THe scope of this Chapter is more fully to explain the events of the sixth vial, Chap. 16 which was more abruptly left there, without shewing the event of that battel of Armageddon, which is supplied here. That it doth belong to the sixth vial, (beside what was said Chap. 16) doth appear from these things, 1. That this is subjoyned to the exposition of the fifth vial, Chap. 18 and includeth other events not on the seat of the beast, but on the beast himself, who surviveth his seat, and its placed before the exposition of the seventh vial, the object whereof is not the beast (as in this Chapter) and his adherents only, but Satans kingdom indefinitly, who is taken (Chap. 20) and casten into the lake, where the beast and false prophet are before him, as being cast in there by this sixth vial. This then belonging to an event after the fifth, and before the seventh, it must be applyed to the sixth, by which, and under which the beast must end before the seventh come, as his throne did by the fifth.
The Song hath three parts, The first is more general, respecting the former deliverance, ver 1, 2, 3 and 4 The second is more particular, respecting, as the ground of it, the present state of the Church, and a more special way of Christs reigning in her, from ver. 5 to ver. 8 Thirdly, This ground of joy is more fully explained and confirmed, ver. 8, 9.
The first part expresseth the Churches rejoycing over Romes destruction, and a special invitation they give to the Jews to praise God with them, answerable to that invitation, Isa. 2, 5. The second sheweth what welcome they shall give them when they shall come in, so both do look some way to the Jews calling, as was shown Chap. 16 and is so to be applyed. The Gentiles now taking occasion, when this stumbling-block of Popery is taken out of the way, to stir up and provoke the Jews to joyn with them. This agreeth well to the time of the Jews calling, which must be before the end. 2. It agreeth well to these prophesies, Isa. 2, 5 and Mic. 4:3, 4, 5 and Isa. 24 where such exhortations are foretold. 3. It suiteth well with these phrases here of Alleluja in hebrew, because its spoken to them, which in former songs is not used. 4. That these made ready, are the Lambs wife, as having a former interest in Him, and that peculiarly He reigneth, now when they come in, as Isa. 24, ver. 23. All which could not be well said without them.
The first Song hath two parts, 1. Of many in leaven, as it were more promiscuously. 2. Of the Elders and Beasts, more orderly, ver. 4. By the first is understood the joy that shall be in Heaven amongst all the Saints in the Church militant in their private stations. By the second is understood the solemn acknowledging of God and giving of him praise in the Congregation. By these in Heaven we understand these who (ver. 5), are called All that fear God, small and great: which taketh-in especially these who are so accounted here on earth in the militant Church, which is often called Heaven: it will be no error to take it properly also, there being joynt the conversion of one, much more at such an accession as this; Their joy is in a vision in Heaven, set out to John here. The second circumstance, is the time o this joy, After these things, implying not only the order of Johns seeing, but the order of succeeding, to wit, after Romes destruction, and the lamentation of her friends, this Song ariseth. If any ask, Why this Song is after their lamentation? These two reasons may be given, 1. Spiritual grounds of joy affect Saints more slowly than temporall grounds of losse do men of the world; the one is sooner sensible of this, than the other of that. 2. Because this joy hath not only respect to Babylons ruin in it self, but to the events of the Churches enlargement, that was to follow the removing of that stumbling-block out of the way: therefore it is reserved to begin the event of the sixth vial.
The Song of the Saints, or Church, in general, is, 1. generally propounded, ver. 1. 2. The grounds of the joy laid down, ver. 2 and confirmed, ver. 3. The first word is, Alleluja, and it is an Hebrew word; of Hallel and lah, and is on the matter that same with praise God, ver. 9 for, so they answer Halleluja. It is often the beginning and close of many Psalms; it is not used out of any superstitious account of syllables or letters in this word, as if they were more holy than others: but that their multiplying of Hebrew words and praises in them, or exhortations to praise; may now suit with the present scope, which is to point-out the increase of Christs praise now after Romes destruction by the Hebrews: and there can be no other reason why it is so often repeated here, being in no other place mentioned, where Songs are used, and yet some peculiar reason thereof may warrantably be enquired after.
More particularly, the praise is expressed in four words, rendring unto God Salvation, glory, &c. which were before (Chap. 5) spoken of. In a word, it is, the praise of all those be to him who alone deserveth it.
The grounds of all this praise are, ver. 2. In general. His Judgements are true, that is, His threatnings are fulfilled; or, what is threatned cometh to passe, and taketh hold of folks as well as his mercies: so (Ezek. 1:6.) His word of threatning sticketh to a people, when the Prophets who did threaten are gone. And as they are true, so they are righteous, and not inflicted but on just grounds that will stop the mouths of all His censurers. Both these are proven in this great instance of judging the whore, who was justly condemned in that the corrupted the earth, and deluded the world with her abominations: and truth kythed in it, in that by it He shew Himself the avenger of much innocent bloud shed by her, which vengeance He had often threatned against her, and now He had performed it.
The repetition for confirmation followeth, ver. 3 and again they said, Alleluja, 1. to shew it was no passing fitt, but that they continued in the practice of that duty, and under the conviction of their obligation to it, and were withall hearty in it. 2. To shew they were not soon satisfied in performing this duty: for, they fall to it over and over again; and Therefore they stir up all, and vent it in an exhortation to all to joyn with them: An heart rightly thankfull, is not soon satisfied with its own praise. The ground is further illustrated that Romes judgement is irrecoverable and great, yea, perpetual; therefore they praise as being put to continue in it, by the continuance of that ground; for her smoke is continuall, rising up for ever and ever.
Their solemn thanksgiving, is, ver. 4. The Elders and Beasts, (signifying People and Ministers, as we snew, Chap. 4) they concur solemnly by falling down joyntly, (which is to worship publickly) and putting to their leal in two words to the former praise, Amen, that is, so be it; or, He is well worthy to whom it should be given, Let it be so, in a confident wish and prayer, and Alleluja, they can expresse no more, but count God worthy, and invite others (especially the Jews, for whole sake this is in Hebrew) to give God praise.
The second part of the Song, which is in reference to the Jews calling especially, followeth from ver. 5 to ver. 8. There is, 1. the party exhorting. 2. The party exhorted. 3. The exhortation it self. 4. The grounds of it. And, 5. obedience thereunto, which is a part of the Song in general.
