Commentary on Revelation, Commentary on the Book of Revelation · Chapter 6

Commentary on Revelation · Commentary on the Book of Revelation · Chapter 6

p. 105CHAP. VI. THE PREFACE, ARGVMENT, PARTS, and Analyſis of the Chapter.

THe Lamb opening ſix ſeales of the booke, wonderfull ſights are ſhewed to Iohn in this Chapter. At the opening of the firſt ſeale, comes forth a white horſe and his rider, having a bow and a crowne: At the ſecond a red horſe, and his rider being girt with a ſword, taking peace away from the earth: At the third a blacke horſe with his rider, having in his hand a ballance, and proclaiming famine: At the fourth a pale horſe having death ſitting on him, and hell following, threatning a horrible ſlaughter throughout the foure corners of the earth: The fift being opened the ſoules of the martyrs appeare under the altar, crying for vengeance to God againſt their enemies: At the ſixt, there followes a great earth quake, the ſun is darkened, the moon turned into blood, the ſtars fall downe to the earth, and the laſt ſignes doe follow.

Now this is an amplification of the ſecond viſion continued in the following Chapter, beeing not a little obſcure. For who doubts but that many darke myſteries lie hid under theſe ſeales, the opening whereof was indeed greatly deſired by all creatures, but by them not poſſible to be don: preciſely therefore to define (as ſome doe) of the certaine events prefigured in ſuch darke types, in my judgement doth ſurpaſſe the power of humane wit: notwithſtanding from the ſcope and circumſtances I thinke we may and ought without any controverſie in a generall way gather that wherein moſt interpreters agree in one, viz. that in them is ſhadowed out the condition of the Church from the time of Iohn unto the end of the world: The proſperous ſucceſſe of the preaching of the Goſpel at firſt: by and by the rage of the adverſaries: The croſſe and martyrdome of the Godly: as alſo the increaſe of troubles, & at laſt the deſtruction of the ungodly, with the glorious deliverance of the Church, conſiſting both of Iewes and gentiles. Furthermore we will ſpeak of particular events, following as by rule our former method: where we ſhewed that the generall viſions, (of which this is the firſt) are diſtinguiſhed into foure Acts or parts, of which as the ſecond is oppoſed unto the firſt, ſo allwayes the fourth unto the third. The vvhichwhich Acts now follow.

p. 106The first (to repeate a few things) is a repreſentation of the ſtate of the primitive Church both in proſperity, and adverſity, under the foure firſt ſeales unto v. 9. unto this belongs the hiſtory of the Apoſtolical Church, & of the following perſecutions both under the Romane tyrants, and Arian hereticks, untill the riſing of Antichriſt in the firſt 600 years.

The ſecond is a comforting of the martyrs, whoſe ſoules were ſafely kept under the heavenlie altar, to bee fullie glorified a little while after. v. 9.10.11.

The third, ſets forth a new oppreſſion & more grievous troubles to befall the Church by a fatall darkning of doctrine and horrible apoſtaſy both of teachers & people from the faith under Antichriſt, unto the end of the world. v. 12.13. following at the opening of the ſixt ſeal.

And laſtly in the fourth Act is ſhewed the end of the troubles of the Church under Antichriſt, containing his and all other enemies, their utter deſtruction at the day of judgement, v 14.15.16.17. The two latter Acts are not fullie ended in this Chapter, but are continued in the following, wherin is repreſented unto us the reformation of doctrine, & final deliverance & glorification of the Church: obſcurely indeed in this preſent viſion, but more clearly in the following. Thus we have manifeſted the parts & logical reſolution of this Chapter. Now we come to conſider the viſion.

The I Act of viſion II.

The opening of the firſt ſeale: concerning the white horſe and him that ſate thereon conquering.

1 And I ſaw when the Lambe opened one of the ſeales, and I heard as it were the noiſe of thunder, one of the foure beaſt, ſaying Come and ſee.

2 And I ſaw, and behold, a white horſe, and he that ſate on him had a bow, and a crowne was given unto him, & he went forth conquering, and to conquer.

THE COMMENTARIE.

1. ANd I ſaw when the Lambe opened] Hitherto the Lambe held the booke ſhut, untill the heavenly companies had made an end of their himne and harmonie: And then he opened one of the ſeales, that is the firſt of them, as appears by the opening of the reſt in order: as the ſecond, third, &c. For the Hebrewes uſuallie put foreign, one, for foreign, firſt, as in Gene. 1.4. And the evening and the morning was one, that is, the firſt day. So in the words following: And I heard one, that is, the firſt of the foure beaſts: for afterward he heard the ſecond, and third, &c.

Opened the ſeale] that is, manifeſted. For in opening thereof he revealed unto Iohn, and ſo unto us the counſels of God concerning the future condition of the Church, which before were hidden or ſhut. To Iohn indeed he declared the ſame in types, and withall giving him the underſtanding of them: but unto us in types onelyonly, concealing the myſteries thereof from us, to the end we ſhould be the more exerciſed in the diligent obſervation of things, both from hiſtories and events.

One of the foure beaſts] who had the forme of a Lion Chap. 4.7. We need not here with Lyra and others inquire, whither this were Marke, Matthew, or James the firſt ſuppoſed Biſhop of the Church of Ieruſalem. The other three doe in p. 107order invite Iohn, to draw neere, and behold theſe wonders (for he ſtood off for reverence ſake) that he might the more certainly write downe what he ſaw: ſo that theſe beaſts performe the office of publick cryers, whoſe work it is to call in perſons neerer to the throne or judgement ſeat.

As the voyce of thunder] For ſuch is the roaring noiſe of a Lion. This & the other beaſts, ſaying unto Iohn and us: come and ſee, require hereby great attention: and I conceive that herein no other my ſterie is contained.

2. And I ſaw, and behold, a white horſe] to wit, went out as it is in v. 4. & alſo in the words following he went forth conquering. But whence came he forth: from the booke, or ſeale? If out of the booke, then this horſeman went forth at the very firſt opening of the margent, that is, the myſterie of him was there both written and revealed to Iohn: giving us to underſtand, that ſuch was the forme of the ſeales, and ſo ſet on the margent, as they ſerved for the keeping cloſe of the whole booke folded up together, according to our manner of ſealing letters.

If he went out of the ſeale, then it ſeemes theſe were annexed to the booke, like the great ſeales of princes to their letters pattents, the which are uſually kept in boxes. Now one ſeale beeing removed, ſome part of the booke was thereby opened, in ſo much as the writing thereof did appeare. Behold a great ſeale, out of which went forth an armed horſeman: But how great then was the booke it ſelf, ſealed with ſo many ſeales? how great was he that held ſo great a booke in his right hand? yea, how great the Lamb opening it? The which may lead us to conſider the greatnes of the events, and the omnipotencie of God, and the Lamb. The generall ſignification of the ſeales conſidered.It may alſo be underſtood of the time, that ſo ſoon as the Lamb had opened the ſeales the ſpirit cauſed Iohn to ſee theſe enigmatical horſemen, and other things.

Now to ſpeak of the opening of the ſeales in general, Andreas doth juſtlie reject their expoſition: who referr all of them to the manner of Chriſts incarnation: as the firſt ſeale to his birth: The ſecond to his baptiſme: The third to the ſignes he wrought after his baptiſme? The fourth to his unjuſt accuſation before Pilate: The fift to his croſſe: The ſixt to his burial: And the ſeventh to his deſcenſion into hel: ſeeing, ſaith he, all this was alreadie don, whereas Iohn ſpeaks eyther of things preſent, or what ſhould come to paſſe afterward.

Others more wittilie have diſtinguiſhed theſe ſeales according to the future times of the Church: applying the firſt to the Apoſtles time, and 200 yeares after. The ſecond unto the following age: viz. the time of Juſtinian. The third unto Phocas the uſurper of the Empire. The fourth unto Charles the Great, when poperie was at the higheſt: The fift unto Ottho under whom the ſeven Electors were erected: The ſixt to the counſel of Conſtans, at what time the Church was grievouſly perſecuted by three Anti-popes, and the burning of the TWO WITNESSES, whereupon the elect were ſealed. The ſeventh from that time unto the end of the world: during al which time in the diverſe cōfuſions of the Church, the ſealing of the faithfull was perfected. But it is difficult to define ſo preciſely the moments of the ſeales.

Alcaſar a new interpreter having numbred up fourteen opinions and rejected all of them, at laſt brings in his own, ſuppoſing that the converſion of certaine Iewes is praefigured in the foure firſt ſeales: and the rejection of the reſt in the three latter. The which interpretation we leave unto himſelfe. For our part we judge it more ſafe to refer all to the foure Acts noted in the preface.

And behold, a white horſe] I ſee no reaſon, The white horſe ſhadoweth out the puritie of the primitive Church.but the common opinion of interpreters is heere to be embraced viz. that this white horſe with his rider, notes the purity & integrity of the Chriſtian Church at firſt (for by whitenes in the revelation, purity is ſignified) and the ſpeedie courſe of the Goſpell throughout the whole earth. Nevertheleſſe I binde not this to the firſt two hundred or three hundred years, in which, (notwithſtanding all the cruel oppreſſion & perſecutions yet) the Goſpell was ſpread with happie ſucceſſe far and neere. But I rather extend it to the whole time, in which Chriſt by the ſucceſſors of the Apoſtles, namelie many p. 108ſyncere Biſhops and faithfull teachers victoriouſly ſet up his kingdome, throughout the whole Romane Empire, not withſtanding the tyrannie of perſecutors, & the wickedneſſe of hereticks and Apoſtates: untill by little and little the Church decayed in this her puritie: And this I take containes the ſpace of almoſt ſix hundred years.

