Commentary on Revelation, Commentary on the Book of Revelation · Chapter 9
CHAP. IX. The Argument, Parts, and Analyſis.
IN this Chapter are deſcribed the fift and ſixt trumpets with moſt ſad events, in which the firſt Act of this viſion is ended, and the apparitions of the ſixt ſeale more fully exhibited unto Iohn, touching the riſing and tyranny of Antichriſt both in the Weſt, who with ſmoake and Locuſts, that is by deceit and devilish inſtruments: And in the Eaſt, who with horſes and armies, that is, by open warre and violence ſhould horribly afflict the Chriſtian world, God by them moſt juſtly punishing the idolatrie & flagitious life of Chriſtians, and hereby calling them to repentance, but in vain. Now here principally are prefigured the wofull events which befell the Church during the ſpace of nine hundred yeeres, or there about, both by the Popish Antichriſt in the Weſt, and Mahomet in the Eaſt, from the yeere of Chriſt ſixe hundred and ſixe untill the Councill of Conſtans.
The parts of the Chapter are three:
The first concerneth the events of the firſt trumpet unto verſ. 13. conſiſting of four members.
I. The apparition it ſelf which Iohn ſaw: viz. a ſtarre falling down from heaven upon the earth: to whom was given the key of the bottomleſſe pit, verſ. 1.
II. Four effects of this falling ſtarre.
1. He opened the bottomleſſe pit:
2. rayſed a ſmoak out of it.
3. with the ſmoak he darkened the Sunne and aire verſ. 2.
4. Out of the ſmoake he brought forth Locuſts upon the earth, verſ. 3.
III. The locuſts are deſcribed by diverſe adjuncts.
First from the power they had to hurt verſ. 3. But limited by God three manner of wayes.
1. In reſpect of the objects: that they ſhould not hurt the elect, but onelyonly the reprobate, verſ. 4.
2. In the degree of hurting: not to kil, but to torment.
3. In the time: not allwayes, but for five months, verſ. 5.
Secondly, from the effect of their hurting, which ſhalbe more bitter then death it ſelf, verſ. 6.
Thirdly, from the forme of the locuſts, First, as touching the bodie: they are like to horſes prepared to the battel: Secondly touching their members and habbit verſ. 7.8.9.10. And laſtly touching their head or king called Abaddon, verſ. 11.
IV. An acclamatorie concluſion ending the calamities of this trumpet, and denouncing new woes verſ. 12.
The ſecond part concerneth the events of the ſixt trumpet, conſiſting alſo of four members.
I. A heavenly commandement to unlooſe the four Angels of Euphrates, verſ. 13.14.
II. The execution of this commandement, or the unlooſing of the Angels, verſ. 15.
III. Their furniture and weapons, verſ. 16.17.
IV. The wofull effect: The third part of men were killed, verſ. 18. as alſo an amplification of the reaſon drawen from the facility thereof, v. 19.
The third part is a foreſhewing of the ſtupidity of the reſt of men, and their hardening in ſin, both againſt the first table, by ſerving and worſhipping of idols, verſ. 20. as alſo againſt the ſecond table by murthers, ſorceries, fornication & thefts, verſ. 21.
The ſumme of all is this't The riſing of the Eaſtern and Weſtern Antichriſts, the two greateſt enemies of the Church is here foretold. The firſt whereof ſhould deſtroy the Church by locuſts: The other by horſes, the which how and when it ſhould be accompliſhed, the fathers before Gregorie could not underſtand, as not ſo much as once imagining of the hiſtories and events which we now have, and behold with our eyes: Hence we may note the vanity of the… apiſts who enquire of us where the fathers, as Auguſtine, Ambroſe, Hierome, Chriſostome, and others have written that the Pope of Rome is Antichriſt: nevertheleſſe they have not ſpared to affirme, that he ſhould be of the LATINES, and many other things, of which more hereafter. They had heard indeed the four trumpets: and ſome of them ſaw a great declyning of the Romiſh chaire. But as yet the fift trumpet had not ſounded, which Gregorie beginning to hear, confidently affirmed, that Antichriſt was even at the dore, having an armie of Priests prepared for him: and that it ſhould bee hee who called himſelf, or deſired the title of VNIVERSAL Priest. This, I ſay, Gregorie ſaw, & confidently affirmed, which alſo was accompliſhed (as hiſtories teſtifie) three yeeres after his death.
Now let us heare the fift trumpet: taking notice in the firſt place, that the ſixt trumpet doth not follow the fift in order, but by way of a parallel they ſounded both at one time, differing indeed in the qualitie of events, and places. For the fift doth prefigure the diſſipation of the Weſtern Churches; And the ſixt thoſe of the Eaſt: both, I ſay, at one time, but in diverſe parts of the Chriſtian world, & by diverſe weapons or meanes.
The ſound of the fift trumpet.
1. And the fift Angel ſounded, & I ſaw a ſtar fall from heaven unto the earth: and to him was given the key of the bottomleſſe pit.
2. And he opened the bottomleſſe pit, and there aroſe a ſmoake out of the pit, as the ſmoake of a great furnace, & the Sun and the air was darkned by reaſon of the ſmoak of the pit.
3. And there came out of the ſmoake locuſts upon the earth, & unto them was given power as the ſcorpions of the earth have power.
4. And it was commanded them that they ſhould not hurt the graffe of the earth, neyther any green thing, neyther any tree: but onelyonly thoſe men which have not the ſeal of God in their foreheads.
5. And to them it was given that they ſhould not kill them, but that they ſhould be tormented five moneths, & their torment was as the torment of a ſcorpion, when he ſtriketh a man.
6. And in thoſe dayes ſhall men ſeek death, & ſhall not finde it, & ſhall deſire to die, and death ſhall flee from them.
7. And the ſhapes of the locuſts were like unto horſes prepared to battel, & on their heads were as it were crowne like gold, and their faces were as the faces of men.
8. And they had hair as the hair of women, and their teeth were as the teeth of lions.
9. And they had breaſt-plates as it were breaſt-plats of iron, & the ſound of their wings was as the ſound of charets, of many horſes running to battell.
10. And they had tails like unto ſcorpions, and there were ſtings in their tails: and their power was to hurt men five moneths.
11. And they had a king over them, which is the angel of the bottomleſſe pit, whoſe name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
12. One woe is paſt, & behold, there come two woes more hereafter.
THE COMMENTARIE.
ANd the fift Angel ſounded] Many (without cauſe) much trouble themſelves about this Angel who he was. For my owne part I will onelyonly take notice of the apparition ſhewed to John at the ſounding of this trumpet. Hee ſaw a ſtar falling down from heaven upon the earth. It is ſtrange there ſhould be ſuch diverſities of opinions about this ſtarre and the actions thereof, ſeeing the matter in it ſelf is not obſcure.
There are not a few, who make this Angel to bee the devill thurſt out of heaven for his pride, alluding to that in Iſai: 14.12. How art thou fallen from heaven O Lucifer, Son of the morning? how art thou cut down to the ground, which didſt weaken the nations? Luk. 10.18And to that of Chriſt in the Goſpell, I beheld Satan as lightning fall from heaven. The ſmoak and darkning of the ſunne, they underſtand to be the blindneſſe of men: The Locusts, to be evill Angels: the hurting, a miſteading of men. But this is to generall and confuſed. For wherefore ſhould an hiſtorie ſo ancient, and wel known to the Churches, bee exhibited unto Iohn, as if it were a new propheſie, under an obſcure type? The inconveniency whereof even Ribera himſelf ſaw and refuted: howbeit that which hee alledgeth, is to no better purpoſe. Riberas opinion.For he takes him to bee ſome good Angel, to whom was given the key of the bottomleſſe pit, that bee might (as a miniſter of Gods righteous judgements,) open the ſame.
Others will have this Angel to be Chriſt, who in Chap. 1.18. & 20.1. is ſaid to have the key of the bottomleſſe pit. But the things attributed here to this Angel, can not poſſiblie be applied to Chriſt, as, the falling down from heaven, the rayſing of ſmoak on… of the pit, darkning of the Sunne &c. Nevertheleſſe Iunius is of this minde, alledging that in Gen. 14.10. & 24.64. & Hebr. 6.6. to falt, ſignifies to deſcend. To which I anſwer, it is one thing to fall, and another thing to fall from heaven, Now this latter for the moſt part in ſcripture is taken in an evill ſence Iſai. 14.19. Matt. 24.29. Revel. 8.10. as on the contrary to come down from heaven, is taken in a good ſence. Pſa. 144.5. Bow the heavens, O Lord, & come down. 2 King. 1.12. L…t fire come down from heaven. Revel. 3.12. Hieruſalem comes down out of heaven from God. 10 Chap. 10.2. & 16.21. & 18.1. & 20.21. & 21.2.10.
Lyra thinkes Ʋalens the Emperour to be this ſtarre, Lyraes opinion.who for ſome time was a good Catholick, but (ſeduced by his wife, & Eudoxius an Arian prieſt) he afterward fell from the hight of the Catholick faith, unto the herefie of Arianiſme: To him was given the key of the bottomleſſe pit, that is, power to ſet up the Arian hereſie, by which meanes the Sun… became dark, for he denied Chriſts divinity. By the are, he underſtands the Church, beeing enlightened by Chriſt: as the aire takes its light from the viſible ſunne. The Locusts, are the Vandales, & Gothes, who beeing infected with Arianiſme, much afflicted the Churches in the Eaſt, &c.
The opinion of Rupertus I am aſhamed to relate, The ſtrange opinion of Rupertus.who applies this to the apoſtaſie of the Iſraelites, and to their puniſhment by the M…abitas & Philiſtinas, after the death of Ioſuah. Now we know that ſuch things as were paſt are not here revealed unto John: but that which ſhould afterwards ſhortly come to paſſe.
Alcaſare opinion is yet worſe, who will have this ſtarre to be the Law of Moſes, Alcaſars opinion.the which (ſaith hee) as comming down from above, ſo preſſeth men, that thereby concupiſcence and evill deſires (the which he makes to be the Locuſts) are accidentally wrought in their hearts.Ad calcem tomi tertis, in prima editione.
Bellarmine confeſſeth that he dares not raſhly pronounce any thing concerning this dark propheſie: And yet in the mean while in a long oration, or rather a ſatyrical invective, conſiſting almoſt of as many lies as words, he moſt raſhly pronounceth Luther to bee this ſtarre: The ſmoake aſcending out of the pit, to be the doctrine of Luther: and that the innumerable multitude of theſe horrible Locuſis, doe moſt lively expreſſe his diſciples. But this whole fiction is ſo ridiculous, as indeed Alcaſar himſelf derides it, I wonder (ſaith hee) that he did not alſo referre it to the fall of Judas.
But how ſhould Luther a poore and obſcure Auguſtine Monke bee this great ſtarre? he ſaith, though he were poore, yet hee became rich, though at first he profeſſed abſtinencie from marriage, yet afterward hee tooke a wife, & of a Monke became a ſtatesman. I anſwer, by great falling ſtarres none can properly bee ſignified, but great and mighty praelates: and therefore I wonder why be upbraideth Luther with his riches, ſeeing he neyther had, nor left any behinde him: now although it be true, he was poore (but no worldlie politician, onelyonly aprofeſſour of divinitie) yet indeed he had many rich adverſaries, and among the number Bellarmine himſelfe was not the leaſt, who of a Monke became a mightie Politician, & famous Cardinal. If Luther therefore fell from heaven, becauſe (according to the Apoſtles Cannon) he was married: then Bellarmine may as well ſay, that the Apoſtle in commanding a Biſhop to be the husband but of one wife, doth thereby throw down the ſtarres from heaven: But the very truth is, Bellarmine by this his wantonneſſe of wit indeavours to darken this viſion, that ſo he may preſerve the Popes reputation, as if by this falling ſtar he were not typed out, beſides he would diſſipate this helliſh ſmoake (if he could) from popery, leaſt hee himſelf ſhould be accounted (as in truth he is) a leading and chiefe locuſt among the reſt. Theſe things I thought good to rehearſe, that I may not ſeem to deſpiſe the opinions of other interpreters: and that the reader among the variety of expoſitors may take what he liketh beſt: and the rather, becauſe this propheſie is ſomewhat darke: notwithſtanding if all things bee well conſidered, it will eaſilie and undoubtedly appear, that by the fal of this great ſtarre nothing elſe is praefigured, but the apoſtaſie of the Romiſh Biſhop, who makes himſelf head of the Church: together with his deviſed Hierarchie. I will therefore, (not out of any ſiniſter affection,) but truely as the things are, & according as the Lord hath made me to ſee now come to expound everie particular, leaving it unto the judgement of the reader.
It is plaine, that by ſtarres, in the Revelation are noted, not Emperours or earthly kings, but Biſhops and teachers of Churches: by great ſtarres therefore are meant, not the inferiour miniſters or Biſhops (as they are called) but prelates of higher note and ranke. Now the reaſon of the analogie I have ſhewed on Chap. 1.20. Mat. 5.14.to wit, becauſe Biſhops ought to ſhine like ſtarres in ſinceritie of doctrine, and holineſſe of life: they ought (I ſay) to bee the light of the world. And hence it is, that with the Catholick Gloſſe, Morelius, Alphonſus, Bullinger, and other learned interpreters, I underſtand this great ſtarre fallen from heaven, to ſignifie ſome chiefe and eminent Biſhop: By his fall from heaven into the earth, is ſignified his apoſtaſie from the heavenly truth, unto earthly doctrines of humane traditions. But who ſhould this bee?
In the third trumpet the great ſtar falling from heaven was the Biſhop of Rome, (who beeing accounted by Conſtantine as a God on earth, and enriched with wealth and power above meaſure) began to ſwell with great pride, whereupon the ſucceſſours of Sylvester by meanes of the Emperours decree, began to fall upon the third part of the rivers and fountaines of waters, that is, leaving the ſtudie of heavenly things, affected an earthly dominion and power over the Churches and Biſhops of all Europe (which hitherto was the third part of the world) and by bringing in pernicious ſuperſtitions and worſhip of idols, made the waters bitter, to the deſtruction of the Eaſtern Churches.
