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THE APOCALYPSE OF IOHN THE APOSTLE — CHAPTER I

Edwin Wright

Nota Bene: Before proceeding, the reader is advised to review our post titled, PREFATORY TO THE TRANSCRIPTION OF THE APOCALYPSE OF JOHN THE APOSTLE as well as our post titled, THE ARGVMENT OF THE APOCALYPSE OF S. IOHN. The reader is also advised that the source text of THE APOCALYPSE OF IOHN THE APOSTLE — CHAPTER I transcribed herewith can be accessed online by referring to pp. 698–701 of the original Rheims New Testament through the following link: THE NEVV TESTAMENT OF IESVS CHRIST, TRANSLATED FAITHFVLLY INTO ENGLISH, out of the authentical Latin, according to the beſt corrected copies of the ſame, diligently conferred vvith the Greeke and other editions in diuers languages: Vvith Argvments of bookes and chapters, Annotations, and other neceſſarie helpes, for the better vnderſtanding of the text, and ſpecially for the diſcouerie of the Corrvptions of diuers late tranſlations, and for cleering the Controversies in religion, of theſe daies: In the English College of Rhemes. PRINTED AT RHEMES, by Iohn Fogny. 1582.



THE APOCALYPSE
OF IOHN THE APOSTLE

The Church readeth this booke at Mattins frõ the 3 Sũday after Eaſter vnto the 4.

Chap. I.

The 1 part. Seuen epiſtles to the Churches.

9. S. Iohn being baniſhed in the iſle Patmos, is commaunded to vvrite to the ſeuen Churches of Aſia (ſignified by the ſeuen candleſtickes) that vvhich he ſavv upon a Sunday, round about the Sonne of man: 13. vvhoſe maner of apparition is deſcribed.

The Epiſtle vpon Michelmas day, Septemb.29 & on the Apparition of S. Michael Mai.8.
1. The ″ Apocalypſe1 of Iesvs Chriſt vvhich God gaue him, to make manifeſt to his ſeruants the thinges vvhich muſt be done quickly : and ſignified, ſending by his Angel to his ſeruant, Iohn, † 2. vvho hath giuen teſtimonie to the vvord of God, and the teſtimonie of Iesvs Chriſt, vvhat things ſoeuer he hath ſeen. † 3. Bleſſed is he that readeth and heareth the wordes of this prophecie: and ⸬ keepeth thoſe thinges Which be vvritten in it. for the time is nigh. ⸬ There be many (ſpecially novv a daies) that be great readers, hearers and talkers of Scriptures. but that iſ not ynough to make them good or bleſſed before God, except they keepe the things preſcribed and taught therein. according to our Sauiours ſaying (Luc. 11) Bleſſed are they that heare the vvord of God and keepe it.

    † 4. Iohn ″ to the ſeuen churches2 vvhich are in Aſia. Grace to you and peace from * him that is, and that vvas, and that ſhal come, and ″ from the ſeuen ſpirites3 vvhich are in the ſight of his throne, * Exo. 3, 14. † 5. And from Iesvs Chriſt vvho iſ the faithful vvitnes, the * firſt borne of the dead * Col. 1., & the prince of the kings of the earth, vvho hath loued vs, and * vvaſhed us from our ſinnes in his bloud * Heb. 9., ⊣ † 6. and hath made vs * ″ a kingdom * 1 Pet. 1. and prieſtes4 1 Pet. 2. to God and his father, to him be glorie and empire for euer and euer. Amen. † 7. Behold he commeth vvith the cloudes, and euery eie ſhal ſee him, and they * that pricked him. * Zach. 11. [12.] And al the tribes of the earth ſhal bevvaile them ſelues vpon him. yea, Amen. † 8. * I am Alpha and Omega, the beginning and end, ſaith our Lord God, vvhich is, and vvhich vvas, and vvhich ſhal come, the omnipotent. * Eſa. 44. Apo. 21. 22,13.