The white horſe therefore firſt comming out of the ſeales, is the primitive Church, white, and bright in puritie of doctrine and diſcipline. The Apoſtles were like horſes running ſtrongly, and with great ſpeed, propagating the faith of Chriſt in the whole earth, as their Acts, and Epiſtles teſtifie: after them God raiſed up Apoſtolicall men, Biſhops, teachers, and Fathers both Greek & Latine, who firmlie maintained & propagated the purity of doctrine delivered unto them, againſt tyrants, apoſtates and hypocrites, untill the time of Gregorie the first: although even before his dayes the whiteneſſe of this horſe was ſomwhat changed, & black ſpots began to appeare, that is, corruptions in doctrine, diſcipline and worſhip. The which Egeſippus in Euſebius complaines of in theſe words: Lib 3. hiſt. cap. 32.that ſoon after the death of the Apoſtles, and them which had received the word at their mouth, the Church remained not long a pure and unſpotted virgine: notwitſtanding the godly held the foundation of faith and ſalvation entire. viz. Chriſt the head.

And he which ſate on him] This rider is Chriſt. He that ſate on the white horſe is Chriſt. Act. 9.15Acts 9:15ſee Chap. 19.11. This rider was caried to and fro in the miniſterie of the Apoſtles, and other faithfull paſtors, and teachers, who ſuffered for the truth: this metaphor Chriſt himſelfe uſeth to Ananias concerning Paul: he is a choſen veſſell unto me, to beare my name before the Gentiles, and kings, and the children of Iſrael: On theſe, Chriſt rode gloriouſly, entring through their ſincere preaching into the verie hart of the faithfull, propagating and defending his owne kingdome, according to that of the Pſalmiſt, And in thy comely honour prosper, Pſal. 45.4.Ps 45:4ride on word of truth, and of meeknes, & of juſtice.

And he had a bow] Gr. foreign which ſignifies a bow & arrowes, and ſomtimes a quiver. The word of God is Chriſt bow.The Law and Goſpell is Chriſt bow: from whence he ſends forth arrowes that is, the efficacie of his ſpirit, wounding the harts and minds of the Elect, that he may heale, and reſtore them to life: but to terrifie and kill the wicked, as it is in the ſame Pſalm: thy arrowes are ſharp, peoples ſhall fall under thee: in the hart of the kings enemies.

And a crowne was given unto him] to wit, Chriſts crowne.a regal crowne. For he is a king crowned with glorie and honour at the right hand of God in the heavens: or rather a crowne of triumph: becauſe it followeth,

And he went forth conquering and to conquer] The doubling of the words notes his preſent and future victorie. His victory.By his death he overcame ſin: and by his reſurrection death, hell and ſatan: yea the world alſo, according as he ſaith in the Goſpel be of good cheere, Ioh. 16.33.John 16:33I have overcome the world. This is the firſt victorie, with which he went forth conquering: It is true indeed he was crucified as he was meere man: but he lived againe and overcame, by the power of his Godhead. Now he went forth to overcome the world, and the tyrants thereof diverſe wayes. His ſecond victorie was in converting the gentiles by the preaching of the Apoſtles: for in that he drew all nations, and brought them unto the faith of the Goſpel, he conquered the world; And tyrants, in his Apoſtles, confeſſours, & martyrs, convincing them by the power of the truth: For the death of the martyrs is Chriſts victory: ſeeing in their blood the truth was ſealed, and the Church propagated. The deſtruction of tyrants was Chriſts victorie: As Julian the apoſtate blaſpheming in his extreme madneſſe, confeſſed: Thou hast overcome O Galilean. Chriſt overcame, when Nero, Domitian, Diocletian, Trajan, Maximinus, Lycinius, Valens, and others (who had put to death many thouſands of Chriſtians, thinking thereby to take away the name of Chriſt) were deſtroyed, and brought to miſerable perdition, while Chriſt raigned; and his Church increaſed. Chriſt went forth as a conquerour, when by the preaching of the Goſpel, the Idol gods of the gentiles were rejected, their worſhip and temples aboliſhed and overthrowen: all men beeing drawen after Chriſt. p. 109He overcame when the ſwarmes of hereticks, as, Valentinus, Baſilides, Praxeas, Manes, Martion, Photinus, Samoſatenus and other moſt bitter enemies of Chriſt, were beaten downe, overcome and deſtroyed by the ſword of the ſpirit. To be ſhort, Chriſt overcame, when all the Eaſt and Weſterne Churches were in danger to periſh and come to nothing, by the peſtilent doctrine of Arius: two ſound miniſters beeing then hardlie found in the whole Chriſtian world, (no not in Rome) except Paulinus, Hilarius, and Athanaſius. And indeed he that would underſtand the victories of Chriſt here intimated, muſt have (as in a table before his eyes,) the hiſtories of the Apoſtles, and the Churches after them, written by Irenaeus, Clemens, Tertullian, Euſebius, Hierom, Theodoret, Socrates, Sozomenus, Evagrius, Nicephorus, and others: for no better commentarie then their hiſtories can be given upon the opening of the first ſeale. And herein I thinke (not to paſſe this by in ſilence) we are more happie then Iohn himſelf: for thoſe events which he ſaw a far of in types, we now by the helpe of former hiſtories, and our own experience, doe clearely ſee them written out, & livelie expreſſed before our eyes. And thus much concerning the firſt ſeale.

Now here perhaps a queſtion will be moved, ſeeing Chriſt is the Lamb opening the booke, how alſo he can be ſayd to goe forth out of the ſeale: For the anſwere hereof, we are to minde, what I have already ſpoken, viz. that oftentimes one and the ſame thing is repreſented in differing types, in a diverſe reſpect. Now as Chriſt ſits & reignes gloriouſly with the Father and holy Spirit as God: ſo he is the Lion of the tribe of Iudah, beeing the offpring of Iudah according to the fleſh: He is the immaculate Lamb, as he is man, and as he was ſlaine and put to death for us: He ſtands in the midſt of the Throne, as he is the mediatour: he opens the booke and the ſeales, as he is the chiefe Prophet and teacher of the Church, the revealer and author of all heavenlie doctrine. And to be ſhort he alſo ſits on the white horſe, as king and conquerour, propagating his kingdome by the preaching of his word through the whole earth: by which alſo he reigneth even unto this day, in the midſt of his enemies. Pſa. 110.2.

The opening of the ſecond ſeale.

The red horſe, and his rider having a great ſword, and taking away peace from the earth.

3 And when he had opened the ſecond ſeale, I heard the ſecond beaſt ſay, Come and ſee.

4 And there went out another horſe that was red: and power was given to him that ſate thereon, to take peace from the earth, and that they ſhould kill one another, and there was given unto him a great ſword.

The COMMENTARIE.

ANd when he had opened the ſecond ſeale] The ſcope of the matter, which here we are to take notice of, is, that the future condition of the Church from that time, viz. the end of the former ſeale, unto the riſing of Antichriſt, and end of the world, is repreſented to Iohn, that he might certainlie beleeve, that the Church however oppreſſed by tyrants, yet ſhould be perpetually preſerved in the world by the power of Chriſt. This her future condition p. 110is declared to be both joyfull and ſad: joyfull before in the white horſe: ſad in the three horſes following: by their threefold colour and geſture is ſhadowed out a threefold figure or forme of the Church: Firſt red: becauſe tyrants ſhould make her red by ſpilling the blood of martyrs. Secondlie blacke, becauſe ſhe ſhould be ſtained and obſcured, with the blacke doctrine of hereticks. And laſtlie pale, becauſe through the ſlothfulnes of governours, ambition and covetouſneſſe of Biſhops, ſhe ſhould at length be pale, & ſick unto death. Theſe things are the ſumme of the three following ſeales.

I heard the ſecond beaſt] which had the forme of an Oxe Chap. 4.7. he calleth him to ſee the bloodie opening of the ſecond ſeale. Now whither this were to ſignifie, that manie of the faithfull ſhould be ſlaine as oxen before the altar, I leave for others to determine.

And there went out another horſe, The red horſe the Church of the martyrs,that was red] As the white horſe was the Church ſhining in doctrine & innocency: ſo the red horſe is the Church made red by martyrdome. But who was the rider? I will relate the common opinion. Becauſe there was given to this rider a great ſword to take peace from the earth, and to ſtirre up men to kill each other, therefore Lyra applies this red horſe unto the cruel and bloody Romane Empire: whoſe rider was Nero, diſturbing the citie of Rome by his wicked government: ſo that the citizens were inſtigated to murder one another.

There was given unto him a great ſword that is, Euſeb. lib. 2. hiſt. cap. 25. Nine perſecutions under the Romane tyrants.power to kill Chriſtians: for he rayſed up the firſt cruel perſecution againſt them: and among others, the Apoſtles Peter & Paul ſuffered for the teſtimony of Ieſus Chriſt.

