of a victorious Captain returning from the ſlaughter of the enemie, hauing his garment dipt in blood, alſo of a grape gatherer treading in the wine-fat, and beſprinkling his garments with the blood of the grapes, Why (ſaith the text) art thou red in thine apparell, &c. The Lord anſwereth, I have troden the wine-preſſe alone, and of the people there was none with me: For I will tread them in my anger, and trample them in my furie, and their blood ſhall be ſprinkled upon my garments, and J will ſtaine all my raiment. It is a propheſie of Chriſt, who alone, aſſuming the clothing of our fleſh, did tread the wine-preſſe of Gods wrath, by ſuffering a cruel and bloody death on the Croſſe for our ſakes: For when he appeared bloody on the Croſſe, he triumphed over his and our enemies. Hence it is that many interpret this garment ſprinkled with blood, of his humanity, according to which he ſhed his blood. But here is intended, not the paſſion, death and blood of Chriſt, but the deſtruction of the adverſaries which he will execute on them at his Laſt comming. The blood therefore, with which he is here ſaid to be ſprinkled, is not his owne, but the adverſaries, not indeed as yet, but ſoon after to be ſlaine, yet he is now figured out as if he were alreadie ſprinkled, becauſe of the certainty of the victory. Notwithſtanding chiefly he continues in the Metaphor of the wine-preſſe, into which the adverſaries or cluſters being caſt, ſhall be troden by him, ſo as his garment ſhall appeare ſtained with their blood: yea, their blood came out of the wine-preſſe, even unto the horſes bridles, by the ſpace of a thouſand and ſixe hundred furlongs: ſee, Chap. 14.20.

This title ſerves I. to terrify the wicked. 2. to comfort the godly. 3. For the glorie of the Captaine, who alone is a perfect redeemer: becauſe he alone treadeth the wine-preſſe of the wrath of God: he is the invincible conquerour of the adverſaries, The xxxvij. argument of Chriſts Dietie.becauſe he ſhall tread the wicked in the wine-preſſe, being that one God omnipotent with the Father: For it is the wine-preſſe of his wrath and furie, in which the adverſaries ſhallbe troden: Now this in Iſai. 63. is applied to God Iehovah, which againe plainely proveth the Divinitie of Chriſt our Lord.

16. And he hath on his veſture, and on his thigh] That he may once for all fullie ſet forth the invineible power and immenſe Majeſtie of this Iudge, he cals him King of kings, and Lord of lords: The which title many Monarchs have indeed arrogated to themſelves, as Nebuchad-nezzar, Xerxes, Alexander: but falſely: It beeing proper to this Captaine, who alone is the Monarch of Heaven and earth: for to him alone is given all power in Heaven and earth. Given, I ſay, not onelyonly in time according to the diſpenſation of the fleſh, through his exaltation at the right hand of God: but alſo from al eternity, according to the nature of the Dietie by eternal generation of the Father: As the Father hath life in himſelf (viz. from eternity) So he hath given to the Son to have life in himſelf. (viz. from eternity): that as all men honour the Father, ſo they ſhould honour the Sonne alſo. Therefore he hath this title, King of kings, and Lord of lords, common with the Father, as being one God with the Father, The xxxviii. argument of Chriſts Dietie.whom the Apoſtle ſets forth by this his proper title: which again is an evident argument of Chriſts Dietie. Now how the Samoſatenian hereticks labour to ſhift this off: with the vindicating of the ſame, hath before bin expounded on Chap. 17.14. This name he hath written on his garment, to ſignify, that the Divine Power and Majeſty of this Captaine, ſhall then be apparent to all creatures, that he may be openly acknowledged & worſhiped by all. It is written alſo on his thigh, to denote the eternity of his power and Monarchie. For by the thigh the ſcripture uſually vnderſtands the generative force, and propagation of poſterity: as often we have it in Geneſis and Exodus. Therefore he carries the name on his thigh, becauſe his kingdome ſhal be propagated & endure to all poſterities, that is, unto eternity.

17. And I ſaw an Angell ſtanding] Thus much touching the honourable armies, the troopes of Angels: Now other adminiſtring forces are called foorth, which in ſome manner are to be imployed in executing vengeance, viz. all the ravenous p. 493birds of heaven: Notwithſtanding they are not called to the fight, but are invited to the banquet

Who this Angel ſtanding in the Sunne ſhould bee, needs not curiouſly to be enquired after. He was an he rauld proclaiming the Captaines comming, being an Angel either really, or in appearance. For Iohn records what he ſaw: Neither is it neceſſarie to ſeeke for myſteries in every circumſtance of the viſions.

