A Revelation of the Apocalypse, Chapter 8
CHAP. 8.
AND when he had opened the ſeaventh ſeale, there was ſilence in heaven about halfe an houre.
2 And I ſaw the ſeaven Angels which ſtoode before God, & to them were given ſeven trumpets.
3 Then another Angell came, & ſtood before the altar, having a golden cenſer, & much odours were given unto him, that he ſhould offer with the prayers of all the Saints upon the golden altar, which is before the throne.
4 And the ſmoke of the odours with the prayers of the Saints wēt up before God, out of the Angels hande.
5 Afterward the Angell tooke the cenſer and filled it with fire of the altar, & caſt it into the earth, & there were voices, & thundrings, & lightnings, & an earthquake.
6 And the ſeaven Angels, which had the ſeaven Trumpets, prepared themſelves to blowe the trumpets.
7 So the firſt Angel blew the trumpet, and there was haile and fire mingled with blood, and they were caſt into the earth, and the third part of the earth was burnt, & the third part of the trees was burnt, and all the greene graſſe was burnt.
8 And the ſeconde Angell blewe the trumpet, and as it were a great mountaine burning with fire, was caſt into the ſea, and the third part of the ſea became blood.
9 And the third part of the creatures, which are in the ſea, the livings things I ſay dyed and the third part of the ſhippes were deſtroyed.
10 Then the third Angell blew, and a great ſtarre fell from heaven, burning as a torche, and it fell into the third parte of the rivers, and into the fountaines of waters.
11 And the name of the ſtarre is called wormwood, therefore the third part of the waters was turned into wormwood; and many men dyed of the waters, becauſe they were made bitter.
12 Afterward the fourth Angell blewe the trumpet, and the third part of the Sunne was ſmitten, and the third part of the Moone, and the third part of the ſtarres, ſo that the third part of them was darkened, and the third part of the day was darkened, and likewiſe of the night.
13 And I beheld and heard one Angell flying through the middes of heaven, ſaying with a lowde voice, woe, woe, woe to the inhabitans of the earth, becauſe of the ſoundes to come of the trumpet of the three Angels, which ſhall blow.
Analyſis.
THE cōmon type being declared, the Silence, which is proper to the ſeaventh ſeale remayneth. Which, of what it is, is declared in the firſt ver. Afterward he proceedeth to the following period of the trumpets, which is cō prehended in the compaſſe of this, and is diſtinguished into ſeaven trumpets: the preparation of which is double, common, and ſpeciall: that, cōſiſteth firſt in the ſeaven Angels, furnished with ſo many trumpets, ver. 2. Afterward in one other Angell, who executeth the office of the High Prieſt, as it appeareth from the furniture, in reſpect both of the inſtrument and ende, ver. 3. and alſo of his miniſtery toward the elect, ver. 4. and againſt the enemyes, partly by caſting fire into the earth, partly in rayſing up from thence voices & thundrings and great perturbation, ver. 5. The ſpeciall preparation is of the ſeaven Angels making themſelves ready unto the buſineſſe appointed to them. The Execution alſo hath likewiſe ſome thing comon, to wit, a warning by the blowing of the trumpets: and alſo ſomething ſpeciall, even the proper effect of every blowing of the trumpet: which is diſtributed in the foure firſt lighter, and the laſt three, heavier. They are handled in the reſt of the chapter, by their diſtinct articles. At the firſt blowing of the trumpet, there was hayle and fire, ver. 7. At the ſecond, a burning mountaine is caſt into the ſea, ver. 8. At the third, a ſtarre fell from heaven into the rivers, ver. 10.11. At the fourth the third part of the ſunne was ſmitten, ver. 12. As touching the three laſt more grievous trumpets, the preparation commō to them is had in ver. 13. where the Angell flying through the middes of heaven, denounceth with a mourning voice more horrible calamityes from them following.
Scholions.
1 But when he had opened the ſeaventh ſeale: Such then is the ſixt: the ſevēth ſeale followeth, whoſe effect, which proceedeth from the opening, is called Silence, which ſometime is uſed for any reſting, as why are yee ſilent in bringing home the King, that is, why doe yee reſt, 2 Sam. 10.11. Sometime it is oppoſed unto tumulte, from whence, the ſtill waves of the waters, Pſal. 107.29. Of which ſorte is this ſilence made in Heaven, that is, in the Church on earth, which often times is called of Chriſt the Kingdome of Heaven. The ſpace of this ſilence is about halfe an houre, ſurely very shorth, which should almoſt ende aſſoone as it should beginne. In which is taught, that the Church afterward shall enioy for a ſmall time happy reſt, after that the open enemies should be driven away, and that confortable Angel Conſtantine the great, should ariſe from the Eaſt. For this ſilence is ioined togither with that ſubduing of the cruell enemyes, wherewith the ſixt chapter was concluded. For the common type, of which ſorte was the whole ſeaventh chapter, doth not interrupt the order of things. And indeede ſuch quiet dayes followed by and by after thoſe trumpets. For Maxentius being overcome at Rome by Conſtantine, and Maxentius in the Eaſt by Licinius, howe glad a day appeared to the Church through the whole world? Howe great delectation, howe great ioy, howe great triumphe was ther of all degrees? How pleaſant was it that the priſons were opened, that men were called backe from the mines, that their feete were looſed from boundes, that their neckes were delivered from the axe? Neither onelyonly to have theſe thinges, but alſo an Emperour, of which never any man before did ſo much as dreame, who endevoured exceedingly to adorne by all meanes that he could, every one of the meaneſt that was named a Chriſtian. Euſebius triumphed not without cauſe, ſinging with the wordes of the Pſalmiſt, Goe to, ſee yee the workes of Iehova, how he maketh deſolatiōs in the earth, cauſing warres to ceaſe unto the ende of the earth, howe he breaketh the bow, and cutteth in peeces the ſpeare, he burneth the chariots with fire, booke 10. 1. Nowe both the Auguſtes, as well Licinius as Conſtantinus, with one minde did procure diligently, not onelyonly the peace of the Church, but alſo the ornaments of peace, as it is apparāt from the Decrees published in the name of them both, Euſeb. booke 10. chap. 5. &c. But this was a short peace, and in very deede but of halfe an houre continuance. For firſt, the Auguſtes themſelves were at concorde ſcarſe one three yeeres ſpace: afterward, when they were reconciled, Licinius aſſaileth openly the Chriſtians, and attempteth a generall ſlaughter. There came more over civill warre, which waxed fierce among the rulers of the Church, the Biſhops themſelves: who being voide of all feare of the cōmon enemy, did fall one upon an other with the weapons of wordes, as if they had ben weary of peace, even aſſoone as they had taſted the ſweetnes of it with the top of their lippes. See Aurelius Victor of Ceſar. part 2. Euſeb. booke 10. 8. 9. and upon the life of Conſtantine booke 1. to the ende & beginning of the ſecond. Furthermore thoſe thinges which wee have noted before at the firſt verſe of the ſeaventh chapter.
2 And I ſaw thoſe ſeaven Angels: Such hath ben the Silence, from which at length proceedeth the ſecond periode, diſtinguished from the former, becauſe the entrance into this, began not but at the ende of the ſeales. For shall the Trūpets be aunſwerable to the Seales, which are brought to their laſt ende, before the Trumpets be prepared to ſound?
More over take away the TRVMPETS from this ſeaven Seale, that which wee leave unto it beſide and above the Silence of halfe an houre, is a certen ſmall thing, and more ſlender and baren, then beſeemeth the dignity of it.