But this interpretation is too ſtraight: for though indeed under Nero bloody perſecution began, yet it ceaſed not there, but a long while after this red horſe kept ſtill his courſe in the Chriſtian Church. For after the firſt perſecution of Nero, which was malitiouſly raiſed againſt the Chriſtians, pretending they were incendiaries, & anthours of the burning of Rome (whereas he himſelf moſt wickedlie had don the ſame) there followed another under Domitian that cruell perſecutor, 1who caſt Iohn the writer of this booke into boyling oyle, 2and ſeeing he received no harme therby, he afterward baniſhed him into the ile of Patmos. Euſeb. lib, 3. hiſt. 3cap. 17. After this followed the third under Trajane, who pretending that there ought to be but one religion in the Romane Empire, appointed that Chriſtians, as enemies of their forefathers religion ſhould not be ſuffered. In his time was put to death, Simeon ſurnamed Iuſtus, paſtor in Ieruſalem, and Ignatius of Antioch, Euſeb. lib. 3. cap. 32. Niceph. lib. 3. cap. 19. Immediatelie upon this a fourth by Antoninus Verus, 4under whom Polycarpus and many others ſuffered in the yeare 170. 5Euſebius lib. 4. cap. 15. A fift under Severus about the yeare of our Lord 204: who executed Leonides the father of Origen, Euſeb. lib. 6. hiſt. cap. 62. And the ſixt which dured three yeares under Maximinus in the yeare 239. 7Euſeb. lib. 6. cap. 20. and lib. 9. cap. 8. The ſeventh (and the cruelſt of all) under Decius, at what time Cornelius Biſhop of Rome, and Cyprian of Carthage were crowned with martyrdom. 8Niceph. lib. 5. cap 27. The eight under Ʋalerius, 9Euſeb. lib. 7. cap. 9. And the ninth under Diocletian and Maximinian. Euſeb. lib. 8. cap. 6. After which the Church, beeing freed from perſecution, had ſome time of breathing under Conſtantine: but ſoon after ſuffered not muchleſſe under Conſtans, Iulian, Ʋalens, &c. by all which we may underſtand that this ſecond horſe was a long time red with the blood of the faithfull.The common interpretation touching him that ſate on the red horſe.

And therefore all others for the moſt part doe apply (and farre better) this red horſe unto all the forenamed perſecutions: eyther making the tyrants to be the rider, or elſe Satan provoking them unto ſo great a cruelty: VntoUnto whom is given power. that is permiſſion of God to ſtirre the wicked to warre and bloody ſlaughters, but chiefly to oppreſſe and perſecute the Church, & people of God. This interpretation (I confeſſe) is not improper, if we conſider the cauſes themſelves of the troubles, and perſecutions which follow the Goſpel.

p. 111But ſeeing Chriſt himſelf hath ſaid, that he came not to ſend peace on the earth, Matt. 10.34. Luk. 120 49.Matt 10:34but a ſword, and fire: and to ſet a man at variance againſt his father, and the daughter againſt her mother, &c. Therefore I rather underſtand, that by this rider, is meant Chriſt, who alſo in Zach. 1.8. is repreſented as a man riding on a red horſe: So that Chriſts horſe which before was white, now comes forth red: And is ſaid to be another, becauſe of the change of the colour: The rider on the red horſe is Chriſt.ſignifying that the Apoſtolical Church which was white in puritie of doctrine, and innocencie of life, ſhould now through the crueltie of tyrants, be made red with the blood of her martyrs: And yet Chriſt ſits on this red horſe, becauſe he is preſent with, and governeth his Church, even in her greateſt trials. Ʋnto him is … great ſword, viz. the ſword of the word Epheſ. 6.17. beeing ſharper then any two …aged ſword, Heb. 4.12. With this ſword he tooke peace from the earth, and … …oodie perſecutions: not in himſelf, but by accident, becauſe of the malice of tyrants and hereticks in oppoſing his truth. For Chriſt is the prince of peace: The Goſpel the doctrine of peace, &c. Therefore Chriſt takes away neyther his peace, nor yet peace from his children which he promiſeth in Ioh. 14.27. but, from the earth, that is from worldlie tyrants, and enemies of the Goſpel. For to the wicked there is no peace, Iſai. 57.21. Here we are taught in the firſt place, that the condition of the Church in this life, was, and ever ſhall be reddiſh, or ſprinkled with the blood of perſecution. For through many tribulations we muſt enter into the kingdome of God, & thereby be made conformable unto Chriſt. Therefore the going forth of this red horſe, ought not to terrifie us. For Gods counſell is grounded on cauſes both juſt & good; in conſideration whereof we ought to remame conſtant unto the end.

Sanguine fundata est Eccleſia, ſanguine coepit:

Sanguine ſuccrevit, ſanguine finis erit.

The Church in blood firſt founded was,

In blood beginne did ſhee:

It had her ſpreading forth in blood.

In blood her end ſhalbe.

It was eſtabliſhed I ſay in the blood of Chriſt. It began & increaſed in the blood of the martyrs: And in their blood it ſhall continue unto the end. Notwithſtanding the end ſhalbe the ruin and deſtruction of the adverſaries. For then ſhall ceaſe the blood of martyrs when the blood of the wicked ſhall come forth of the wine-preſſe of the wrath of God, unto the horſes bridles, by the ſpace of a thouſand & ſix hundred furlongs. Chap. 14.20.

Secondlie, though the divel & his inſtruments mightilie labour to extinguiſh the Church, yet no more can they doe, then what is given them from above.

Thirdly, let us not thinke it ſtrange that God doth ſuffer tyrants thus miſerably to afflict his Saintes: for he doth it partly for their great good, that they might not grow wanton, but that their faith and prayer might be exerciſed under the croſſe: And partlie, according to their juſt deſert; for if examination be made, we ſhall find, that for the moſt part, as contentions, coveteouſnes and ambition among the officers, ſo prophaneneſſe and ſecuritie of the people drew downe common judgements upon themſelves. See Cyprian de lapſis: & Euſeb. lib. 5. hiſt. cap. 2.

The opening of the third ſeale.

The black horſe, having a ballance, And proclaiming famine.

5 And when he had opened the third ſeale, I heard the third beaſt ſay, Come & ſee. And I beheld, and loe, a blacke horſe: and hee that ſate on him, had a paire of ballances in his hand.

p. 1126 And I heard a loud voyce in the midſt of the foure beaſts ſay, A meaſure of wheat for a peny, and three meaſures of barley for a peny, and ſee thou hurt not the oyle and the wine.

THE COMMENTARIE.

ANd when he had opened the third ſeale] Firſt I will ſet downe the opinion of others, and afterward my owne. The third ſeale being opened, Iohn is called upon by the third beaſt which had the forme of a man, to behold the wonder. Our attention is here againe ſtirred up by this creature, as a third herald: As for other myſteries in this I approve not. A black horſe comes forth with his rider holding a ballance. Lyra will have this black horſe to be the armie of the Romans, with which Titus their captaine deſtroyed Jeruſalem, killing a multitude of the Iewes, and carying the reſt into captivitie, in revenge of the death of Chriſt. The ballance (in his opinion) doth note the juſt judgment of God. The weighing of two pound of wheat and barlie ſold for a pennie, the meaneſſe of the Iewiſh captives, who were ſold for thirtie pence. The wine and oyle, which the rider is forbid to hurt, are the Chriſtians, who before the ſiege left Ieruſalem, and went over Iordan to Pella, & there were preſerved: but this ſence is to ſtraight, and agrees not with the ſcope of the hiſtorie: for the matter here is not by types to cover former things, but to reveal things to come: Now we know Ieruſalem was alreadie overthrowen, which Iohn was not ignorant off, being baniſhed into Patmos by Domitian the brother of Titus.

Andreas and others underſtand here ſome notable dearth to be prefigured: The opinion of Andreas.becauſe mention is made of a ſcale and wheat &c. Some take it for the famine under Claudius, which happened long before this revelation. Beſides famine and dearth doth no more belong to Chriſtians, (who ought hereat leſſe to be troubled then others) then unto the adverſaries: whereas it is to be ſuppoſed, that onelyonly events proper to the Church were prefigured unto Iohn.

Wherefore Bede, Tyconius and others underſtand more rightlie by the black horſe hereticks, by the rider the divel ſtirring them up to make black or darken the doctrine of the Church: by the ballance, the word of God, which hereticks pretend to be on their ſide, and with which they labour to beautify, maintain and commend their errours, to the end that people may the more readilie receive them: which expoſition Ribera alſo approves of: for as the Apoſtles are the white horſe, becauſe they preached the glad tidings of ſalvation: ſo the blake horſe notes hereticks, maintainers of pernicious doctrines, and preaching things corrupt and hurtfull.

I aſſent therefore to their opinion who thinke the ſtate of hereticks is here ſhadowed out, The black horſe is the Church.yet in ſome things the ſcope is to be applied otherwiſe. For the ſame horſe which firſt went forth white, importing the puritie of the Apoſtolicall doctrine: afterward was red, of the bloodie condition of the Church under tyrants: And now is blacke in regard of her afflicted condition by wicked hereticks, who cloude the light of the truth with their blacke haereſies, and bring in ſuch a deformity upon the Church, that ſhee, who appeared white before, is now blacke.

By him which ſate on the horſe I underſtand not the divel, but Chriſt: but after what manner he rides on hereticks we ſhall underſtand by and by.

Now this blacknes came upon the Church, as diverſe wayes, ſo by certaine degrees even from the time of Iohn until Antichriſt.How this blackneſſe befel the Church.

In the firſt two hundred yeares many hereticks made blacke the Chriſtian Church by weakning the verie foundation of religion: not indeed in reſpect of the elect, who firmelie embraced the ſame, but in reſpect of themſelves and their followers. Among whom was Cerinthus, Ebion, Valentine, Marcion, Baſilides, and p. 113many others, whoſe madneſſe was recorded, and alſo refuted by Irenaus, Epiphanius, Auguſtine, Thilaſtrius, & others. Theſe beſides other foule errous, blaſphemouſly oppugned the myſterie of the bleſſed trinitie, denying Chriſt to be God and man, and the onelyonly mediatour and ſaviour: who, although they profeſſed themſelves to be Chriſtians, and boaſted of the title of the Church, yet as much as in them lay, overthrew all Chriſtianity, and thus by the meanes of theſe men the white horſe was made black.

