THE APOCALYPSE OF IOHN THE APOSTLE — CHAPTER XIX
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 XIX transcribed herewith can be accessed online by referring to pp. 734–738 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.
Chap. XIX.
1 The Saincts glorifying God for the iudgement pronounced vpon the harlot, 7 the mariage of the Lambe is prepared. 10 The Angel refuſeth to be adored of S. John. 11 There appeareth one [ vvho is the Word of God, and the King of kings and Lord of Lords ) ſitting on a horſe, vvith a great armie, and fighting againſt the beaſt and the kings of the earth and their armies : 17 the birdes of the aire being in the meane time called to deuoure their fleſh.
The Epiſtle for many martyrs.
1. After theſe things I heard as it vvere the voice of many multitudes in heauen ſaying, Allelu∙ia. allelvia Praiſe, and glorie, and povver is to our God: † 2. becauſe true & iuſt are his iudgementes which hath iudged of the great harlot, that hath corrupted the earth in her vvhoredom, and hath reuenged the blend of his ſeruants, of her handes. † 3. And ⸬ againe they ſaid, Allelu-ia. ⸬ This often repeating of Allelu∙ia in times of reioycing, the Church doth folow in her Seruice. And her ſmoke aſcendeth for euer and euer. † 4. And the foure and tvventie ſeniors fel downe, and the foure beaſtes, & adored God ſitting vpon the throne, ſaying ″ Amen, Allelu-ia.1 † 5. And a voice came out from the throne, ſaying: Say praiſe to our God al ye his ſeruantes: and you that feare him, litle and great. † 6. And I hear as it vvere the voice of a great multitude, and as the voice of many vvaters, & as the voice of great thunders, ſaying, Allelu-ia: becauſe our Lord God the omnipotent hath reigned. † 7. Let vs be glad and reioyce, and giue glorie to him: becauſe ⸬ the mariage of the Lambe is come, and his vvife hath prepared her ſelf. ⸬ At this day ſhal the whole Church of the elect be finally & perfectly for euer ioyned vnto Chriſt in mariage inſeparable. † 8. And it vvas giuen to her that ſhe clothe her ſelf vvith ſilke glittering and vvhite. For the ſilke are ″ the iuſtifications of Sainctes.2
† 9. And he ſaid to me, Vvrite, * Bleſſed be they that are called to the ⸬ ſupper of the mariage of the Lambe.⊣ ⸬ That is the feaſt of eternal life prepared for his ſpouſe the Church. Mat. 22. Lu. 14. † 10. ″ And * I fel before his feete, to adore him.3 Apoc. 22.9. And he ſaith to me, See thou doe not : I am thy fellovv-ſeruant, and of thy brethren that haue the teſtimonie of Iesvs. Adore God. For the teſtimonie of Iesvs, is the ſpirit of prophecie.
† 11. And I ſavv heauen opened, and behold a vvhite horſe: and he that ſate vpon him, vvas called Faithful and True, and vvith iuſtice he iudgeth & fighteth.† 12. And his eies as a flame of fire, and on his head many diademes. hauing a name written, vvhich no man knovveth but him ſelf. † 13. * And he vvas clothed vvith a garment ſprinkled vvith bloud Eſ. 63.1 : & his name is called c The vvord of God. c The ſecond perſon in Trinitie, the Sonne or the Vvord of God, vvhich vvas made fleſh. Io.1.† 14. And the hoſtes that are in heauen folovved him on vvhite horſes clothed in vvhite and pure ſilke. † 15. And out of his mouth procedeth a ſharpe ſvvord : that in it he may ſtrike the Gentiles. And * he ſhal rule them in a rod of yron Apoc. 2,27 : and he treadeth the vvine preſſe of the furie of the vvrath of God omnipotent. † 16. And he hath in his garment and in his thigh vvritten. * ⸬ King of kinges and lord of lordes. Apo. 17,14.⸬ Euen according to his humanitie alſo.
† 17. And I ſavv one Angel ſtanding in the ſunne, & he cried vvith a loud voice ſaying to al the birdes that did flie by the middes of heauen, Come and aſſemble together to the great ſupper of God: † 18. that you may eat the fleſh of kings, and the fleſh of tribunes, and the fleſh of valiants, and the fleſh of horſes & of them that ſit on them, & the fleſh of al freemen and bondmen, and of litle and great.