I ſee that ſuch an opinion hath pleaſed ſome learned and Godly men, but he that shall marke and obſerve the thing diligently, shall perceave, that the ſame is quite cōtrary to the methode of the REVELATION. The Heralds of this Periode are the ſeaven Angels Trumpeters: The words themſelves doe not shewe playnely whether theſe Angels were good or noe They are ſayd to ſtande before GOD: but this is a doubtfull kinde of ſpeaking, in ſo much as it may be attributed as to the evill, ſo to the good Angels: and therefore it is ſayd that SATAN preſented himſelfe togither with the Sonnes of GOD, before the Lord: as wee reade in the Booke of Iob firſt chap. ver. 6.
But the proportion of the BEASTS in the Seales, and of the ſeaven ANGELS Miniſters of the Viols, every one of which was clothed with Pure Linnen, as wee shall ſee in the fifteenth chapter of this booke and at the ſixt verſe, may cauſe us to eſteeme and iudge theſe Trumpeters in the ſame number of Holy ones: eſpecially ſeeing that the article, thoſe ſeaven ANGELS, hath alſo the force of nothing ſome that were knowne: of which wee had none before, unleſſe the finger be pointed unto thoſe ſeaven SPIRITS of God, ſent forth into all the world, of which wee have ſeen in the fift Chapter and at the ſixt verſe. Wee ſayd that the foure ANGELS of the ſeaventh Chapter are the foure firſt Trmmpets, but wee meane not the TRVMPETERS themſelves, but the events which followed when they blew thoſe their Trumpets.
But the parts of this Periode are diſtinguished by Trumpets, becauſe theſe events should be more notable, more famous and manifeſt to all men, and as it were ſung with the publike and lowde voice of a Trumpet In receaving of which, there is a certen preparation before they beginne the worke it ſelfe, becauſe by and by after the ſilence made, there should be given ſome token of the troubles to come, before the rage should waxe hotte and be kindled. To which is to be referred that Schime betweene Cecilianus and Donatus of Afrike, of which wee made mention before: the Apoſtaſy of Licinius, and his wicked entrepriſe againſt the Church. The Contention in the Eaſt touching the Lords Supper or Paſſeover: But eſpecially the infection of the Arian Hereſy, the which aſſoone as it ſprung up, began to ſpred quickly farre and neare, and to kindle ſo great cloſe and ſecrete hatreds, that neither the ſcorning of the enemyes on the theatres, nor the moſt earneſt deſire of the EMPEROVR himſelfe teſtifyed both by his letters and teares, and alſo by the Embaſſage of Holſius Cordubenſis a moſt famous old man, could not avayle any thing at all to quench the flame: for this ſee the ſecond book of Euſebius, upon the lyfe of Conſtantine, in his letters to ALEXANDER and Arius. All theſe thinges as Trumpets, were given in the ſight of all men, as b…ing indeede ſorrowfull preſagies of the future blowing of the Trumpets.
3 Then an other Angell came: Hitherto the preparation of the ſeaven ANGELS; Nowe followeth what manner of entrance was made to the events following in one ANGEL: Whom wee may not ſuppoſe to be any Spirituall ſubſtance, ſuch as are the ANGELS properly ſo called, that is to ſay GABRIEL, or any of that ſorte, as the Ieſuite would have it, but a Man, according as this Booke of the Revelation is wont to ſpeak, in the which there is nothing more common and ordinary, then to give & attribute the name of an Angel, unto Men.
Furthermore this heaven is the Holy Church on earth: the Altar the more inward holy place of the ſame, the Miniſtery of the High Prieſt, which the Angels properly ſo called doe never execute: but the trueth of which belongeth onelyonly to Chriſt, the type unto men onelyonly, who have a nature fit for ſacrifice, about which thing the office of the Prieſt is chiefly occupied: of which nature ſeeing the Angels are voide, neither can they repreſente the Prieſt. Neither any where in the ſcriptures are theſe dutyes attributed to them. Furthermore the miniſtery was done before the throne, where ther is noe place for the Angels, but in the compaſſe of the throne: and of the Elders, and of the Beaſts: that is to ſay, they compaſſe about the uttermoſt circuit of the Church, watching on every ſide for the ſafety of it: whatſoever is within the circuit, is the Hygheſt Throne, the Lambe, the Beaſts, the Lā pes, the Chryſtall ſea, the Altar &c. of which thinges there is a neceſſary uſe in the congregation of the faithfull. I doubt not but that this Angell is the ſame, which in the former chapter was ſayd to aſcende from the ryſing of the Sunne, to wit, Conſtantine the Great. For that which there ſummarily kept the Angels from hurting untill they had ſealed the elect, that ſeemeth in this place to be declared ſeverally in what maner it was done. Neither doth any thing let but that the ſame man may be deſcribed in divers maners, according to the divers nature of the thinges that are to be done.
¶ And he ſtoode before the Altar, the Greeke hath, at the Altar, Montanus agreeth unto it. Afterwards it shalbe clearely ſeene at chap. 11.1. that the Church about this time was gone into the Temple, and had hiddē her ſelfe in the privie places thereof: wherfore not without cauſe he is ſayd to ſtande before the Altar, ſeeing he was the chiefe of them, who having eſcaped from the corruptions of the world, went a part from other into the covert of the Temple. But he ſtoode not in this place as one of the common ſorte of the faithfull, but in the ornament of the Prieſt, having a golden Cenſer, and much odours given unto him, that he ſhould offer with the prayers of the Saincts. How may theſe things, wilt thou ſay, fit to Conſtantine? Surely as the type of the High Prieſt to Ieſus chriſt: whoſe perſon to repreſente is not proper nowe to one certen kinde of men, but is common to all the faithfull; whom all Chriſt hath made Prieſts, and that not of the ſecond, but of the higheſt ſort. But why should not he above all have the image of the Prieſt, in whom moſt of all did shine the likenes of his Kingly dignity? well ſpake he of himſelfe in the aſſembly of the Bishops, And I, ſaith he, am here as one of you: for J will not deny my ſelfe to be your felowe ſervant, in which name I reioice moſt of all: Socrat. booke 1. chap. 7.
¶ Having a golden cenſer: the greeke word foreign ſignifyeth properly Frankincenſe here is taken, for the Cenſer it ſelfe, as is manifeſt frō the firſt verſe, where this foreign is filled with the fire of the Altar. But the golden Cenſer was an inſtrument of the moſt Holy Place, Heb. 9.4. and belongeth onelyonly to the High Prieſt.
¶ And odours were given him. Therefore this Angel is not Chriſt: who taketh not odours frō any other, but he himſelfe is a moſt replenished ſtore houſe of all graces, and giveth to every one, as much as is needfull. Thoſe odours are a moſt ample, both ability, and alſo will to make peace, which is the ende of the Prieſthood, and of burning incenſe before God: in which reſpect the Lord is ſaid, to ſmell a ſweete ſavour, when he accepteth a Sacrifice: Gen. 8.21.
¶ That he might offer with the prayers: Theſe thinges are ſpoken according to the auncient cuſtome of the Temple: where the Prieſt burning incenſe within upon the golden altar, in the meane time the whole people taryed without, giving themſelves to prayer, as in Luke 1.10. And the whole multitude of the pepple prayed without in the time of the burning incenſe: from whence it cometh to paſſe, that it is ſayd in this place to be givē to the prayers: which before time was wōt to be ioyned togither with them at the ſame momēt. And the prayers of the Saincts are the godly wishes of the faithfull, who earneſtly deſyred, that ſome remedy might be founde betimes againſt the evils neare at hande, which they ſaw to before shewed by many apparant tokens. For could it otherwiſe be, but that the ſyncere mindes ſeeing ſtrifes, privie grudges, and contentions raigne every where, and to conſume all things (I meane thoſe which wee shewed even nowe to have followed the halfe houre ſilence) should not ſtrive earneſtly with God by prayers, that he would not ſuffer the trueth tryumphing over the tyranny of the enemyes, to be abolished by the diſcords and alterations of them that were of the houſholde? But what other meane could there be of appeaſing controverſies, then to gather togither the parties diſagreeing one with an other, and when the matter was reaſoned of on each ſide friendly, by a good compoſition to drawe them to be of one minde? This was it then which the holy men deſyred that the preſent controverſies might be taken away, by a generall Councill aſſembled, and the future evils might be prevented. Epiphanius reporteth that Alexander Biſhop of Alexandria ſolicited Conſtantine and required of him earneſtly, that he would ſummon a generall Councill, and that not of himſelfe, but from the common adviſe of other Biſhops, whom he had conſulted with about this matter, booke 2. Tom. 2. hereſies 69. Ruffinus booke 1. chap. 1. From which wee may perceave what was the common deſire of all men. OnelyOnly Conſtantine next after God could give odours to this deſire, that is, bring it to ſome deſyred iſſue: for, as ſaith Euſeb. It was in the power of the omnipotent God onelyonly, to cure theſe evils. But Conſtantine alone of all men on earth to be the miniſter of theſe good things, in the life of Conſtantine, in the 3. booke of the ſayd Euſeb.