The party exhorting, is, A voice from the Throne, that is, from Heaven, or from the Sanctuary, representing Ministers serious pressing of people to rejoyce and be glad in this joyfull event, and to praise God for it; or, it is the voice of Jesus Christ, calling God His God as He is Mediatour; or, of an Angel, having his warrant, as by ver. 8, 9, 10 appeareth in his refusing worship from John, it the party speaking here be the same that John falleth down before there.
The parties exhorted to this duty, are Gods Servants, called afterward those that fear him both small and great, that is, all His house who acknowledge Him as Lord and Master: for, though all creatures some way be His servants, Psal. 119:91 yet here they are taken more Properly, either for such as are by Covenant His servants, by tye and profession separated to be such unto God, as all Israel, even the children were, Lev. 13:47, &c. Or, more especially, for Believers, who by their practice manifest their respecting of this obligation in giving Him fear, and that of all sorts, high and low, strong and weak, &c.
The exhortation is to Praise, and that our God, which wanteth not an emphasis in praising more than in other duties, as Deut. 28 the great and dreadfull Name of the Lord your God: that maketh praise and all duties to come kindly from us, and be accepted graciously by Him, when it is founded upon a Covenant-relation: thus it is not only praise, but so qualified in its object, our God, that is called-for.
The obedience followeth which expresseth the grounds, vers. 6, 7. There are many that go about the work, therefore it is called like the noise of many waters, and like great thunderings: not to hold out confusion or terriblnesse in their Song, but greatnesse in it and earnestnesse in them who sing, it is loudnesse in their Song: which in its matter is distinctly set down from two grounds (beside their concurring in the former Alleluja, and inviting others to concur) The first ground, is, the Lord God omnipotent reigneth. This is not Gods ordinary soveraignty, whereby He guideth all the world, (for that hath no interruption) but this is the manifesting of that soveraignty at speciall times and in speciall events in the guiding of His Church. This, as before men, seemeth sometimes to be eclipsed, as where it is said, (Chap. 11) that God hath taken to Him His power and reigneth, which He seemed for a time to neglect. This then is understood here: for, this being a peculiar expression of praise, it looketh to a peculiar manner of His appearing and reigning: Which is two wayes spoken of, 1. When it is evidenced in signall overthrows of His enemies, so Antichrists over throw is an evidence that God reigneth, Chap. 11 whose dominion seemed before to be obscured while he stood. See an evidence that God reigneth, Chap. 11 whose dominion seemed before to be obscured while he stood. See Psa. 59:13, 2. When there is an accession to the Church, as Chap. 11 when Nations become the Lords and His Christs; and more especially, His reclaiming of Israel, and appointing David their King over them, is looked on as a speciall part and evidence of His dominion, as Isa. 24:23, Ezek. 34, Michah, 4:7. This is when they shall cry Hosanna, unto Him who cometh in the Name of the Lord: for, that being a part of Christs promised Kingdom, there is some seeming want in His outward soveraign reign, so long as his is wanting, Now, say they, Alleluja, the Lord reigneth over Jew as well as Gentiles: for as the in-coming of the Gentiles is a more eminent step of his reign and marriage than was before, when the Jews were only the Church; to that the Jews accession to the Church, is as another remarkable step (when they shall be called-in) beyond what was when the Gentiles were only His Church.
The exhortation is renewed, vers 7 with a new ground, let us be glad and rejoyce: it is a duty and a great part of praise, even to rejoice in God; it honoureth him. The other word proveth this that relateth to God, let us give honour to him. This accession is acknowledged to be from Him, and therefore the honour of it is due to Him. The first part setteth out the inward affection in praising; the second, their outward expressing of it to Gods honour. The reason is twofold, which is subjoined, yet to one scope, 1. For the marriage of the Lamb is come. Christs marriage with His church is three wayes spoken of in Scripture, 1. As it Cometh by the offer of the Gospel, wherein many are espoused and by faith engaged to him, 2 Corinth. 11:2. Thus it hath been even since Christs dayes, His marriage was then and many were and are invited, Mat. 22. &c 2. As it is consummated and perfected at the end, when the Queen is brought to the King, and abideth with Him for ever, Ps. 45:3. There is an interveening step, when the fulnesse of the Gentiles and the Jews shall be brought in together, that is, marrying eminently, because it is the grafting-in again of the old Branches and the bringing back of a divorced Wife, for a time fortaken. And because then eminently there will be an accepting of the bargain of Grace, on the marriage tearms, as it what passed had been but wooing in respect of this following enlargement: And as in Scripture there is a threefold Resurrection, 1. by the Gospel, which was and is alway, Joh. 5. The dead shall hear the voice, &c. Eph. 5. vers. 14. Secondly, at the end, which is general, as the first is particular. 3. When Jews and Gentiles shall come in together, which (Rom. 11) is as life from the dead, which is between the two former. So may we consider the Churches marriage with Christ, which is the same with the Resurrection, in a three fold consideration also. It is not the first nor the second marriage that is mentioned here; for it is in a singular way such a marriage as was not before; and the last end is not intended here: for, that last marriage, doth not comprehend an accession to the militant Church, as this doth here, going alongst with the Popes overthrow before the end. It is therefore that of the fulnesse of the Gentiles in-coming, and the Jews re-ingrafting especially, who are here called his Wife: not as all Believers are, but even in some respect such before their calling. For it is His Wife He is to be married with, which is peculiar to the Jews, who in some respect stand in a tye and relation to God by that Covenant with Abraham, &c. which is not with any other Nation that can come in then to the Church, as appeareth from Rom. 11:26, 27, &c. for, they are beloved for the Fathers sake, when broken off, and the Fathers sake relateth to the Covenant made with them. So His Wife here, holdeth forth the in-coming of the Jewish Nation, to accept of their long despised Bridegroom, and their returning to their first husband, and David their King, which is said of them to be fulfilled in the latter dayes, Hos. 2.