Againe in the two following ages, diverſe hereticks, as Photinus, Arius, Eunomius, Macedonins and others did exceedingly darken the doctrine of Chriſtian religion, and with their vile errours corrupted manie, who otherwiſe were godly teachers. Papias and Irenaeus were Chiliaſts or Millenaries, Tertullian a Montanist, (though theſe three lived in the former ages) Origine maintained manie errours. The hereſie of the Arians (beeing mightilie ſupported by Conſtans and Valens) infected almoſt all the haſt & Weſterne Biſhops, in ſo much, that verie few held the whitneſſe, or puritie of the primitive faith. For the principall fathers both Greeks and Latine as, Ambroſe, Auſtine, Jerome, and Chryſoſtome had ſuckt in ſome of their dregs, mingling with the pure Apoſtolicall doctrine many errours touching matrimonie, ſingle life, grace, freewill, praying to, and for the dead, & purgatorie; about faſts, difference of me…ts, &c. with which things, as with black ſpots the white horſe of Chriſt was much ſtained.

To be ſhort, in the following two hundred yeares till the time of Gregorie the firſt, the hereſies of the Pelagians, Neſtorians, and Eutichinians ſucceeded the Arrians which had before overſpread the whole Church. By little and little alſo the rites of the heathens crept in, a new worſhip was deviſed by the Biſhops, with many beaſtlie vanities and ſuperſtitions. Then began hot diſputations and contentions about holy orders, and ſeats of Biſhops, about the primacie of the chaire of Rome, about righteouſnes of workes, merits, and humane ſatisfactions and the like, by which the doctrine of faith and free grace was much oppreſſed, and a way made for Antichriſt, who ſhortlie after came into the temple of God, when Boniface the third obtained the primacie and dominion over all other Churches, from Phocas the uſurper. Thus we have heard, how at length the white horſe became black.

VponUpon which notwithſtanding Chriſt ſate with his ballance, that is, How Chriſt ſate on hereticks with his ballanct. Lib. 2. de bapt. cont. don. cap. 6.(as I alſo aſſent too) the holy ſcripture: for as the ballance is the triall of a juſt or unjuſt weight: ſo the holie ſcripture is the rule of doctrine whether true or falſe: As Auguſtine wel noteth: Let us bring (ſaith hee) not deceitfull ballances, wherein we may put what and how we will, ſaying according to our owne pleaſure, this is waightie, this is light: But let us bring the divine ballance out of the holie Scripture, as out of Gods treaſurie: And put into it that which is waightie, nay let not us put in any thing our ſelves, but onelyonly acknowledge what is put in by the Lord.

But thou wilt ſay, how doth Chriſt ſit on hereticks? doe theſe beare him up? or doe they not rather denie him, and caſt him off? I anſwere, both is true. Now theſe, though in truth they denie him by their blaſphemies: yet Chriſt is ſaid to ride on them with his ballance in a twofold way: First in profeſſion and appearance; for the worſt and groſſeſt hereticks profeſſed Chriſt, and accounted themſelves his Church: And would pretend to weigh their errours in the ballance of the ſcripture, but by them abuſed, and miſerablie depraved. For the truth is, moſt of them drew their hereſies out of adulterat, and apocrypha bookes, corrupting ſome places of holie writ for a cloake unto the ſame, but rejecting ſuch canonical bookes, as refuted their hereſies. And thus we ſee, how in this reſpect, Chriſt rides on hereticks. But ſecondlie, he doth it alſo by his providence, becauſe even in the greateſt confuſion of hereſies he was not wanting unto his Church. Neyther have, or doe hereſies at any time come raſhlie, or unawares, but by Gods wiſe ordering hand, for the triall of the Church: For there muſt be hereſies, ſaith Paul, that thoſe which be approved, may be made manifest. And therfore he hath cauſed ſuch hereſies as ſprung up to bee continually examined & confuted by the ballance of his word, as hiſtories abundantly teſtifie.

p. 1146. And I heard a voyce in the midſt] We have heard what he ſaw at the opening of the third ſeale: he addes, that he heard a voyce in midst of the beaſts, ſaying: the old verſion hath it: As the voyce of foure beaſts ſaying. But foreign as, is not in the Greek: neyther is it foreign ſaying, in the plural number, but foreign in the ſingular. The voyce came forth out of the midſt of the beaſts as chap. 9.13. I heard a voyce from the foure hornes of the altar. It is not ſaid whoſe voice it was. But without doubt it was the Lambs, ſtanding in the midſt of the throne and foure beaſts: Chap. 5.6. He cryeth the price of food, but whither at a deare or cheap rate it is uncertaine, for the words following may be taken both wayes. In that it is ſaid, A meaſure of wheat, viz. ſhal be ſould, for a penny: and three meaſures of barly for a penny: that is, ſhalbe put into the ballance. We will firſt conſider the words, & afterward the ſence; A meaſure, the Gr. foreign; was a meaſure of dry things containing a halfe peck: or as ſome wil have it, ſo much food as would ſuffice a man for the day: foreign, ſaith Suidas foreign, Choenix is a meaſure of a dayes proviſion: hence came the proverb of Pythagoras, foreign, not to ſit on the meaſure Choenix, intimating, though a man had gotten ſo much as was ſufficient for the day, yet ſhould he not therfore give himſelfe to idlenes, but ſtill goe forward in his labour & calling. A Choenix, according to Bude containes two ſextaries, or foure pound: a ſextarie containes 24 ounces, or two pound: by which we ſee that the old interpreter did erre in rendring Choenix, two pound wheras it cōtaines foure. For a penny, Gr. foreign: ſo called from the number, beeing worth ten pence; So much as was given for a dayes wages, as appeares by the parable of the labourers in the vineyard. Of wheat, a more daintie, and dearer corne then barly, for that was for the poorer ſort of men, beaſts & other uſes. I doubt not, but he alludes to the famine in Samaria which was beſieged untill an aſſes head was ſold for fourſcore pieces of ſilver, 2 Kin. 6.25.2 Kgs 6:25& the fourth part of a cab of doves dung for five pieces of ſilver: but ſoon after a meaſure of fine flour was ſold for a ſhekel, and two meaſures of barlie for a ſhekel. Notwithſtanding I take it, that here not a cheapneſſe, but a dearth rather of food is foretold, ſeeing the meaſure of a dayes allowance, could hardly be obtained by a dayes wages: which muſt needs cauſe ſcarſity both to man and beaſt.

But wherefore doth he propheſie of a famine, under the black horſe, the ſame ſhadowing out (as we have ſhewed) the corrupt ſtate of the Church under haereticks? If we take it according to the letter, it ſeems not to cohere: For what need was there to foretell a dearth, which we know comes ordinarily to paſſe.

Wherefore the propheſie ſeemes myſtically to be underſtood, He proclaimes a myſticall famine.not a famine of bread, but of the word of God, threatned here to be ſent upon the deſpiſers therof, according to that in the prophet: they ſhall wander from ſea to ſea, & from the North even to the Eaſt: and run to and fro to ſeek the word of the Lord, but ſhould not finde it. Amos 8.11.12. Therefore in theſe words viz. by ſcarſitie of wheat & barly, the Church is threatned with a ſpirituall famine: that is the Goſpel of Chriſt ſhould be ſo corrupted through the ambition, Luxurie, coveteouſnes, negligence & ſlothfulnes of Biſhops: & the antiēt faith ſo adulterated by hereticks, as that nothing almoſt ſhould remaine pure & ſound. We know by wheat, the elect are ſignifyed, and by tares, the reprobate, as in Mat. 13.30. Wherfore by wheat in this place, I underſtand either ſincere teachers which ſhould be rare & precious: or els the ſound and orthodoxe doctrine concerning God & Chriſt our ſaviour, of which there ſhould be, as it were, a famine in the earth. Nevertheleſſe with this wheat God would feed his elect, however it ſhould be obtained by great difficulty & labour: yea barly bread ſhould be very ſcarſe, that is, the comforts of the Goſpel not ſo fullie enjoyed, as formerly. Such is the darknes, & the effects thereof, when the Church is burdened with the traditions of men.

This famine of true doctrine was verie great in the dayes of Conſtans and ſome Arian Emperours after him: The time of the famine here ſpoken of.when the pernicious and peſtilent doctrine of Arius was received by all the Eaſt and Weſterne Churches. For after the Emperour Conſtans by ſundrie councils and other meanes, had endeavoured to eſtabliſh Arianiſme, at laſt calling together all the Biſhops, both Arians and others, (namelie p. 115the Weſterne unto Arminenſis, a city in Italie, & the Eaſterne unto Seleucia a citie in Iſauria) he would not admit them to depart, till all had conſented unto the preſcript forme of the Arian hereſie: whereupon it happened, that they being there retained ſeven whole months, and wearied with delay, ſome beeing overcome by intreaty, others with threatnings, at laſt they all, yea Hoſius alſo, ſubſcribed unto it, and condemned the word foreign & foreign, eſſence, and coeſſential: Hilarius (baniſhed out of France) onelyonly excepted, who (as a graine of wheat) returning into France, reſtored the puritie of the faith, and brought moſt of the Biſhops of Italie unto the right way of Chriſt: as Sulpitius Severus recordeth, ſpeaking thus in the concluſion of his booke of this ſynod which conſiſted of 400 Biſhops: the councill held at Arminenſis, was diſmiſſed, whoſe beginning was good, but in the end wickedlie concluded.