¶ VponUpon the Golden Altar: The Altar of incenſe, that was before the vayle, as Exod. chap. 30. ver. 3. Here it noteth the company of the choſen ſaincts, the firſt fruites of the whole world, as ſpeaketh Euſebius: in as much as this company doubtleſſe did holde the place next to the moſt holy, as in olde time, the Golden Altar was ſet before the vayle. And ſurely by right may this crowne of moſt holy men be called the Golden Altar, the great aſſembly of which cometh nigheſt unto the maieſty of God, and in which the viſible glory of God moſt of all sheweth it ſelfe. Where, ſaith Chriſt, two or three ſhalbe gathered togither in my name, there am I in the middes of them, Mat. 18.19. Therefore it muſt needes be that this company should have the next place to the Moſt Holy, in the middes of which Chriſt himſelfe did remaine.
¶ Which is before the Throne: Within the circuite of the Elders. For that is ſaid both here, and in other places to be before the Throne. Which whole ſpace God would have to be proper to the elect on earth, who approach next to the Higheſt Throne, and are not ſeparated by the coming between of Angels.
4 And the ſmoke of the odours went up: Thus farre the preparation of the Angell, now followeth his Miniſtery: and firſt that which perteineth to the Elect in this verſe, in reſpect of whom the ſmoke of the odours is ſaid to goe up, that is they were made partakers of the thing which they deſyred ſo greatly. The maner of ſpeaking is taken from the ſame cuſtome of the Leviticall Prieſt, the ſimilitude of whom he hath uſed hitherto. Once every yeere the Cenſer was to be brought within the vayle, that the cloude of the incenſe might cover the Mercy Seate, which is upon the Teſtimony, to the ende that the Prieſt ſhould not die, as wee reade in the booke of Levit. chapter ſixeteenth, twelve and thirtheenth verſes. Alſo Incenſe was to be burned every morning when the lampes ſhould be kindled, as in the booke of Exodus, chapter thirty, verſes ſeaven and eight. Whoſe thicke vapour aſcending should pearſe through the vayle, and should perfume with a moſt ſweete ſavour all the inward moſt holy place: a viſible ſigne of our prayers, which doe penetrate the heavēs, and by the ſweete ſavour which they caſt forth through Chriſt, doe obtaine of God, that which wee aske. From whence the Pſalmiſt ſaith, Let my prayer be eſteemed as incenſe before thy face: Pſalme hundreth and fourthy one ſecond verſe. Therefore the ſmoke of the odours goeth up, when our prayers coming before God, doe obtaine for us that which wee asked according to his will. And when the holy men deſired that ſome way should be taken, for the ending of that ſtrife by a generall Councill proclaimed, by theſe things is shewed, that the thing was graunted them at length which they deſired. For Conſtantine ſeeing that he did try in vaine all other remedies, appointeth a generall Councill at Nice: he commādeth the Biſhops to take publike horſes, and all to aſſemble at the day appointed. Whom at laſt being gathered togither, he moſt ſweetly admonisheth touching the care that they should have to ſearch out the trueth; he with very great equity heareth the diſputers againſt it: finally he governeth the whole buſineſſe with ſuch gravity and wiſdome, that at length the wicked blaſphemy being condemned by common conſent, the holy trueth prevailed. By which fact of his ſurely the thicke cloude of the odours, went up from the hande of the Angell before God, when doubtleſſe by his care, paines, diligence, charges, moderation of the whole buſineſſe, ſo wholeſome a thing, ſo much deſired of all the godly, was undertaken, begun, and brought to an ende. Nowe he ſet a marke in the foreheads of the elect, wherby they might be diſcerned from the baſe ſorte of the ungodly. Therefore Conſtantine is that Angell, thoſe odours given him, which he ſhould give to the prayers of the Saincts, is the power to gather a generall Councill: the Golden Altar is Chriſt himſelfe in the middes of this holy company: The thicke cloude of the odours going up, is the whole matter brought to an ende moſt proſperouſly. And this is that time untill which the foure Angels should keepe the truce, of which wee have ſeen at the 7. chap. ver. 1.
¶ With the prayers of the Saincts: Prayers, peradventure by the want of a participle, not of the prepoſition with, as if the perfit ſentence were this, And the ſmoke of the odours, which were given to the prayers of the Saincts went up, the word being repeated from the former verſe, where was, that he ſhould give to the prayers: a thing very uſuall with the Hebrewes, to underſtand in the things that follow, the verbe that was uſed before. But by this reaſon the odours given should onelyonly aſcende, and not alſo the other prayes of the ſaincts, which alſo are odours, as wee have ſeene in the fifte chapter & at the eight verſe,
Therefore by want of the prepoſition the ſenſe ſeemeth better to agree: Yet Theodorus bez have it with the prepoſition with, and not with the of as the Common tranſlation, and the Ieſuite, who interpreteth it materially, that the odours aſcending were made of the prayers of the Saincts, whē it was ſayd before, that he should give to the prayers of the ſaincts. But nothing that is givē to a thing, is made of the ſame thing, to which it is givē
¶ Out of the Angels hande: Becauſe he helde a Cenſer in his hande: but which is as much as if he should ſay, by the miniſtery of the Angel, Conſtantine miniſtr…ng, whatſoever was needfull for this matter.
5 After the Angel tooke the Cenſer, and filled it with fire of the altar: The fact of the Angel, as farre as it reſpecteth the wicked. But the full Cenſer sheweth the greatnes of the evill: the fire of the altar, the kinde of it. That was an excellent confeſsion of the faith, which the holy Councill published againſt Hereſies: which ſurely was like the coales of the altar, which the fire falling frō heaven kindleth in the hearts of the Saincts, upon which they may burne moſt ſweete odours in calling upon one true God in three perſons. But this ſame fire caſt into the earth, that is this godly confeſsion ſpread abroad every where by the Emperours proclamations into the wicked world, or the Church at leaſt in name (for I told you that ſo the Earth ſignifyeth often times) how great troubles raiſed it up forthwith? Doubtleſſe even as that fire ca…t on the earth by Chriſt▪ made all full of privie diſpleaſures & broyles while the godly with the heat of it, wer enflamed with a deſire of the truth, but the wicked were ſet on fire with hatred and envie, Luke 12.49. ſo this holy Decree, a firebrand of the ſame heavenly fire, rayſed up a very great hatred in the contrary wils of men. When the Trumpets were firſt given, they fought one againſt an other, onelyonly with a d…ſſenting of opinions, but the evill encreaſed now by the remedy, as cankers are wont. For after this Councill came all maner of calamityes, deceits and falſe accuſations, which being shewed here briefly by the voices, thunderings, and lightnings, afterward are declared ſeverally in the firſt trūpete. So therefore, that which was holy and holſome to the godly, turned to greater deſtruction and provoking to the wicked.