The reasons why we expound this of the Jews, are, 1. Because they speak of this accession to the Church as of some excellent new thing, and called them singularly the Lambs Wife; and therefore they must be distinct from the Gentile Church, who do thus stile them and make them welcome: for, these titles are given especially to these who are now lately joyned and made ready for their Husband and Marriage. 2. Because there can be no such grounds of praise, if the, Jews were not here included. For, 1. it is His reigning in the most eminent way in his Church; 2. it is the Churches eminent step of glory unto, and readinesse for her marriage; and can that be without the Jews? 3. Neither can there be such joy, as if now nothing were wanting, if the Jews in-coming, which is fore-prophesied of, as life from the dead (Rom. 11) were yet defective Beside, that these titles and expressions have a peculiar suitablnesse and sibnesse with the Jews; as is said before. Her being made ready, is, her being made suitable and sit for such a work and Bridegroom, to wit, with the wedding Garment, Matth. 22 which is saith and holinesse: and she is content to take Him, and longeth for a Church-state to own Him. She is said to make her self ready, not as if in her own strength she fitted herself; for, that is contrary to what followeth, To her it was given; whatever she had, she got it freely, it was not her own. But it implyeth, 1. that she must be made ready for Him: common garments are not for that wedding, Matth. 22:2. That she is active in it, in purifying herself as He is pure, from all filthinesse of the flesh and spirit, 1 Joh. 3, 2 Corinth. 7:1, 3. That what maketh her ready, is something performed by her, to wit, her believing, which yet is done in His strength; and all the marriage dependeth on that. Now, she despiseth no longer, but layeth by her enimity, and submitteth. It sheweth the manner how she came to be made ready, or the putting away antecadently of what marred her; but it sheweth not the strength, by which she is made ready: the next verse adjoyned guardeth against that.
THis eigth verse doth more fully clear, and the ninth more fully confirm what went immediately before concerning the Lambs marriage, and the making ready of His Wife. There are two things cleared in the 8 vers. 1. What it is to be ready. It is to be clothed in fine linnen, clean and white, which is the righteousnesse of Saints. 2. How she is made ready, thus to her it was gramed, i.e. freely given that she should be clothed. The two things, which are confirmed, are; 1. That it is certain, there is such a thing coming as the marriage of the Lamb spoken of. 2. That in shall be the great happinesse of any that shall be called unto it: Both which are confirmed. 1. by a speciall command to write them, as things should certainly come to passe. 2. In that they were not the sayings of Men nor Angels, but the true sayings of God, who is Truth it self, vers. 9. Both these, to wit, the explication & confirmation, may be considered more generally, as they yeeld general doctrines, or, more specially & prophetically, as they relate to the present scope The 8 vers. hath three things in it, 1 who is this made ready. 2 What this readinesse is. 3 How she cometh by it.
The party made ready is her, that is, the wife formerly mentioned, vers. 7 to wit, the Jews: for, the Gentile Church is before this adorned, Chap. 12. 1. &c. The word is; γυνὴ, that lignifieth, 1. one espoused only, as Mary was to Joseph, before they came together, Matth. 1 this in the Latine is called sponsa. Or, 2.it is taken for one brought to her Husband, and joyned to him, this the Latines cali uxor. It is here taken especially in the first sense, so that the Jews, that stood before their actual calling in a special Covenant-relation with Christ, (which is not yet fully obliterated and dissolved, as concerning the Covenant made with the Fathers, Rom. 11:26) are now made ready. 2. This readinesse is now set out in two expressions, 1. figurnatively, she is cloathed, in sine linnen, clean and white. 2. More plainly, it is the righteousnesse or justification of the Saints. Both may be two wayes understood. 1. Of Christs imputed righteousnesse, whom we are said to put on, Rom. 12. ult. and Gal. 3 when by faith we are united to Him and made partakers of His righteousnesse for the hiding of our nakednesse, as in His counsell to Laodicea, Chap. 3. 2. it may be understood of inherent righteousnesse, which also in some respect we are said to put on, Col. 3:12. In the first sense, it is called clean and white simply, for so Christs righteousnesse is without spot. In the second sense, it is so comparatively, or, it is cleannesse and whitenesse not absolute but, in respect of what they were, and in respect of the holinesse of other times; This shall now be more. 2. The righteousnesse or justification or the Saints is also two wayes understood, 1. for a righteousnesse before men, evidencing their justification before God; so it is said (I am. 2) that Abraham was justified by his works. 2. For that which indeed justifieth and is the cause of our justification before God; and so (Rom. 4.) Abraham was not justified by works, not only excluding all the works of the ceremonial Law (for it was then not given) but even of the morall Law. But he was Justified by faith in Jesus Christ, which was imputed to him for righteousnesse; the former., is the same with inherent righteousnesse, the latter is called imputed. Now, though we take in both here, as they are alway conjoyned and go together (and holinesse serveth. In a speciall way to make ready and meet for enjoying Christ in Glory, when these garments shall be fully white) yet we understand have Christs imputed righteousnesse, or, the righteousnesse of faith, especially, as that which maketh the Lambs wife ready, and that for these reasons,. 1. This cloathing is that which is the righteousnesse of all Saints, and that before God; but that of faith, was Abrahams before the Law, Rom. 4. Davids under the Law, Psal. 32 with Rom. 4 and Pauls under the Gospel, Philip. 3:9 therefore so here. 2. Christs righteousnesse is only spotlesle and clean, ours is unclean, the best being filthy. 3. This readinesse is that upon which the marriage with Christ standeth, and serveth to close with Him in that Covenant; out that is in the offer, he that believed shall be saved: and it is she want of that, that casteth and marreth the making of the marriage; for, holinesse inherent precedeth not our union with Christ, which is our marriage, but followeth our consent (when the bargain is closed) as duties of a person married. 4. It agreeth best with the scope in reference to the in-coming of the Jews, they are made ready and brought in by the contrary of that for which they were cast off; but that (Rom. 11). was unbelief, stumbling at the stumbling stone, in going about to establish their own righteousnesse and not submitting to His, Rom. 9 and 10 vers. 3. Therefore now, that which maketh them ready, must be saith and submission to Chrits righteousnesse. 5. This agreeth best with, and is clear from, the expressions setting forth the manner how the is made ready, and that in two expressions, she is clothed with it: that speaketh to the resemblance of putting on something from without, in which this readinesse and decoring consisteth, and not of what is within, as Rev. 3 which pointeth at imputing of righteousnesse. 2. That it was granted to her; to shew it was not of her self, it was given and freely given and gifted to her: which saith, it is not inherent holinesse, for, that someway inferreth debt, and is opposed to grace, Rom. 4:9 and 11, Eph. 2 but it is of grace, which is the same with saith, that it might be free, Rom. 4:16, Eph. 2 and that to all the seed: by which it appeareth how we are to reconcile vers. 7 with this.