    † 9. I Iohn your brother and partaker in tribulation, and the kingdom, and patience in Chriſt Iesvs, vvas in ⸬ the Iland, vvhich is called Patmos, for the vvord of God and the teſtimonie of Iesvs. ⸬ Baniſhed thither for religion by Nero, or rather by Domitian, almoſt 60 yeres after Chriſtes Aſcenſiõ. † 10. I vvas c in ſpirit c I had a viſiõ, and not vvith my corporal eies, but in ſpirit I beheld the ſimilitudes of the thinges folovving. ″ on the Dominical day,5 and heard behind me a great voice as it vvere of a trompet, † 11. ſaying, That vvhich thou ſeeſt, vvrite in a booke: and ſend to the ſeuen churches vvhich are in Aſia, to Epheſus, and Smyrna, and Pergamus, and Thiatîra, and Sardis, and Philadelphia, and Laodicea. † 12. b And I turned, to ſee the voice that ſpake vvith me. And being turned I ſavv ſeuen candleſtickes of gold: b The 1 general vision of the 7 according to S. Ambroſe. † 13. & in the middes of the ſeuen candleſtickes of gold, one ⸬ like to the Sonne of man, ⸬ It ſeemeth not to be Chriſt him ſelf, but an Angel, bearing Chriſtes perſon, & vſing diuers ſpeaches proper to Chriſt. ″ veſted in a c prieſtly garment6 to the foote, c podĕre Sap. 18,24. and girded bout neere to the pappes vvith a girdle of gold. † 14. and his head and heares vvere vvhite, as vvhite vvool, & as ſnovv, and his eies as the flame of fire. † 15. and his feete like to latten, as in a burning fornace. and his voice as the voice of many vvaters: † 16. and he had in his right hand ſeuen ſtarres. and from his mouth proceded a ſharpe tvvo edged ſvvord : and his face, as the ſunne ſhineth in his vertue.† 17. And vvhen I had ſeene him, I fel at his feete as dead. And he put his right hand vpon me, ſaying, Feare not. * I am the firſt and the laſt, * Eſa. 41,4. 44,6. † 18. and aliue, and vvas dead, and behold I am liuing for euer and euer, and haue the keies of death and of hel. † 19. Vvrite therefore the thinges vvhich thou haſt ſeene, and that are, and that muſt be done after theſe. † 20. The ſacrament of the ſeuen ſtarres, vvhich thou haſt ſeene in my right hand, and the ſeuen candleſtickes of Gold. ″ the ſeuen ſtarres,7 are ″ the angels of the ſeuen churches.8 and the ſeuen candleſtickes, are ⸬ the ſeuen churches.⸬ S. Irenæus alluding to thiſ ſaith, The Church euery vvhere preacheth the truth, and this is the ſeuenfold candleſticke, bearing the light of Chriſt &c. Li. 5 aduerſ. hær.

⊣ As stated at source in relation to the following mark, (⊣): “This marke ſignifieth the ending of Goſpels and Epiſtles.” See source page titled, The signification or meaning of the Nvmbers and Markes vſed in this Nevv Teſtament., said page following the preface titled, the preface to the reader treating of these three points: of the translation of holy scriptvres into the vulgar tongues, and namely into Engliſh: of the cauſes vvhy this nevv Teſtament is tranſlated accoring to the auncient vulgar Latin text: & of the maner of tranſlating the ſame.↩️


ANNOTATIONS
Chap. I.