† 19. And I ſavv the beaſt and the kings of the earth, & their armies gathered to make vvarre vvith him that ſate vpon the horſe and vvith his armie. † 20. And the beaſt vvas apprehẽded, and vvith him the falſe-prophet: vvhich vvrought ſignes before him, vvherevvith he ſeduced them that tooke the character of the beaſt, and that adored his image. Theſe tvvo were caſt aliue into a poole of fire burning alſo with brimſtone. † 21. And the reſt vvere ſlaine by the ſvvord of him that ſitteth vpon the horſe, vvhich procedeth out of his mouth : and al the birdes vvere filled vvith their fleſh.
⊣ 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. XIX.
Chap. XIX.
4. Amen, Alleluia.] Amen, Alleluia, not translated. הַלְלוּיָהּ אָמֵן Theſe tvvo Hebrue vvordes (as other els vvhere) both in the Greeke & Latin text are kept religiouſly, & not tranſlated, vnles it be once or tvviſe in the Pſalmes. Yea and the Proteſtants them ſelues keepe them in the text of their Engliſh Teſtaments in many places. and maruel it is vvhy they vſe them not in al places, but ſometimes turne, Amen. into, verely, vvhereof ſee the Annotation Ioan. 8. v. 34 : and in their Seruice booke they tranſlate, Alleluia, into, Praiſe ye the Lord. as though Alleluia had not as good a grace in the acte of ſeruing God. (vvhere it is in deede properly vſed) as it hath in the text of the Scripture.
Alleluia often vſed in the Church, ſpecially in Eaſter time. The Church Catholike doth often and ſpecially vſe this ſacred vvord, to ioyne vvith the Church triumphant, conſiſting of Angels and Saincts, vvho here are said to laude and praiſe God vvith great reioycing, by this vvord Alleluia, and by often repetition thereof: as the Catholike Church alſo vſeth, namely in Eaſter time euen til Vvhit-ſontide, for the ioy of Chriſts reſurrection, vvhich (as S. Auguſtine declareth ep. ad Ianuarium) vvas the general vſe of the Primitiue Church, making a greater myſterie and matter of it, then our Proteſtants novv do. Epiſt. ad Ian. c.17. & c. 15. At other times of the yere alſo he ſaith it vvas ſung in some Churches, but not in al. and S. Hierom numbereth it among the hereſies of Vigilantius, That Alelluia could not be ſung but at Eaſter. Aduerſ. Vigilant. c.1.
It ſignifieth more then (as the Proteſtants trãſlate it) praiſe ye the Lord. The truth is, by the vſe of the Scriptures it hath more in it then, Praiſe ye the Lord, ſignifying vvith laude, glorifying, and praiſing of God, a great reioycing vvithal, mirth, and exultation of hart in the the ſingers thereof, and that is the cauſe vvhy the holy Church ſaith, Laus tibi Domine, Praiſe be to thee ô Lord, in Lent and times of penance and mourning, but not Alleluia. vvhich (as S. Auguſtine alſo declareth) is a terme of ſignification and myſterie, ioyned vvith that time, and then vſed ſpecially in the Church of God, vvhen ſhe repreſenteth to vs in her Seruice, the ioyes and beatitude of the next life:vvhich is done ſpecially at Eaſter, by the ioyful celebrating od Chriſts glorious Reſurrection and Aſcenſion, after the penal time of Lent vvhich repreſenteth the miſerie of this life. See S. Auguſtine Ser. 1 & 5.c.9 & 6.c.9 de Diuerſis to. 10. and his enarration vpon the 148 Pſalme. for in the titles and endes of diuerſe holy Pſalmes this Alleluia is ful of myſterie & ſacred ſignification. Falſe tranſlation. Vvhere vve muſt aſke the Proteſtants, vvhy they haue left it out altogether, being in the Hebrue, ſaying neither Alleluia, nor, Praiſe ye the Lord, in the Bible 1577: & that nine times in the sixe laſt Pſalmes.