Now this great ſtarr fallen from heaven is not another, but the verie ſame. For it is to be obſerved that Iohn ſaith not as before, foreign fell from heaven: neyther ſaith he, foreign, and I ſaw to fall (although the Latine verſion, and Beza alſo ſo render it) but he ſaith: I ſaw the ſtarre (foreign) fallen, or, which did fall at the ſounding of the third trumpet. Now here he ſees the adjuncts and effects of the ſame Star, beeing far more grievous then before. At firſt he ſaw it to fall upon the third part of the rivers and waters, making them bitter with wormewood, ſo as they became mortal to many: Yet was not the ſame a total corruption and Apoſtaſie. But now he ſees this ſtarre fully fallen, neither vaniſhed away, nor periſhed in the waters, but ſticking faſt like filth unto the earth, as doe ſlimy and thick vapours which fall from heaven.
He ſaw alſo the key of the bottomleſſe pit given unto him: to open therewithall the bottomleſſe pit, &c. by which was repreſented unto Iohn a worſe ſhape, or condition of the Romiſh chaire, The riſing of the Romish Antichrist deſcribed.viz. its total apoſtaſie and monſtrous corruption. By which it is plaine, that in this place the riſing of the great Romane Antichriſt is deſcribed: For to what other Eccleſiaſtical perſon (I pray you) can theſe things poſſibly be applied? And indeed Gregorie makes him to bee the Antichriſt, who ſhould affect the title of an univerſall priest: the which thing Boniface the third did three yeere after his deceaſe, beeing declared in the yeere 606. by Phocas the intruder univerſall Pope, chiefe Prieſt, and Biſhop of Biſhops. And therefore it muſt needs be that he was this ſtarre here ſaid to be fallen: Nevertheleſſe it may not be underſtood of Boniface alone, but of all his ſucceſſors in that ſea: even as before the great falling ſtar typed out not onelyonly Sylveſter, but alſo his ſucceſſours untill Gregorie. It is true Boniface himſelf ſate ſcarſly one yeere on the chair of univerſall peſtilence: notwithſtanding the reſt who ſucceeded him were ſo far from repairing the ruin beeing once made, as on the contrary they continually proceeded from evill to worſe.
I am not ignorant that ſome learned men doe think that Mahumet is here to be underſtood, Mahumet cannot be here meant.who about this time cauſed an open apoſtaſie from the faith of Chriſt in moſt of the Eaſtern parts, beeing eſteemed by his followers a great Prophet, and ſo is unto this day. But I ſee no reaſon, why in ſcripture he ſhould be called a coeleſtiall ſtar, ſeeing it is certaine that from the very firſt he was a moſt wicked deceiver, and a cruel murtherer, ſetting up his owne dreames by magical art, & power of the ſword. Wherefore I judge that here is moſt plainely typed out the Romiſh Antichriſt with his clergie: but Mahumet in the following trumpet.
The ſum of all is this, that we may interpret the Revelation by it ſelfe, the falling of this ſtarre, is that great earthquake, which aroſe at the opening of the ſixt ſeale, of which you may ſee, what we have obſerved on Chap. 6. v. 12.
And to him was given the key of the bottomleſſe pit] The principall thing here ſhewed unto Iohn, is the giving of the key of the bottomleſſe pit unto this apoſtaticall ſtarre. And hence hee is called the Angel of the bottomleſſe pit, and Abaddon the king of the locuſts, v. 11. Al which may moſt fitly be applied unto the Popes of Rome, who after their apoſtaſie received this key. Now we are briefly to conſider what is meant by this bottomleſſe deep, what by the gulfe & the key thereof, as alſo when, and by whom the ſame was given unto the Pope.
It is called in Gr. foreign beeing derived from α & foreign, or foreign, which ſignifies a bottom, as it were without bottom: or from α and foreign to cover, for the deep is covered with waters. The word in ſcripture is uſed, firſt for the Chaos or diſordered forme at the firſt creation, darkeneſſe beeing upon the face of the deep, Gen. 1.2. Secondly for the depth of the ſea or waters. Gen. 7.11. And the fountains of the great deep were opened. Pſal. 42.7. deep calleth unto deep at the noyſe of thy water ſpouts. Thirdly for hell, as Luk. 8.31. where the devils beſeech Chriſt, that he would not command them to goe out into the deep. & Rom. 10.7. Who ſhall deſcend into the deep? ſo here and in many other places of this booke.
The bottomleſſe pit] This is not meant of the whole gulfe, but as it were the deepeſt and narroweſt receptacle & filthie ſinck of hell.
The key of the bottomleſſe pit] That is, power to open and ſhut the ſame, thruſting into, and delivering out of it whomſoever he pleaſeth. For keyes doe ſignifie power. Now who beſides the Pope doth uſurpe this power unto himſelfe? which plainely ſhewes, that he is this apoſtaticall ſtarre. Was given to him] by whom? by Phocas who appointed by a ſolemne decree that the Pope (as being univerſall Prieſt) ſhould have abſolute and full power over all Biſhops and Churches, to call and diſſolve Synods, to confirme or aboliſh their decrees, & that nothing ſhould be ratified but by the ſole Authority of the ſea of Rome. And hence it is, that the Pope hath power both in heaven, and earth, and hell: in token whereof he weares on his head a triple crowne, & thus hath writen in one of his decrees: if the Pope ſhould ſend many thouſands of men into hell, no man may ſay unto him, what doeſt thou? hence he impoſeth lawes on the conſciences, makes new articles of faith, canoniſeth bookes, ſaintes & images, celebrates Iubilees, ſends forth innumerable indulgences or pardons for ſinne, emptieth purgatorie, the which latter may not unfittly be applyed to this bottomleſse pit. But in truth this key was given unto him by Satan that old ſerpent, according to that of the Apoſtle, The comming of Antichriſt ſhallbe after the working of Satan, with all power, &c.2 Theſſ. 2.9.
I confeſſe indeed that the firſt Biſhop or paſtor of the Chriſtian Church at Rome, received the key of the kingdom of heaven from Chriſt, that is, power to binde and looſe the conſciences of men according to the Law and Goſpell. But Satan contrarie hereunto gave unto the Pope this helliſh key: by which he hath thruſt aſide and made voyd Chriſts key. And hence it is that the Pope hath two keyes croſſwiſe in his enſignes.
Nevertheleſſe this came not to paſſe without Gods ſecret and unſearcheable judgement, as the Apoſtle witneſſeth 2 Theſſ. 2. ſaying, that the comming indeed of Antichriſt is with all deceiveableneſſe of unrighteouſneſſe: Yet God ſhall ſend them ſtrong deluſion, that they ſhould beleeve a ly, becauſe they received not the love of the truth: Now this we muſt not underſtand onelie of a bare permiſſion, as if God did nothing, but looke upon that which Satan, Phocas & Antichrist ſhould doe: but hee willingly granted this power unto him by his ſecret and righteous judgement, that ſo both hee himſelf, and all they might bee damned who beleeved not the truth. Thus it is ſaid alſo in v. 3. that power was given to the locusts to hurt men as the ſcorpions of the earth have power, that is, from their king the devill, yet ſo, as not without the ordering hand of God, who wiſely diſpoſeth all things, whither don by men or devils. And thus in Chap. 13. v. 5.7.15. it is ſaid, that it was given to the beaſt to make warre with the Saintes, & to give life to the image of the beaſt, &c. Whence we may ſee, how God righteouſly puniſheth ſinne with ſinne in Antichriſts kingdome. And this thing we are to take notice of, that ſo in the midſt of theſe Antichriſtian confuſions we may not look upon Antichriſt and the devill onelyonly, but indeed cheifely conſider and adore, the preſence and ſecret judgements of God.
But thou wilt ſay, Rev. 1.18. & 20.1.how is the key of the bottomleſſe pit, (which Chriſt hath) given unto Antichriſt?
I anſwer, The difference how Chriſt and Antichriſt are ſaid to have the key of the bottomleſſe pit.Chriſt hath it one way, Antichriſt another. Chriſt hath it truely and by right of his Godhead and mediation, as beeing Lord of death and hell, & that he may redeem ſinners out of the power thereof: but Antichriſt hath it falſelie and by deceit, as beeing king of locuſts, and impudently profeſſing himſelf to bee Chriſts vicar: Beſides he hath not the key of hell abſolutely, but of the bottomleſſe pit, or of the ſinke of hel, and thence to raiſe the ſmoak of his peſtilent lies & deceit, to the damnation of the inhabitants of the earth.
2. And hee opened the bottomleſſe pit] Now John expoundeth the peſtilent effects of this power. The bottomleſſe pit was ſhut up by the doctrine of the Prophets and Apoſtles, who pluckt men out of the ſnares of Satan, by leading them unto the living fountaines of Iſrael: it was ſhut up, (I ſay,) almoſt untill theſe times; For hetherto the faithfull teachers took heed that this peſtilent ſmoake might not ſpread it ſelf over their Churches. But now Antichriſt having gotten the key into his hand, unlocked as it were the verie gate of hell which before was ſhut. But what is this? ſurely nothing elſe but the Popes univerſal power, by which he laboured, not to open unto men the kingdome of God, but on the contrarie to unlooſe the verie barrs of hell, that ſo the world might ruſh headlong into the ſame. Now the Pope opened this bottomleſſe pit, when by his authority hee eſtabliſhed his filthy errours, ſuperſtitions, idols, &c. and tooke out of the Church the certainty of faith & perſeverance, tormenting & infuſing into the conſciences of men feares, doubtings &c. This was the porch or entrie into hell: he opened therefore the bottomleſſe pit, for the deſtruction of all men, like as hunters open caves & pits, whereinto the unwarie deere might fall and be taken. This was the firſt effect of the key.
And there aroſe a ſmoak out of the pit] This ſecond effect, is an exhalation of a peſtilent ſmoake which neceſſarily followes the former, as when an houſe of office is uncovered there ariſeth a filthy ſtinke. And it is called a ſmoake, becauſe it aſcendeth out of hell, as ſmoake doth from fire. Moreover it is not a thinne, but a verie thick ſmoke, as of a great furnace, like to bakers, brickmakers, ſmiths, or the like.
This ſmoake is nothing els, but the blacke and ſmoaky divinity of the Pope: His wicked decrees touching images and idol worſhip, his taking upon him to purge ſins by maſſes, penance, ſatisfactions, pilgrimages, almes, purgatorie, jubilees, pardons &c: the primacle of his Romiſh chaire, his power in heaven and hell: to be ſhort the whole volumes of their Canons & Decretals, together with the inextricable toyes of Scholaſtick divinity, by all which the Pope hath in very deed brought a thick ſmoake upon the Chriſtian world, eſtabliſhing a mingle mangle of Iudaiſme & Paganiſme, in ſtead of Chriſtianity, & oppreſſing the truth of Chriſt with moſt groſſe darkneſſe. Now the doctrines of Antichriſt are compared to ſmoake from the effects thereof. For as the ſmoake obſcures the ayre, hurts the eyes, cauſeth ſuch a darkneſſe, that things cannot bee ſeen as they are, and he which walketh in it, is in danger to be ſtiffled, or to fall down headlong: even ſo is it with Antichriſts ſmoake: therefore it followeth.
And the Sun and the aire was darkned] The Revelation expounds it ſelf.
The fourth trumpet ſounding, the third part of the Sun, Moon and Stars was ſmitten. But here the whole Sun is darkened, and ſo conſequently the aire which is enlightned by the ſame. This ſignifies the ſame evil, with the former, but more grievous: For before onelyonly a third part, but here a totall defect of the light appeareth. Nothing is more ſad to behold then totall eclipſes. (as happened in Aegypt at Chriſts paſſion) For all things then are in darkeneſſe, the day beeing turned into the night.
Now as Chriſt is the Sun of righteouſneſſe: ſo nothing can be ſignified by this total darkneſſe, but that univerſall Apoſtaſie from the faith, which the Apoſtle foretold ſhould come to paſſe under Antichriſt. Vntill the times of Gregorie the third part of the Sun was ſmitten, that is, much darkeneſſe was brought into the Church by Biſhops, hereticks, hypocrites, hermites and monkes, as we have before ſhewed upon the going forth of the black and pale horſe, as alſo at the ſounding of the the third and fourth trumpet. But after Gregorie, Boniface at length, and his ſucceſſours ſitting on the chaire of VNIVERSAL peſtilence, a horrible night darkened Chriſt the Sun in the Church, for all places were filled with moſt groſſe darkneſſe of Popiſh decrees, traditions, ſuperſtitions, ceremonies, lies, fraud and Sophiſtrie. The ſumme of all is this: The darkening of the Sun which the Apoſtaticall Star brought in by his helliſh ſmoake of Popiſh divinity, doth exactly anſwer to that obſcurity which happened at the opening of the ſixt ſeal. For the Sun was made black like ſackcloth of haire, the Moon was turned into blood, the Stars fell from heaven unto the earth &c. by al which (as we there ſhewed) is myſtically ſet forth that horrible night of blindneſſe, which Chriſt ſuffered during Antichriſts reigne.
But thou wilt ſay how can this darkeneſſe bee applied unto the Papacy, ſeeing they profeſſe the name of Chriſt, beleeve him to be the ſaviour, receive the Apoſtolicall faith, and to be ſhort, acknowledge the holy Scriptures of God unto this day?
Now here I deſire the reader to conſider what I have before anſwered unto this faire pretence: And what the Apoſtle ſaid unto the hypocritical teachers of his time (who under a ſhew of preaching Chriſt, brought into the Church Iewiſh ceremonies, and a flagitious licentiouſneſſe of life) they profeſſe that they know God, but in workes they denie him: The which how fitlie it agreeth to Antichriſt the fathers of old, as Hilarie, Auſtin and others, have wel obſerved. It is true indeed, in word hee profeſſeth Chriſt, but in workes he denies him: For had he come as an open enemie of Chriſt, he could never have invaded the kingdome of the Church: but his comming was (as the Apoſtle hath foretold) with all deceiveableneſſe of unrighteouſneſſe.