  1. 1. Apocalypse.] An admonition to the reader concerning the difficultie of this booke. Of the Apocalypſe thus vvriteth the auncient father Denys, Biſhop of Corinth, as Euſebius alleageth him. li. 7 c. 20 hiſt. Eccl. Of this booke (ſaith he) this is my opinion, that the matter thereof is far more profound then my vvit can reache vnto, and I doubt not but almoſt in euery ſentence of it, there lieth hidden a certaine ſenſe exceding myſtical and marvelous, vvhich though I vnderſtand not, yet I conceiue that vnder the vvords there iſ a deepe meaning. and I meaſure not the matter by reaſon, but attribute al to faith, taking it to be more high and diuine, then I can by cogitation compriſe : not reprouing that vvhich I vnderſtand not, but therfore I admire vvith reuerẽce, becauſe my vvit can not attaine to it. Againe S. Auguſtine ſaith, that in the Apocalypſe many things are obſcurely ſpoken, to exerciſe the minde of the reader: and yet ſome fevv things left euident, that through them a man may vvith labour ſearche out the reſt. ſpecially for that the author ſo repeateth the ſame things in diuers ſortes, that ſeeming to ſpeake of ſundry matters, in deede is found but to vtter the ſame things diuers vvaies. li.20 de Ciuit. Dei c.17. Vvhich vve ſet dovvne here in the beginning, to vvarne the good Chriſtian reader to be humble and vviſe in the reading both of al other holy Scriptures, and namely of this diuine and deepe prophecie : giuing him further to vnderſtand, that vve vvil in our Annotations, according to our former trade and purpoſe, onely or cheefely note vnto the ſtudious, ſuch places as may be uſed by Catholikes, or abuſed by Heretikes, in the controuerſies of this time, and ſome other alſo that haue ſpecial matter of edification, and that as breefely as may be, for that the volume grovveth great.↩️


  2. 4. To the 7 Churches.] Numbers mystical. That certaine numbers may be obſerued as ſignificatiue and myſtical, it is plaine by many places of holy Scripture, and by the auncient Doctors ſpecial noting of the ſame to many purpoſes. Vvhereby vve ſee the raſhnes of our Aduerſaries, in condemning generally al religious reſpect of certaine numbers in our praiers, faſtes, or actions. The number of Seuen mystical: ſpecially in this booke. Namely the number of Seuen, is myſtical, and prophetical, perfect, and vvhich (as S. Auguſtine ſaith) the Church knovveth by the Scriptures, to be ſpecially dedicated to the Holy Ghoſt: and to appertaine to ſpiritual mundation, as in the Prophets appointing of Naaman to vvaſh ſeuen times in Iordan, and the ſprinkling of the bloud ſeuen times againſt the tabernacle. li. 4 quæſt. in numer. q. 33, See li. 5. c. 5 de Gen. ad lit. & li. 5 quæſt. in Deuter. q. 42. Al theſe viſions ſtand vpon Seuens. ſeuen Churches, ſeuen Angels, ſeuen ſtarres, ſeuen ſpirites, ſeuen candleſtickes, ſeuen lampes, ſeuen trumpets, ſeuen vials, ſeuen hornes of the Lambe, ſeuen hilles, ſeuen thunders, ſeuen heades of the Dragon, ſignifying the Diuel : ſeuen of the beaſt that is Antichriſt: ſeuen of the beaſt that the harlot rid vpon: finally the number alſo of the viſions is ſpecially marked to be ſeuen, in this booke. and euery time that this number is vſed in this propheſie, it hath a myſterie & a more large meaning, then the nature of that number iſ preciſely and vulgarly taken for. As vvhen he vvriteth to ſeuen Churches, it is to be vnderſtood of al the Churches in the vvorld : as the ſeuen Angels, for al the Angels or gouernours of the vvhole Catholike Church : and ſo forth in the reſt, becauſe the numer of Seuen, hath the perfection of vniuerſalitie in it, as S. Auguſtine ſaith li. 5 quæſt. in Deuter. q. 42.↩️