And ſee thou hurt not the oyle and wine.] Junius will have the words, wine and oyle, to cohere with the fore going ſentence, as if it ought thus to be read, three meaſures of barlie for a peny, and oyle and wine: (where he puts a colon or two points:) and he renders foreign, hurt not unjuſtly: that is, verie little wine and oyle ſhallbe given for a denarius or ten pence: thou ſhalt not deale unjuſtlie, underſtand, while thou metest out but a little for a great price. But in this he ſeems to be to courious: neyther can the former colon, cohere with foreign a denarie, or ten penie worth. But hurt not the wine and oyle, to wit, the orthodoxe faith, but ſome ſhall maintaine the ſame, and the whole not be obſcured by hereticall blackneſſe. And ſuch were Athanaſius and Hilarius, in the time of the Arian hereſie, whom we before mentioned: they are called wine and oyle from the effect: becauſe as wine cheriſheth, and oyle purifies: ſo ſound doctrine doth glad and cleanſe the conſciences. This therefore is added as a word of comfort, leaſt the faithfull, ſeeing hereſies to get the upper hand, ſhould be diſcouraged. For God will allwayes preſerve ſome teachers of his truth, that the elect may not be hurt by hereticks.

Ribera interprets this of their ſeven ſacraments, & hence he promiſeth the pope, a great victorie againſt the Lutherans. But as yet theſe things appertaine not to the times of Antichriſt: and vainly he ſeeks for a garland, and comfort in the idle fictions of his own braine. Alcaſar comes nearer to the marke, applying the oyle to the light and true knowledge of happineſſe, the wine to ſpirituall joy, which the heavenlie voyce promiſeth the elect not to be deprived of.

The opening of the fourth ſeale.

The pale horſe, and death ſitting on him, with hell following and killing the fourth part of the earth.

7 And when he had opened the fourth ſeale, I heard the voyce of the fourth beaſt, ſay, Come and ſee.

8 And I looked, and behold, a pale horſe, & his name that ſate on him was death, & hell followed with him: & power was given unto them over the fourth part of the earth, to kill with ſword, & with hunger, and with death, and with the beaſts of the earth.

THE COMMENTARIE.

7. ANd when he had opened the fourth ſeale] I well approve of the obſervation of Andreas, that the fourth beaſt hath the forme of a flying Eagle, who now calleth Iohn to behold the events of the fourth ſeale. For the Eagle with his quickſighted eyes having ſpied ſome things p. 116on high, with great celeritie flyes thither to it. Whereby is ſignified, that the plagues here foretold come no otherwhere then from above. For God beeing provoked to wrath and indignation, doth juſtlie ſend them, partlie to revenge the injuries don unto the ſaintes, & partlie to puniſh the wicked, who repent not of their evils.

8. And behold a pale horſe] The fourth ſeale beeing opened, there comes forth now a pale horſe, whoſe rider is death, and hell his follower or companion, having power to kill the fourth part of the earth with ſword, famine, peſtilence, and the beaſts of the earth. This horſe in Gr. is ſaid to be foreign, that is, of a greeniſh colour tending to paleneſſe, ſuch as is the colour of leaves in harveſt time, falling from trees for want of juyce.

Now interpreters are of diverſe opinions what is the meaning of this pale horſe, and death his rider, with hell following, and what maner of plagues are ſhadowed out thereby.

Lyra ſuppoſeth, Lyras interpretation.that this horſe is the people of Rome, the rider Domitian: named death, becauſe he moſt unjuſtlie murdered manie both ſenatours and people: and himſelf afterwad by the Senate was alſo put to death for his crueltie, the horſe he underſtands to be pale, becauſe of pale death, riding thereon. Hell followed him: that is, he was immediately upon his death caſt into hell fire. Power was given him to kill the fourth part of the earth, that is, cruellie to perſecute the Chriſtians throughout the whole Romane Empire, which was then ſtreatched out over the foure parts of the world. With the ſword] for therewith he killed manie. With hunger] ſtarving them in his priſons. And beaſts of the earth] becauſe he cauſed manie to be caſt before wilde beaſts and torne in pieces. And death] noting thereby all kinde of puniſhments.

Andreas referrs it to the perſecution of Maximianus, Andreas his interpretation. Riberas opinion.in whoſe time (as Euſebius writeth lib. 9. cap. 8.) ſuch a multitude of men were taken away by peſtilence and famine, as that the dead could hardlie be buried. Ribera will have all to be applied unto the third perſecution under Trajan, affirming, that he and his inſtruments in putting to death the Chriſtians by ſword, famine, wilde beaſts, &c. are this horſe, ſaid to be pale, frō the effect: (for he that is ſlaine lookes pale) Death was the rider, becauſe they killed many thouſands of Chriſtians. Hell followed not to devoure the ſaints beeing ſlaine, but thoſe that had killed them: Howſoever they thought that none would take vengeance on thē for ſo great a wickedneſſe. They killed foure parts of the earth (for ſo the Latin verſion reads it) that is in all places of the Empire: or, according as it is in the original, a fourth part of the earth: For if the multitude of Chriſtians which were ſlaine ſhould have been reckoned, the number would have been no leſſe then a fourth part of men then living in thoſe provinces: or elſe ſaid to be a fourth part, becauſe the cities of their habitations wherein they were diſperſed by reaſon of perſecution, were the fourth part of the earth, that is of the Romane Empire.

But theſe interpretations cannot ſtand: for undoubtedly the three foreſaid perſecutions were ſet forth under the red horſe: beſides it is not likelie that John ſaw the bloody face of the Church after her blackneſſe, but in order of time it went before. That which Ribera pretendeth, is without all ſhew of reaſon, as if by the red horſe ſhould be noted ſuch perſecutions as the Godlie ſuffered by their trecherous confederates: But we know how under the Emperours, they had neither polities, weapons, or confederates: moreover he himſelfe before interpreted the red horſe, to be perſecutions under tyrants.

A certaine nameleſſe interpreter (whom manie follow) underſtands by the pale horſe, hypocrites and falſe brethren, who disfigure their faces that they may appeare unto men to faſt. Matt. 6.16. Theſe carie death, that is bring death upon themſelves and others by their hypocriſie and deceits. Hell followes them, that is, the multitude of the damned, who follow the divell. They ſlay the fourth part of the earth, that is, very many by the ſword of falſe accuſation & ſlaunder: Hunger, that p. 117is, want of the word of God: Beaſts of the earth, that is, with brutiſt and unreaſonable luſts: & laſtlie, with death, that is, with all ſorts of miſchievous practiſes. I confeſſe there is ſomething in what is here ſaid, however their applying it to hypocrites is too generall and obſcure. For indeed I verely beleeve, beſides the bloody perſecutions of tyrants, & black blaſphemies of hereticks, there is here another evill of the Church ſhadowed out.

Therefore this pale horſe in kinde is the ſame with the three former, but of another colour: for howbeit it ſignifies the ſame Chriſtian Church, yet is far otherwiſe to looke on then before, as having now her white, red & black eſtate turned into a mortal paleneſſe, & beeing ſick even unto death thorow the riſing of Antichriſt: ſhe was whole and ſound in the white horſe: covered with the blood of martyrs in the red horſe: ſpread over with hereſies in the black: But now ſo infirme, weak & ſicklie, as that ſhe hath death on her back, and is neere to death and hell: For a fourth part periſheth with the ſword, famine, death, (or peſtilence) and beaſts of the earth: And theſe are the foure ſore plagues wherewith the Lord threatned to puniſh Ieruſalem for her apoſtacie. Ezech. 14.21. To which place he here alludes by an allegorie, ſignifying thoſe pernicious doctrines of hereticks and hypocrites, which tended to death and deſtruction, and making way for Antichriſt.

But whence came this deadlie diſeaſe, and paleneſſe unto the Church? When and how this paleneſſe befel the Church.I anſwer, it was by accident occaſioned by Conſtantine, that good Emperour, his exceſſive bounty to Chriſtian Biſhops, by which indeed he inriched, but no way bettered the Church. For as to much indulgence of parents ſpoiles the childe: ſo this liberall Emperour was a meanes to draw Biſhops to pride, luxurie, idleneſſe, ſecurity & other vices. For after he firſt had reſtored peace unto the Church, and heaped up honour & wealth upon Biſhops (but ſpecially inlarged the juriſdiction of Rome) preſently followed ſuch a declining & corruption in doctrine & diſcipline, as infected the Church with a deadly poiſon, brought upon her (I ſay) a ſpirituall ſickneſſe, in ſo much as the peſt of Antichriſt began now to enter into her very heart and bowels. And hence it is reported that a voyce from heaven was heard, ſaying; To day venome is powred foorth into the Church. Sylveſtri legenda. In vita Malchi.And Ierome even in his time complained, that after princes became to be Chriſtians, the Church indeed was greater in power and riches, but leſſe in vertue.

The remote cauſe of this ſo great an evill conſidered in it ſelfe, was the guile, & malice of that old ſerpent the devill, who laboured to ſupplant the Church through the eaſe and pompe of Biſhops, beeing otherwiſe not able to overthrow it by the ſword of tyrants: but the neerest cauſe was the hypocriſie of ſuperſtitious monks, with the pomp, luxury & avarice of ambitious prelates, hereby making way for Antichriſts oppreſſion of the Church and truth. Se Clemanges touching the corrupt ſtate of the Church, Cap. 3.