He cals him indefinitely foreign one Angel, for, A CERTAIN ANGEL: becauſe he ſtood before the other without the Camp, going before like an Herauld of armes.

Standing in the Sunne] That is, in the midſt of heaven, in a cleare and high place, that he might be ſeen and heard of al the foules: which ſerves to the decencie of the Action. For Heraulds, when they publiſh the Edicts of Princes, Vſually ſtand in ſome Eminent place, that they may be the better ſeene of all men. And here I ſeeke no other my ſtery.

And cryed with a great voyce] Like as Heraulds uſe to doe, that they may be heard afar off, alſo the efficacie of the voyce is here noted: for this cry ſhal not be in vaine: but at the very inſtant the foules are in readineſſe. Now perhaps we may ſay, that this Angel is the Archangel, & this voice, that great trumpet of God: with which Chriſt ſhall deſcend on the clouds 1, Theſſa. 4.16.

Come and gather your ſelves together unto the ſupper] This whole Propheticall allegory is taken out of 39. of Ezech. v. 17. For the Revelation hath many things common with the viſions of Ezekiel and Zacharie. There the Prophet thus propheſieth againſt Gog and Magog (underſtood by many to be the two Antichriſts, viz. the Turke & the Pope, touching which we ſhal Treat in the following Chap. v. 8.) Aſſemble your ſelves & come, gather your ſelves on every ſide to my ſacrifice (Hebr. foreign ſlaughter) that J doe ſlay for you, The comparing of the preſent place with Ez. 39.17.even a great ſacrifice upon the mountaines of Iſrael, that ye may eat fleſh, and drinke blood. Ye ſhall eate the fleſh of the mighty, and drink the blood of the Princes of the earth, of Rams, of Lambs, and of goats, &c. Al things are alike: ſave that the Prophet is there commanded to proclaime: Here the Angel proclaimeth: There both the fowles and beaſts alſo are called: here the fowles onelyonly. There they are called to the ſacrifice: Here to the Supper of the great God. There to eat fleſh and drinke blood: here onelyonly to eate fleſh: There to eat the fleſh of the Mighty and the Princes of the earth: here to eat the fleſh of Kings, Captains, mighty men, of horſes, and of them that ride on them, of free-men and bond-men, of ſmall and great, &c. The ſenſe of both Allegories is the ſame.

This indeed ſhall not Litterallie be accompliſhed at the laſt judgement for the birds of the ayre, and beaſts of the field, with all the elements ſhall be conſumed with fire. But under this ſimilitude is ſet forth the horrour of the laſt judgement. For as after ſome bloodie combate, the Ravenous birds, (as Crowes, Ravens, Kites and ſuch like Harpies) flie to the prey (as it were to ſome great Feaſt) and feed upon the dead carkeiſes: ſo after the like manner the enemies beeing overthrowne by a great ſlaughter, and torne as it were by vultures, ſhall be caſt into the everlaſting fire of hell. This ſupper therefore is the judgement of God it ſelf, by which the wicked ſhall be conſumed.

He cals it, the Supper of the great God] Becauſe it ſhal be prepared by him. The xxxix argument of Chr. deity.Now This great God is the ſame who even now was called the King of kings, and Lord of lords, viz. Chriſt the Iudge: which again is an evident argument of his Divinity.

18 That ye may eate the fleſh of kings] To wit, of the earth, whom the three uncleane ſpirits gathered in Harmageddon, to fight againſt the Lamb in defence of the Beaſt, Chap. 16.14.

It ſeemes to be doubtful, whither theſe kings be thoſe ten, who were (as in Chap. 17.) to give al their power to the Beaſt, to fight with the Lamb, and be overcome by him. The reaſon of the doubt ariſeth hence, that thoſe ten kings, ſhould hate the whore, and burne her with fire, that is, deſtroy Rome, the ſeate of Antichriſt. But it is not probable that they ſhould defend the Beaſt, who ſhall deſtroy the p. 494whore and ſeat of the Beaſt. The thing therefore ſhall be thus. If not all, yet certainely many of thoſe Ten Kings, forſaking the Papacy, ſhall turne to Chriſt and deſtroy Rome: And that which many ſhall doe, all are ſaid to doe; yet ſome ſhall ſtill adhere to Popery, who, after the burning of Rome ſhall prepare themſelves to this battell in defence of the Pope. Theſe ſhall draw all the other Kings of the Earth (the adverſaries of the Goſpell in Aſia, Africa, America) into the ſocietie of this war, and ſo with joynt forces ſhall goe to oppreſſe the Goſpel of Chriſt. But while they thus plot, God will be preſent, and prepare this ſupper for the birds of heaven, that is, Chriſt ſhall come from heaven to judgement, and caſt Antichriſt with his raging kings and aſſociates into hell fire.