  3. 4. From the 7 ſpirites.] Grace and peace from God & the holy Angels The Holy Ghoſt may be here meant, and ſo called for his ſeuenfold giftes and graces, as ſome expoſitours thinke. but it ſeemeth more probable that he ſpeaketh of the holy Angels, by comparing this to the like in the 5 Chapter folovving: vvhere he ſeemeth to call theſe, the ſeuen ſpirites ſent into al the vvorld, as S. Paul to the Hebrues (c. 1, 14) ſpeaketh of Angels. God and our Ladie ſaue vs, and the like. and ſo the Proteſtants take it in their cõmentaries : vvhich vve note: becauſe therevpon they muſt needes confeſſe that the Apoſtle here giueth or vviſheth grace and peace, not from God onely, but alſo from his Angels:though that benediction commeth one vvay of God, and an other vvay of his Angels or Sainctes, being but his creatures. And ſo they may learne, that the faithful often ioyning in one ſpeache, God and our Lady, our Lord and any of his Sainctes, to help vs or bleſſe vs, is not ſuperſtitious, but an Apoſtolical ſpeache, and ſo the Patriarch ſaid (Gen. 48. v. 16): The Angel that deliuereth me from al euils, bleſſe theſe children. ſee the Annot. Act. 15, 28.↩️


  4. 6. A kingdom and Prieſts.] Hovv al Chriſtians be both kings & Prieſts. As al that truely ſerue God, and haue the dominion and ſuperioritie ouer their concupiſcences and vvhatſoeuer vvould induce them to ſinne, be kings : ſo al that employ their vvorkes and them ſelues to ſerue God & offer al their actions as an acceptable ſacrifice to him, be prieſts. Neuertheleſſe, as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Chriſtians, he vvere a seditious Heretike, euen ſo are they that vpon this or the like places vvhere al Chriſtians be called prieſts in a ſpiritual ſort, vvould therfore inferre, that euery one iſ in proper ſignification a Prieſt, or that al be Prieſts alike, or that there ought to be none but ſuch ſpiritual prieſts. for it is the ſeditious voice of Corè, ſaying to Moyſes and Aaron, Let it ſuffice you, that al the multitude is of holy ones, and the Lord is in them. Vvhy are you extolled ouer the people of the Lord? Num. 16.↩️


  5. 10. On the Dominical day.] Difference of holy daies and vvorkedaies. Many notable pointes may be marked here. firſt, that euen in the Apoſtles time there vvere daies deputed to the ſeruice of God, and ſo made holy and different, though not by nature, yet by vſe and benediction, from other profane or (as vve call them) vvorke-daies.
          Sunday made holiday by the Apoſtles & the Churches authoritie. Other feaſtes ordained by the Church. Secondly, that the Apoſtles and faithful abrogated the Sabboth vvhich vvas the ſeuenth day, and made holy day for it, the next day folovving, being the eight day in count from the creation: and that vvithout al Scriptures, or cõmaundement of Chriſt that vve reade of, yea (vvhich is more) not onely othervviſe then vvas by the Lavv obſerued, but plainely othervviſe then vvas preſcribed by God him ſelf in the ſecond cõmaundement, yea and othervviſe then he ordained in the firſt creatiõ, vvhen he ſanctified preciſely the Sabboth day, & not the day folovving. Such great povver did Chriſt leaue to his Church, and for ſuch cauſes gaue he the holy Ghoſt to be reſident in it, to guide it into all truthes, euen ſuch as in the Scriptures are not expreſſed, As Saturday vvas in memorie of the creation, so Sunday of Chriſts reſurrection. And if the Church had authoritie & inſpiration from God, to make Sunday (being a vvorke-day before) an euerlaſting holy day : and the Saturday, that before vvas holy day, novv a common vvorke-day : vvhy may not the ſame Church preſcribe & appoint the other holy feaſts of Eaſter. Vvhitſuntide, Chriſtmas, and the reſt? for the ſame vvarrant ſhe hath for the one, that ſhe hath for the other.
          Thirdly, it is to be noted that the cauſe of this change vvas, for that novv vve Chriſtians eſteeming more our redemption, then our firſt creation, haue the holy day vvhich vvas before for the remembrance of Gods accompliſhment of the creation of things, novv for the memorie of the accompliſhment of our redemption. Vvhich therfore is kept vpon that day on vvhich our Lord roſe from life to death, vvhich vvas the day after the Sabboth, being called by the Ievves, vna or prima Sabbathi, the firſt of or after the Sabboth. Mat 28, Act. 20, 1 Cor. 16. The Church vſeth not the Heatheniſh names of daies: but Dies Dominicus, feria, Sabbatum. Fourthly, it is to be marked, that this holy day by the Apoſtles tradition alſo, vvas named Dominicus dies, our Lordes day, or, the Dominike, vvhich is alſo an old Eccleſiaſtical vvord in our language. for the name Sunday is a heatheniſh calling, as al other of the vveeke daies be in our lãguage: ſome impoſed after the names of planets, as in the Romans time: ſome by the name of certaine Idols that the Saxons did vvorſhip, & to vvhich they dedicated their daies before they vvere Chriſtians. Vvhich names the Church vſeth not, but hath appointed to call the firſt day, the Dominike, after the Apoſtle here: the other by the name of Feries, vntil the laſt of the vveeke, vvhich ſhe calleth by the old name, Sabboth, becauſe that vvas of God, and not by impoſition of the heathen. See the marginal Annotation Luc. 24,1.
          God giueth greater grace at holy times of praier & faſting. Laſtly obſerue, that God reuealeth ſuch great things to Prophets, rather vpon holy daies, and in times of contemplation, ſacrifice, and praier, then on other profane daies. and therfore as S. Peter (Act. 10) had a reuelation at the ſixt houre of praier, and Zacharie (Luc. 1) at the houre of incenſe, and Cornelius (Act. 10) vvhen he vvas at his praiers the ninthe houre, ſo here S. Iohn noteth that he had al theſe maruelous viſions upon a Sunday.↩️