The original of Monks was occaſioned by the perſecution of Decius, The monks original.for ſome then to avoyde his tyranny (among whom was Paulus Thebaeus, & one Antonius) fled into deſerts, where they indured a while the hardſhip of a ſolitary life: this kinde of life by others was afterward imitated, & at length new orders and religions foliſhly deviſed, wherein they boaſted of perfection, & merits of ſupererogatiō. Hereupon a great multitude of Moncks, (as a ſinke of miſchiefe,) overſpread the Church, by whom the truth of Chriſt (under the pretence of holines) was ſoon oppreſſed. For now ſuch as deſired the pardon of ſin, and to obtaine eternal life, were ſent, not unto Chriſt, but unto Hermites, & to the dens of Monks. And hence came this palenes, & mortal wound upon the Church; hereby drawing more thouſands of ſoules to death & hel, then eyther the foure ſore plagues mentioned in Ezech. 14. or the ſword of tyrants, or the black famine of haereticks, or any other kinde of puniſhments wherewith Chriſtians were brought unto their end.

Moreover the riot of Biſhops and the clergie, mightilie increaſed this pale diſeaſe: for now infinite ceremonies and humane traditions are eſtabliſhed: as p. 118the worſhipping of the dead, images, the obſervation of holy dayes, orders, rites and ſolemnities of pagans forged by the devill himſelf, (the names onelie altered) were forciblie impoſed upon the Church, to the utter aboliſhing of the doctrine of free grace, and the merits of Chriſt. The ſumme of all is this: the fourth ſeale being opened, the Church appeared languiſhing with a deadlie paleneſſe: for about three yeeres after the deceaſe of Gregorie, Boniface the third being created Pope, ſate on the chaire of univerſall peſtilence, & began to eſtabliſh monarchical tyrannie.

The II. Act of viſion II.

The opening of the fift ſeale.

The ſoules under the Altar crying to have their blood avenged.

9 And when he had opened the fift ſeale, I ſaw under the Altar the ſoules of them that were ſlaine for the word of God, and for the teſtimony which they held.

10 And they cried with a loud voyce, ſaying, How long, O Lord, holy and true, doeſt thou not judge and avenge our blood on them that dwell on the earth?

11 And white robes were given unto every one of them, & it was ſaid unto them, that they ſhould reſt yet for a little ſeaſon, untill ther fellow ſervants alſo, and their brethren that ſhould be killed as they were, ſhould be fulfilled.

THE COMMENTARIE.

ANd when he had opened the fift ſeale] Hitherto we have heard the expoſition of the preparation to the ſecond viſion: viz. the majeſtie of God, with the attendance about the throne: And the Lamb taking the booke ſealed with ſeven ſeales, &c. We have heard alſo the firſt Act of the viſion, viz. the opening of foure ſeales with the wonders following thereupon: namely, the white, red, black, and pale horſe, prefiguring (as we have ſhewed) the future ſtate and face of the Church unto the riſing of Antichriſt. First white in faith, then red in blood, afterwards black with hereſies, and at laſt pale through hypocriſie and apoſtacie.

Now followeth the ſecond Act of the viſion in the opening of the fift ſeale, which ſignifies not (as ſome have thought) new perſecutions, but the comforts of the Church both militant and triumphant. It is not improbable that here ſhould beginne a new Act, ſeeing Iohn is not now bidden by any one (as before he was) to behold the wonder of this fift ſeale.

In it three things are recorded, firſt, what he ſaw at the opening of the ſeale, & the place where: namelie, the ſoules of the martyrs under the altar, v. 9. ſecondlie what they ſaid, v. 10. and laſtlie, the anſwere which they received. v. 11. The ſumme of al is, to comfort the Church againſt the ſcandal of the croſſe, ſpecially ſhadowed out under the red horſe. For leaſt Iohn ſhould have been to much daunted at the effuſion of the martyrs blood, or any of the faithfull ſo offended thereat as might have weakened their faith and pietie, but rather in hope of a more happie ſtate, with a Chriſtian courage might indure the furie and force of their adverſaries: therefore the bleſſed condition of the martyrs in heaven is here exhibited, beeing p. 119full of many comforts to the godlie, for they who in this world had been before cruellie murdered for the ſake of Chriſt, are now ſeen of Iohn under the protection of Chriſt, as glorious conquerours clothed with white robes.

The ſoules under the altar] The ſoules departed out of the bodies are inviſible to the bodilie eye: but Iohn ſaw them in the ſpirit: By which we learn, that the ſoule is ſeparable, ſubſiſting in it ſelf, immortal and dies not with the bodie. Of which matter Ariſtotle albeit an heathen, yet thus writeth, and thus the ſoule is an eſſential power, ſeparable, pure, and free from paſſion: and againe, as it is ſeparable, ſo alſo immortal, and eternal. Nevertheleſſe ſome have been found not onelie Epicures, but even teachers in Iſrael (as the Saduces by name) who have denied it. Now theſe brutiſh men Chriſt plainelie refuteth in the Goſpel: Mat. 10.28.Matt 10:28where he bids us not to fear them which kill the body, and are not able to kill the ſoul: but him, which is able to deſtroy both &c.

The ſoules of them that were ſlaine] that is, of the martyrs. But wherefore were they ſlaine? not for any evill committed, but for the word of God, and for the teſtimonie (viz.) of the Goſpel, that is, for their faith in Chriſt, which they openlie profeſſed and ſealed with their blood: here we ſee, that not ſuffering, but the cauſe of ſuffering makes a martyr. By the ſlaine, are meant not (as Alcaſar ſuppoſeth) thoſe that were put to death by the Iewes: neither they onelie who ſuffered under Domitian untill Diocletian, as Lyra affirmeth: but the ſoules of all the martyrs, (even from Nero unto Boniface the third, the firſt Antichriſt) whoſe blood had been ſhed for the teſtimonie of Chriſt, beeing (as ſome call them) the twelve perſecutions.

Ribera renders it, which had the teſtimonie, paſſivelie. that is, of them it was teſtifyed, that they were true Chriſtians: as 1 Tim. 5.10. a widow having a teſtimonie for good works: but in the Greeke it is not foreign, but foreign, and therefore to be taken activelie. And are called martyrs, in giving teſtimonie unto Chriſt, and to the word of God. So that the word foreign here in the original ſignifies, to profeſſe, defend and holdfaſt. Whereby is ſhewed the great conſtancie of the martyrs, who were terrified with no manner of torments, but ſtill held the teſtimonie, that is, the profeſſion of Chriſts name. Thus in Chap. 12.17. the dragon is ſaid to make war with them, which keep the commandements of God, & have, that is, conſtantly maintaine, the teſtimonie of Christ.

But now where were the ſoules of the martyrs? not under the robe of Marie, Where the ſoules of the martyrs were.as painters fooliſhlie repreſent it: but under the altar, which was in heaven before the throne of God, as we ſhall ſee Chap. 8.3. Ribera here is to be hiſſed at, who affirmes that Iohn in this ſpeech hath reſpect to the ancient cuſtome of Chriſtians, laying up the relicks of ſaints under the altars. For when (ſaith he) an altar is builded, there is made under it a ſepulchre for to keep the relicks; and the priest, dipping his finger in the Chriſme makes the ſigne of the croſſe upon the foure corners of the ſepulchre, ſaying: This ſepulchre is conſecrated and ſanctified in the name of the Father, the Son, and the holie Spirit, peace be unto this houſe &c. But this cuſtome is meerelie ſuperſtitious, and groſſe idolatrie, idlie invented manie ages after: For Iohn ſaw not any relicks of bones or garments, but the ſoules of martyrs, not in a ſepulchre, or under an altar of ſtone, but under the heavenlie altar, of which the Apoſtle ſpeaketh Heb. 13.10. We have an altar whereof they have no right to eat, which ſerve the tabernacle. This altar is Chriſt (as Anſelmus and Haymo doe acknowledge,) under which he ſaw as in a type the ſoules of the martyrs, that is, under the ſafegard and protection of Chriſt. This beeing the firſt happineſſe which the martyrs enjoy in the heavens, is for the comfort and encouragement of them, who are yet to be ſlain. For however tyrants kill their bodies, yet their ſoules immediatelie upon their departing, are received of Chriſt: according to the prayer of Steven the firſt martyr, Lord Jeſus receive my ſpirit: and as Chriſt promiſed the thiefe: This day thou ſhalt bee with me in paradiſe. The which benefit Riberas gloſſe doth both deminiſh, and wholie take away.

p. 120Moreover here we are plainlie taught, that the ſoules of the martyrs, and other ſaintes departed, are not in the paines of purgatorie: but enjoy the preſence of Chriſt their ſaviour in the heavens. But touching this ſight of Chriſt, how, and after what manner they ſee God and Chriſt, I leave it to Sophiſters to diſpute of. If they bee under the altar, that is Chriſt, then undoubtedlie they doe behold him: Ioh. 14.9.John 14:9And if Chriſt, why not God alſo: Foraſmuch as Chriſt himſelf ſaith, He which ſeeth mee, ſeeth my Father: the fulneſſe of whoſe ſight we ſhall enjoy at the laſt day, 1 Ioh. 3.2.1 John 3:2as the ſcripture teacheth. For when he ſhall appear we ſhall be like him: for we ſhall ſee him as hee is. In the mean while the bleſſed viſion here ſpoken of, ſufficeth for the preſent degree of happineſſe unto the ſoules of the faithfull.

10. And they cried with a great voyce] Now he ſheweth what the ſoules doe under the altar: namely cry mightilie to God, that their blood may be avenged, which argues, that their ſoules were not killed or died with their bodies, but live eternally: neyther are they aſleep, but watch. But this we are not to underſtand of any vocal crying with the tongue (which the ſoules cannot doe) but of a viſionall crying by which is ſignifyed their earneſt deſire, repreſented here unto Iohn in the ſpirit, under the forme of a great cry. The phraſe alludes to the death of Abel, Gen 4.10.Gen 4:10whoſe blood is ſaid to cry for vengeance to God from the earth.