¶ And there were thunders and voices: Some bookes have voices and thunders: Aretas onelyonly thunders and lightnings, omitting voices and earthquakes, Theſe thinges doe note generally what fruite of that Coūcill should redounde to the wicked. But thunders and voices ſeeme here to be two wordes for one thing, to wit lowde thunders, as Ier. 4.29, they ſhall goe into the very cloudes, and clime up upon the rockes; that is, upon the cloudy rockes by reaſon of the height of them: unleſſe peradventure voices be the ſame thing here, which they were in the 4. chap. 5 ver.
6 And the ſeaven Angels, which had: The ſecond preparation of the ſeaven Angell, who nowe goe about the buſineſſe, of which before in the Trumpets that were given, there was given ſome proofe. For theſe thinges a…e ſpoken of the executing of the worke, as likewiſe the wife of the Lambe is ſayd to make her ſelfe ready, at the very marriage, after in chap. 19.7. Nowe therefore when the priſons where broken, thoſe miſchiefes should fly out, which evē hitherto made a ſtirre in the inner partes: the foure firſt of which are deſcribed in this chapter, farre lighter indeede then the three laſt: and therefore wee shall ſee, that albeit in a certen order of blowing the Trumpets they doe aſſayle, yet they all doe togither come upon men with force, diſtinguished onelyonly by shorte ſpaces of time to beginne.
¶ Prepared themſelves to blowe the trumpets: This ſounde of trumpets, ſeemeth not to be a voice manifeſting to Iohn alone, that is, to the elect in the Church, the trouble that should come, ſuch as was that of the Beaſts in the firſt ſeales: but the divine adminiſtration, giving by the holy Angels ſo notable beginnings to the facts: that by the ſame, as it were by a noyſe of trumpets, all ſortes of men should be awaked, for to conſider the beginning of things. Many things doe creepe upon us by little and little and ſecretly, ſo as their beginning is unknowne, and are growne olde before they be perceived: but here the beginning should be marked, and perceived playnely of any one, ſo that the procedeing of them could not come ſuddenly upon any man, but ſuch a one, as would be willfully negligent. Although the ſound of a trumpet doth cauſe rather aſtoniſhment and feare, then teach the hearer knowledge. And ſo in deede it cometh to paſſe, that the further wee proceede, the more obſcure are the iudgements of the events. In the Seales the Beaſt doth call Iohn for to come and ſee. In the Trumpets there is never a worde: onelyonly a ſounde is given. In the Viols, there is ſcarſe any noiſe, but ſo farre as the liquor powred out of a cuppe doth yeelde. Certenly as longe as faith and godlines was ſounde, as in thoſe firſt times, ſmall iudgements did awaken the Church: but in theſe laſt when iniquity is growne in uſe, wee paſſe over even the greateſt workes of God with eyes shutte up and deafe eares. Which careleſnes of ours God both diſcloſeth and reprooveth by this increaſing darkenes of the ſignes. For leſſe light is not given from any lacke of perſpecuity in God, but onelyonly for a reprehending of our future ſecutity.
7 Therefore the firſt Angell blew the trumpet; All things nowe being finished, which hitherto cauſed a delay, at length the Angels ſounde the trumpets: at the firſt ſound a double effect followeth. The firſt is a ſhower of haile, and fire: The ſecond the burning of trees and graſſe: the haile comming frō heaven and with a great noiſe, ſignifyeth the very great trouble, which from the houſholde ſervāts of the Church, at leaſt by outward profeſsiō, should fall ſuddenly upon their owne heades. But the fire mingled with blood, the fervency of the ſame trouble, and increaſe even to the shedding of blood. But wee muſt remember that theſe miſchiefes are ſet on fire with the burning coales of the altar. Which thing is here manifeſt. For the matter was not deferred for any lōg while, but in the middes of the Nicene Fathers the firſt Angell blewe the trumpet: for the holy men had ſcarſe approved the trueth by a common conſent after they had conſidered the matter diligētly, but the haile began to fall downe violently, and to make a wonderfull great noiſe. Certaine Biſhops, verily citizens of the Earth, making a pretended shew that they were offended with ſome wordes of the Confeſſion, but in very deede inflamed with the coales of the altar, laboured to hinder the conſent and to be againſt it ſo farre as in their power did lye. Theſe were five, Euſebius Nicomedieoſis, Theognis Nicenus, Maris Chalcedonenſis, Theonas Marmarienſis, & Secundus Ptolemaitenſis, who malitiouſly alleadging againſt the word Conſubſtantiall, would neither agree with the reſt touching the faith, nor ſubſcribe to the condemnation of Arius. This was a manifeſt beginning of the haile, which a while after fell in greater abōdance. For after that Euſebius and Theognis faigning an alteration of their opinion, had recovered their former dignity, they went about this one thing, to try by all meanes howe that through the ſides of Athanaſius, they might pearce the trueth. And theſe cunning deviſers looked ſo well to the matter, that noe times have bin more troubleous through moſt impudent falſe accuſations, malitious ſurmiſes, lies, and uniuſt vexations: That Athanaſius had killed Arſenius, had raviſhed his hoſteſſe, had takē away craftily the proviſion of corne at Conſtantinople, had miniſtred mony to one that attempted an alteration: & what time affordeth exemples of like impudency? The good Arian Biſhops removed from his ſeate Euſtathius Biſhop of Antioch, becauſe he was one of them that helde the trueth, a whore being brought forth, who obiected unto him dishoneſt converſation with her. Neither were theſe thinges done ſecretly and privately, but that wee may acknowledge the huge noiſe of the haile, in aſſemblyes full of men, by continuall runnings up and downe frō Thracia & Alexandria into Syria, by wicked accuſations, by appealings to the Emperours, in abrogations of ungodly ſentences, and approving of the ſame againe, ſo as the whole Eaſt had buſineſſe enough by theſe meanes, & did ringe on every ſyde with the noiſe of this shower.
But the broile ſtayed not here. CONSTANTINE the ſonne of Conſtanntie mingled haile with blood, baniſhed many, put many to death, Howe cruell a thing was it, that he compelled by torments to conſent to the wicked opinion, that reverend old man Holſius of Corduba, to whom his Father gave ſo great honour?
But the outrageouſnes of VALENS is almoſt uncredible, wherby the Church was ſpoiled on every ſide, the faithfull were caſt headlong into the river Orontes: cruelty was exerciſed by every kinde of death. Surely that shippe in which under a colour of ſending foure skore excellent men into banishement, he cōmanded them to be burnt in the maine ſea, was more unnaturall then that weake shippe of Nero, in which he deviſed a death for his mother. And the Bishops who of late paſſed all mortall men in impudency, ſtrove afterward with tyrants who should be moſt cruell. What ſlaughters did MACEDONIƲS make through all the Eaſt, Georgius and Lucius at Alexandria? It would aske a longe time to ſet downe all: doubtleſſe the former miſerable times came againe, the name onelyonly of the enemy being chāged: for thoſe of the time paſſed wer Heathē, but theſe wer falſe Chriſtians Verily the wonderfull and mervailous falling of haile in & about thoſe times, shewed manifeſtly what was the ſtate of thinges: And haile filling the hand ruſhed downe violently, every ſeverall haileſtone being as great, as the hand could conteme, as Socrates in the foure chapter of his booke doth ſay. And it ſeemeth that Gregorius Nazianzenus at that time made that oration, whoſe inſcription is this, when the Father held his peace becauſe of the calamity of the haile.
¶ And they were caſt into the Earth, and the third part of the Earth &c. So readeth Aretas, the Common Latine tranſlation, and ſome other Copies: and ſo it ſeemeth that it should be read, both that the greatnes of the evill may be the more perceived, and alſo that thoſe thinges which follow may be underſtood the more eaſily, this firſt being ſet downe which is the chiefe. He commeth nowe to the ſecond effect which was hurtfull onelyonly to the wicked, the ſealed being well defended from the evill of it.