Thus if we look to the scope, as it is propheticall, this Verse faith, 1. that these Jews, on whom blindnesse &c hardnesse hath layen long, shall in the end in due time be brought in to believe on Jesus Christ, and to submit to that righteousnesse which is common to all Saints, Gentiles well as Jews, and to take that one way of salvation with the Gentiles., which they have so long rejected; God shall freely reingraft them again in His Church by that same saith which they despised. 2. That they at their in-coming into the Church of God at that time, shall be more eminently shining in holinesse than formerly, when the Gentiles shall provoke the Jews; and there shall be a holy emulation amongst them, more fully to adorn the profession of the Gospel, then shall the number of believers be increased, and their qualifications of holinesse at higher pitch, this flourishing estate is promised whatever be of external peace.
The confirmation followeth, vers. 9 where consider, 1. Who confirmeth. 2. What he confirmeth. 3. How First, The person confirming, is not God or Jesus Christ (for, it had not been a fault, Vers. 10 to have worshipped him) but is an Angel: it is like, that Angel, who, (Chap. 17) came to shew John the judgement of the where, and whom, it is like, God made use of, to shew John the things to come, Chap. 1:1. That which he confirmeth in an extraordinary way by a speciall commission to write, that the thing may be the more observed, is set down in these words, Blessed are they who are called unto the marriage supper of the Lamb. The Lamb, is our Lord Jesus, often called to. His marriage here is that, vers. 7 especially of the Jews in-calling to faith in him. It signifieth, 1. that betwixt Christ and believers there is a mutuall eye, consent and obligation of each to other. 2. That it is reall. 3. A near tye. 4. Kindly and loving. 5. Indisolvable. 6. For believers advantage, to share of what he hath. It sheweth, in a word, a kindly and loving relation between Christ and them beyond what is betwixt Him and others. It is called a marriage supper, not mainly from that custome, as if then suppers had been most rise feasting times at Marriages, what ever truth be in it: for (Mat. 22:3) it is called a dinner that the guests are invited unto: but this seemeth to be the cause, that Matth. 22 looketh to the Jews first calling at the preaching of the Gospel which they rejected: and it is called a dinner, they being more timely invited to it with the first. This again looketh to their calling, which shall be made effectuall when the day draweth near to an end at their restoring; therefore it is called the marriage supper, as more immediately preceeding the solemnizing fully of the Bridegrooms Marriage, when the Queen shall be brought to his Pallace, and the first born shall be gathered together.
By Called here, are understood. 1. those who are effectually so; for, they are blessed and glorified, Rom. 8:30. Yea, 2. called even outwardly: Now, they of the Jews that shall be called to the Supper, are more happy than those who were called at the first to the Dinner; for, God shall make them generally more obedient, and the iron sinew shall be taken out of their neck, and the vail from off their eyes, and they shall generally yeeld to this Call and flow like doves to their windows to this Gospel; therefore are they blessed &c. happy. Thus these who are called by this happinesse, are not only opposed to these who are not called at all, or only to such who are called and not chosen, Matth. 20. But this second Call of the Jews is opposed, thus, to the first, Mat. 22 which is, in a word, that the Jews after their re-ingrafting shall be generally more blessed, by being made to yeeld to the call of the Gospel, than those who did live under the first offer thereof. So, the things prophetically confirmed are two, 1. That there is a second calling of the Jews, or feast of Christs Marriage to come, beside what was at first at the Dinner, a new offer to be made to the Jews before the end of the world, and a new and most beautifull lustre to be put upon the Church. 2. That they shall be blessed and happy beyond the former Jews that shall be called to this, as is said.
This truth is confirmed two wayes, 1. by a special command to write; Write, saith he, as Chap. 14:13 importing a singular excellency in the thing. 2. A great certainty in it, that it may be recorded ad suturam rei memoriam, as Paul signifieth in expressing that of the Jews calling, Rom. 11:3. A difficulty in believing or receiving the truth so pressed. And a second way he connrmeth this, is, These are the true sayings of God: it is from the Author of them and his nature and the nature of all his sayings: they are (saith he) not Mens nor Angels words, (for, there might be a lie in both these) but they are Gods, all whole words are Truth, He himself being Truth, he himself being God who cannot lie: and yet as in these sayings concerning the happinesse of these called, there is (as it were) a singular eminency of his faithfulnesse: so in speciall these are his true sayings, and will take effect.
The 10 vers. is notable, by expressing the infirmity of an eminent Saint, and the Angels rejecting of that worship intended to him by John, with severall reasons, as if purposly he would rectine men in that point of will-worship, in giving that religious adoration to creatures though most excellent, which alone is due to God.
Johns infirmity is set down in these words, And I fell at his feet to worship him. Worship implyeth three things, 1. An act in the judgement, taking up an excellency in the object worshipped. 2. An act of the will, yeelding it conformly to that apprehended excellency. 3. An externall act of the body; This may be common to all sorts of worship. Further we may consider a twofold adoration, or worship, mentioned in Scripture, that is allowable; one is Religious, & is a special duty due to God, and commanded in the first Table of the Law: the other is Civil, which is due to creatures; and commanded in the second Table. Again, this second sort is twofold: the first, is that which procedeth from a reverencing of men for their stations or relations, whatever their qualifications be, as Magistiats, Ministers, Parents, great Men, &c. The second, is a reverential worshipping of men for their qualifications of wisdom and holinesse, so we respect good men though they be not great, as Act. 2:47. Such living Saints get, and in a greater measure Angels may have when they appear; such was that which Abraham and Lot gave to the Angels, Gen. 18 and 19 supposing them to be men. All these are lawfull.
There is also an idolarrous and sinfull worship, and that is, when what is due to the Creator is given to any creature, and that either more grosly to Idols, Images, &c. (called worshipping of devils) or, more subtil, to Saints, as that of Cornelius to Peter. Act. 10 and that to Paul and Barnabas, Act. 14 and is also of diverse sorts. This here is not of the the first two sorts: for, it is not condemnable to worship God, nor to give holy Men and Angels due reverence; But it is this third sort, an unlawfull worship, as appeareth by the Angels rejecting it with so much zeal and earnestnesse, these two wayes expressed, 1. By a vehement prohibition, See thou do it not: there is no more in the Originall but, See no, an abrupt cutted expression, such as is used when men hasten to prevent something they abhor and would fain prevent. 2. It is expressed by the pressing arguments he useth, which are two, 1. this is not my due to be so worshipped, I am (saith the Angel) thy fellow-servant, not thy Lord, and the fellow-servant of thy brethren that have the testimony of Jesus, and are imployed in His Ministery; we have but one Ministery, 1. the Angels to the Prophets, then the Prophets to the Church, therefore are Ministers called Angels, and Angels Ministers. The second argument is taken from Gods prerogative, to whom only such worship is due, Worship God, saith he, I am not God, and that is alone due to him: therefore give it not to me but to Him, allowing by the one argument no such worship to creatures, and by the other appropriating it all to God.