Now he promiſeth diverſe ſorts of fleſh (as it were varietie of dainties) unto the foules, not onelyonly of kings, but alſo of Captaines, Mighty men, them that ſit on horſes; to intimate the greatneſſe and ſumptuouſneſſe of the Supper. For variety of meſſes delighteth. Now it is an Alluſion unto the divers orders, of which great Armies uſually conſiſt, and are led, all whoſe fleſh being given to the birds to be devoured of them, ſheweth that all of them ſhal utterly periſh, and not one eſcape the hand of the Iudge.

19. And I ſaw the Beaſt] Hitherto of the Heavenly Armies and CHRIST their Captain: Now he briefly toucheth the oppoſite Army, with their Leader Antichriſt, and deſcribeth the event of the Battell. The Jeſuite at length confeſſeth this Beaſt to be Antichriſt. Rib, Apoc. 19. S. 31.Rev 19Now this Beaſt is the ſame which Iohn ſaw before Chap. 13. and Chap. 17. (as Alcaſar acknowledgeth Page 864.) Therefore he calleth him emphatically foreign that Beaſt: whence it appeareth that Ribera without any ſhew of truth did idlie feine this Beast (in Chapter 17.) The beaſt is Antichriſt.to be the divell.

Furthermore he ſaw not the Beast alone, but with the Kings of the Earth and their Armies. Theſe Kings ſhall be all the Vaſſals and friends of the POPE, which ſhall ſeek to defend him after the deſtruction of Rome. They ſhall not be the Ten, becauſe ſome of thoſe ten ſhall hate Rome, and lay her waſt.

To make warre] He ſheweth the madnes and fury of Antichriſt and the Kings, who will preſume to joyne battell with the King of kings, and Lord of lords, with Chriſt, I ſay, the Heavenly Iudge, and againſt the Angells, his Armies, the leaſt of whom is able in a moment to deſtroy millions of adverſaries. This therefore ſhall bee more then the furious foreign of the Giants. But let us ſee the event.

20. And the Beast was taken] The event of the battell is unfortunate to the Beaſt and Kings. In the firſt conflict their Armies are ſcattered and put to flight: ſo ſome (as it happeneth after the routing of Armies) are taken, and all the reſt of them ſlain. The victory remains on Chriſts ſide and his Army.

Now hee diſtinctly expoundeth what befell the Beast, and what the reſt. Great Armies do many times fight a long while with doubtfull ſucceſſe. Here. at the firſt brunt the hoſtile Army is routed, the Beast taken, Gr. foreign bound or fettered. The word foreign is familiarly uſed in Iohns Goſpell, and properly ſignifies to take, or apprehend, as you may ſee John 7.30.32.44. Chap. 8.20. and Chap. 10.39. & Chap. 11.57. & 21.3.10. &c. Here the Beaſt, though he be monſtrous, ſeven-headed, full of hornes, and guarded with a ſtrong band of Kings and Confederates, notwithſtanding is without difficulty apprehended and taken, to wit, by Chriſt the Captain. Now the Leader being taken, what can the reſt of the Army do? Here now the fight is ended, now they caſt away their armes, and they would willingly flie, but cannot, every one of them is ſlaine: yet firſt he ſheweth the miſerable lot or condition of the Beaſt and his Companion. With the Beaſt alſo is taken the Falſe-prophet, the individuall Achates and Orator of the Beaſt. Of this Falſe-prophetal ſo mention is made before Chapter 16.13. but is not there ſet forth with any markes: Here with two, That hee p. 495wrought miracles before the Beaſt, The falſe Prophet is the ſame with the Beaſt with two hornes.and that he deceived the ſtigmatized worſhippers of the Beaſts Image. Whence it plainly appeareth that this Falſe-prophet is that other Beaſt with two hornes, Chap. 13.11. for hee is there ſaid to doe theſe things. Now howſoever he ſhewed before, that both Beasts in a diverſe reſpect figured out one Antichriſt: Notwithſtanding as before the Spirit repreſented him by two Beaſts, alſo by a Beaſt with a woman ſitting thereon: ſo now he ſpeaketh of the Beaſt and of the Falſe-prophet, as it were of two diſtinct perſons: becauſe before with the Pope Antichriſt or Head, he joyned the Senate of Cardinals, and the whole Clergy, Architects, and miniſters of deceits and wickedneſſe. Theſe therefore ſhall go forth with the Beaſt to warre againſt Chriſt, as it were ALATERE on the ſide of the Generall. But they ſhall juſtly ſuffer for their madneſſe, for the Beaſt and they ſhall be taken together. Furthermore touching the ſignes of the Falſe-prophet, of the Character of the Beaſt, and of his Image. I will here repeat nothing as being before treated of Chap. 13. Now we come to the puniſhment of the Beaſt, and the Falſe-prophet.