For, ſaith he, they were caſt into the Earth: which wee have taught to ſignify Earthly men, wholy addicted to the thinges of this life. But this showre rained not upon the whole earth, but onelyonly upon the third part. But he calleth it the third, after the common manner, the whole being diſtributed in to three parts: Which third part was the Eaſt, to wit, Aſia, and the bordering places.
EVROPE and AFRIKE underſtood it rather by hearing then in very deeded. VALENS and ƲRSATIVS Biſhops, the one of the city Murſia in the country of Pannonia, the other of Singidon a city in the Superior Myſia, did endevor and laboured much to fill thoſe parts with this poiſon. But God who is mercifull, did in his kindneſſe reſtrayne and repreſſe this miſchiefe within the boundes of the third part of the world, leaſt that in overwhelming the whole Church, it would at length deſtroy and overthrowe the ſame utterly.
¶ And the third part of the trees was burnt: The trees are the foſter children of that Earth, of which I ſpake even nowe, and thoſe more ſtronge & tall then any of the reſt, as after in the 7. chap. but the Greene graſſe ſignifyeth the newe borne Infants of the Church, and the common multitude. But the tēpeſt ſeemeth to rage more grievouſly againſt the Graſſe, then againſt the trees: for of theſe the third part onelyonly is on fire, but all the graſſe is burnt up. But this whole graſſe belongeth to that third part onelyonly, even as that third part of the trees, are all trees of the Eaſt: from whence the condition of the trees is nothing better, then of the graſſe. Theſe things teach, that all of the Chriſtian name, as well the higheſt as the loweſt, who lived in thoſe countryes of the third part of the world, and were not in trueth grounded and built upon Chriſt, should be ſo miſerably ſmitten with this ſtorme, that they should make shipwracke of their ſalvation. But you will ſay, that they were deſtroyed before: that is true doubtleſſe in Gods councill, yet it often cometh to paſſe, that reprobate men doe flatter themſelves for a time, with a certaine falſe hope, and doe with very great care delight to followe ſome outward religion: which afterward the time doth prove manifeſtly, to have ben meere hypocriſy, and a vaine appearance of holines: ſo thoſe burnt trees & graſſe, should make shipwracke of their counterfait god lines, dashing themſelves againſt the rockes of ſo great ungodlines of the Bishops. And howe could it be, but all in whoſe hartes the trueth hath not taken deepe roote, either should be carryed into errour, or, which is worſe, should contemne all religion, should revolte from Chriſt himſelfe, should hate the worshippers of him, whom they should ſee to be bent to this onelyonly thing, that they may rayſe up ſtrifes, contentions, and troubles? Well wrote Conſtantine in an Epiſtle to the Councill gathered togither at Tyrus, he upbraided the Biſhops, in that they did nothing elſe but ſowe diſſentions and hatreds, and thoſe things which did tende to the utter ruine of man kinde: Socrat. booke 1. 34. But there needeth noe witneſſes in a matter not doubtfull. The exceeding great mercy of God is rather to be prayſed, which kept a fewe ſafe from this ſtorme.
8 Afterward the ſecond Angell blewe the trumpet, & as it were a burning moū taine: The firſt effect of the ſounding of the trumpet of the ſecond Angel: is a great mountaine burning with fire caſt into the Sea: The ſecond effect is, the death of the third part of the creatures that lived in the Sea. As touching the firſt, Mountaines in the ſcriptures are Princes, States of a Realme, Loftie minded, & all of that ſorte, as Iſaiah ſaith, that the day of the Lord ſhalbe upon all the high mountaines, and upon all the hilles that are lifted up, and upon every high tower, and upon every ſtronge wall, chap. 2.14.15. From whence it ſeemeth here to note Kingdomes, Principalities, Honours, Dignities, the Pompe of the world, and Traine folloing great men, and the Ambition of ſuch thinges. This Mountaine burneth with fire, as Veſuvius or Aetna, becauſe the deſyre of honour and riches is fervent, neither are men wont to be occupyed coldly in getting ſuch thinges. It is throwne into the Sea, becauſe the ambition of theſe things is caſt into the doctrine, a newe decree of the Councill being made, touching order and honour, of which their Anceſters never had a thought. For wee have shewed before, the Sea to be the moſt pure doctrine of the true and heavenly Church, chap. 4.6. but of the earthly and falſe, the foule and groſſe, chap. 7.1. Seeing then that this is the meaning of the words, wee shall finde that the ſecond Angell by and by after the firſt ſounded the trumpet among the ſame Nicene Fathers. For after that ſentence was given touching the coeſſentiall nature of the Sonne, of celebrating the Eaſter upon one and the ſame day, & of Miletium, they turned themſelves unto the making of Canons, by which the Eccleſiaſticall Diſcipline ſhould be ruled. Amonge other Canons, they make a Decree touching the Primacy of the Metropolitanes, that the Biſhop of Alexandria ſhould have authority over all the Churches, in Egypt or Lybia, and Pentapolis: becauſe the Biſhop of Rome had the like cuſtome: Likewiſe as in Antioch and the other Provinces, let the honour of every Church be reſerved. And that no man ordained without the will and knowledge of the Metropolitane, ſhould be counted a Biſhop: that honour alſo be given to the Biſhop of Ieruſalem, and conſequently that he may receive honour, the dignity nevertheleſſe proper to the Metropolitane City remaining. Surely this burning Mountaine was caſt into the Sea, when from this beginning, there was ſtrife among the Church men about dignity and honour, as for the maintenance of religion, and their private ſuſtenance. Indeede the obſcurer Churches were wont in former times to goe to the learned and skilfull Biſhops of more famous cityes, and to aske their adviſe if any doubtfull thing had fallen out, and to crave their aide to whom the excellency of the place procured more authority: but that which they did before of their owne accord, nowe muſt be done neceſſarily: and thoſe whom lately they ſaluted as their brethren and felowes in office, they were now to be acknowledged by higher titles. From hence came into the Church, exerciſing of authority and having dominion: by which in a ſhort time after, all thing were turned up ſidowne. Conſtantinople thought that ſhee was regarded nothing according to her worthines, by this Nicene Decree: wher fore a fewe yeeres after, a Councill being gathered in the ſame place under Gratian and Theodoſius the elder, ſhee ordained in plaine wordes, that the Biſhop of the City of Conſtantinople, ought to have the honour of Primacy next after the Romane Biſhop, becauſe that it is newe Rome; ſee the firſt Councill at Conſtantinople, Canon the fift. By which things both ſhee bewrayed her owne ambition, and alſo shewed ſome what more fully, what thoſe ſome thing obſcure circunſtances of wordes in the Nicene decree meant.