Amen and Alleluia ſhould not be tranſlated into vulgar tongues. Moreouer the ſaid holy Doctor (li. 2 de doct. Chriſt. c. 11) affirmeth that Amen & Alleluia be not tranſlated into any other language, propter ſanctiorem authoritatem, for the more ſacred authoritie of the vvordes ſo remaining. and ep. 178. he ſaith that it is not lavvful to tranſlate them. Al nations in the Primitiue Church ſang Amen and Alleluia. Nam ſciendum eſt &c. for it is to be knovven (ſaith he) that al nations do ſing Amen and Alleluia in the Hebrue vvordes. vvhich neither the Latine man nor the Barbarous may tranſlate into his ovvne language. See S. Hierom alſo epiſt. 137. And namely for our Nation, S. Gregorie vvil beare vs vvitnes that our countrie receiued the vvord Alleluia vvith their Chriſtianitie, ſaying thus li. 27 Moral. c. 6. Lingua Britannia que nihil aliud nouerat quam barbarum frendere, iamdudum in Diuinis laudibus Hebreum coepit reſonare Alleluia. that is, the Britan tongue, vvhich knevv nothing els but to mutter barbarouſly, hath begone of late in Gods diuine laudes and praiſes to ſound the Hebrew Alleluia. And for Iurie, S. Hierom ep. 17 c. 7 vvriteth, that the huſbandmen at the plough ſang Alleluia, vvhich vvas not then their vulgar ſpeache. Yea he ſaith that in Monaſteries the ſinging of Alleluia vvas in ſteede of a bel to call them together ad Collectam. in Epitaph. Paule c. 10.
The Proteſtãts profane this vvord by tranſlating it, and diminiſh the ſignification thereof. This vvord is a ſacred, Chriſtian, myſtical, and Angelical ſong. and yet in the nevv ſeruice booke it is turned into, Praiſe ye the Lord, and Alleluia is quite gone, becauſe they liſt neither to agree vvith the Church of God, nor vvith the vſe of holy Scriptures, no nor vvith their ovvne tranſlations. but no maruel, that they can not ſing the ſong of our Lord and of Angels in a ſtrange countrie, Pſal. 136., that is, out of the Catholike Church, in the captiuitie of ſchiſme & hereſie. Laſtly, vve might aſke them vvhether it be al one to ſay Mat. 21, Hoſanna, &, Saue vs vve beſeeche thee?, vvhereas Hoſanna is vvithal a vvord of exceding congratulation and ioy vvhich they expreſſed tovvard our Sauiour. euen ſo Alleluia hath an other maner of ſenſe and ſignification in it, then can be expreſſed by, Praiſe ye the Lord.↩️8. Iuſtifications of Saincts.] Iuſtificatiõs are good vvorkes, not as the effectes of faith iuſtifying, but becauſe them ſelues alſo with faith iuſtify a man. Here the Heretikes in their tranſlations could not alter the vvord iuſtifications into ordinances, or conſtitutions, as they did falſely in the firſt of S. Luke, vvhereof ſee the Annotatiõ there verſ. 6. but they are forced to ſay in Latin, iuſtificationes, as Beza:and in Engliſh, righteouſnes, (for iuſtifications they vvil not ſay in any caſe for feare of inconuenience.) yea and they can not deny but these iustifications be the good vvorkes of ſaincts. but vvhere * they make this gloſe, that they be ſo called, becauſe they are the fruites or effect of faith and of the iuſtice vvhich vve haue by onely faith, it is moſt euidently falſe, & againſt the very text, and nature of the Word. Beza. for there is no cauſe vvhy any thing ſhould be called a mans iuſtification, but for that it maketh him iuſt. for that, iuſtifications, be the vertues of faith, hope, charitie and good deedes, iuſtifying or making a man iuſt, and not effectes of iuſtification. neither faith onely, but they al together be the very ornaments and invvard garments, beauty, and iustice of the ſoule, as here it is euident.↩️
10. And I fel.] S. Iohns adoring of the Angel, explicated againſt the Proteſtãts abuſing the ſame. The Proteſtants abuſe this place, and the example of the Angels forbidding Iohn to adore him being but a fellow ſeruant, and appointing him to adore God, againſt al honour, reuerence, and adoration of Angels, Saincts, or other ſanctified creatures, teaching that no religious vvorſhip ought to be done vnto them. But in truth it maketh for no ſuch purpoſe, but only vvarneth vs that Diuine honour and the adoration due to God alone, may not be giuen to any Angel or other creature. S. Auguſt. de vera relig. cap. vltima. And vvhen the Aduerſaries replie that ſo great an Apoſtle, as Iohn vvas, could not be ignorant of that point, nor vvould haue giuen diuine honour vnto an Angel (for ſo he had been an Idolater) and therfore that he vvas not reprehended for that, but for doing any relgious reuerence or other honour vvhatſoeuer to his fellovv-ſeruant : The Proteſtãts are refelled by their ovvne reaſon. vve anſvver that by the like reaſon, S. Iohn being ſo great an Apoſtle, if this later kinde of reuerence had been vnlavvful and to be reprehended, as the Proteſtants hold it is no leſſe than the other, could not haue been ignorant thereof, nor vvould have done it.