He confirmeth, in the close, his arguments, (especially the first) thus, For the testimony of Jesus is the Spirit of Prophesie: which may be thus understood, the Spirit of Prophesie and revealing of these things is not mine but it is Jesus Christs; hence it may be called the testimony of Jesus, as belonging peculiarly to Him: therefore worship is not due to me, who am but a servant with thee; Or, to the same purpose, reading the words as they lye, I am thy fellow-servant, for the testimony of Jesus, or the ministery of the Gospel, (called so for its bearing witness to Christ, in which respect, Ministers are often called Witnesse. See Chap. 22:8) is the Spirit of prophesie, that is, is also His gift and way of revealing secrets and edifying of others, as this more immediat message which I bear is, they are of the same nature and kind of service, and therefore from these who are imployed in one of them, religious worship is not due to the other, they being fellow-servants.
For more clear opening the doctrine contained in the words, it may be asked, 1. If John sinned? 2. What sort of sin? 3. How he, being such an eminent servant of Christ, & in the midst of such revelations, fell into it.
First, That he sinned, we suppose is clear, 1. in that he never fell to worship an Angel before, though he had seen and spoken with sundry, he is not reproved for that, but for this. 2. By the nature of the reproof, See thou do it not, especially considering it again renewed, Chap. 22 as of an hainous sin. 3. By the reasons whereby John is rejected, as having aimed to give that to a creature, which was due to God the Creatour, and not to it: which reasons do reject that worship, not for complement, but on such grounds as conclude that none such is due to any Angel.
For the second, we may easily discern the kind of sin, but more hardly in what respect he fell into it; for kind, it is (no question) idolatry, in giving that to a creature which is due to God. Now, their is a twofold idolatry. 1. Against the first Command, that is, when folks erre in the object of their worship, giving it to another than God: this is of three sorts, 1. to what hath no being, as to such idols, which are nothing; 2. to what hath a being, good or bad creatures, Angels, devils, sun, moon, heaven, &c. 3. More subtilly, when one maketh gold his confidence, as Job speaketh; Chap. 31 or his belly or some lust his god: in which respect, covetousness is called idolatry, Col. 3:5. Secondly, Idolatry against the second Command, is not a miscarrying in the object, but in the manner of worshipping Him, who alone is the true object of religious worship as when men worship God by other meanes or midles than He hath prescribed. Such was Aarons making the calf to Jehovah, Jeroboams putting up the calves at Dan and Bethel: both these sorts are ryfe amongst the Papists. Now, for this of Johns, it is especially and directly of the first kind.
If it be asked, why John fell now in this sin, and not before? It can hardly be said that he fell in this fault only upon mistake of the person, as if he had supposed him to be Christ that spoke to him. For, 1. it is like John knew it was that Angel, spoken of, Chap. 17. 1. who did still speak to him; for, so we conceive the same Angel to continue his undertaking, to shew John the whores judgement, which yet to the end of the Chapter is not finished in her supporter. 2. If that had been the mistake, he needed not then have fallen into it again, Chap. 22:8 after he was taught in this point. 3. Had that been his mistake, the Angel needed say no more, but tell, him he was not Christ, but the Angels answers are to rectifie him in the grounds of his practice, as proceeding from a mistake in what was due to God and to Angels; and his answer being to remedy his failing, we may the more warrantably read, out of the contrary directions which the Angel giveth him, what was his failing: This therefore is not the ground. We conceive it then to flow from these three together surprizing the holy man, 1. The glorious appearance of the Angel. 2. The good news he told him. 3. Johns weaknesse and the nature of our corruption in departing from God, which is in some measure in the strongest. Now, considering these three to meet together, it is no wonder that John was surprised, as in were, even to the forgetting of himself, and falling down now to worship once and again, which he had not formerly done; thus the good news of the Church on earth here, and of the Church in heaven, (Chap. 22:8) again affecteth him so. Alcasar acknowledgeth the same reason: From which we may conclude, 1. the sinfulnesse of worshipping Angels, Saints, or any other thing by religious worship. This Argument maketh it out, That which is condemned in John, is not to be practised by any; But this is condemned in John Ergo, &c. Papists, to eschew this argument and defend their idolatry, run in two extream answers, whereof the one overturneth the other. 1. They say, he sinned in mistaking the person only, and so giving Latria to Angels, whereas Dulia is only due to them: But this is refuted. 1. in that before it is shown this was not the ground of Johns practice. 2. The Angels arguments are not only against this sort of worship, but all worship, and admitteth of no middle-worship, as we will hear, but will have all directed to God.
Baseing it cannot be denied, but John understood that this was an Angel, and not Christ, and that therefore he intended not λατρείαν to the messenger (as Viegas, Cornelius à Lapide; and Alcasar, upon this place, do not only acknowledge, but confirm: It is therefore, secondly, their way to alleage, that John sinned not, but that he did his duty: and because that digestech hardly, considering the Angels repeated reproof, they are therefore put to it to invent reasons, why the Angel doth reject this duty, and say, 1. it is but for complement, to shew his humility; 2. to testifie their respect to Christ, who is now man: therefore they shun honour now of men (where as they say now, it is on a mistake, as it he who received this honour at any time under the Law, had been a created Angel) Or, say some, for respect to Johns person, or office, or merits, wherein he was above Angels, especially by his virginity, and therefore it is no wonder Angels refused it from him.
Unto all which, we reply, 1. That it is no wonder that men go wilde, when they give way to their own inventions, and rest not satisfied in the reasons given by the Angel.
It must be a strong addictednesse to idolatry, that when we have it out of an Angels mouth twice from heaven, yet will we not acquiesce in it, but rather say the Angel was wrong, than amend that fault.