¶ And the third part of the Sea became blood: The Second effect, is the corruption of Doctrine, & the death of the things in the Sea. The Doctrine is turned into blood, that is into a nature wholy growing out of kinde. Before indeede, it began to be foule and thicke, defiled with many ſuperſtitions, but af…er the deſire of Lordſhip & Primacy was mixed with it, it became an horrible blood. But what this third part is, the Hiſtory sheweth clearly. In the former ſounding of the trumpet the Eaſt was ſmitten with the haile: nowe the Weſt is punished with the bloody waters, as ſome time Egypte. Now Rome muſt play her part, which not content with the Primacy of Order the which the Ni…ne Fathers gave her, ſtrove as much as shee was able, to get her ſelfe the higheſt eſtate alſo of power over all the reſt. And shee had many opportuni…es doubtleſſe before others, as to be the head City of olde time and no… y t longe agoe, that preiudice of the Nicene Decree, the exceeding peace the which ſhee enioy…d, when in the meane time the whole Eaſt was inflamed with the deadly fir…brandes of diſſentions, finally ordained as it were a ſanctuary, the orthodoxes being driven out of their ſe…tes: under a coulour of defending of whom, shee crept in by ſtealth to that dominion, which in her heart shee ſought ſo greedily. For while both the banished Biſhops, of whom shee ſeemeth to deſerve well, prayſed her of a gratefull good will more then was meete, and shee vaunting her ſelfe the more freely in a good cauſe, ſhee exerciſed a certen empire and dominion unwarres over all men. Which coming of hers appeareth evidently in Sozomenus in his 3. booke chap. 8. Athanaſius of Alexandria, Paulus of Conſtantinople, Marcellus of Ancyra, and Aſclepa Gazenſis, being caſt out of their people fled for ſuccour to Rome: the defence of whom Iulius Romain tooke freely: neither was that to be reprooved, unleſſe he had made craftily to himſelfe from hence a ſteppe, unto tyranny. For ſo he writeth to the Churches in their behalfe, as though the power were his owne to command any thing imperiouſly. As if it were meete that he becauſe of the dignity of his ſeate ſhould be carefull for all, he reſtored to every one his owne Church. But when letters were ſent every where touching this matter through the Eaſt, being as I ſaid full of authority and power, which he arrogated to his ſeat, the Eaſterne Bishops, in other things not to be approved, did this well and according to their duty, that they thought the arrogancy of the man was to be convinced of them, and the Romiſh ambition to be reprooved freely.
And from hence is that which they anſwere, that the Romane Church doth ſtrive and contende with all men about honour, as if ſhee were the ſchole of the Apoſtles, made at the beginning the mother City of Godlines: although the teachers themſelves of the doctrine came from the Eaſt, and were men of that country &c. There was added to his cunning of boaſting ſo inſolently of the Apoſtolike Chaire, a crafty interpretation of all duty, as of due obedience: the ſaluting of his brethren and fellowes in office, by the name of honourable Sonnes, and other notable fraudes of that ſorte, as Damaſus in his Epiſtle to the Conſtantinopolitane Councill doe shewe, in theſe wordes: In that, ſaith he, your charity moſt honourable ſonnes, giveth due reverence to the Apoſtolike Chaire, by the ſame thing you procure very much reverence to your ſelves. For although it apperteineth to us chiefly to order the ſterne and rudder which wee have taken upon us to governe in the holy Church, in which the holy Apoſtle ſate a teacher, yet wee confeſſe our ſelves to be unworthy of ſo great an honnour, Theodor. booke 5. chap. 9. Incredible is the charity of the Romane Pope, who embraceth noe otherwiſe then as Sonnes, ſo many Biſhops preſent in the Councill. In the next age his unſatiable deſyre brake forth more evidently. Three moſt Holy Popes, who could not erre, Zozimus, Bonifacius and Celeſtinus are convinced of falſhood, belying the Nicene Councill to ſtablish their owne Principality. The ſixt Councill of Carthage (albeit they reprove ſo great a naughty act more gently then was meete) writeth to Celeſtinus, that they could not finde any ſuch thinge in the truer Councils, which are received for Nicene, being ſent them from holy Cyrill and Atticus of Conſtantinople, out of the originall, which they long a goe ſent from thence by Fauſtinus, as out of a part of the Nicene Council: and therefore they warne him, that he would not doe that wherby he may ſeeme to bring into the Church of Chriſt the ſmokie pride of the world.
So in short time their impudency increaſed, neither from hence forth did they ceaſe before that Rome the conquereſſe had taken from all the reſt the apple of contention.
The Nicene Fathers tought to provide for the peace of the Church, by placing ſome chiefe Patriarches, as it were in a watchtower above the reſt, but the iſſue convinceth them both of an exceeding great errour and aberration, and of their labour to be very ill and unprofitably beſtowed: and togither alſo it teacheth howe much ſafer and better it is to continue and keepe within the boundes and ſimplicity of the divine and moſt holy word of GOD, then that wee should alter or change any thing in it leaning unto humane wiſdome and inventions of men.
Such is this third part, into which the burning montaine was caſt: and that the doctrine afterward became moſt fouly corrupted, & marred, now it is mor knowne thankes be to God, thē that is needfull to ſpende time in proving it. Wee shall finde that this is the continuall Cokou ſong of all the Papiſts, an immoderate boaſting of the Apoſtolique Seate, whether they doe refferre all things wreſtingly, the Sunne and Moone, the two ſwordes, and the Church built upon Peter.
9 And the third part of the creatures dyed: There remaine yet two partes of the ſecond effect: one touching the death of the creatures in this Sea: the other of the d…ſtroying of the ſhippes. The creatures in the Sea, are all that baſeſt company of the Clergie, as they call them: of which ſorte are the Doore-keepers, R…ders, Singers, Exorciſts, Acobythes, Subdeacons, Deacons, Archdeacons, Deanes, Religious Monk…s, Brethren, and the reſt of that kinde. The Shippes, are thoſe of a higher degree, whoſe office was to take paines in preaching the word, and to tranſporte it hither and thither as merchants, or any other way to exerciſe marchandize in this Sea▪ the third part of all thoſe ſhould periſh, that is, all that execute this corrupt miniſtery in Europe, the third part of the world by drinking up this redde blood, they ſhould be deſtroyed, who puffed up with ambition, deſpiſe the ſimplicity of their office, and neglect all maner of dutie through deſyre of attaining a better dignity. In the Eaſt the overflowing of the Barbarians quenched this flame: In the Weſt, the times being ſome what more quiet, gave leave to it to ſpread abroad at her pleaſure. The greatnes of which burning, by which are burned all the Mariners, Watermen, Maiſters of Shippes, Pilottes, ſayling in the middland Sea betweene Europe and Afrique, from the gulfe of the Sea Ionium unto the Iles called Gades, that is, the Eccleſiaſticall men of this our world, may be comprehended more eaſily in minde and thought, then declared by wordes, of him that followeth brevity. I would to God that the broken peece of this Mountaine did not yet ſtyll trouble the Chryſtall Sea in Chriſti an Churches. But how agreeth it to this Sea-evill, that in the ſame tempeſt, as ſayth Hierome, by an earthquake of the whole world, which bef…ll after the death of Iulian, the Seas paſſed their boundes, and as if God did threaten a floode againe, or that all things should returne to the olde Chaos, the shippes being carried to the unapprocheable places of the Mountaines did hange upon them? In the life of Hilar. Eremit. Annian Marcell booke 26. at the ende, reported the ſame, mentioning that this came to paſſe the 12. day of the Calendes of Auguſt, when Valentianus was firſt Conſull with his brother.