S. Iohn erred only in the perſon, miſtaking the Angel to be Chriſt him ſelf, and ſo adoring him as God. Therfore they might much better haue learned of S. Auguſtine (q. 61 in Geneſ.) hovv this facte of S. Iohn vvas corrected by the Angel, and vvherein the errour vvas. In effect it is thus, That the Angel being ſo glorious and ful of maieſtie, preſenting Chriſts perſon, and in his name vſing diuers vvordes proper to God, as I am the firſt and the laſt, and aliue and vvas dead Apoc. c. 1., and ſuch like, might vvel be taken of S. Iohn, by errour of his perſon, to be Chriſt him ſelf, and that the Apoſtle preſuming him to be ſo in deede, adored him vvith Diuine honour: vvhich the Angel correcting, told him he vvas not God, but one of his fellovves, and therfore that he ſhould not ſo adore him, but God. Thus then vve ſee, Iohn vvas neither ſo ignorant, to thinke that any vndue honour might be giuen to any creature: nor ſo il, to commit idolatrie by doing vndue vvorſhip to any Angel in heauen : and therfore vvas not culpable at al in his facte, but onely erred materially (as the Scholemen call it) that is, by miſtaking one for an other, thinking that vvhich vvas an Angel, to haue been our Lord: becauſe he knevve that our Lord him ſelf is alſo * called an Angel, and hath often appeared in the viſions of the faithful. Eſa.9 in Graeco. Malac.3.
S. Iohn ſinned not in this adoration. And the like is to be thought of the Angel appearing in the 22 of Apocalypſe, vvhether it vvere the ſame or an other. for that alſo did ſo appeare, that Iohn could not tell vvhether it vvere Chriſt him ſelf or no, til the Angel told him. Once this is certaine, that Iohn did not formally (as they ſay) commit idolatrie, nor ſinne at al herein, knovving al dueties of a Chriſtian man, no leſſe then an Angel of heauen, being alſo in as great honour vvith God, yea and in more then many Angels. An other explication of this place. Vvhich perhaps may be the cauſe (and conſequently an other explication of this place) that the Angel knovving his great graces and merites before God, vvould not accept any vvorſhip of ſubmiſſion at his handes, though Iohn againe of like humilitie did it, as alſo immediatly aftervvard chap. 22. vvhich belike he vvould not have done, if he had been preciſely aduiſed by the Angel but a moment before, of errour & vnduetifulnes in the facte. Hovvſoeuer that may be, this is euident, that this the Angels refuſing of adoration, taketh not avvay the due reuerence and reſpect vve ought to haue to Angels or other ſanctified perſons and creatures, and ſo theſe vvordes, See thou doe it not, ſignifie rather an earneſt refuſal, then any ſignification of crime to be committed thereby.
The Proteſtãts by conference of Scriptures might finde religious adoratiõ of creatures. And maruel it is that the Proteſtants making them ſelues ſo ſure of the true ſenſe of euery doubtful place by conference of other Scriptures, folow not here the conference and comparing of Scriptures that them ſelues ſo much onely require. Vve vvil giue them occaſion and a methode ſo to doe, thus. Three points herein examined and proued by Scriptures. He that doubteth of this place, findeth out three things of queſtion, vvhich muſt be tried by other Scriptures. The firſt, vvhether there ought to be or may be any religious reuerence or honour done to any creatures. taking the vvord religion or religious vvorſhip not for that ſpecial honour vvhich is properly and onely due to God, as S. Auguſtine ſometimes vſeth it Aug. de vera relig. c.55, but for reuerence due to any thing that is holy by ſanctification or application to the ſeruice of God. The ſecond thing is, vvhether by vſe of Scriptures, that honour be called adoration in latin, or by a vvord equivalent in other languages, Hebrue הִשְׁתַּחֲוָיָה, Greek προσκυνεῖν, or English. Laſly, vvhether vve may by the Scriptures fall downe proſtrate before the things, or at the feete of the perſons that vve ſo adore. For of ciuil duetie done to our Superiors by capping, kneeling, or other courteſie, I thinke the Protestants vvil ſtand vvith vs : though in deede, their arguments make as much againſt the one as the other.