We have shown, that this is sinfull in John, when it is thus thrust away by the Angel once and again, and that upon such arguments as inferred that God was wronged by it; for, what is that argument, worship God? If it be of any force, as to the Angels exhortation, Worship not any but God, it mustimply, that his worshipping of the Angel was not a worshipping of God, but a derogation to it, and that worshipping of God could not have been consistent with worshipping of him, otherwise he might have worshipped God and the Angel also, which breaketh the force of the Angels consequence, which oppeseth them as inconsistent together.
It is wonderfull therefore, that Bellarmine should fall in that impudency (De Sanct beatitude lib 1. cap. 14) as to presse an argument for worshipping of Angels from this place, thus, Either (saith he) John took it to be Christ, whom he worshipped, and so he sinned by giving the Angel divine honour, or, he knew him to be an Angel, and yet worshipped him, which (saith he) is a copy to us; for, if John knowingly worshipped an Angel, so should we, and whether doth John, or the Calvinists (so he speaketh) know belt what is due to Angels? and this he confirmeth, If it had not been duty, then (saith he) John would not have done it after the first admonition; for, he was neither forgetfull nor indocile.
Answ. If worshipping of Angels arise from this place, certainly it may be gathered any where; & seing the weight of it lyeth here, that if it had been sinfull, John, would not have done it, and this supposeth John to have had no corruption, and saith nothing to the arguments formerly alleaged. It may more easily be resorted, thus, Either in this practice John sinned, or the Angel; But it cannot be said that the Angel sinned in reproving of him for doing this: Therefore John sinned in doing it.
It cannot be said, that neither sinned; For, 1. there is an opposition, the one disalloweth what the other practiseth; and if any thing be gathered from Johns relapsing in that deed, Chap. 22:8 the same may be urged still, either he sinned in renewing of this practice, or the Angel in renewing his reproof: for, he doth again follow his reproof, and that more hotely than formerly. 2. They cannot both be right here: for, John did not worship this Angel, formerly; and if the former was no sin, this must be neither is it to be thought that the Angel, would have confirmed John by this reproof in his former errour. 3. The Angel not only refuseth Johns worship, but refuseth it with reasons, which will admit no such evasion: For, either the Angel really abhorred this fact as he expressed, or he did dissemble; But this last cannot be said Ergo, &c. Alcasar confesseth, that these reasons which they give, will not hold, and that it is beside the Text to alleage any other than the Angel mentioneth; he doth therefore excogitat (forsooth) a judicious exposition, & saith, the Angel here is Peter, and that, Chap. 22 is Paul, and that they refuse worship from John their Colleague, as their great Church-men do from one another, who use to lay to each other in their low courtesies, keep that (meaning their humbling of themselves) to the Sacrament of the altar. He maketh that objection to himself why Peter, being the Prince of the Apostles, refuseth that honour which John was offering. He answereth, that it is truth, that in the first ages of the Church the Popes used not to be so reverently worshipped, their pomp was not come to an height, Therefore Peter refused it, as being loath at that time that it should be known how great they were. In all which fooleries we may see what it is to thwart with clear Scripture.
This distinction will enervate both the Angels reasons why he casteth that worship. The first, I am thy companion, and (Chap. 22:9) companion of at that keep the saying of this book, &c. therefore do it not. His argument is, No fellow-servant that is not Matter, is to be worshipped by an other; But I and all Angels are fellow-servants: Ergo. The reason pleadeth that de jure nothing is due to him. Now, if there were any such distinction, it might be replied, as Papists do, non sequitur: why? because there is mid-sort of worship, allowable to fellow-servants, and therefore the Angel did wrong in rejecting of it. His second reason is, worship God, which saith, this worship and all worship is due to God, Therefore it is not due nor to be given to men. The adding of this distinction would enervate the argument, and say, it is not this worship or all worship that is to be given to God only; or, when he saith, ye cannot worship God and me, (for he opposeth these as inconsistent) they would answer, yes, with diverse sorts of worship we can, whereas the Angels scope is to overturn an such worship to himself and to scribe it all to God; and therefore saith not, give not me this or that sort of worship, but none; yea, so he appointeth even that which John gave him to be given unto God. And if δουλεί were allowed, then worshipping of Angels would be a worshipping of God the Master, but the Angel opposeth here worshipping of God, to the worshipping of him: Therefore worshipping of Angels, is acknowledged by Angels to be no worshipping of God: otherwise John might have replied, that he was worshipping God, the sender in him that was sent.
If there were any worship due to Angels of a religious kind, then the Angel should not simply have prohibited, but should have directed John right, left from one extream he had fallen to another; But that he doth not: and it we consider that God comprehendeth all worship either in the first or second table of the Law, and this can be none of them, we need not be anxious about it, but say, certainly Angels know better what is their due than Papists and Bellarmine do: Therefore we conclude, that giving of Angels that worship, is sinfull and idolatrous.
It will confirm this, if we consider what use the Fathers make of this place, who draw a strong Argument for Christs Divinity from this, that he is worshipped, whereas no Angel is capable of worship, which they confirm from this place, Vide Ath serm. 3 contra Arian pag. (mihi) 191. Certainly this answer would overturn that argument so much pressed by them, if there were any religious worship which did not prove him to be God that is worshipped. The use also which Angustine maketh of it against the heathens on Psal. 96. (nobis 97) is to the same purpose, expounding these words, Confounded be they that serve graven images, &c. he entereth in debate with the heathens, who (saith he) denied that they worshipped an Image (knowing it to be without life) but said, Adoro quod video, sed servio ei quem non video, Not unlike this former distinction. If it were asked, who that were, they answer, numen quoddam. If it were replied again, that which they took to be numen, was a devil. They answered, (Colum. 1088) non colimus mala dæmonia; Angelos, quos dicitis, ipsos & nos colimus, virtutes Dei magni & ministeria Det magni. Augustine urgeth, Utinam ipso; colere ve etis, facile ab ipsis disceretis non illos colere, audice Angletum doctorem. And then citeth this place, Surge, quid sacis? illum adora, &c. and concludeth, quid ergo, sratres mei, nemo dicat, timeo ne irascritur mihi Angelus si non illum colo, tunc tibi irascitur quando ipsum colere volueris, bonus est enim & Deum amat, &c.