10 Then the third Angell blew the trumpet: The Primarie effect of the third ſounding of the trumpet is a ſtarre falling from heaven into the third part of the rivers and of the fountaines, burning like a torch, called wormewood. The Secondary effect is bitterneſſe procured thereof, and the death of men drinking of the w…ters. Wee ought to remember that, which is cleare ynough from the things before ſaid, but it is to be ſet downe againe and againe, becauſe of them, who to the ende that they may darken the thinges, doe often repeate the contrary, that the wordes are not to be taken properly. Yf one great ſtarre should fall, wee should not need to expect any further evill following Neither would it fall into the third part of rivers onelyonly, but cover the whole earth: wherupon they that urge the property, are conſtrained to goe from the words, and to faine a certaine multitude of exhalations gathered togither. But it shall be manifeſt from the whole Prophecy, that he ſpeaketh not of that which is to come, but of that which is paſt in reſpect of our age. Therefore they who call us backe to the naturall ſignification of the wordes, doe of ſet purpoſe deſire to hide the trueth ſo, that it may never shew it ſelfe. Let us come to the matter. Wee have heard that the ſtarres are the Miniſters of the word in the Churches, chap. 1.20. Although the word doth not ſo appertaine to thē alone, but that alſo it may be applyed ſometime to others. Howe, ſaith the Prophet, ſpeaking of the King of Babylon, art thou fallen frō heaven o Lucifer, the Sonne of the morning? Iſaiah 14.12. Therefore the word fitteth them who gliſter aloft, as it were in heaven: eſpecially if they shine with the light of trueth. This is a great ſtarre, not darke and cloudy, but of a notable greatnes. It fell from heaven, by falling from the true Church, through Hereſy or ſome other ungodlines. Jt burneth as a torch, becauſe the fire of it should be flaming & mounting up, coming forth openly abroad, not burning onelyonly with a ſecrete heate, as even nowe the Mountaine did burne: whoſe flame yet should not continue longe, but the nourishemēt failing as of a lampe, it should be cleane put out: It falleth into the rivers and fountaines, that is upon thoſe men from whom as from fountaines the doctrine should flowe unto others, of which ſorte are the Biſhops diſpoſers of the word: the divers conſideration of whom doth procure unto them divers names. Even nowe they were Shippes carrying hither and thither the marchandizes of the word: nowe becauſe by their continuall flowing they doe maintaine that univerſall Sea of doctrine, and increaſe that which abideth in the multitude, worthyly are they compared unto rivers and fountaines. The ſtarre falleth into them, peradventure the common people remaining more ſyncere, which comprehendeth not ſo great ſubtilityes. Although howe shall the river flowe cleare, where the fountaine is corrupted? Vnles peradventure as the Sea waxeth not ſweete by the watering of the rivers, ſo neither doe the multitude gather bitternes from the corruption of theſe. But the matter is otherwiſe here, ſeeing a little leaven leaveneth the whole lumpe: and albeit, the fountaines should be moſt corrupt, yet it should not be without daunger to them, who should drinke thereof, but they should perish even as well. The name of the ſtarre is wormood, not becauſe it should be called ſo commonly, but becauſe it should shewe her ſelfe to be ſome ſuch thing by the effect. And wormwood ſome time noteth the bitternes of afflictiō, as beholde I will feede my people with wormwood, Ier. 9. that is, moſt bitter corrections: ſome time the deadly poiſon of hereticall wickednes, as take heede that there be not in you a roote bringing forth hemlock or wormewood, Deut. 29.18. that is, leaſt your minde be the ſeedeplot of any Idolatry and wretched life, as the moſt learned Tremelius and Iunius doe expounde it. Both ſeemeth to be ioyned togither here, that the bitterneſſe of the calamity may be mixed with the vitious and corrupt doctrine. Now for the application. The third Angell did blowe about an eleven yeeres after the former. When Conſtantius, to whom befell the Eaſterne Empire, and by and by after the death of his Father, through the fraude of a certaine Elder, whom he uſed familiarly, was caſt from heaven into the Arian Hereſy. The impiety began before through Arius, and gotte ſome patrons, as before wee have ſaid: but Arius forthwith counterfaited a recantation: by the ſame cunning Euſebius and Theognis recovered their chaires. Neither durſt any openly make any ſtirre, while Conſtantine remained alive. This furour enraged the mindes of ſome, and drove them to worke the orthodoxes what troubles they were able, but they made shewe of an other thing. Furthermore theſe were leſſer ſtarres: but Conſtantius was a great ſtarre flaming as a torch, bringing forth the thing out of lurking corners into the cleare light: and endevouring with very great deſyre to amplify it. The ſame account is to be made of Valens the Emperour, who followeth after Iulian & Iovinian. By their meanes Wormewood fell into the third part of the rivers, and into the fountaines of waters. Before time the Biſhops were ſicke of this diſeaſe: but nowe they began to rage, having got ſuch rulers. The whole Eaſt, except Athanaſius and Paulinus drunke this deadly poiſon of the Arians and Emmonians, ſee Hierome againſt the errours of Iohn Biſhop of Hier. Not onelyonly Nilus was turned into bitternes, but alſo the rivers and fountaines of Thracia, Helleſpont, Bithinia, and the whole continent region: in all which places the Arians expelled out of the Churches all that were of a right iudgement, and puniſhed them ſhamefully, Sozom. booke 4. 27. More over the poiſon was powred forth on all men from the borders of Illyricum, even unto Thebais, as Baſyll cō playneth in his Epiſt. 69. And what wormewood was at any time more bitter, then for Chriſtians to be beaten with ſtripes to death by Chriſtians, to be deprived of their goods, and priviledge of the cities, to be burned in the fore head with a hotte iron, and to be handled with noe leſſe cruelty, yea rather more cruelty of brethren, then before time of moſt fierce & outragious enemies? Yet all theſe thinges and many mo ſuffered the orthodoxe at the handes of Macedonius of Conſtantinople, and others his fellowes in office, not Biſhops, but fiendes of Hell, as Socrates writeth in his ſecond booke, chapter 27. This miſchiefe vexed and over ruled a longe time that third part, both by it owne ſelfe, and alſo by the unhappy birth of the Macedonians and other wretched ofſpring of that ſorte: nevertheleſſe whē Valens was dead, this flame alſo decayed, the matter of which was conſumed, as of a lampe, which hath noe more oyle. Thoſe Wormewood waters did wonderfully provoke the calamity of the haile with which nowe at lenght they mixe themſelves, and hindred that the burning flame of ambition in the Weſt could not be holpen. For nowe the three Trumpets came on with rage togither, which moleſted at the firſt aſunder and mor lightly.
11 Therefore the third part of the waters became: The Second effect shewing the fruict of the falling ſtarre. The Teachers and Bishops almoſt all, of that third part, who should be the ſprings of learning unto others, forthwith infected the wholeſome waters with the bitternes of that wicked opinion: but they made this deadly mixture not onelyonly to themſelves, but alſo all which drunke hereof, and ſufferred themſelves to be infected with the ſame opinions, got to themſelves deſtruction, as hath ben declared by us before.
12 Afterward the fourth Angell blewe the trumpet: Here is mentioned one effect onelyonly of the fourth trumpet: otherwiſe then in the former. Neither that without cauſe, but for this intent, as farre as it ſeemeth, becauſe the former evils came from them of the houſholde, and that it was therefore needfull, not onelyonly that it should be shewed which was done, but alſo the Authours, whereunto the firſt effect perteined eſpecially. But this calamity should come altogither from the Enemy, and from men that were ſtrangers from the Church, any fall of whom there was noe neede to rehearſe. Wherefore he cometh to declare this trumpet noe otherwiſe then to the relating of the former calamityes, which the ſpitefull Heathen Tyrants did bring in before time, as in chap. 6.12.13.
This onelyonly effect ſmiteth the third part of the Sunne, of the Moone, of the Starres, of the Day and of the Night. The Sunne, Moone, and Starres wee interprete as before, to be the chiefe ornaments of the purer and true Chyrch: So as that the Sunne ſhould be the Scriptures themſelves, the fountaines of light. The Moone the doctrine borrowed from thence, which is compared ſometime to the water, and alſo ſometime to the light for a divers reſpect.