Thus we ſee that Antichriſt under the name of Chriſt ſhould oppoſe Chriſt, and labour to deſtroy the faith of Chriſt out of the harts of men. The proprietie of Antichriſts name (ſaith HILARIE) is, to be contrarie to Chriſt: the which is now effected under the opinion of fained pietie: This is now preached under ſhew of preaching the Goſpell, And indeed Chriſt, while hee ſeems to be preached, is denyed. So AVSTIN: Hee alſo is to bee eſteemed the SON OF PERDITION who under the NAME OF CHRIST which is the name of God, that is, making ſhew of beeing a Chriſtian, extolles himſelf above Christ: whence it appeareth that theſe fathers were of opinion, that Antichriſt under the name of Chriſt & the faith of Chriſt, ſhould deny both.
But how is this don by the Papiſts? This hath fully been, manifeſted long agoe.
They pray unto the images of Marie made of ſtone, wood, gold, &c. Holy Marie, queene of heaven heare us, ſave us, O thou our onelyonly hope, &c. In thee O Ladie I trust. Into thy hands O Ladie I commend my ſpirit. The Lord ſaid unto my Ladie, ſit thou at my right-hand, &c. And unto other images thus: S. Peter, S. Paul, S. Nicolas, S. Magdalene have merciemercy on us, ſave us, &c.
Is not this in workes to deny God, and Chriſt the onelyonly Saviour; albeit in the words of the Creed they doe profeſſe him? They teach that the remiſſion of ſins, righteouſneſſe and eternal life is to be ſought for in the merits of humane workes, as penance, ſatisfactions, Iubilees, indulgences, maſſes, exorciſmes, proceſſions, pilgrimages, purgatorie, &c. Is not this (whatſoever they profeſſe) a denying of the blood and merit of Ieſus Chriſt?
The Pope boaſteth to be the Vicar of Christ, the Head and Monarch of the Church on earth: But Chriſt neyther appointed nor gave any ſuch office unto the Church. Read 1 Cor. 12.8. and Epheſ. 4.11. where the diſtinct orders and office which Chriſt gave unto the bodie, are all reckoned up. Now if any man takes upon him to bee a Kings Vicar, without his appointment; is not ſuch a one the kings enemie? Ioh. 19.12.as they ſaid in the Goſpell, whoſoever maketh himſelf a king, ſpeaketh against Caeſar. The Pope therefore arrogating to himſelf the title of Chriſts Ʋicar, doth thereby plainely prove that he is Antichriſt, Chriſts adverſarie.
The Pope will be adored as God, In Donat. Conſtant. diſt. 96.taking divine honour unto himſelf. Steuchus ſaith. Conſtantine adored the Pope as God. Bloudus ſaith: all the Princes of the earth adore and worſhip the Pope as the chiefe God. Mantuan thus writeth concerning the pope:
Great Caeſar with victorious kings,
Who golden crownes doe weare:
They doe adore his footſteps, Who
the double ſword doth beare.
The Fathers of the Lateran Council gave this blaſphemous applauſe to the Pope. Thou art all things, and above all things, To thee is given all power in heaven and in earth. And another Poet thus:
Oraculo vocis mundi moderaris habenas,
Et merito in terris diceris eſſe Deus.
By thy unerring word thou ruleſt over all;
And fitt it is a god on earth men ſhould thee call.
The titles of ſome bookes lately dedicated unto the Pope are thus. PAVLO V. VICE DEO, To Paul the fift in place of God; The letters of which title in Latine, doe peciſely expreſſe the number of the BEASTS name 666. doth he not therefore deny God, and ſhew himſelf to be the very Antichriſt, ſeeing he thus preſumptuouſly takes a deity to himſelfe? Touching mariage, meats, faſting, &c. He binds where God unlooſeth, & looſeth where God binds. Now is not this in pride to lift up himſelf both againſt and above the Lord?
He will not that the ſcriptures ſhould bee beleeved, no, neither God himſelfe, otherwiſe then he approves off. Enchi. de ſcript. de authorit. ſcriptu. lib. 1. cap. 10. ſect. 3.The ſcripture is not authentick (ſaith Eckius) but by the authoritie of the Church: And Stapleton: neyther doe we beleeve God, but for the Church. How therefore can he himſelf eyther beleeve in, or call on the name of God?
He hath made himſelf to bee the GREATEST high-prieſt of the Church, whereas Chriſt is called the GREAT High-prieſt thereof. Heb. 4. & 12. By how much therefore greatest is more then great, by ſo much the Pope hath lift himſelf up above Chriſt.
To be ſhort, he not onelyonly weakens, but labours wholy to take away all faith out of the harts of the Godly, not onelyonly in making the ſcriptures (which is the rule of faith) to depend on his will: but alſo in denying and comdemning all certainty and confidence of grace, merciemercy, and ſalvation: and on the contrarie he will have the conſcience to be in perpetuall trouble, fear and doubtings. I forbear to ſpeake more: theſe things are ſufficient to ſhew how in the Papacie, the Sun was darkened by the ſmoake of hell.
And the aire by reaſon of the ſmoake of the pit.] The Sun being darkned the aire of neceſſitie muſt be ſo likewiſe: What is meant by the darkening of the aire.For the aire (darke in it ſelf) is enlightned by the Sun. Lyra well underſtands by the aire the Church; becauſe the Church receives her light from Chriſt, as doth the aire from the Sun.
Now the Church vaniſhed out of the ſight of men, when ſhe lay hid and buried (as it were) under the ſmoke of this pit, beeing changed into the chaire and kingdom of Antichriſt. At firſt the ſtate of the Church was oeconomicall, wherein Chriſt as the onelyonly father of his houſhold taking a far journy even to heaven, appointed many ſervants over his familie, the Church, and howſoever he gave unto them diverſitie of talents or gifts, yet equall power in the diſpenſation thereof. But Antichriſt having poſſeſſed the chaire of VNIVERSAL peſtilence, altered this oeconomicall ſtate into a Monarchie, and was acknowledged (in ſtead of Chriſt) to be the prieſt and head of the Church. But thou wilt ſay was Chriſt now without a Church, had he quite forſaken and loſt his ſpouſe? Theſe indeed are the objections of the Romiſh Paraſites, but they are idle and frivolous: For in the midſt of the confuſions of Antichriſt, Chriſt (as we heard before) preſerved unto himſelf out of everie tribe and nation, & tongue 144000 ſealed ones: So that there was a Church even in the bowels of Popery, although it were not in the leaſt the Papall Hierarchie, which caried the title thereof.
We may alſo interpret the aire to be the holy Scriptures, or the miniſtry of the Church: for as the aire inſtrumentally brings the light of the Sun unto us: ſo by the holy Scriptures and the opening of them, the light of the glorious Goſpell of Chriſt doth brightly ſhine in our harts. But now this aire was darkened, viz. by a fatal everſion of the word, and the whole eccleſiaſtical order. But I rather approve the former ſence. For touching, the eccleſiaſticall order, how it began, the hiſtorie of the locuſts will ſhew.
3. And there came out of the ſmoake Locusts] We have heard three effects of this Apoſtaticall Star, viz. the opening of the bottomleſſe pit, the ſmoake of the pit, & the darkening of the ſun and aire. Now the fourth followes, a monſtrous brood of Locusts came out of the ſmoake of the pit.
Locuſts are a ſmall kinde of vermine having weak wings, The deſcription and nature of Locuſts.lifting up themſelves by flight ſo little from the earth, that they ſeem rather to leap then to fly. In Africa, Syria, and the Indies they are bigger of bodie, and ſtronger of wings: they are verie hurtfull to the herbs, fruites and trees upon which they feed, and by touching infect them: in ſommer time they leap & make a creaking with their wings. Among the ten plagues of Egypt the Locuſts were the eight, beeing brought by an Eaſt-winde over the whole land: Exod. 10.13. Ioel. 1.6.In Ioel alſo the Lord threatneth the Iſraelites with Locuſts having teeth like Lions, alluding allegorically unto the Babylonians. Here alſo the whole deſcription argues, The Locuſts are allegorically to be underſtod. Lyras opinion rejected.that this vermine is not to bee underſtood properly, but myſtically of the troopes of moſt hurtfull enemies. Who they bee, it is hard to define, ſaith Ribera. And ſo it is, becauſe as Papiſts, ſo alſo our interpreters are of diverſe opinions about them.
Lyra interprets it of the Ʋandales, Gothes and Hunnes moſt cruell enemies of the Church, who beeing infected with the Arian peſt, ſpread themſelves by mighty troopes in the Eaſt, and in Africa, and like devouring Locuſts miſerably afflicted the Chriſtian world. This opinion ſeems probable to Toſſanus, although he follow it not.
Ribera alſo underſtands it of cruell and Barbarous men afflicting the Church, Riberaes opinion.ſuch as were of old the Gothes and Ʋandales. But their deſcription here ſeems not fitly to agree to theſe natione. For theſe Locuſts are raiſed and ſpread over the earth by the key of the Apoſtaticall Star, that is, by Antichriſts power they come out of the bottomleſſe pit: but Antichriſt did neither raiſe up, nor ſend forth the Ʋandales & Gothes, unleſſe it were by accident, that is, as occaſioning by his idolatrie the Lord to puniſh men by theſe adverſaries: beſides they did not torment, but miſerably murther many, & not the wicked alone, but the godly alſo, & this not for five monthes but many yeeres together.
Junius interprets it of evill ſpirits moleſting the world: Iunius interpretation.but the deſcription little agrees therewith: beſides it was needleſſe that any ſuch thing ſhould be typed out unto Iohn, ſeeing it is well knowen to all, that they never ceaſe troubling and tempting the ſons of men. Moreover ſenſible events are undoubtedly here ſignified, as working upon mens ſences: Whereas the evil ſpirits doe inſenſiblie rage and hurt the world.
Gagnaeus and ſome others (with whom our Toſſanus agrees) apply it to the ſwarme of hereticks, Gagnaeus opinion.which in Conſtantines time and after, with a mighty force, prepared the way for Antichriſt. For thoſe hereticks beeing come forth from the helliſh ſmoake of arrogancie and preſumption, like Locuſts far and wide devoured the paſtures of the Church. Now howſoever theſe things are true in themſelves; Yet as Ribera wel obſerveth, the locuſts here ſpoken of may not be underſtood of hereticks, becauſe that which followes in verſ. 5. ſeems not to agree unto them. It was given that they ſhould not kill them, but that they ſhould be tormented; Now hereticks torment not their diſciples, and favourers, but ſuch as are ſound in the faith who have the ſeale of God: whereas the locuſts are commanded not to torment thoſe which have the ſeale of God in their foreheads: to which we may alſo adde, that the ſtate of hereticks was before deſcribed in the third & fourth trumpet: as alſo in Chap. 6. at the opening of the third and fourth ſeale: whereas it is manifeſt that here the riſing and kingdome of Antichriſt is prefigured.
I therefore (leaving all theſe,) doe in this aſcent unto the Eccleſiaſticall Gloſſe, to the Gloſſe alſo of Illyricus and Bullinger, who following Bede and Anonymus, underſtand by theſe Locuſts the diſciples of Antichriſt, The application of the Locuſts to Antichriſts diſciples vindicated.that is, the innumerable troope of the Popiſh clergie, neyther is there any weight in what is objected to the contrarie.
First, they ſay, that Antichriſts kingdom is deſcribed hereafter in Chap. 13. Now howſoever this be true, yet is it not a ſufficient ground to prove the thing they bring it for: For as it is both there and here deſcribed, ſo alſo (as we have ſhewed) it was before prefigured in the ſecond viſion at the opening of the ſixt ſeale: yea it ſhallbe alſo againe deſcribed in the fift & ſixt viſions. For in every one of theſe prophetical viſions the ſame is repeated, and more clearly illuſtrated.
Secondly they object, that theſe Locuſts ſhall onelyonly rage for the ſpace of five monthes: whereas the power of the Romiſh clergie hath already continued much longer: But neyther is this to the purpoſe: For the time of five monthes is not here preciſely to be underſtood according to the letter, (for in this ſence it would as little agree with the Vandals and hereticks, whoſe time of rage & cruelty laſted many yeeres:) But the words allude to that ſpace of time, in which the Locuſts are in their chiefe vigour & ſtrength, as we ſhall heare hereafter.
Thirdly they object: that the power given to the Locuſts is not over the ſervants of God, but them that were not ſealed. Wheras Antichriſt hath power over the ſealed ones, for he ſhall kill the witneſſes of the truth. But it is one thing to kill, and another thing to hurt. He ſhall indeed kill the two witneſſes, yet not hurt them, for the ſpirit of life from God ſhall enter into them Chap. 11. verſ. 11. therefore properly he onelyonly ſhall hurt them that are not ſealed, by ſeducing and leading them to deſtruction, 2 Theſſ. 2.10.
Laſtly they object, that the Locuſts had power grievouſly to torment men, the which (ſay they) cannot be truly ſaid of them in the Papacy, who have lived in all kinde of carnal licenciouſneſſe. But we are to diſtinguiſh betwixt the outward condition of the fleſh, and the inward ſtate of the conſcience. Outwardly indeed idolaters rejoyce greatly, & abound in all pleaſures: But inwardly when conſcience comes to worke, they feel ſecret torments: becauſe ſeeking life and ſalvation out of Chriſt, they never finde any reſt for their ſoules, but are tormented with perpetuall anguiſh, feare and torture of hell or purgatorie, of which more hereafter.
Notwithſtanding therefore all the foreſaid objections, we underſtand by the Locuſts the Romiſh clergie, unto whom the whole deſcription & all the effects therof doe fitly agree.