Both were caſt alive into a Lake of fire burning with brimstone] IN STAGNƲM IGNIS ARDENS, ſo is the naturall reading in all Greek Copies, and alſo in the Old Latine. Notwithſtanding Ribera contendeth that the trueſt reading is, IN STAGNƲM IGNIS ARDENTIS SƲLPHƲRE, and that it is ſo in the Greek. But it ſeems the Ieſuite looked not upon the Text, for all Copies have it conſtantly foreign. The Kings Edition of Montanus without the article foreign as Chap. 14.10. where foreign cannot be rendred ardentis but ardens, becauſe it cohereth not with the genitive foreign fire, but with the accuſative foreign Lake: though the ſenſe be the ſame in both readings: for both the fire, and the lake by the fire, burns with brimſtone. This muſt be the miſerable end and deſtruction of the Romane Beaſt and his ſacred Clergy: to wit, Num. 16.33.Num 16:33like to that of Corah, Dathar, and Abiram, who of old ſeditiouſly riſing up againſt Moſes, were ſwallowed up alive of the Earth, and ſo caſt into Hell. For this is no obſcure alluſion unto that Hiſtory, as it were unto the type of that horrible puniſhment. Not that the Earth ſhall litterally open her mouth and ſwallow them up (neither doth the Letter ſay ſo) but becauſe Chriſt the Iudge will thruſt them alive (that is, not like other men taken away before by ordinary death) into the moſt exquiſite flames of the burning lake, (as a horrible example to others) before the reſt. For the devill alſo, whom the Earth cannot ſwallow up, ſhall be caſt into the ſame lake of fire and brimſtone, Chap. 20.10. wherefore it ſignifies a terrible kind of deſtruction, into which the Beaſt and the Falſe-prophet, ſhall be caſt before their other aſſociates. For the reſt being ſlain by the ſword, ſhall be caſt for a banquet to the infernall Vultures to be devoured by them. But theſe ſhall be caſt alive into the Lake of brimſtone. Every of the words ſerve to amplifie the grievouſneſſe of the puniſhment.

Were caſt] This ſheweth that it ſhalbe a horrible ruine and fall from the height of power and riot, with which they are now puffed up.

Alive] Death therefore ſhall not put an end to their puniſhment, but they ſhall be tormented alive for ever. It is more tollerable once to die, and then to bee burnt being dead. But theſe alwayes living, ſhall never be altogether conſumed by the fire, but burn in the flames of hell.

Into a lake of fire burning with brimſtone] A Periphraſis of hell, which afterward in Chap. 21.8. is called the ſecond death, that is, eternall: He calls it metaphorically A Lake of fire: becauſe as fiſhes in a Lake are invironed with waters, ſo theſe ſhall be covered with infernall fire in the Lake of hell, then which nothing can be thought on more miſerable: yea in the Lake burning with fire and brimſtone, that is, unquencheable, as before in Chap. 14.10. with many other like places: For brimſtone is a moſt durable nouriſher of fire, and much thereof being p. 496caſt into the ſame, makes the flame unquencheable. Wherefore as Antichriſts torment ſhall be moſt horrible, ſo ſhall it remaine for ever, the which is more clearly mentioned in Chap. 20. where not onelyonly the Beast and Falſe-Prophet, but the devill alſo ſhall be caſt into this lake of fire and brimſtone, there to be tormented day and night for ever and ever.

Ribera moveth (as he ſaith) a great and difficult Queſtion: How Antichriſt ſhall be caſt alive into the Lake of fire, ſeeing the Lord will conſume him with the Spirit of his mouth, 2. Theſſa. 2.8. After many things he anſwereth: that properly he is not to be ſlaine, but to remaine no more among the living, be deprived of all power and joy, and brought to the place of the dead. The Earth, ſaith he, ſhall ſuddenly open its mouth for him, and violently he ſhallbe carried alive with his Falſe-prophet by divels unto the fire of hell.