THe last part of the Chapter followeth from ver 11 to the end; wherein the last part of the sixth vial of the battel of Armageddon. (mentioned Chap. 16) is more fully set down. 1. In the preparations for it. 2. In the event of it. The first is to ver. 14. The other, to the end.
The preparation of the beast was more fully let down, Chap. 16. Therefore it is but touched here and the Lambs order and army, who are the other party, are more imitted on.
I saw heaven opened. This is preparatory to the vision, that he might the more clearly discern it: but that is not all, hereby it would appear is now set out a more flourishing estate of the Gospel after the Lambs marriage; for, by a white horse this was signified, Chap. 6 and by the opening of Heaven and the Ark, Chap. 11 it was signified also. This would then hold forth a flourishing Church, able to send out Armies at least of spiritual fighters for Christ, against His enemies.
The preparations upon the Lambs side, are more particularly set down, 1. By the description of the Captain. 2. Of an Angel, as an Herauld denouncing the War, or rather foretelling the victory, ver. 17 he insisteth, most on the Captain; for, He is of most concernment in the War, and cannot easily be described. The properries given him are of two sorts. 1. Such, whereby he is someway tied in his proceedings to His Word. 2. Such, wherein He is absolute, and he hath a name and wering both as a description. There are four names given to him that divide this description; Or, take it as it lieth, and, 1. we have set down his own properties, to ver. 14. Then, 2. His Army, ver. 14 and, 3. His Weapons or Armour, ver. 15. He now rideth on His white horse is Captain, being spotlesse in his way and manner of proceeding; for which cause, His first stile (ver. 11) is faithfull and true in keeping promise and Covenant to his People. And then, secondly, it is added, that in righteousnesse he doth judge and make war: which implieth, that there is a right end in his undertaking, a right cause, and a right manner of proceeding in it. Two, properties more are set down, ver. 12. His eyes were like a flame of fire, importing searching omnisciencie and terrible Majesty, as Chap. 1. He hath on his head many, crowns, not materially so, but to shew His absolute soveraignity, that he is an high and great and glorious King, so that one crown or few crowns will not serve to describe his glory. This is a great King above all kings, as his name is, ver. 16. This also importeth many triumphs and victories over His enemies.
Answerable to this greatnesse, He hath an inexpressible name that none can take Him up in the infinitnesse and greatnesse of his Essence and glory but himself., to creatures it is a mysterie and a secret, as Judg. 13:18 for, no name can adequatly set out His perfections.
He proceedeth in the description of Him, ver. 13 as in a most conquering-like posture, he was clothed with a vesture dipt in bloud: it is like with the bloud of the former events of former vials, or of this on Him: He followeth the chase so hot, when He once beginneth and appeareth so terrible and bloudy, and yet conquering like one mighty to save, Isa. 63:1, 2. His name is here set down more plainly in a stile more usuall for John to give him, and that is, The word of God, Joh. 1. So Christ is called the Word, First, in respect of His person, seing he doth expresse the character of the Fathers person as clearly as the Word doth represent a mans secret conception within Heb. 1:3. Secondly, in respect of his Offices, because by him God doth as by a word plainly make known the secrets of the Golpel, before hid in him.
In the 14. Verse, his Armies are set our, 1. These in heaven: not only Angels and Saints glorified; but such, of the Church, as (ver. 8) are arayed with such vesture. The new married Jews and the beautified Gentiles are both stirred up to this employment, They are named, Chap. 17 called and faithfull who were with the Lamb, they are the same here. The Church now is more pure in worship, and shining in holinesse; and the most pure are most zealous in following of him for, this honour have all his Saints, as Psal. 149:2. They are called Armies, for their multitude, strength and discipline. 3. They ride, and that on white horses: He hath all his Souldiers mounted as well (as it were) as himself, they share with him as certainly of the victory, as he doth overcome: It is good being on the Lambs side, and at his back. But there is no word of a weapon amongst them all: for, they need none, because he goeth foremost and sighteth, and they but follow as a company in triumph. It is to let see also, it is not the Souldiers, but the Captain, and his weapons that get the victory; for, righteousnesse or fine linen is their defensive armour; and for offensive, they have none mentioned here, although from Chap. 17 and the scope, we may gather that they are also to be made active in this war, yet the victory dependeth not thereupon: holinesse and faith is the best armour folks can put on.
His own weapons are set down, ver. 15 in three, 1. A sword going cut of his mouth, which is the word whereby he subdueth Nations to himself. 2. A rod of iron, Psal. 2. signifying both Authority, (Psal. 110:2) and power to crush gainsayers, and to put His Laws in execution against wicked opposers that yeeld not to the word, them he striketh with the rod of iron: for, rule he must. 3. There is a wine-presse of Gods wrath, as Chap. 14 and Isa. 63 and that he treadeth, that is, he easily (and now at this time) abundantly executeth judgement himself, where the former prevaileth not. And seing he treadeth alone, Isa. 63 few arms will serve these that are with him.
Suitable to this Soveraignity and Power he hath a name, (ver. 16) on his vesture, that it may be visible (as it were, in his Colours legible) and on his thigh, that is, graven now most observably upon all his wayes and motions, as Chap. 1. It shall now be known he is Lord of Lords and King of Kings, that is, most Soveraign, and will now be seen and acknowledged to be to, for he taketh it on him.
Lastly, vers. 17, 18. This battel is set out by one standing in the sun, that he may be conspicuous, crying to all fowls, to come, and to eat, all sorts of great and small: which doth set out, 1. the certainty of this defeat. 2. the greatnesse of it: the slain shall be so many, that sowls shall eat them; it is borrowed from Ezek. 39:17. Also it may set out a clear and confident incitation of Gods Ministers to stir up others to go about the execution of this judgement with confidence of victory, as if they were invited to prey upon dead men; and possibly also by this, many that are not mounted like the Lamb, nor clothed in white, and are not following Him, nor walking on his account, shall yet upon hope of gain to seed (like ravenous fowls upon others ruine,) engage into this fight, and be made use of (though following their corrupt ends) for a time to execute Gods justice against this beast, who preferred his own interest to Christs.
This is the Lambs preparation; now followeth a word or the contrary party. There is the beast and the Kings of the earth and their armies, to wit, some Kings yet sticking to the beast, that did lament the whores destruction, and with them others without the Church, of late engaged to side with the Pope, who is now made to flee from Rome. The beast here is only mentioned (though, Chap. 16:13 and in the following verse the false prophet be added) to shew they ate but one, though diversly represented. All these are gathered against Christ) so it is constructed) and his people. How this gathering proceeded, and whence it came, is not spoken to here, because it is insisted on, Chap. 16:13, &c. as also the place whereto they are brought; only now both Armies and their Captains are marked to be in the fields.