the ſtarres, the Miniſters: the day, ioyfulnes and mirth in the Church from the enioying of this Sunne: the Night, a ſorrowfull condition, either in regard of affliction, or of darkenes and obſcurity which is caſt upon the trueth, or of both: whereupon there ſhall be noe night in the full happines of the Church, chap. 21.29. Neither are the Miniſters ſtarres, becauſe they are ſervants of the night, but becauſe they put away the darknes that is in others, themſelves in the meane time being inlightned wholly by the light of the Sunne; The meaning therefore is, that a moſt grievous calamity, common noe leſſe to the falſe, then to the true Church, ſhall invade the third part of the world: as the Hiſtory witneſſeth it to have come to paſſe. I paſſe over the tempeſts of thoſe warres, which the moſt obſcure nations Gothes, Suevians, Hunnes, Heruls, Vandals, and the other confederates of theſe, inferred: which ſcarcely repreſſed of Conſtantine the Greate, at length when he was taken from the earth, overflowed all Europe: I thinke that this forth ſounding of the trumpet, is to be referred eſpecially, when Genſericus the Vandal, about the yeere after Chriſt is birth 438. paſſed over from Spaine into Afrique, ſent of Bonifacius. For what Decius or Diocletian is to be compared with this man in cruelty? The divine goodneſſe delivered from their iawes Auguſtine, a few dayes before the city Hippo was takē. What torments endured not the reſt of the ſaincts? The Tyrant commandeth all holy bookes to be burned, every one without regarde to be killed, that they should not ſpare the innocent, but ſuckling children being pulled from their mothers breſts, to be partly dashed againſt the ſtones and the grounde, partly to be cleaved aſunder in the middes from the crowne of the head. And they were better dealt with all, then the reſt which remained alive, many Miniſters of the word, and famous men being laden with huge burdens in ſteade of Camels and beaſts, and compelled with goades of iron to haſten their going, as often as through wearines they ſtayed. Proclamations from the King ar ſet forth, that all in generall should be deſtroyed, who had holy orders. And Victor of Ʋtica who wrote the Hiſtory of this perſecution, maketh mē tion, that of an hundred and three ſcore Biſhops, which lately were in Zengetana & the provinciall iuriſdiction, three onelyonly were left alive, at what time he wrote theſe thinges: and that one of theſe three eſcaped perſecution and lived as a baniſhed man at Edeſſa in Macedonia. Verily the third part of the Sunne, of the Moone, of the ſtarres, and of the day was ſmitten; ſeeing the Africane Church, the third part of the world, lay wholly quenched, as farre as man could iudge. Eſpecially when as Hunorichus Nundrus, and at length Gilimer made a gleaning with greater cruelty (if any thing can be greater) then Genſerichus uſed in reaping the firſt harveſt. Neither was the Night untouched, but the third part of it was likewiſe ſmitten, that is, the whole falſe Church alſo, which is wont to be more populous then the true, and to cover it over with her darkenes, was partaker of the ſame calamity. For the Vandals deſired to roote out all at once every one of the Chriſtian name: farre otherwiſe then the other barbarous natiōs in Europe, which ſought onelyonly places to dwell in for themſelves, and bare noe ſuch hatefull mindes againſt religion. For which cauſe wee thinke, that this fourth ſounding of the trumpet, doth properly belonge to the Africane Vandals. And ſo much the more, becauſe by their meanes it was brought to paſſe that the Sunne in thoſe countryes did go downe alway to this very day: for after that horrible darkeneſſe, which the Vandals brought in, God by his fearefull iudgement gave up thoſe nations to the Mahumeticall madnes, whoſe hellish darknes at this time ſufferreth noe confortable Sunne beame to shine upon them. Howe is it to be lamented, that that part of the world, which afore time was beſet with moſt famous lights, Tertullian, Cyprian, Auguſtine, and others almoſt infinite, is nowe altogither become blacke, and doth not shine with one little ſparkle? But ſo is thy will moſt holy Father, who haſt compaſſed about us Europeans left alone, and moſt wickedly abuſing thy holy name, with very ſorrowfull ſpectacles of thy wrath, both toward the Eaſt & South. So therefore are the foure firſt trumpets, Contention, Ambition, Hereſy, & Warre: thoſe foure Angels, which Conſtantine the Great for a time reſtrained. But the firſt and third trumpet belongeth to the Eaſt: the ſecond to the Weſt: the fourth to Africa. The Prophecy of this chapter conteineth about two hundred & thirty yeeres, to wit, from the beginning of the reigne of Conſtantine unto the yeere of Chriſt five hundred thirty and three, at which time Beliſarius carried away captive Gilimer, and deſtroyed the name of the Vandals in Afrique, Evag. booke 4.16. Yee may fetch a larger declaration from Eſeb. upon the life of Conſtantine: from Socrates, Theodoret, Sozomene, Evagrius, Procopius, of the warre of the Vandals: and Victor of Vtica touching the perſecution of the ſame men: whoſe Commentaries God would have to be extant, for the light and credit of this Prophecy.
13 And I ſawe and heard one Angell: Nowe he cometh to the three laſt trumpets, much more troublous then the former, as appeareth from the comon preparation in this verſe. For as though the uſuall ſounding of the trumpet were not of ſufficient force to cauſe feare, a common Proheme to theſe three full of terrour is prefixed: every ſeverall afterward is declared by their tranſitions. As touching the wordes, ſome reade for an Angell an Eagle, as Aretas, the Complutent Edition, and the common tranſlation: brought hereunto as it ſeemeth, becauſe the fourth Beaſt was like a flying Eagle, chap. 4.7. But the word one being adioyned, maketh againſt it. For it was wont to be the limiting of a thing uncertaine and indefinite. But the Eagle the fourth Beaſt was onelyonly one: wherefore it had ben ſuperfluous to ſay, I heard one Eagle. Therefore one Angell agreeth better: which word is generall, and by right may be limited with ſome addition, as Andreas readeth, and ſome other Greeke Copies. Furthermore he is called an Angell which flyeth through the middes of heaven, after in chap. 14.6. But this one Angell is ſome one man alone, picked and choſen out from the reſt, to ſome peculiar office. foreign is not the middes of heaven, as the Aſtronomers call it, who call midday in this wiſe, but the middes betweene Earth and heavē, to wit, the middes of height, not of lenght, as the Angell appeared to David, 1 Chron. 21.16. But ſeeing heaven is the holy Church, and the earth the falſe and counterfaite, which carrieth the name & shewe onelyonly of the true: this Angell being ſeen betwixt both, ſeemeth not to have attained the purity of that, and yet to have flowne ſomewhat aloft beyond the dregs and filth of this. He cryeth with a lowde voice, that he may be heard of all men, that there ſhall come farre greater calamityes, frō the three trumpets that are to come, then yet have gone before. But that theſe shall come upon the inhabitans of the earth, who doe counterfait holines, whereas in very deede they are withered branches and rotten members. The time and congruency of the matter doe make me to thinke that this Angell is Gregory the Great Biſhop of Rome: he was one, as it were taken out of the rable of many Biſhops, whoſe labour God would uſe to profit his Church. But although he ſate unwares in the chaire of wickednes, yet God knoweth to plucke his out of the iawes of Hell. And ſignificantly doubtles is he called one, as though it were a miracle for any one of any goodnes to be founde among that degenerating route. This Gregory did fly in the middes of heaven, preſſed downe with many ſuperſtitions and errours, that he could not be enrolled a citizen of the heavenly city. Whoſe nevertheleſſe ſingular good will, care, diligence, right iudgement in many thinges lifted him up on high farre above the reſt of the common ſort, and that company of ſuperſtitious ones. He cryed with a lowde voice, denouncing to the world a great calamity by ANTICHRIST who should come ſtraight way. The King, ſaith he; of pride is at hande, and wich is unlawfull to be ſpoken, an army of Prieſts is prepared: booke 4. Epiſt. 24. Againe, the King of pride is at the doores, in the ſame booke, Epiſt. 38. In the ſame place againe, where is that Antichriſt, which chalengeth the name of univerſall Biſhop, and for whom is prepared an army of Prieſts to attende upon him? He is at hand, ſayth he, and at the doores: yea he was farre neerer then he thought, in whoſe chaire he ſate even himſelfe, but by his account he could not be farre of. Neither is it lawfull to diminish the Popes credit, who could not be deceaved, eſpecially avouching the ſame thing ſo often and in earneſt. Seeing therefore that this Gregory next after the fourth trumpet, that is, the Vandalike perſecution, ſo expreſſely cryeth out aloude, that Antichriſt is at hande, then whom noe greater plague and calamity could befall the earth: and that a fewe yeeres before, that the Monſter borne longe agoe, broke forth into the open light, it muſt needes be that he was this Angell, who is shewed almoſt ſo playnly by this type, as if he had ben named.