O Lord] Now he comes to rehearſe what their crying was; and in what manner they implored him that ſate on the throne and the Lamb.

Holie] that is, pure, hating the crueltie of tyrants.

True] alwayes conſtant in performing thy promiſes and threatnings, and juſt alſo both in rewarding, and in puniſhing of men.

How long doeſt thou not judge &c.] Seeing thou art holy, & true, why doeſt thou ſuffer tyrants to rage ſo long againſt thy ſaintes?

On them that dwell on the earth] A paraphraſe of tyrants, and their inſtruments: beeing unworthy to be named, onelyonly approbriouſly they are called inhabitants of the earth, that is, earthlie and fooliſh men, preſuming to rebell againſt heaven to their owne deſtruction: cloſelie alſo implying their own preſent happy condition, as free from the furie of wordlings.

How long?] They deſire the haſtening of Gods judgements. But here it may be demanded, how the ſoules of the ſaintes in heaven can be ſaid to be thus impatient and deſirous of revenge? I anſwer their words import no impatient deſire, For the glorified ſaintes, are altogether free from all corruption this way: and therefore here is ſignifyed their earneſt deſire, that Gods glorie be vindicated, and the Church finally delivered from the tyrannie of implacable adverſaries: neyther doe they praeſcribe unto God any time touching his judgements, or the deliverance of the Church, but cloſelie ſubmit unto the ſame, as unknown to them when it ſhall be onelyonly they intimate that to them it ſeems juſt & equal, that he ſhould deliver his Church, and no longer ſuffer the blaſphemies and cruelty of perſecutors. And therefore not deſiring to avenge themſelves, they commit vengeance unto the Lord: How long O Lord doeſt thou not avenge? not thriſting after it themſelves, but deſire that God in righteouſneſſe will adminiſter the ſame, as knowing the juſt God will not ſuffer the crueltie of the wicked to be unavenged, and paſſe without puniſhment: yet they leave the manner and time to the Lords own diſpoſing: deſiring it no otherwiſe then as it may ſtand with his pleaſure and will. Thus we alſo here on earth pray to be delivered from that evill one, in which we contradict not the counſell of God, neither ſin againſt him, in praeſcribing the time and manner thereof: but ſhewing our deſire, wee attribute unto God the prayſe of his juſtice, faithfulnes and omnipotency, beleeving that he both can & at length will aſſuredly deliver us. Much leſſe therfore doe the ſoules of the ſaintes in praying for the ſame thing, ſin againſt the Lord. Vide Auguſt. ſerm. 11. de Sanstis.

11. And white robes were given to every one of them] God heard the requeſt of the martyrs, and anſwers them according to their deſire, both in word and p. 121deed. In deed, for white robes were preſently given unto everie one of them. In word, for a ſpeadie vengeance is promiſed. After a little ſeaſon, The cauſe of this delay is added, not that the ſins of bloodthirſtie tyrants are not ripe, and worthie of vengeance, but becauſe the number of the martyrs is not yet complete. And this is the ſumme.

White Robes] This notes out the beginning of their celeſtial glorie.

Were given them] to wit, by him that ſate on the throne, or by the Lambe. Not as if the ſoules under the altar were naked before, ſeeing even in this life they had put on Chriſt. For as manie as have been baptiſed unto Chriſt, Gal. 3.27. 2 Cor. 5.5. & 5.Gal 3:272 Cor 5:5have put on Chriſt: and if we be not found naked here, we ſhall be cloathed with our houſe, which is from heaven, and being purged from all filthineſſe, we ſhall ſtand before God, and live with Chriſt in eternall happineſſe.

Now I diſaproove not their judgement touching the twofold robe after this life. While we are here our robe remaines ſtained with the ſpots of the fleſh, Auguſt. tom. 10. ſerm. 11. de ſanct.though covered with the blood of Chriſt, to the end they may not appeare before the face of God. After our departure, a robe is given to everie one, perfitly white indeed, yet but one, that is, a new degree of happines in heaven. But after the full deliverance of the ſaintes, that is, at the day of judgement, the other robe ſhalbe alſo given, that is, the ſaintes ſhalbe fully and perfectly glorified: This then is another comfort, namelie, that to the martyrs, in ſtead of the bloodie robe, with which tyrants here cloathed them, there ſhall be given them a white robe of joy and glorie in heaven.

And it was ſaid unto them] to wit, by him that ſate on the throne, or by the Lambe under whoſe ſhadow they reſted: neyther is it ſtrange, that Chriſt is repreſented, as a Lamb, in regard of his death, and as an Altar, in regard of his propitiation.

Here are manie things touched in few words. Firſt it is a mild admonition, that the ſoules for the preſent ſhould be contented with their white robes, and ceaſe crying, expecting the time of Gods appointed judgement. It is alſo a cloſe commination of revenge after a litle ſeaſon: for however God for a while deferres puniſhment: yet he certainly heares the requeſt of the godlie, and at laſt will be fullie avenged on their adverſaries. It is alſo a propheſie of the future condition of the ſaintes under Antichriſt, by whoſe tyrannie manie martyrs are to brought to their end with fire and ſword. And laſtlie it is conſolation for the godlie under this antichriſtian tyrannie: ſeeing their afflictions ſhall endure but for a moment, neyther ſhall Antichriſt rage according to his full deſire, but he ſhalbe be limited according to the decree and purpoſe of God, who hath determined the number of martyrs, which number beeing once accompliſhed not one drop of blood ſhall more be ſpilt by him. And laſt of all, their fellow ſervants and bretheren which ſhould be killed, ſhall alſo be gathered under the ſame Altar, to pertake with them of the ſame bleſſednes.

Now Antichriſts time, is ſaid to be ſhort, or for a little ſeaſon, after the maner of the ſcripture, which ſpeaking of the laſt times compare them as it were, unto an houre in compariſon eyther of eternitie, or the age of the world alreadie paſt.

We are taught therefore in the firſt place, that God doth alwayes heare the prayers of his children: although touching their deliverance hee reſerve the time and manner thereof unto himſelfe, as beſt knowing when, and how to diſpoſe of all things for their good.

Secondlie, the blaſphemies & outragious cruelties of the wicked, are never forgotten of God: but vengeance certainlie is prepared for them, however he forbeares them for a time.

Thirdly, the goodneſſe of God is the cauſe of this forbearance: Rom. 2.4.Rom 2:4As to lead men unto repentance, ſo alſo that the full number of martyrs may be accompliſhed. And for this cauſe no doubt the Lord ſuffered the Romanes, Vandales, Gothes and other tyrants by the ſpace of ſix hundred years to ſhed much blood (though no p. 122more then was appointed) of the ſaintes for the confirmation of the Chriſtian religion: And no otherwiſe he decreed but from that time unto the end of the world, many ſhould ſuffer under Antichriſt for the ſame cauſet that ſo the judgement of the whore might be the more intollerable.

Hence we may not thinke, that either the Churches ſufferings under Antichriſt, were unknown unto the Lord, or happened againſt his will: but rather came to paſſe by his moſt wiſe counſell, in which we ought to reſt, & never to be ſcandaliſed at his fury, nor rage of any of his inſtruments, but to reſt in the worke of God, if ſo be he have appointed eyther thee or mee to be among the number of the martyrs. To be ſhort, here we ſee that there is a communion between the ſaints in heaven, & thoſe on earth. For we are brethren & fellow ſervants, neyther are they our lords, Chap. 19.10. & 22.9.and patrones, as Idolaters imagine. And beeing fellow ſervants, they no leſſe refuſe divine worſhip, then did the Angel, who forbade Iohn to worſhip him, ſaying, See thou doe it not: for I am thy fellow ſervant, Worſhip God.

But, ſay they, they pray for us: & therfore we may pray to them. I anſwer, were this true, yet it would not follow. The reaſon is: becauſe there is a great difference betwixt praying for others, and to be prayed unto. To pray one for an other is a dutie of charity, and common unto all the faithfull. But to be religiouſlie invocated upon, is a worſhip due to God alone according unto the commandement, Thou ſhalt worſhip the Lord thy God, Mat. 4.10Matt 4:10& him onelyonly ſhalt thou ſerve. And the reaſon is, becauſe God alone is omniſcient, omnipotēt, & preſent in al places, hearing, underſtanding, & onelyonly able to fulfil the deſires of his people. But now the heavely Angels, & glorified ſpirits are neyther omniſcient, to behold all our actions: nor omnipotent, as able to helpe us: nor can they be preſent with us in all places.

Beſides it is uncertaine, The interceſſion of ſaintes is here not proved: but condemned.yea falſe, that the ſaintes doe at al intercede for us: neyther can any ſuch thing be proved from this place. For the ſoules of theſe martyrs pray not for their fellow ſervants, but to have their owne blood avenged; nay they knew not who they were, for elſe they would not have deſired a haſtening of divine wrath: neyther at the inſtant was their requeſt granted, but deferred to the time appointed of God. To all which we may adde that from viſions, & allegories no doctrines can or ought to be drawen, repugnant to the word of God: as this is concerning praying to the ſaintes: 1 Tim. 26. 1 Ioh. 2.2. Rom. 8.341 John 2:2Rom 8:34for it is derogatory unto the honour of Chriſt, who according to the ſcriptures, is our onelyonly advocate in heaven: There is one mediatour betwixt God & Man, the Man Christ Jeſus: And, we have an advocate with the Father Ieſus Christ the Iust: And he maketh request for us. Now if the ſaintes were alſo our advocates: then ſhould not Chriſt be the onelie mediatour betwixt God & Man. In deed we doubt not, but the ſoules of the ſaintes in a general way doe know the afflicted condition of the Church here, and deſire her deliverance: But in ſpeciall to know our affaires, they doe not, nor cannot.