The event followeth, ver. 20 and 21 in three steps, first, in respect of the opposit Chistain, 1. he is taken prisoner, 2. he is condemned and cast alive in the lake from whence he came. The party overcome hath two names, yet is one; The beast here is that first, Chap. 13 the false prophet is that second Ecclesiastick beast, or second consideration of the former: for, these same things are attributed to this false prophet, which were the properties of that beast; Chap. 13:11 therefore they are one, as was shown there; and their joynt doeth sheweth in all things an identity. They are only named as distinct, 1. to shew that that grandour of Rome, which hath long stood, and after that City is burned, doth yet pretend some preheminency by the surviving of its last head the false prophet, (who still, though banished, keepeth up the name of Romish Pope,) shall how both fail together, Romes Empire in that series and the Pope they shall go together into destruction, and there shall be no such Empire of Rome under any form after that, as hath formerly been, but the body and head (in a word) shall perish together. 2. To shew that both that civil grandour signified by the first beast, and that religious deceit and hypocrisie, whereby it was maintained, shall now be at a further end than when the whore was destroyed: no Popes nor avowed spreading of Popery are to be after this in any such measure. Thus they are captivated who keeped still liberty in all former defeats, and are ensnared, as it were, unawares when they looked for no such thing, but on the opinion of the Popes perpetuity were confident: the word, in the Original, implyeth some surprisall: they are cast alive in the lake; this is their judgement, to set out the abhorrency which the Lord hath at them and sheweth at their end, as in the case of Korah, Dathan, &c. to shew there is a judgement after this to them for, he pursueth them still till it end them. 3. To shew, that there is now no regresse to them after this defeat; for, it is irrecoverable to the beast by the sixth vial, as it was to the whore by the fifth, before, Chap. 18 he came from the pit, Chap. 13 and 17, and he returneth to it here.
The event is set out by the satisfaction that these who love prey shall have; the slaughter and spoil is answerable to what was denounced, vers. 17 and 18 These that follow duty, even on corrupt ends, may sometimes get a fill and some successe: but these that did ride on white horses, had a more noble design: this one sword of Christ doth all the businesse, and they have enough to be witnesses.
So the series of Antichrists destruction looketh thus in the three last vials; the fifth overturneth Rome, yet he himself hath some being and maketh some new stickling or shifting for help in his last essay: after that he is taken by the sixth, and there is then neither seat nor beast to sit in it; yet possibly there may be some remnant of adherents to that Babylonish superstitious way, regrating the overthrow of the beast by the sixth, as they did of his felt by the fifth, Chap. 18 which in this sense may be judicially slain by the sword of Christs mouth, although the execution of it be suspended: these are fully overturned by the seventh vial, when great Babylon cometh in remembrance before God, possibly in the dayes of Gog and Magog, such old principles concerning Rome are revived, but they are soon banished.
There is a great objection against this, because the destruction of Antichrist seemeth to be reserved for Christs second coming, 2 Thess. 2:8 and here he is cast in hell, which some think cannot be before the end. Before we answer, we take it for certain, that this judgement of the beast is not at the last day: For, 1. it is under the sixth vial, and it is the seventh that bringeth the end. 2. It is a judgement wherein Armies of Saints are imployed and his word is made use of in this ruine, which cannot be said of the last judgement. 3. In this judgement of his casting in the lake, there is a difference put between him and his followers who are otherwise judged, vers ult. and their casting-in suspended; there is no such difference in the last judgement. 4. There are some events yet behind this, the devil is not fully overturned till the seventh vial cast him in the lake, which is by the judgement of the great day, and yet the beast is in the lake before him: therefore this judgement is before the last, by which the devil is casten, where the beast and false prophet are before him, as is clear from Chap. 20 vers. 10.
Now for answer, 1. It is not absurd to say, the finall end of Antichrists Kingdom shall not be before the end, his kingdom being complexly considered; yet it hindereth not, but both himself and his seat may be overrurned before. 2. That place, 2 Thess. 2 may look to the destruction of Antichrist, not at Christs last coming, but at his coming to that judgement of the whore, as it is called the great day of God, Chap. 6 when He came to be avenged on heathen Emperours: and the destruction there, (2 Thess. 2) is, 1. peice and peice and not at once. 2. It is by the breath of his mouth, that looketh to the shining of the Gospel, whereby he is ruined, as here by the sword proceeding from Christs mouth. And so, 3. the brightnesse or His coming will be his coming in the Gospel, and taking to Him that great power which Antichrist hath long usurped; and that agreeth well both with the scope there and here. And, 3. if any should urge further, that in that place (2 Thess. 2) two distinct steps are set down, 1. To consume him by the Spirit of His mouth: but the second, his destruction, is reserved to Christs second coming. Answ. It will prove no more but this, 1. That Antichrists fall shall begin long before it end. 2. That it shall be fully compleated at the great day. 3. That beside whatever come upon him now, there shall also be a reckoning with him then. We deny none of these, seing the Word faith not it is only so; for, our opinion is not excluded, which faith more, to wit, he shall be judged at his particular judgement and at the general judgement also: and although it be ordinary in the Scripture to design the last day for the time of persecuters destruction and the Saints outgate, because both are at that day perfected; yet can it not be argued, Therefore there are no foregoing strokes or deliveries; so, neither can it be in the present case, beside, it being in the close of the sixth vial, and after the Jews conversion, which will be not long before the end, it may there be so expressed.
For that, he is cast alive in the lake, it is certainly not properly to be understood, as if he should never die, but is an allusion to that of Korah, Dathan and Abiram, to shew the greatnesse, dreadfulnesse and irrecoverablnesse of that doom that snall come on him: and considering this special and eminently stated enemy of God and Jesus Christ in His Kingdom, and God, visible taking course in this world with other more open enemies, it is like, that the jealous God who is avenged, as is clear, on his seat before men, will even in this world, though he spare him long, singularly shew His judgement on him, beside what He will do in the last Day, which also in part contributeth to His Glory and His peoples comfort, as any other temporall judgement doth, which yet is not so much foretold for these ends as this is.