I. The Locuſts remaine skipping on the ground, and fly not up into the aire: Application of the Locuſts to the Romish clergie.So this wicked clergie ſavours nothing but earthly things: ſeekes only after them, and not the things that are above.
II. The Locuſts goe forth in great troopes: ſo in the Papacy there are ſeen innumerable ſwarmes of religions orders: in ſo much that one of their Generals (as Sabellicus recordeth) promiſed ſometime unto the Pope, to ſend a compleate armie of thirtie thouſand ſouldiers, conſiſting onelyonly of Franciſcane Friers, to warre againſt the Turks, without any interruption of divine ſervice unto their cloiſters.
III. The Locuſts ſing, and skippe in ſummer, and delight in eaſe. What doth this ſinfull clergie: But perpetually ſing, dance, and delight in pride and luxuriouſneſſe, beeing in the meane time ſerviceable neither to God or men.
IV. The Locuſts though but litle yet are gorbellied creatures, & fall upon, conſume and deſtroy moſt pleaſant feilds & gardens. The falſe Romiſh clergie loves to bee in the greateſt and chiefeſt cities, poſſeſſe the pleaſanteſt vallies, inſinuate themſelves into great mens favour & families, ſpoile & devoure widowes howſes, build their cloiſters, colleges and palaces in places moſt commodious, gather infinite riches without labour, &c. But let us ſee in order the riſing of theſe Locuſts, their power, age, figure and politie, al which is here ſet down by Iohn.
And there came out of the ſmoake] The riſing of the Locuſts is out of the pit. The originall of the Locuſts is out of the ſmoake of the bottomleſſe pit.Signifying their greater and leſſer orders, their ſeverall religions and innumerable families of Franciſcanes, Dominicanes, Benedictines, Ciſtercians, begging and barefoot friers, whippers, Capuzins, Jeſuites &c. all which ſpringing out of the ſmoake of humane traditions have through the authoritie of the Apoſtated Starre ſpread themſelves over the Chriſtian world: And indeed the inventions of merits, ſatisfactions, penance, maſſes, pardons, purgatorie &c. were the roote of theſe innumerable ſects and orders. He that will, may read a whole volume in Hospinian touching the originall of Monkes, and ſo doing he ſhall not need any other commentarie to unfold the wonderfull birth of theſe graſſewormes, ſpringing out of the vaine inventions of Popiſh darkneſſe, as out of the ſmoake of the bottomleſſe pit.
And power was given unto them] Now he deſcribes their office and power. Their power.The Locuſt is a little and weake creature: beeing able to bite and gnaw nothing ſave herbs, and the flowers of trees. But theſe Locuſts have a mightie & deadly power, like unto the ſcorpions of the earth, that is, who hide themſelves in the earth under ſtones, hils, and clifts of wals, to hurt them that paſſe by, by which is noted their moſt dangerous power, altogether venemous, ſecret and full of wiles, in ſo much as it can hardly be avoyded. For the ſcorpion is a little worme, faire and no way terrible to the ſight: but ſtriketh deadly with his taile, infuſing his mortall poyſon into the wound. So theſe ſpirituall flyes appeare to be weake without ſword or weapon, in their behaviour & habit reverend, inſinuating themſelves by flattering ſpeeches into the mindes of men: But they infuſe the venome of their peſtilent doctrine into the harts of the ſimpler ſort: And as the ſcorpions ſting is not felt at firſt, but the venome workes by little and little untill it penetrate into the vitals of the hart: ſo at firſt the bitings of theſe grasſhoppers are not felt, but rather their pious deceits, are verie pleaſing unto men. But at length the deadly poyſon comes forth, cauſing their miſerable conſciences to ruſh head long into the ſorrowes of death, and gulte of utter deſperation.
But whence have theſe Locusts this great power? It is given them: by whom? First from their king Abaddon, or Antichriſt the Apoſtated ſtarre, by whoſe power ſo many orders were authoriſed and canonized. Secondly from Satan, by whoſe effectuall working the Son of perdition came to ſit in the temple of God. Laſtly from God, without whoſe moſt righteous permiſſion, neyther Satan, nor Abaddon could have effected any thing. So that the Locuſts have their venemous power from God alſo, yet in wrath. For it ſeemed him good in his righteous judgment by the Locuſts to puniſh the horrible blindneſſe and idolatrie of the Chriſtian world: 2 Theſſ. 2.10.as the ſame Apoſtle witneſſeth: therefore God ſent them ſtrong deluſions &c.
4. And it was commanded them that they ſhould not hurt] The limitation of their power is here added, and it is threefold, as we noted in the Analyſis.
Firſt, they are not permitted to hurt everie one, according to their owne, Satans and Antichriſts luſt: but ſome onelyonly: in which againe we obſerve three things.
Firſt, it is expreſly ſaid, that it was commanded them. But by whom? by Satan, or Abaddon? no verely; for it is their deſire to bring all unto deſtruction. But by God, who by his ſecret providence reſtraineth the tyrannie of Satan & Antichriſt, that they cannot rage promiſcuouſly over all. This is the firſt conſolation of the godly, that the tyranny of Antichriſt is limited by the power of God.
Secondly, ſuch whom he may not hurt, are here noted. viz: Not the graſſe of the earth, Theſe Locuſts are no herb devourers.nor any green thing, nor any tree. Now theſe ordinarily are the ſweeteſt paſtures of the Locuſts. But God permits them not to touch theſe. By which we may underſtand, that theſe Locuſts are no graſſe eaters, or herb devourers: for Antichriſts clergie feeds not on hay: the which alſo ſhews, that the graſſe & trees here mentioned are not literally to be taken, but by alluſion to the paſture of the Locuſts. The Graſſe of the earth notes (as alſo Chap. 8.7.) the generalitie of the faithfull, which ſhall as yet bee under Antichriſt. Green things, that is, ſuch Chriſtians as are in civill authoritie (for the greene wood is ſtrong) namely ſuch Princes, What is meant by Graſſe, green things, & trees.Kings, and Emperours, as have manfully oppoſed Antichriſts deceits. Trees, ſuch godly paſtors and teachers as in Antichriſts kingdome were eminent in piety & zeale of pure doctrine, & contradicted his wicked devices. Theſe the Locuſts are forbid to hurt, that is, to ſeduce and deſtroy them. But thou wilt ſay, theſe as hereticks they chiefly perſecute, hurt and kill. Chap. 11. It is ſo indeed, but by killing they hurt them not, becauſe they can no way hinder their ſalvation. This is a ſecond conſolation, that the elect ſhall be freed from the biting of the Locuſts, by the providence of God: For it is impoſſible they ſhould bee ſeduced: None can pluke Chriſts ſheep out of his hand.
Hence it evidently appeares that the Lord hath preſerved in the greateſt darkneſſe of Poperie, Graſſe, Green things, & Trees, that is, ſome thouſands of Saintes, whoſe ſalvation the Locuſts could not hurt. The Sophiſters of our dayes ask where the Church was before Luther, If the Papacie was not? Now here we anſwer, that it was in the Papacie, but not the Papacie, becauſe ſome continually were ſaved, who held the foundation, and were not mortally wounded by the ſcorpions.
But onelyonly thoſe men] Thirdly, theſe whome the Locuſts might and ſhould hurt are here ſpecified: men which have not the ſeale of God. By which we are not to underſtand, as if the Graſſe, Green things, and Trees were not men alſo, but onelyonly that they are not of the number of thoſe men, that ſhould be hurt. For in Chap. 7. Men are divided into ſealed ones, and not ſealed. The ſealed, are the faithfull or elect: Theſe are green graſſe, & trees: the which the Locusts are prohibited to hurt. The not ſealed, are the reprobate: among whom is Antichriſt himſelf, as alſo theſe Locusts, who are commanded to hurt them which are not ſealed: not as if they themſelves were not alſo men unſealed, but becauſe here they repreſent not men, but Satans inſtruments.
Thus then we ſee that the Locuſts have power given them onelyonly to hurt ſuch as have not the ſeale of God in their foreheads, (of which ſee Chap. 7.2.) as the Apoſtle foretold 2 Theſſ. 2.9. that Antichriſts comming ſhould bee after the working of Satan with all power & ſignes, & lying wonders, in them that peeriſh, The 2 Theſ. 2.9.10. explained.that they ſhould beleeve a ly, becauſe they received not the love of the truth, that they might be ſaved.
By which words the Apoſtle gives us to underſtand: Firſt, that Antichriſt ſhall eſtabliſh his power by cunning and diabolicall deceit. Secondly, by his tyranny he ſhall oppreſſe the greater part of men in the Chriſtian world: as not beeing ſealed. Thirdly, that Antichriſts followers ſhall inevitably periſh & run into deſtruction. Fourthly, that their deſtruction ſhall be voluntarie and juſt, becauſe they caſt off, or receive not the love of the truth, rather delighting in Popiſh dreames and Lyes. Laſtly, that under Antichriſt there ſhall be alwayes ſome ſound teachers of the truth, who ſhall ſuffer grievous contradiction: as in Chap. 11.4.
5. And it was given them that they ſhould not kill] The firſt limitation of the Locuſts power, we have heard: here is added a SECOND, that they ſhould not kill men but torment them: alſo a third limitation, not allwayes, but for five monthes. Behold the wonderfull lenitie of God even in ſuffering the wicked, limiting and moderating their plagues, who deſerve to be deſtroyed all at one inſtant. The elect under Antichriſts kingdom he altogether preſerves from the mortall biting of theſe ſcorpions, inſomuch as wee doubt not, but that there are ſtill ſome godly groaning under his tyrannie in the heart of Popery, as in Rome, Italie, Spaine, &c. The other idolatrous troop he will not ſuffer the Locuſts ſuddenly to kill: to the end they may have time to repent: But onelyonly to torment them: that thereby they might be ſtirred up to ſeek remedie for their ſowles.
Notwithſtanding it ſeems that not ſo much a mitigation, as an exaſperation is ſignified by the foreſaid limitation: This torment notes the Eccleſiaſtical Locuſts.For it is far worſe to bee tormented with a lingring diſeaſe, then ſuddenly to periſh: neyther may we doubt, but that by this kinde of hurting is deſigned not a civill but an Eccleſiaſtical kinde of Locuſts: becauſe they ſhall not kill mens bodies, as did the Vandales, Gothes, and other open tyrants: but they ſhall torment mens ſoules and conſciences, torturing them continually as on a rack by their deceitfull doctrines of penance, ſatisfactions, purgatorie, &c. Now what, (I pray) can be ſpoken more openly againſt the impoſtures of that falſe and Antichriſtian clergie? by which indeed for the preſent they kill not the bodie, but torment the wretched conſcience by ſhewing them remiſſion and explation of ſin, not in the faith of the Goſpell, in the mercies of God, and in the blood of Chriſt, but in the merits of good workes, auricular confeſſions, numbring of ſins, impoſed penance, poenal ſatisfactions, going in pilgrimage to the ſepulchre of our Lord, S. Iames, the ladie of Lauretta, in travels by ſea and land, in faſting and abſtinence, in maſſes, in almes, and legaſies, building of Cloſters, in Moncks coules, in whippings, in going barefoot, & laſtlie in the Popes jubilees, & indulgences bought for mony. Now what are all theſe things, but the ſinful deviſes of men, altogether tending to the wounding of mens conſciences, and no way ſerving for the healing and helping of the ſame. Iſa. 29.13. Mat. 15.9For in vaine is the Lord worſhipped with the doctrines of men.
This is the miſerable rack of the conſcience, none greater then it, nor more dangerous: Let the hiſtorie of the Romiſh Church and Emperours be read, and there it will appeare that many through the furie and rage of the Locuſts, have been ſo ſtirred up, and brought to ſuch madneſſe, as to quiet their conſciences, they have of their own accord layd down the government of the Empire and kingdomes, put themſelves into religious Covents or monaſteries, built Cloiſters and Colledges for Monks with great liberallity, thereby to redeeme ſoules, have taken upon themſelves religious orders for the expiation of ſins, have woren either dead or living the cowles or hoodes of begging Fryars: but in all theſe things, what could they find, or hereby receive, but a perpetual torture & trouble of conſcience, a dreafull feare & doubt of beeing deceived. We need not therefore ſeek theſe Locusts among the Vandales, Gothes, Hunnes, Saracens, Mahumetans, &c. For theſe did promiſcuouſly rage and tyranniſe by fire & ſword againſt the perſons both of the juſt & unjuſt. Beſides it is verie cleare by the matter it ſelfe, that Eccleſiaſtical & religious deceivers are here meant: who torment indeed continually the fearfull conſciences of men with the terrours of hell & purgatorie: but ſend them not for releife to Chriſt by faith, but to the Popes lawes, that is, in ſtead of Phiſick adminiſter poyſon, and precipitate their ſoules into the gulfe of finall deſperation.
Moreover we are againe to take notice of the word foreign it was given, which I find to be twenty times repeated in this booke about Antichriſts tyranny, that ſo we may underſtand, that he doth not thus rage by chance, but as beeing Gods ſcourge to puniſh the ingratitude of the Chriſtian world: as alſo that he is bound & limited by God, and cannot goe bejond the ſame. The which ſerves for our great comfort.
Five monthes] This is the third limitation of their power, ſerving alſo for our ſingular conſolation: Seeing God hath prefixed a certaine time to theſe Locusts, bejond which they ſhall not longer rage & torment. Interpreters diſcourſe diverſly about theſe five monthes.
Some take it properly for five Aegyptian monthes, or an hundred & fifty dayes, the time that the waters of the flood increaſed upon the face of the earth: ſome take it for ſo many yeares. Notwithſtanding they are much troubled how ſo ſhort a time ſhould agree to the tyranny either of the Vandales, Saracens, or Popiſh clergie. Bullingers expoſition beſt agrees with the nature of the place, viz. that the mitigation is taken from the age of Locusts, which ordinarily is no more then five monthes, making the ſenſe to be thus: that as the Locusts continew not hurting the whole yeere thorow, but ſing, leap, and feed upon the graſſe ſcarſly during the five ſummer monthes, that is, from April unto September: even ſo a certaine time is defined to Antichriſts ſeducers, after which they ſhall torment men no more. But this ſeems not to agree with hiſtories: For the Pope hath now for a thouſand yeeres & more ſent forth his Locusts to ſpoile the field of the Church: neyther doth the end as yet appeare: Yea he ſhall continue devouring untill he bee conſumed by the brightneſſe of Christs comming.