But this Queſtion cannot ſeem great, or difficult, in caſe we rightly conſider the words of the Apoſtle. For he ſaith two things touching the deſtruction of ANTICHRIST: Neither of which are in the leaſt ſhew repugnant to this place.

Firſt he ſaith not: Whom the Lord will ſlay: but he ſaith foreign, Whom he will conſume with the Spirit of his mouth. This ſhall be the firſt degree of the deſtruction of Antichriſt and his Kingdome: the which hath beene begun theſe hundred yeers: in which the Lord by the spirit of his mouth, that is, by the preaching of the Goſpell, hath, and yet doth conſume the Papacie more and more: no otherwiſe then the flame by burning diminiſheth and conſumeth the match: For as Bellarmine confeſſeth, Lib: 3 de P. R.C. 22.from that time ſince wee affirmed the Pope to be Antichriſt, his Empire hath not onelyonly not encreaſed, but allwayes more and more decreaſed. Whence we ſee that Pauls words are not repugnant to the preſent place: becauſe they ſpeak nothing of a corporall killing.

Secondly hee addeth, and ſhall deſtroy him by the brightneſſe of his comming: which againe is undoubtedly to be underſtood not of any corporall ſlaughter, but of a totall and finall deſtruction; that is, of the laſt puniſhment, which is here revealed unto Iohn, to be accompliſhed at Chriſts laſt coming to Iudgement. As for other things which Ribera here diſputeth of, from the opinions of certaine Writers, and from the Sibylls touching the death of Antichriſt, and of the brimſtone in Hell, ſeeing even Alcaſar judgeth them too uncertaine and curious, I leave to their Authors.

21. And the remnant were ſlaine with the ſword] That is, (beſides the two Leaders) the Kings, Captains, Souldiers, and Armies of the Beaſt: Every one of them were ſlaine. Therefore the overthrow ſhall be univerſall. But by whom? By the ſword proceeding out of the mouth of Chriſt. He goes on in the Metaphor: for the Generall being taken and ſlaine, uſually the reſt of the Army goes to wracke. None therefore that follow Antichriſts Army ſhall eſcape unpuniſhed.

But ſhall not theſe alſo be caſt into the lake of fire, and be damned for ever? yes verily, as before he plainly affirmeth, Chap. 14.9.10. and the Scripture in other places ſheweth; for all the goats ſtanding on the left hand ſhall be ſent into everlaſting fire, and hear that terrible Sentence: Goe ye curſed into the Everlaſting Fire, which is prepared for the Devill and his Angels. Mat. 25.41. The deſtruction therefore of the adverſaries is ſo ſet forth, that we may underſtand the puniſhment of the Beaſt and the Falſe-prophet to be more grievous, and the others ſomewhat leſſe. For there ſhall be degrees alſo of puniſhments in hell: and they who have ſinned moſt ſhall there ſuffer foreſt plagues.

And all the foules were filled with their fleſh] After the overthrow, all the foules are gathered together to the Supper, and are filled with the fleſh of the ſlain: by which is ſignified the miſerable and totall deſtruction of the wicked.

Ribera here is frivolous, in underſtanding this properly without a metaphor: p. 497for he feineth, that ſuch a battell ſhall really happen, and that the Carkeiſes of the enemies being left in the fields are to be devoured by the foules. As if forſooth this event were rare, and that it were not moſt frequent, that after great diſcomfitures of Armies, the foules and wild beaſts ſhould be filled with the Carkeiſes of the ſlaine. But the Holy Ghoſt perſiſts in the Propheticall Type before expounded, Verſe 17. intimating that what of old was litterally done to God and Magog, ſhould allegorically be fulfilled in theſe, after ſuch a manner as is agreeable to the laſt Iudgement: for then indeed all the ungodly ſhall bee killed with the ſword of Chriſts mouth, that is, being by his Sentence adjudged to the everlaſting torments of hell, they ſhall be caſt as a prey unto the infernall harpies: but firſt Antichriſt and his purpled Senate ſhall be thrown alive into the lake of fire; that is, be tormented with more exquiſite tortures in Hell. This therefore ſhall be the end of the Romane Antichriſt and his Aſſociates. And here endeth the ſixt, and moſt notable Viſion of all.