  6. 13. Veſted in a Prieſtly garment.] Prieſly garments. He appeared in a long garment or veſtment proper vnto Prieſts (for ſo the vvord, poderés, doth ſignifie, as Sap. 18, 24) and that vvas moſt agreable for him that repreſented the perſon of Chriſt the high Prieſt, and appeared to Iohn being a moſt holy Prieſt, and vvho is ſpecially noted in the Eccleſiaſtical hiſtorie for his Prieſtly garment called, pétalon or lámina. Euſeb. li. 3 hiſt. Eccl. c. 25. & li. 5 c. 23.↩️


  7. 20. The ſeuen ſtarres. ] The true religiõ manifeſt as the light on a candleſticke. The Biſhops are the ſtarres of the Church, as the Churches them ſelues are the golden candleſtickes of the vvorld : no doubt to ſignifie, that Chriſt preſerueth the truth onely in and by the lavvful Biſhops and Catholike Church, and that Chriſts truth is not to be ſought for, in corners or conuenticles of Heretikes, but at the Biſhops handes, and * upon the candleſticke vvhich ſhineth to al in the houſe. * Mat. 5,15.↩️


  8. 20. The Angels of the Churches.] Angels and Protectors. The vvhole Church of Chriſt hath S. Michael for her keeper and Protector, and therfore keepeth his holy day onely by name, among al Angels. And as earthly kingdoms haue their ſpecial Angels Protectors, as vve ſee in the 10 Chapter of Daniel : ſo much more the particular Churches of Chriſtẽdom. See S. Hierome in 34 Ezech. Biſhops & Prieſts are called Angels. But of thoſe Angels it iſ not here meant, as is manifeſt. And therfore Angels here muſt needes ſignifie the Prieſts or Biſhops ſpecially of the Churches here, and in them, al the gouernours of the vvhole & of euery particular Church of Chriſtendom. They are called Angels, for that they are Gods meſſengers to vs, interpreters of his vvill, our keepers and directors in religion, our interceſſors, the cariers and offerers of our praiſes to him, and mediators vnto him under Chriſt, and for theſe cauſes and for their great dignitie they are here and in * other places of ſcripture called Angels. * Malach. 1,7.↩️