But this no way contradicts what we have before ſaid, for what are five monthes with the Lord, ſeeing with him a thouſand yeeres are as one day? The time therefore of the Locusts is hereby deſigned, not as if it ſhould, be no longer then an hundred and fifty dayes, or yeeres, but becauſe it ſhould be ſhort: a definite time, being put for an indefinite: And thus alſo Alcaſar expounds it indefinitely, although (contrarie to the ſcope) he applie it to the plagues and converſion of the Iewes. But we are taught, however Antichriſt ſhall remaine with his Locusts, yet when he ſhalbe revealed, his tyranny & the power of the Locuſts ſhalbe ſo weakned, that they ſhall not torment men any more, or at leaſt not ſo much as before they did: The truth whereof we ſee through Gods merciemercy theſe hundred yeeres accompliſhed, both in Germanie & other kingdomes. For now the biting of theſe Locuſts is not ſo forcible, but everie where that ancient power of thoſe ſcorpions lies under contempt, becauſe the five monthes are ended. And as Polydore Virgil writes & perſwades in his ſeventh booke Chap. 3. It would bee very profitable that theſe dregs of men, as ſuperfluous members of Christian religion, were cut off & utterly conſumed, that ſo they might no longer with their filthineſſe ſtaine the puritie of Gods worſhip.
And their torment] He amplifies their torments from a ſimilitude before ſpoken of ver. 3. for as the power of Scorpions was given to the Locusts: ſo their biting and torment is like unto that of Scorpions. The paine at the beginning is indeed not great, but ſuddenly ſo increaſeth, that if remedie be not had, it will kill the perſon wounded, within four and twenty houres: even ſo howſoever at firſt men little regard the biting of theſe Locusts, but give way to carnall reaſon and licentiouſneſſe: yet at the houre of death all things appeare horrible and mortal.
6. And in theſe dayes men ſhall ſeek death] Another amplification of the torment taken from the moſt lamentable effect thereof, by which mens lives are not onelyonly made bitter, but ſo deteſtable, as that they ſhall preferre death (of which all men ſtand in feare) before life: they ſhall, I ſay, deſire to change life for death, and good for evill. Now this is not the property of men ſober, but mad▪ noting how this biting ſhall infatuate and beſott people, no otherwiſe then as it ordinarily happens to ſuch as are bitten by mad dogs: Even ſo theſe little beaſts with their ſtings have befooled the greateſt kings, and wiſe men of the earth, as that they have ſuffered themſelves to be dwawen, lead, ſet on work, and ſent wherever they would, yea to be perſwaded, that black was white, that life eternal was comprehended under the hood of Monkes, that holie water purgeth ſin, & quencheth the flames of purgatorie; that ſo at leaſt they might find ſome eaſe for their conſciences, the which notwithſtanding they obtained not. It is well knowen, that ſuch was the Germanes devotion to the Papacy, and in their devotion ſuch madneſſe, and in their madneſſe ſuch brutiſh obedience, as that they would doe any thing how abſurd ſoever (ſo it were impoſed by the Locusts in the Popes name) for to redeem ſoules out of hell and purgatorie: Inſomuch that the Cardinal CAIETAN ſaid (as it is reported) that if Luther had not been, the Germanes at the Popes beck, would have eaten (like oxen) hay for their provender.
And ſhall not finde it, but death ſhall flee from them] A further increaſe of ſorrow: they ſhall not finde remedie for their torments, no not in death. For there is no man but would rather once ſuffer death, then to be tormented with perpetual fear and expectation eyther of purgatorie, or the flames of hell fire. Then ſhall that ſaying be in force.
Mors optanda magis: ſed enim ſua funera paſſis
Major ab extremo reſtat agone dolor.
Death wish'd is rather, but
her funerals beeing over,
From extreme torments felt,
Remaines a greater dolor.
Death ſhall flee from them] becauſe eyther through ſuperſtition, or feare they be ſhall hindered from laying violent hands upon themſelves. The trembling therefore of theſe ſhall not be unlike the anguiſh of the reprobates, mentioned in Chap. 6.16. who cried to the mountaines, fall upon us, and hide us from the face of him that ſits on the Throne, & from the face of the Lamb. Notwithſtanding the judgement of the laſt day is not here as yet treated of: but thereunto are compared the torments with which the Locusts tortured men that were not ſealed. Now the Lord Ieſus keep us from the venome of ſuch Locusts. Their forme now follows.
7. And the ſhapes of the Locusts] The reaſon why they are thus lively expreſſed before our eyes as in a table, is, to the end we might the better take notice & ſhun theſe peſtilent creatures. Their figure is ſo monſtrous & horrid, (not like the natural Locuſts) that the verie ſight of ſuch a monſtre would affright a man, neither may we imagine the deſcription of this monſtre, to bee like unto that which Flaccus jeſtingly deſcribeth in the beginning of his art:
Humano capiti cervicem piſtor equinam
Iungere ſi velit, & varias inducere plumas
Vndique collatis membris, ut turpiter atrum
Deſinat in piſcem, mulier formoſa ſuperne:
Spectatum admiſſi riſum teneatis amici?
If to a humane head a painter ſhould thus doe
A horſes ſhoulder joyne, and ſundry feathers too:
And that the members all did repreſent in ſhow
A woman faire above, an ugly fish below:
The friends which came to ſee, would laugh at it I trow?
But this monſtre is formed of diverſe, & thoſe the crueller ſort of ſhapes. The whole form at the firſt appearance repreſents a fiery warlike horſe: having a mans face, and hair of a woman: but Lions teeth ſtrong to rend aſunder: a breaſtplate of iron to bear off blowes: the ſound of his wings terrible: the taile, ſtinging as a Scorpion ready to hurt every one; to be ſhort not unlike to the Chimera or monſtre in Homer:
foreign.
A Lion before, a dragon behinde, and a goat in the middle.
Now certaine it is, that theſe ſimilitudes are not to bee taken properly, but myſtically: as wee have diſtinguiſhed the forme of them in the analyſis, partly by their outward proportion, as members & body: partly by their habit and armour: and partly by their head: by all which is ſignifyed the power and force of theſe beaſts: And it doth ſo fully agree with the Antichriſtian clergie, as that nothing can bee more evidently ſpoken. But now let us conſider the particulars.
Like unto horſes prepared unto battel] Horſes prepared for warr are wel fenced, armed, fatted, & having fierce riders on their backes, thereby become very cruel, & with a blinde force ruſh terribly upon the enemy. With the like cruelty theſe Locuſts, beeing fatted and pampered in their cloiſters, & ſtrengthened with the power of Abaddon their rider, they furiouſly oppoſe the Goſpell of Ieſus Chriſt, ſome by railing in their Pulpits, by diſputations, paſquils &c. Others by cruel counſels & bloody deſignes, as the hiſtories of Emperours, but chiefly of the Henries, Fredericks, & Othoes have teſtified long agoe: namely, that they more frequent ſtables then temples, & better know how to handle bridles then bookes, more fitted & prepared to occaſion, and wage warre to the deſtruction of the Chriſtian common wealth, then to performe holy duties. An inſtance for this we have in Hungarie, for by the means of theſe Locuſts ſhe loſt her two kings Ʋladiſlaus & Ludovick, together with the two lamentable overthrowes & diſcomfitures by the Turks at Varna & Mocha.
And crownes on their heads] Ribera, (but ungroundedly) underſtands hereby the crowned helmets of Kings and Princes, which ſhould make up the army hee dreameth of. But Helmets will not well ſuit with the haire here mentioned v. 8. Beſides it is manifeſt that the Locuſts are deſcribed by a threefold ornament of their head, viz. their golden crownes; humane face; & comely haire, the which three things may moſt fittly be applied to the Poopiſh clergy, for their heads beeing hallowed, they curiouſly ſhaue, and cut their haire round, crown… wiſe, as it is called, in which they ſay they are like unto kings, becauſe they may (as kings,) command the conſciences of the laity, and impoſe lawes upon them.
The King of the Locuſts weares on his head a triple crowne of moſt fine and bright gold, as governour both of heaven, earth and hell.
The Cardinals weare mitres glittering with precious ſtones; which firſt was ſet on the head of Pope Sylveſter by Conſtantine the Emperour, if it may be credited.
The Biſhops, and Abbats alſo have precious ornaments wrought with gold and ſilk: ſo that we need not much ſcruple what is meant by theſe crownes.
Faces of men] They are men, but they alter their ſhape, by profeſſion & habit, ſeparating themſelves from men: however they retaine humane faces, leaſt men ſhould abhorre and avoyd them. This ſignifies the fained humanity of theſe ſpirituall Locuſts: none ſeems more affable then they: They know how to flatter the Pope himſelfe, Kings, Princes, Courtiers, &c. inſinuating themſelves bejond meaſyre into the favour of all both men & woemen, beeing very acceptable to the world, & eſteemed as peaceable, wiſe, ſober and godly perſons: whereas indeed they are carnal, and plotters of miſchief. Many of them alſo are learned eloquent and wonderfull crafty, by which they gaine authority both to themſelves, & to their followers.
8. Haire as the haire of woman] This is the third ornament of their head, which ſerues to take away Riberas literall expoſition of a real military army. Synnecdoche.Women doe much delight to cheeriſh, coulor, and ſoften their haire: ſo theſe Locusts are tender and effiminate: they curiouſly ſhave and compoſe their haire: moreover in their clothing are delicate, tender, and gorgeous, wearing long robes, ſilken & embroidered garments. Now its a queſtion if Auſtin alluded not to this place, De opere Mon. cap. 31.32.upbraiding the Monk… of his time for their ricit. & effeminate nouriſhing of their haire: calling them hairie bretheren, who carrie about their hypocriſie to ſale, fearing, least a ſhaven holineſſe ſhould be leſſe eſteemed then a hairie.
And their teeth were as the teeth of Lyons] He alludes to the Locuſts in Joel 1.6. Lyons are rayenous & terrible: So theſe under a humane face, hide theyr Lyons teeth, by which, they ſnatch all things, empty the common treaſures, devoure widowes houſes, lay waſt orphans fieldes, & all under pretence of religion: towards the godly falling into their hands they are cruel & merciles; witneſſe the Spaniſh Inquiſition & other hiſtories. They make uſe alſo of their Lyons teeth, in their letters & diſputations cruelly tearing, or blaſpheming the truth & teachers thereof, leaſt they ſhould ſeem to bee overcome.
9. And they had breast plaets] Iron ſhieldes & breaſt-plates keep off blowes from the hart: noting that it is not eaſie to hurt theſe Locuſts, having diverſe breaſt-plates: As firſt their prieſtly rites & priviledges, by which they are exempted from all civill power, inſomuch that they may not be attached by the magiſtrat for criminal cauſes. This breaſt-plate Henry IV. & Frederick I. ſought to break in peeces, but for this very thing they were cruelly perſecuted by Apollyon the king of Locuſts. Not long agoe the Venetians alſo unable to beare the inſolencies & horrible wickedneſſe of the Locuſts, would not ſuffer them in their territories, but its to be feared they ſhall not eſcape the curſe of their Abaddon for it. Secondly they have for their breaſtplate, kings, princes & other powerfull patrones, favourites & vaſſals of the Pope, by whoſe weapons, they are ſheltered & defended, that none without eminent danger can doe them any hurt. Thirdly the orders & ſocieties of Monks & ſpiritual fraternities are ſo cloſely linked together, that they can hardly be broken. For as a breſt-plate made, & cloſely knit together of many little rings, cannot be pierced thorow by the edge of the ſword: ſo theſe Locuſts by a brotherhood are ſo linked in one, by oathes & vowes, as none can hurt them, but they on the contrary may eaſily hurt whomſoever they pleaſe.
The ſound of their wings, was as the ſound of charets] Locuſts have little wings; yet by beating them together make a great noyſe: ſo theſe by their ſecret wings make a dreadfull ſound. Their wings are their priviledges, by which they have lift up themſelves above the condition of al other men, & growne to that hight of impudency, as to deſpiſe government ſpeake evill of dignities, & are a terrour to Kings & Emperours. Out of theſe wings proceeds the terrible hiſhing of their ſermons, diſputations and ſeditious writings, ſparing no man of what ſtate or qualitie ſoever: but keeping them under with feare of excommunications. And as Chariots ſtrongly compaſſing an army about, cannot eaſily be broken: ſo theſe by the ſound of their priviledges preſerve their Cloiſters. They runne alſo to warre, and whoſoever ſubjects & fals not downe before them, they bitterly curſe and anathematize.
10. And they had tailes like to ſcorpions] This whole verſe is explained by verſ. 3. & 1. where it is ſhewed what is the power of ſcorpions; and how far the ſame was given unto the Locuſts, viz. not to hurt all, but ſuch onelyonly as were not ſealed in their foreheads: nor to kill, but to torment them with the torment of ſcorpions; neyther perpetually but for five monthes. All which, both what it is, and how it hath been don by them, I have there ſhewed.
The ſumme is this: in their faces they ſeem frindlie like men: Their tailes are hurtfull like ſcorpions: Hony is in their mouth, but gall in their hart; ſuch as they intoxicate with their doctrins, they mortally wound, like unto them that are ſtung with the ſcorpions taile. In word; countenance and geſture they promiſe ſalvation, but whom they ſtrike they draw with them (thorow purgatorie) into deſtruction. Anonymus ſaith well, that Officials, Commiſſaries, Deacons, Regiſters, Chancelours, Apparitours, are the Pralates tailes, who like venemous ſerpents by their wicked life and doctrines, (however they pretend purity) poiſon both clergie and people.