1 Religious vvorſhip of creatures. But for religious vvorſhip of creatures (vvhich vve ſpeake of) let them ſee in the Scriptures both old and nevv:firſt, vvhether the Temple, the tabernacle, the Arke, the propitiatorie, the Cherubins, the altar, the bread of propoſition, the Sabboth, and al their holies, vvere not reuerenced by al ſignes of deuotion and religion : vvhether the Sacraments of Chriſt, the Prieſts of our Lord, the Prophets of God, the Goſpel, Scriptures, the name of Iesvs, ſuch like (vvhich be by vſe, ſignification, or ſanctification made holy) are not novv to be reuerenced : and they ſhall finde al theſe things to haue been reuerenced of al the faithful, vvithout any diſhonour of God, and much to his honour. Pſ. 5. 137. Dan. 6. 3 Reg. 8. Ioſ. 7. Pſ. 98. 131. 2 The ſame is called adoration. Secondly, that this ruerence is named adoration in the Scriptures, theſe ſpeaches do proue Pſ. 98. Adore ye his footſtoole, becauſe it is holy. and Hebr. 11. He adored the toppe of his rod. 3 Falling proſtrate before the perſons or things adored. Thirdly, that the Scriptures alſo vvarrant vs (as the nature of the vvord adoratiõ giueth in al three tonges) to bowe downe our bodies, to fall flat on the ground at the preſence of ſuch thinges, and at the feet of holy perſons, ſpecially Angels, as Iohn doth here, theſe examples proue. Adoring of Angels. Abraham adored the Angels that appeared to him Gen. 18., Moyſes alſo the Angel that ſhewed him ſelf out of the buſh Exod. 3., vvho vvere creatures, though they repreſented Gods perſon, as this Angel here did, that ſpake to S. Iohn. Balaam adored the Angel that ſtoode before him vvith a ſvvord drawen. Num. 22. Ioſuè adored falling flat downe before the feete of the Angel, calling him his Lord, knowing by the Angels owne teſtimonie, that it vvas but an Angel. Vvho refuſed it not, but required yet more reuerence, commaunding him to plucke of his ſhoes, becauſe the ground vvas holy, no doubt ſo made by the preſence onely of the Angel. Ioſue. 5.
Adoring of Prophets and holy perſons. Yea not onely to Angels, but euen to great Prophets this deuotion vvas done, as to Daniel by Nabuchodonoſor, vvho fell flat vpon his face before him, and did other great offices of religion, vvhich the prophet refuſed not, becauſe they vvere done to God rather then to him Dan. 2., as S. Hierom defendeth the ſame againſt Porphyrie, vvho charged Daniel vvith intolerable pride therein, and the ſaid holy doctor alleageth the fact of Alexander the great, that did the like to * Ioiadas the high priest of the Ievves. * or, Iadus. Hovvſoeuer that be (for of the ſacrifice there mentioned there may be ſome doubt, vvhich the Church doth alvvaies immediatly to God, and to no Creature) the fact of the prophets (4 Reg.2) to Elizeus, is plaine: vvhere they perceiuing that the double grace and ſpirit of Elias vvas giuen to him, fel flat dovvne at his feete and adored. So did * the Sunamite. 4 Reg.4. to omit that Achior adored Iudith, falling at her feete, as a vvoman bleſſed of God Iudith.13., and infinite other places.
Al vvhich thinges, by comparing the Scriptures, our Aduerſaries ſhould haue found to be lavvfully done to men, and Angels, and ſoueraine holy creatures. Vvhereby they might conuince them ſelues, & perceiue, that that thing could not be forbidden S. Iohn to doe to the Angel, which they pretend : though the Angel for cauſes might refuſe euen that vvhich S. Iohn did lawfully vnto him, as S. Peter did refuſe the honour giuen by Cornelius, according to S. Chryſostoms opinion ho.23 in c 10 Act. yea euen in the third chapter of this booke (if our Aduerſaries vvould looke no further) they might ſee where this Angel prophecieth & promiſeth that the Ievves ſhould fall dovvne before the feete of the Angel of Philadelphia and adore, See the Annot. there.↩️