11. And they had a king over them] The monarchical politie of the Locuſts now followeth. In Prover. 30.27. it is ſaid that the Locusts have no king. But theſe have one. For they are unlike to other Locuſts & much more prudent: having ſet over them a king, under whoſe protection they may ſafely creak, skippe and deſtroy the fieldes. This king is here called the Angel of the bottomleſſe pit, beeing that apoſtated ſtarre, to whom in v. 2. was given the key of the pit. Now leaſt we might have thought it was the Angel, who Chap. 1.18. & 20.1. is ſaid to have the key of the bottomleſſe pit, that is, Chriſt, he expreſſeth his name Abaddon, which is Hebrew, with the Greek or Chaldie termination, we finde the word in Iob. 28.22. & Prov. 27.20. ſignifying deſtruction, of Abad, periſhed, in Piel, deſtroyed. Iohn adds the Greek interpretation, foreign deſtroying, or rooting out: that is, the deſtroyer of the Church.
Here with out doubt, by this foreign or deſtroying king is meant that foreign or ſon of perdition, ſpoken of a Theſſ. 2. ſo called by an Hebraiſme both paſſively and actively, to be deſtroyed by Gods judgement, & deſtroying himſelf & his followers. Moreover it is manifeſt to all, that the ſon of perdition is Antichriſt: giving us a moſt certaine proofe that both this king Abaddon, & the apoſtated ſtarre, is meant of Antichriſt: Becauſe in both places he is ſaid to be the Angel of the bottomleſſe pit, in an evill ſence. Now ſeeing it hath been proved that the great ſtar fallen from heaven, typed out the greateſt Biſhop, that is, the Biſhop of Rome, who after Gregories time was ſet in the chaire of Vniverſall poſtilence: it muſt neceſſarily follow, that hee alſo is this Abaddon king of Locuſts.
12. One woe is paſt] A tranſitory clauſe to the following trumpet. One, viz. of the three woes, which were yet to ſound Chap. 8.13. Thus we ſee the woe of the fift trumpet ſignifies the moſt ſad calamities under the kingdome of the Locuſts, not killing men bodily, but torturing them with ſpiritual torments, more bitter then death it ſelfe.
Is paſt] It is ſaid to be paſt not as beeing accompliſhed, but reſpecting the apparition: for theſe calamities were not as yet paſt, but to come to paſſe afterward. Yet they were paſt, inaſmuch as they appeared no more to Iohn, & were fully written by him: the meaning is: The wofull ſtate of the Church hitherto under the Weſterne Antichriſt, or king of Locuſts is paſt, that is, hath appeared, & is written down.
And behold two more] The firſt of which repreſentes the calamities of the Eaſterne Churches under Mahumet, at the ſounding of the ſixt trumpet: The latter ſhadowes out the laſt judgement at the ſounding of the ſeventh and laſt trumpet.
Come hereafter] For, are yet to be written downe after the firſt: becauſe men remaining in their ſinnes, God goes on with further puniſhments. foreign hereafter, appertaines not to the time of the events, but to the order of the viſions: becauſe the fift and ſixt trumpet founded both at one time: For both the Weſt…ne and Eaſterne Antichriſts, begane together to tyranniſe over diverſe parts of the Chriſtian world by different wayes or weapens. Therefore the fift & ſixt trumpets are parallels, as ſounding at one time.
The ſecond part of the Chapter. The ſound of the ſixt trumpet.
13. And the ſixt Angel ſounded, and I heard a voyce from the foure hornes of the golden Altar, which is before God,
14. Saying to the ſixt Angel which had the trumpet, Looſe the foure Angels which are bound in the great river Euphrates.
15. And the foure Angels were looſed, which were prepared for an houre, and a day, and a monethmonth, and a yeere, for to ſlay the third part of men.
16. And the number of the army of the horſemen were two hundred thouſand thouſand: and I heard the number of them.
17. And thus I ſaw the horſes in the viſion, and them that ſate on them, having breaſt-plates of fire, and of Iacinct, & brimſtone, & the heads of the horſes were as the heads of lyons, and out of their mouthes iſſued fire, and ſmoake, and brimſtone.
18. By theſe three was the third part of men killed, by the fire, and by the ſmoake, and by the brimſtone which iſſued out of their mouthes.
19. For their power is in their mouth, and in their tailes: for their tailes were like unto Serpents, and had heads, and with them they doe hurt.
THE COMMENTARIE.
13 ANd the ſixt Angel ſounded] The ſecond woe now followeth, the which in outward appearance is more dreadfull then the former: for whereas the former, was a ſpirituall affliction of the Chriſtian world by monſtrous Locuſts, miſerably deceiving, & tormenting the conſciences of men under the Weſtern Antichriſt, or apoſtated ſtarre. This on the other hand is corporal, ſhewing how the third part of the Eaſtern world ſhal cruelly be murdered by ſauvage nations, that is, under the Mahumetane Antichriſt in the Eaſt.
Now there are diverſe opinions about this trumpet, & theſe Angels.
Andreas (whom Ribera and ſome of ours follow) takes theſe Angels let looſe, The interpretation of Andreds & Ribera.to be foure evil ſpirits. OnelyOnly herein they diſagree, for firſt the Papiſts ſuppoſe they were really bound in the river Euphrates by the comming and paſſion of Chriſt: yet at length looſed, for to hurt the ſons of men: as in Tob. 8.3. the Angel Gabriel is ſaid to bind the evil ſpirit in the utmoſt parts of Aegypt, &c: For they thinke it not contrarie to the analogie of faith to hold, that ſome evill Angels are by the Lord ſometimes confined to certaine places, to the end they might not ſo freely rage as others doe. But the other underſtand the river Euphrates here myſtically of the ſpirituall Babylon, becauſe the armies here deſcribed go forth to a ſpirituall warre under the Popes kingdome, but I doubt whither this agree to the truth of the viſion and hiſtories.Lyraes opinion.
Lyra interprets it of the Abettors of haereticks in Gracia & Italie about the yeer of our Lord 493. when Anaſtaſius an Entychinian reigned at Conſtantinople, Theodorick an Arian in Italie there beeing then elected in Rome two Antipopes, SYMMACHVS & LAVRENTIVS, by whoſe contention a horrible warre was occaſioned, to the deſtruction of many thouſands of men: according therefore to his opinion the foure Angels let looſe at the river Euphrates are two Kings, and two Popes raiſed up in the Romaine Empire. By the ſixt Angel that ſounded he underſtands Paſchaſius the Cardinall, who aſſiſting Laurentius the Antipope againſt Symmachus, was the trumpet of thoſe trumpets. But this ſeems to bee to ſtraight an interpretation of ſo waighty a viſion. Neither would it bee a hard thing with as much colour to applie many particular hiſtories hereunto. But here undoubtedly is intended an univerſall and durable perſecution againſt Chriſtians.
Brightman a learned interpreter, applies all this to the riſing of the Ottoman Empire: which at firſt begane about Euphrates by the Saracens, who conſpiring with the Turks, at length by degrees enlarged their Empire over a great part of the world, to the effuſion of much Chriſtian blood, about the yeere 1300. the which opinion doth well agree to the viſion, yet it ſeemeth: we are to aſcend higher, even to Mahumet himſelf the firſt author of the Eastern apoſtaſie: as Bullinger & Illyricus doe rightly (in my opinion) interpret it. For about the ſame time that the Romane Biſhop was created by Phocas VNIVERSAL king of the Locuſts, and ſo (according to Gregories opinion) declared to be the Antichriſt, there aroſe in the Eaſt a new Mahumetan ſect by this occaſion.
Heraclius the Emperour Phocas ſucceſſour having ended his warre againſt the Perſians, The originall of Mahumetaniſme.diſmiſſed without pay his Saracene ſouldiers, whom he had in his armie under their captaine Homar, theſe beeing returned into Arabia asked counſell of Mahumet the falſe Prophet, at that time famous by a new kind of doctrine patched together of Judaiſme, Christianiſme, and Gentiliſme. (For of the Iewes he borrowed circumciſion and ſome other rites: of the Chriſtians the doctrine of love and duties between man and man: of the Pagans militarie diſcipline, &c.) Mahumets anſwer to the Saracens.who gave them this for anſwer: My will, ſaith he, is, that yee executing the commandements of the Law doe in mutuall love and charitie ſtick cloſe to each other both in riches and provertie: that ye pollute not other mens wives by adulterie, that yee abſtaine from evill your ſelves, and hinder others alſo, doe good and perſwade others thereunto, wage warre in the name of God, by feare and force impoſe lawes on the diſobedient, in dooing whereof I certainlie promiſe paradiſe unto you.
This doctrine (which Mahumet afterward put into his Alcoran) the Saracens with their captaine Homar received, and drawing the reſt of the Arabians into a ſocietie of warre with them, in ſhort time they ſubdued and brought under their power the neighbouring provinces of the Romane Empire, as all Arabia, Paleſtina, Syria, Aegypt, Africa, Cypreſſe, and many cities of Aſia the leſſe even unto Byzantium, withall propagating and eſtabliſhing the impieties and blaſphemies of Mahumet, and on the contrarie rooting out Chriſtian religion, which indeed at that time was every where much corrupted: at length they entred into Spaine, and held it in their poſſeſſion, untill in the yeere 1488, at which time (after moſt cruell warres, and with great difficulty) they were driven thence by Ferdinand king of Caſtile grandfather to Charles the fift. To theſe Arabians and Saracens, the Tartars & Turks (profeſſing the ſame Mahumetan religion) joyned themſelves, who at length all of them by mutuall conſent became one Empire, whereof Ottoman a Turk by nation, was the firſt Emperour, in the yeer 1300 as hath been ſaid, and hence it is called the Ottoman or Turkiſh Empire unto this day: ſince which time they have by cruell wars (praefigured in this trumpet) enlarged their borders through Aſia, Affrica, and almoſt whole Europe even into the very hart of Hungarie. Now theſe things thus briefly premiſed in an hiſtoricall way, we may the more eaſilie underſtand the types of the following trumpet.
A…b…h… … Angel ſounded] In the perſon of the Angel I ſeek for no myſterie. By his ſounding h…e gives us a ſigne well to obſerve the future events, which ſhall here be repreſented. Firſt he notes the author of the Revelation, viz. Chriſt, whoſe voyce he heard from the four hornes, that is, out of the midſt of the golden or perful…tory altar, mentioned Chap. 8.3. which under the Law was a type of Chriſt. The hornes thereof are mentioned in Exod. 30.10. where the high prieſt is commanded once every yeere to make an atonement (with the blood of the ſinne offering) upon the hornes of the golden altar for the ſinnes of the people: to ſignifie that their ſins ſhould be at length truely expiated by the blood and interceſſion of Chriſt.
It was before God] Not as if there were in heaven a golden altar, but it is an alluſion to the ceremonial type. For the golden altar ſtood before the vaile by the ark of Jehovah. The allegory betwixt the four Evangeliſts, and theſe foure hornes I referre to its place. But here it is an alluſion to the ancient type, as before in Chap. 6.9. Chriſt is ſaid to be the Altar protecting the ſoules of the Martyrs. XXXIV. Argum. of Chriſts deity.Iohn therefore ſets forth the author and matter of this Revelation, namely that he heard Chriſts voyce commanding four Angels to be looſed, as actors of the future tragedies. And here the divine authoritie of Chriſt appeares, who commands, as the Angels in heaven, (beeing Lord of them:) ſo in earth ſtirreth up wicked and tyrannicall men, to puniſh the ingratitude of the world by them.
14. Saying to the ſixt Angel which had the trumpet] This alſo may literally bee underſtood, that Iohn truely heard the thing here mentioned, committed to the ſounding Angel, that is, having ended, he ſhould ſpeedily unlooſe the Babylonian Angels.
Looſe the four Angels] He ſhewes how hitherto they were there bound; that they might not exerciſe their cruelty: but now by Gods commandment are looſed to execute his judgements, in puniſhing the Chriſtian world for their idolatry and other wickedneſſe. Here is an argument of the Lords divine providence who holds in, and lets out the enemies of the Church, as he pleaſeth: Hence we ſhould both feare the Lord, and pray to him that the enemies bee not looſed for our deſtruction: as alſo to truſt in him, ſeeing againſt us, they can doe nothing contrary to the will of God, or without his permiſſion and ſufferance. This worke of looſing is committed to an Angel: becauſe Angels are Gods miniſtring ſpirits to execute his judgements, whither good or evill.
Now let us conſider who theſe Angels are, Who are theſe foure Angels bound at the river Euphrates.& what is meant by the great river Euphrates.
I have ſhewed you what other mens opinion is concerning theſe things. Some alſo take theſe foure Angels to be the ſame, which in Chap. 7.1. Held the foure windes of the earth, from blowing &c. But to this I can no way aſſent. True it is, as they there, ſo theſe here are evill and not good Angels, as the circumſtances ſhew. Notwithſtanding neyther the one, nor the other are devils; For the former were the temporall and ſpirituall inſtruments of the Weſtern Antichrist, hindring (as much as they could) the preaching of the Goſpell from the Chriſtian world: But theſe are onelyonly ſecular miniſters of the Eaſtern Antichriſt, who hindred not ſo much the preaching of the Goſpell, In what they differ from the four Angels Chap. 7.1.as by murdering of Chriſtians brought a lamentable deſtruction upon them. They are clearly differenced from the other by the circumſtances of the place, beeing looſed at the great river Enphrates: ſo that hitherto they were there bound, not as devils confined to a certaine place, but as cruel & barbarous people kept in by the hand of God, that they could no ſooner break forth to deſtroy the Chriſtian world.
Euphrat… I take properly for that great river mentioned in the hiſtorie of the creation, & throughout the ſcriptures: which deſcending from the mountaines of Armenia did run between Chaldea & the midſt of Babylon. This river hitherto was the bound of the Romane Empire, ſeparating the Chriſtian world from the Barbarous people: beyond it, towards the North & East, the Scythians, Tartars & Turkes inhabited: beneath it, towards the ſouth the Arabians & Saracens. Now hitherto by the divine commandement, theſe nations kept themſelves quiet. But here foure Angels, that is, peoples, viz. the Arabians, Saracens, Tartars & Turks are looſed, that is, by the will of God, goe forth as armed againſt Chriſtians.
I therefore take the foure Angels, to be the foure peoples or nations, who about the fore-ſaid time gathering themſelves together, Why theſe Barbarous peoples, are called Angels.brake forth by the juſt judgement of God with their hoſtile armies upon the Chriſtian world. They are called Angels, not by nature, but as reſpecting their miniſterie; For they were ſtirred up, and ſent by God to puniſh Chriſtians: neyther is it unuſual in this booke that men whither eccleſiaſtical or civil, any way imployed by the Lord as his inſtruments, ſhould be ſignified by the name of Angels. Now it will appeare by the 17 ver. that theſe Angels note not particular perſons, but whole nations, and armies.
15. And they were looſed] God ſpeakes, and it is don, he commands, and all creatures are ready to doe his will. By Chriſts commandement therefore, the foure Angels, that is, theſe people preſent themſelves before God with a mightie army to deſtroy the world: yet not herein to obey the Lord, but to kill the third part of men: ſo that not their obedience, but their bloody diſpoſition ready to kill and deſtroy is here ſignified: therefore it is ſaid, foreign that they might ſlay. Gods command excuſes not the Turks cruelty.And here we are to note the diverſe and contrarie end, and worke of God, and the wicked in one and the ſame thing: leaſt we might thinke, that the cruelty which the Turkes (howbeit let looſe by God,) have hitherto exerciſed againſt Chriſtians, were excuſable. For God in puniſhing the idolatrie and other ſinnes of men ſought thereby to bring them to repentance. But the enemies minded nothing but rapine, and murthers, and how to advance their Mahumetane power. As therefore neyther Pilate nor the Iewes in crucifying of Chriſt are to be excuſed, Act. 2.23. & 4.18.becauſe they did that, which the hand and counſell of God had decreed: conſidering that they did it not to obay God, but to deſtroy Chriſt: and in this regard the worke of God was holy: but theirs moſt wicked: even ſo, the proneneſſe of theſe to hurt Chriſtians is no way to be commended or excuſed.
In that it is ſaid, they were prepared for an houre, and a day, and a monethmonth, and a yeere] It ſignifies their readines) and I ſuppoſe there is no other myſterie in it) at all times, whenſoever the Lord would pleaſe to ſend them forth. And as it ſerves to amplifie the bloody and cruel nature of theſe adverſaries; ſo it ſets forth Gods watchfull providence, who determines the very moments of his judgments; ſo that nothing can be don in the world, but by his fore-appointement. Now we know that theſe are the foure diviſions of time: for four and twenty houres make a day, thirty dayes a monethmonth, & twelve moneths a yeere.
Brightman ſaith well, that this ſerves for the comfort of the godly, to whom the ſpirit of God would have it knowen that this moſt grievous calamitie hath his appointed termes and limits, Brightmans conjecture about the terme of the Turkish power conſidered.even to the leaſt moment, beyond which it ſhould not be prolonged. But whither that will hold, which he further affirmeth touching the ſpace of three hundred ninety and ſix yeeres, by reducing after a prophetical manner, the yeere into moneths, moneths into dayes, and dayes into yeeres: and thence by numbering from the yeere of Chriſt 1300. He gathereth that the power of the Turkes ſhould laſt unto the yeere 1696. which ſhould be the laſt terme of the Turkiſh name: yet in the meane time he conjectures that their ſtrength ſhall decay, and tend to ruin ſome fortie yeeres before: I doubt, (I ſay) whither this wil hold. For to grant what he ſaith touching the day, monethmonth and yeere: what ſhall then be underſtood by the houre? beſides hee takes a Julian yeere conſiſting of 365 dayes, but an Aegyptian monethmonth containing thirty dayes: the which little agrees. And therefore it may well bee that the Turkiſh tyranny ſhall longer laſt, in caſe the world continue. I rather aſſent to Bullinger who thinkes that here is noted the ſwiftneſſe of theſe people in warre: they ſuddenly are up in armes, fal on unexpectedly, & at a word ſpeaking give aſſault, they flie, and in fleeing fight.
To ſlay the third par,] of this ſee verſ. 18.
16. And the number of the armie of horſemen] The number of the horſemen of warre, wherewith the foure Angels aſſault the Chriſtian world is (as it were) innumerable, viz. (as our tranſlation and ſome others have it) two hundred thouſand thouſand] But in the Gr. it is foreign two millions of millions: one million containes ten thouſand: ſo that two millions of millions is twenty times a thouſand thouſand. Eraſmus, twenty thouſand times ten thouſand. Luther, indefinitely many times thouſand thouſand. The like number almoſt of Angels we finde in Dan. 7.10. thouſand thouſands miniſtred unto him, & ten thouſand times ten thouſand ſtood before him. Now here is ſignified ſuch an innumerable armie, as hardly ever was in the world: ſuch an army as eaſily will diſcipate all things, and by humane ſtrēght not to be reſiſted. And it is wel known that the Arabians, Saracens, Tartars & Turkes alwayes goe forth with huge armies, eſpecially of horſemen, in which conſiſteth their greateſt force: yea many times one Emperour of the Turkes alone brings forth more horſemen into the feild, then all the Chriſtian Princes joyning their forces together can poſſibly doe. Moreover hitherto theſe barbarous nations have cōquered by reaſon only of their multitudes. Tamberlane king of Scythia brought forth an armie of twelve hundred thouſand, with which he overcame Bajazet. Decad. 3. lib. 6. de reb. Vnga.Bonfinius reporteth that Ladiſlaus (afterward called Varnenſis from the overthrow he there received) going againſt Amurath with foure and twenty thouſand horſemen was counſelled by Dracula of Vailachia (paſſing thorow his borders) not to goe forward with ſo ſmall an armie againſt the Turke, who dayly (ſaith he) rides forth with greater forces a hunting.
And I heard the number of the] leaſt any might queſtion how Iohn ſhould know the number, he ſhewes that he heard the ſame mentioned from the throne of God.
17 And thus I ſaw the horſes] So much for the number of theſe barbarous ſouldiers: now he deſcribeth their armour & cruelty. He ſaith: he ſaw the horſes in a viſion, that we might not thinke theſe beaſts were reallie in heaven. By three adjuncts he ſets forth the terribleneſſe of their power. The firſt reſpects the armour of theſe horſemen, the two latter the forme of the horſes.
Firſt, they that ſate on them had breaſt-plates] Not of Iron, The Turkish ſouldiers armour.as our cavaliers are wont to have, but of fire, Iacinct, & Brimſtone. For the Barbarians ſeldome come into the field with heavy, but onelyonly with light armour, the readier to aſſault, fight & flee away if need be. It notes their fiery naturs, that is, their earneſt, bloody & enraged cruelty, breathing forth as it were fire, & devouring everywhere they come. The Iacinct in coulor is like a flame: for which in the end of the verſe he puts ſmoke. Brimſtone is eaſily ſet on fyer, & beeing kindled is of a purple colour giving forth a deadly ſmell: which ſignifies that their armour ſhalbe rather inward in their breaſts, then outward on their bodies. And indeed theſe nations carie not ſo much harnaſſes of ſteele, as fiery, ſauvage & cruel mindes, the which in their combatts they manifeſt by a horrible roaring noyſe, terrifying therewith their adverſaries, & many times putting them to flight, before they come to blowes. It ſignifies alſo their manner of warring, devouring, & cauſing horrible deſolation by fire: But I rather referre it to their fierie breasts.
The heads of the horſes, were as the heads of Lyons] The generoſity, The Turkish horſes are excellent for warre.ſtrength and ſwiftneſſe of horſes is of much uſe in warr. Now it is known that the Turkiſh horſe excels in ſwiftneſſe & valour: & therein they chiefly truſt, & hope for victorie. Alexander often times overcame by meanes of his horſe Bucephalus, ſo named of an Oxes head: but theſe ſhal fight with Leocephalis, that is, horſes having lyonlike heads. Now Lyons are generous, ſtrong & cruel; with ſuch horſes ſhal theſe barbarians come forth: & indeed the Turkiſh power is lyonlike, moſt cruel & tyrannical. The Locuſts alſo had ſomewhat of the Lyon: namely the teeth, but not the head; noting their fraudulent & ſecret tyranny chiefly conſiſting in their tongue. For the teeth are as a wall to the tongue: but the cruelty of theſe is manifeſt (like as the head is open to the view) carying forth the matter by open warre & force, as the profeſſed enemies of Ieſus Chriſt.
Out of their mouths proceeded fire & ſmoake] The relative foreign their, or of them, may indifferently bee referred eyther to the horſes, or their riders: by theſe three things, as beeing the inſtruments of their cruelty, they ſhall kill the third part of men, as it followes v. 18. Concerning this I hardly finde …y thing probable among Interpreters: I will therefore ſet down my owne judgement about it.
Becauſe theſe things are ſaid to come forth out of their mouthes, therefore by fire I underſtand (as before) the terrible cryes of theſe ſavage people, and their blaſphemies againſt Chriſt, which the Turkes & Tartars in their warre fighting with Chriſtians are wont to uſe. Now though they kil not men ſimplie with their roaring noiſe, yet hereby they make way for it, by terrifying and putting their adverſaries to flight befor they come to battle, & therupō follows horrible ſlaughters. The ſmoake proceeding out their mouth, is nothing els but the impious & blaſphemous doctrine of Mahumet, propagated by their warres, and killing ſuch as embrace the ſame, that is, cauſing them to runne into eternal deſtruction: like as we heard before the ſmoake that proceeded out of the bo…omleſſe pit, ſignified the wicked doctrine of the Locusts. The Brimſtone I take to be their bowſtrings, rubd over with brimſtone, uſed by a ſynecdoche for the poiſoned arrowes, lances, and all other Turkiſh and peſtilent armour whatſoever, with which theſe thouſand yeers they have cruelly murdered innumerable multitudes of men. Theſe arrowes alſo may be ſaid to proceed out of their mouth: For they draw their bowes even to their mouth, ſo that the arrowes doe ſeem to fly as it were out of the ſame.
I have lately read Brightmans expoſition much to the ſame purpoſe, applying this to the mouth of their gunnes, out of which comes fire, ſmoake & brimſtone: and eſpecially to that Peece of ordinance of incredible greatneſſe which Mahumet uſed in beſieging Conſtantinople, for the drawing whereof there were uſed ſeventy yoakes of oxen, and two thouſand men, as Laonicus Chalcocondilas reporteth lib. 8. de rebus Turcicis. And thoſe twelve thouſand Janizaries which are the ordinarie gard of his bodie, are all gunners. So hee.
18 By theſe three was the third part of men killed] The ſucceſſe of the enemies and overthrow of Chriſtians is here noted. For however ſometimes the Chriſtians have obtained great victories over the Turks, yet was the ſame little or nothing conſidering their multitude, whereby in the end they have had the better of them: for ſeldome any Chriſtian army how ſtrong ſoever, hath been able to ſtand againſt them, as the largeneſſe of their empire ſufficiently witneſſeth. But uſually in their warr they have take from the Chriſtians ſome provinces, cities or ſtrong holdes. By the Greekes they have often with great loſſe of men been repulſed, yet at length they brought all Gracia with the Thracian & Trapezuntine Empire under their power. From thence invading Hungarie they were indeed often valorouſly repreſſed by Johannes Hunniades & king Matthias: notwithſtanding by force of armes they poſſeſſed themſelves of Myſia, Servia, and all the ſouth part of Hungarie, few places onelyonly excepted.
The Venetians overcame them in a great fight at ſea in the yeere 1571. Yet in the mean while they ſtill held Cyprus, which they had taken away from them. Memorable is the holy warr (ſo called) undertaken by Godfrey of Boullion, who tooke all Palaestina out of the hands of the Turkes and Saracens: and it remained 83 yeeres under the power of Chriſtians: but at length by the ambition of Popes, & diſſentions of Princes it was ſhamefully loſt and fell into the hands of Saladine. Godfrey brought to this warre ſixty thouſand foot, and an hundred thouſand horſmen: but this great armie was in a ſhort time ſo weakened by the Turkes, as that when they came to the ſiege of Ieruſalem (beeing the fourth yeare of their expedition) there were found hardlie foure and twentie thouſand ſouldiers remaining. Thus much generally touching the ſlaughter.
It is expreſly ſaid, that theſe adverſaries killed the third part of men, by fire, ſmoake and brimſtone: what theſe three things are, which proceeded out of their mouth: & how they killed, I have ſhewed. Now it remaineth to ſhew how they killed the third part of men.
It ſeems that the threefold number of men ſlaine anſwers to their threefoldkinds of weapons. Yet the third part may bee taken indefinitely, for a great part, or a perfect number: for a threefold number notes perfection.
The third part of men, not the infidels, but Chriſtians, were killed: First, the third part of their armies oppoſing the Turks periſhed in warr. Secondly, the third part of Citizens were either ſlaine or caried into miſerable bondage. Wilhelmus Tyrius affirmeth that in the holie warre there were ſlaine by the Turkes two thouſand times an hundred thouſand in the ſpace of a few yeeres: But of Turkes not above an eleven hundred thouſand. Thirdly, a third part if not more of Chriſtian Churches were ſpoiled and overthrown by them: take for example, the flouriſhing Churches of Baleſtina, Syria, Aegypt, Aſia, Armenia, Thracia, Pontus, Myſia, Boſnia, &c. where now Mahumetain blaſphemies doe reigne: hardly any thing of Chriſtianitie there remaining. To be ſhort the third part, of the provinces of the Chriſtian world have been by them within theſe three hundred yeeres ſubjugated, or laid waſt. Mahumet the first, he alone tooke away two Empires, & foure kingdomes from Chriſtians: & now in our time theſe enemies domineer farre and neere through all the ſea coaſt of Africa, Aegypt, Arabia, Babylon, Meſopotamia, and both countries of Armenia, Palaeſtina, Syria, Aſia, Thracia, & Grecia. So that in this viſion Iohn ſaw the overthrow of Chriſtian Emperours, Biſhops, Churches, citizens, and ſouldiers, which hiſtories & daily report make known unto us.
19. For their power is in their mouth] A probable reaſon of the foreſaid ſlaughter, is taked partly from the bloodthirſtineſſe, and partly from the craftineſſe of the enemies. Their power, that is, facultie to hurt and kill: is in their mouth, and in their tailes, that is, they fight and hurt both forward and backward. How they fight and kill with their mouths hath already been ſhewed, viz. by fire, ſmoake & brimſtone: He ſhewes now how they hurt backward: they have ſerpentlike tailes & heads: ſerpents have venome in their heads and tongues, with which they bite & poyſon men. This may bee underſtood in a twofold way: eyther of the Turkes & Tartars their manner of fighting: who not beeing able to ſtand, in fleeing ſhoot up their arrowes into the aire, which falling eyther on the heads or horſes of their perſuers doe mortally wound them: thus they kill behind them with their tailes. Or els, of the Turkes perfidiouſneſſe: for as ſerpents fight ſubtilly: ſo theſe doe not onelyonly hurt by open force of armes; but by deceit, and treacherie: For often times by laying in waite they have ſet upon Chriſtians, and given them mightie overthrowes. Otherwhile they perfidiouſly breake their leagues and ceſſations of armes made with them. And indeed the Turkiſh warre which hath continued theſe ſixteen yeeres in Hungarie, brake forth at firſt thorow their perfiouſneſſe. Thus they have hurt the Chriſtian world with their mouth & with their tailes.
The third part of the Chapter.
A complaint of the impenitency of Chriſtians after their puniſhments.
20. And the reſt of the men which were not killed by theſe plagues, yet repented not of the works of their hands, that they ſhould not worſhip devils, & idols of gold, & ſilver, & braſſe, & ſtone, and of wood, which neither can ſee, not hear, not walk.
21. Neither repented they of their murthers, nor of their ſorceries, nor of their fornication, nor of their thefts.
THE COMMENTARIE.
20 ANd the rest of men which were not killed] The third part of the Chapter is a complainte againſt the brutiſh dulneſſe of the reſt of the Eaſtern Chriſtians: who repented not of thoſe ſinnes, which had cauſed ſo many, & ſo great overthrowes unto their bretheren: This is the ſumme. The conſtruction ſeems to bee defective: The reſt of men, ſome underſtand, ſhall likewiſe periſh, as beeing impenitent. But Andreas well obſerves, that foreign neither repented, is put for foreign repented not; and makes the conſtruction plaine by a paraphraſe: And the reſt of men not ſuffering theſe things, remained impenitent.
But we are to conſider who are the reſt of men here ſpoken of: and what the complaint againſt them is.
Lyra fooliſhly applies this to the Saxons and Thuringians, Lyras ridiculous opinion.who in the time of the ſchiſme above mentioned, fell out among themſelves. Such alſo are as much out of the way, who underſtand the place of ſome infidels (but who they name not) worſhipping Mercurie, Mars & Venus. But queſtionles theſe are the reſt of the Chriſtians (at leſt ſo in name) whom the enemies even now mentioned, had not killed: For what reaſon had Iohn to declare the ſlaughters of infidels? ſeeing ſuch things were ſhewed unto him by Chriſt as concerned the ſtate and condition of the Church. Alcaſars frivolous gloſſe.Alcaſar therefore beates the aire, in miſapplying all theſe things unto the Iewes. For without doubt (as we ſaid before) here is meant, not onelyonly the reſt of the Eaſterne Chriſtians, and other Provinces in ſubjection to Turks: but alſo other Papiſtical Churches of the Weſt, as yet free from their yoake & ſlavery: For as the one, ſo the other were horribly guilty of the evils here mentioned, but chiefly indeed they in the Weſt.
Five of the greater ſort of ſins are named: of which their worſhipping of idols or dovils is the fountaine or ſpring. But what, have Chriſtians ever worſhipped devils? The idolatric of the Eaſterne & Graecian Chriſtians. Tyrius lib. 3. cap. 11.Yes, for ſo ſaith the text, they worſhipped devils & idols the workes of their handes. What workes? Idols of gold, & ſilver, and ſtone, and wood, which neither can ſee, nor heare, nor walke: Now to adore idols is to worſhip and ſerve the devill, as the Apoſtle witneſſeth 1 Cor. 10.20. This overthrew the Eaſtern & Grecian Churches: who tooth and naile maintained the worſhip of idols and images, and eſtabliſhed the ſame by the ſecond general Councill held at Nice; but ſoon after (the Graecians beeing thruſt out) the Turkes became maſters of the towne, making it the ſeat of their Empire againſt thoſe of Conſtantinople. It is true, that the Chriſtian Princes of the holy warre, A remarkable judgement of God on idolatrie.expelled againe Solyman the Turke out of the ſame place: but they kept it not long: for ſoon after he not onelyonly regained it: but at length vanguiſhed the whole Empire of the Greekes. Thus wee ſee what thoſe of the Eaſt ſuffered, becauſe of their idolatrie.
Which neither ſee] A deſcription of Idols taken from Pſal. 115.5. againſt which, what I pray you, can either the Graecian or Italian idol worſhippers juſtly object: For the idols of Chriſtians, can no more heare, ſee, nor walke, then did thoſe of the Gentiles.
21 Neither of their murthers] Their other ſinne is murther both attempted by the Graecian Emperours one againſt the other, as hiſtories teſtifie: as alſo by otheir mens oppreſſing each other againſt all right and reaſon: as if their had been no ruler over them, which brought deſtruction upon this Empire. VnderUnder one kind he comprehends all manner of injuries and oppreſſion of the innocent in judgement.
Nor of their ſorceries] Their third evill is witchcraft wherunto they of the Eaſt were much addicted: under this is comprehended all the ſuperſtitions, inchantments, magical & deviliſh arts, which have been ſpread by Biſhops & Monkes among the common ſort of Chriſtians.
Nor of their fornications] The fourth is their fornications adulteries, & all manner of filthineſſe, wherein the Clergie lived, under their impure unmaried eſtate.
Nor of their thefts] The fift is their thefts, ſacrilege, & rapine, not ſo much committed by civil as eccleſiaſtical perſons, who by pious deceits, that is, moſt foule impoſtures, and pretence of religion devour widowes houſes, exhauſt the treaſuries of Princes, and great men, & draw into their hands by hook and crook this worldly wealth: Theſe were the ſinnes for which the Lord by Saracens and Turkes puniſhed them of the Eaſt, to the end that their bretheren of the Weſt guilty of the ſame ſinnes might take warning by their example & repent. But what followed?
They repented not] He foreſhewes by the ſpirit and reproveth (not to ſpeak of them in the Eaſt ſtill remaining in their filthineſſe) the obſtinacy of the Papiſts: who openly pollute themſelves with the like idolatrie, m…rthers, ſorceries, fornications & thefts even unto this day: inſomuch that whoſoever oppoſeth and reproveth theſe things in them, is accounted an haereticke and enemy of the Church.
Their idolatrie is manifeſt: for in all their temples, highwayes, The idolatrie of Papiſts.porches and corner of ſtreets they ſet up idols, the workes of mens hands, images of God of Chriſt, Marie and the Saintes: before which whoever will not fall downe and religiouſly worſhip, is accounted an haeretick & condemned to the fire: They cannot abide to have them termed idols, but images ſet up, in and by them to worſhip God, Chriſt, and the Saintes. But in truth herein they worſhip the devill; for God will not be worſhipped by images: Now whatſoever is externally worſhipped in a religious way is an idol: and all idol worſhip is don, not unto God, but unto the devill: & indeed the deſcription here of idolaters doth plainly convince them: for doe they not ſerve idols of gold, ſilver, ſtone, &c. which can neither hear, ſee nor walk? an egg is not more like unto an egg, then the idols of Papiſts, and of the heathens reſemble each other.
And touching their murthers, we need goe no farther then to conſider the innumerable companie of Martyrs put to death by them.
As for ſorceries and all magicall arts, to whome may theſe things be applied but to the Papiſts? for in the reformed Churches now of a long time the impoſtures of the devill and magicians are rooted out.
For fornication, adulterie, pollutions, ſodomy, they are beyond meaſure committed by the Popiſh clergy: for howſoever marriage is honourable among all men, yet to them it is not permitted: But ſodomie hath publickly been diſputed for: yea commended in rime by Iohannis de Caſa Archbiſhop of Benevent. what multitudes of whores and ſtrumpets are there at Rome? how great is the gaine which thence comes unto the Pope? It appeares by records that by them his treaſurie hath of late been augmented fourty thouſand ducats.
To be ſhort who is ignorant of the thefts, rapines and ſimonie of the Romaniſts? or who is able poſſiblie to deſcribe them? Their taxes and annales which are in print doe openlie ſhew the ſame: ſo that the Papiſts are altogether guilty of the ſame evils, for which they of the Eaſt were deſtroyed; what remaines then, but that a like puniſhment will ſurely befall them? Thus in the concluſion of this Chapter wee are taught: Firſt what was the cauſe of the great calamities befalling the Eaſtern world, and how the greater part of the Romane Empire was brought under the Turkiſh yoake: namely their idolatrie and much other wickedneſſe going along with it, for as the idolatrie of the Balaamites and of Jeroboam the ſonne of Nebat cauſed the overthrow of the two powerfull kingdomes of Iſrael and Iudah by the Aſſyrians & Chaldaeans: So it is manifeſt, that idolatrie & other ſinnes thereon depending, have occaſioned the deſtruction of whole Empires, and many mighty kingdomes and provinces of the Chriſtian world, as Aegypt, Palaeſtina, Damaſcena, Syria, Aſia, Cyprus, Thracia, Armenia, Myſia and part of Hungarie, So that it is not come to paſſe by chance that the Tu…kes have, and ſtill doe afflict Chriſtians, but the Lord in his juſt judgement uſeth as a ſtrong rod in his hand to puniſh their impiety.
Secondly: what is the end of the calamities inflicted? not as if God would deſtroy the Church, but rather to provoke, both the idolaters thus puniſhed, and others alſo guilty of the ſame ſinnes, unto repentance: For the Lord deſidereth not the death of a ſinner, but that he repent & live.
Thirdly, The Papiſts draw the Turkes armies on Chriſtians.here we are plainly taught, who they are that hitherto have, and ſtill doe draw the Turkes upon the neckes of Chriſtians, to wit, the worſhippers of idols of gold, ſilver, wood and ſtones. But who be they? are they Iaponians, Canibals, or Braſilians? I affirme no: For howſoever it be granted (as theſe ſay) that theſe are worſhippers of devils: yet not they, but ours are threatned to be puniſhed by the Turck & Tattarian forces: but it may be demanded. Are not they of the reformed religion worſhippers of idols? I anſwere no, but rather they have quite baniſhed the ſame, ſhanning all manner of idolatrie as the peſt. But your temples, (oye Papiſts,) your Cells, Altars and Highwayes abound with images of gold, ſilver, wood & ſtone: there is no corner, but ye may ſe one or other-beeing proſtrated before the image of Marie, Peter or Paul thus mutters: holie Marie, 5. Peter, S. Paul pray for mee, have merciemercy on me, ſave me &c. Will yee deny, that you have not been the cauſe, that the Turkes for theſe ſixteen yeeres have waſted the borders of the Chriſtian world? what madneſſe is this, that ye ſhould ſtirre up Chriſtian Princes to conquer the Turke, having drawen him on your neckes by your idolatrie, and made him invincible unto this day? It is time therefore that at length yee ſeriouſly thinke of theſe things, & repent of your ſorceries, thefts & fornication, before the revenging hand of God deſtroy both you, and the reſt of the Chriſtian world for theſe your abominations.
Fourthly: we are taught, that probablie the reſt of the Chriſtian world, ſhall ſuffer the like judgement: becauſe the Papiſts are ſo farre from repenting of their idols and other wickedneſſe, as on the contrarie they ſtrongly maintaine the ſame and whoſoever oppoſeth them therein, they condemne as heretickes, & perſecute them with fire and ſword: what remaineth therefore, but that the ſame armies who by Gods commandement have killed the third part of Chriſtians for their wickedneſſe, ſhould at length alſo come into theſe parts to kill the reſt for the like evils. For it is a conſtant rule, that they that commit like evills are worthy of like puniſhment. So that without doubt, the horrible idolatrie of Papiſts will in ſhort time draw the Turkiſh armes on the reſt of the Chriſtian world. Now whereas the Lord hath hitherto ſpared the ſame, it is to be aſcribed to the prayers of the godly groaning under the dregs of Antichriſt, & to the reformed Churches, who with their whole hart doe loath his idolatrie, diſſipating to the uttermoſt of their power the ſmoake of Antichriſtian darkeneſſe, by the light of the Goſpell, that ſo the glory of Chriſt and true godlineſſe loſt among the falſe Chriſtians, may againe be reſtored and flouriſh.
Hitherto hath been treated of the first Act of the third viſion, concerning the calamities of the Church under the Romane tyrants, heretickes and hypocrites: and of the Weſtern Antichrist, king of Locusts, as alſo of the Eaſtern Angel with his armie of horſes. Which Act indeed, ſo far as concerned the king of the Locuſts was ended about the time of the Councill of Conſtans: but as for the other, namely the Turkiſh deſtroyer he ſhall continue unto the ſound of the ſeventh trumpet which ſhalbe bee heard in the laſt day.
Now followes the ſecond Act of this viſion, as oppoſite to the former, ſhewing remedies for theſe ſo great calamities, or comforting the godlie under ſo long continued afflictions.