They ſee (ſay they) in God, as in a glaſſe, or by a reflection all our affaires here: but this is a mere fiction, Iſai. 63.16Isa 63:16contrarie to the ſcriptures: Abraham knowes us not, Iſrael is ignorant of us. But thou Jehovah art our God and Father. But they further object.

They love us: therefore they pray for us. I anſwer: It is true, yet they love Chriſt more then us: and therfore they will not intercede for us, to derogate from Chriſt, as if his interceſſion were inſufficient, or that he were aſleep while he is called upon. But, ſay they, the ſaints in praying for us, derogate not frō Chriſt, ſeeing the prayer of the ſaintes each for other on earth, is no way derogatorie unto him. I anſwer: the reaſon is not alike: for the glorified ſaints cannot intercede in Chriſts preſence without great diſhonour to him, but the others beeing yet in the bodie, are bound (having a commandement) to pray one for an other: Iam. 5.16.Jas 5:16which the ſaintes in heaven have not: yea, ſay they, they have, for Paul bids the Hebrewes to pray for him. Heb. 12.28Heb 12:28I anſwer: The Hebrewes of whom this duty of love is required were not in heaven, but here in an earthly warfare. Beſides if this commandement did tie the ſaintes in heaven, then alſo are they bound to pray each for other: which is abſurd and falſe.

p. 123To be ſhort who doth not underſtand, that thoſe whom the Pope canonizeth for ſaintes, are as they ſay, ſpokeſmen before God for others, and howſoever they may not be worſhipped as Gods, yet as Advocates, that is, with a leſſe kinde of worſhip. Now who (I ſay) doth not ſee that all this is taken from Apuleius and the followers of Plato, who fained, that their daemons (whom they called Gods) were, Lib. 8. de civit. Dei cap. 22. Ibid. cap. 23.as it were, meſſengers between the upper Gods and men: carying up their petitions to them, and bringing downe aide and ſuccour from them to men: So that they pretended not to worſhip them as Gods: which ſubtilty of theirs Auguſtine thus refuteth. Apuleius (ſaith he) denies them to be Gods: But in ſaying that they are ſo in the middle betwixt both, as that they ſeem to be neceſſarie for man before God, in this he doth not ſeparate their worſhip from the religion of the high Gods: And deriding this vanity, he ſpeaketh further: it is to fooliſh, to beleeve that ſuch Gods as are made by men, ſhould more prevaile with the Gods, whom God hath made, Ibid. cap. 24.then men themſelves whom God himſelfe hath alſo created. Let us therefore caſt of Poperie as a heatheniſh worſhip, derived from Apuleius and Plato.

The third Act of viſion II.

The opening of the ſixt ſeale.

A great earthquake: darkening the lights, &c.

12 And I beheld, when he had opened the ſixt ſeale, and loe, there vvas a great earthquake, & the Sunne became blacke as ſackcloth of haire, and the Moone became as blood.

13 And the ſtarres of heaven fell unto the earth, even as a figtree caſteth her untimely figges, when ſhee is ſhaken of a mighty winde.

14 And the heaven departed as a ſcrowle, when he is rolled together, and every mountaine and Iland were mooved out of their places.

THE COMMENTARIE.

ANd I beheld] Horrible wonders appeare at the opening of this ſixt ſeale, as earthquakes, ſhaking of the heavens, convulſion of the ſtarres, ſubverſion of mountaines and Iſlands; the explication whereof is difficult.

Arethas underſtands it of the darkneſſe over all the earth, of the earthquake, and rending of rocks at Chriſts ſuffering.Matt. 27.51.Matt 27:51

Ambroſe by a trope applies this horrible concuſſion, to the deſtruction of Ieruſalem. But what uſe was there to reveale that unto Iohn by obſcure types, which was already paſt, and freſh in memorie, and by hiſtorie formerlie made known unto all?

Lyra underſtands it figuratively of the Diocletian perſecution, more cruel then the former. But the moſt cruelſt of all was the perſecution yet to come, namely under Antichriſt.

Andreas therfore (more probablie) refers it unto the time before the comming of Antichriſt, wherein the miſeries and perſecutions here ſpoken of ſhould come to paſſe. But moſt interpreters underſtand it of the verie laſt perſecution under Antichriſt: of whoſe mind I alſo am: notwithſtanding they erre from the ſcope of the hiſtory in their application. For they following the common opinion, that ſom one particular Antichriſt ſhal oppreſſe the Church about the laſt foure yeeres of the world, referre theſe earthquakes and darknings of the ſun, &c. unto the foreſaid time. Nevertheleſſe herein they agree not. For Ribera and others interpret it properly of the ſignes going before Chriſts laſt comming, ſpoken of Matt. 24. p. 124Luk. 21. But moſt applie it, to the horrible confuſions and calamities, which by Antichriſt ſhalbe brought upon the whole earth.

But for my own part, I underſtand this third Act of the viſion, to ſhadow out, the manie and ſore trials, wherewith for a thouſand yeeres and more (as hiſtories teſtifie) the Church of Chriſt hath been excerciſed under Antichriſt.

Now this Act conſiſteth of two parts. The third Act of the ſecond viſion hath two parts.The first treats of the greater & more horrible confuſion of the Chriſtian world under Antichriſt: contained in the 12.13.14. following verſes, which are to be ſeparated from the laſt three verſes of the Chapt: the reaſon whereof I will ſhew by and by. The other part of the Act is more comfortable, as beeing oppoſed to the former troubles, in which is propounded unto the godlie for their great conſolation, the ſealing of the elect in their foreheads, in the firſt eight verſes of the following Chapter. Now unleſſe this be obſerved, howbeit manie things (I confeſſe) in a general way may be truely, learnedly & piouſly treated of, touching this earthquake, darkening of the Sun, & other prodigious things, as miſeries to befall the world: yet in deed theſe Generals tend, but to the darkening of the matter: And therfore for the right underſtanding of the ſixt ſeale, we muſt of neceſſity have recourſe to the hiſtories of the eaſt and weſterne kingdoms, both from the time that Popery was firſt eſtabliſhed in the Weſt, and Mahumetiſme in the Eaſt, as alſo diligently conſider the ſtate and experience of the preſent times: touching all which a word or two in Generall.

About the yeere of our Lord ſix hundred, after that the Church had obtained ſome reſt, & was freed frō the perſecution of open enemies: ſhe immediately began to be rent aſunder by diviſions, corrupted with diverſe hereſies, yea at length Pagan worſhip (under the cloake of Chriſtianitie) and humane traditions ſo prevailed, as that ſhee became pale and ſick even unto the death: For then aroſe the hot contention between the Biſhops of Rome, & Bizantium about the monarchical primatie over all other Biſhops and Churches. Hereupon the Emperour Mauritius much favouring Iovinian his metropolitan, made way for him to obtaine the primacie, under a pretence, that where the principall ſeat of the Empire was, there ought alſo to be the chiefe chaire of the Church: Now on the other hand Gregorie Biſhop of Rome, invying this honour of univerſalitie and power in his corrival, Lib. 6. Epiſt. 10. Lib. 4. Epiſt 34.36.37.39.affirmed that this title was wicked, perverſe, proud prophane, fooliſh and frivolous, neyther ought there to be any ſuch ſcandal raiſed among the Biſhops: at laſt he thus concludeth. I (ſaith he,) doe confidentlie affirm, that whoſoever either calleth himſelf, or deſireth to be called the univerſall prieſt, ſeeing herein out of the pride of his heart he lifts himſelf up above his fellow brethren, is the fore runner of Antichriſt. Thus we ſee that Gregorie makes the title of univerſall, to be the true badge of Antichriſt. And indeed he ſo much prevailed with the Emperour, as at that time the pride of Jovinian his corrival was repreſſed. But Mauritius a while after beeing wickedlie murdered by Phocas, and Gregorie dying about the yeere 604. Pope Sabinian his ſucceſſour (thirſting after the foreſaid tyrannie) burnt the writings of Gregorie, and made void his decrees: however he attained not what he aymed at, beeing prevēted the yeere after by an infamous death. After him ſucceeded Boniface the third, who by Phocas the uſurper was proclaimed univerſal Biſhop, & Prince of Prieſts, notwithſtanding the clergie & moſt of the Italian Biſhops oppoſed the ſame. Thus he declared himſelf unto the whole world to be that Antichrist, and the firſt (as Platina and other writers affirme,) that eſtabliſhed his tyrannie by theſe inſolent expreſſions: as thus: we will and command: we appoint and charge, we will and require &c.

From that time the Chriſtian world began to be ſhaken with a horrible motion: For now Chriſt the Sun of righteouſnes was obſcured: The Moon of the Church turned into blood: The ſtarres fall from heaven, Biſhops become ſecular princes: heaven, or the opened booke of holy ſcriptures, rolled up: The mountaines, kings & princes ſtand in jeopardy of their power: to be ſhort, the Iſlands are remooved out of there place, by beeing brought under the yoke of Romiſh tyrannie. Then, p. 125ſaith Platina, onelyonly the rents of Biſhoprikes was looked at: Plati, in vita Bonif 3.but not what ſheep were in the paſture. It would be tedious to declare, how this Antichriſtian tyrannie by the ſucceſſours of Boniface was afterward eſtabliſhed: As for Boniface himſelfe, he indeed ſate ſcarce a yeere on this chair of univerſall peſtilence. For on all ſides theſe eccleſiaſtical harpies ſo gaped after the prey, as that by poyſon, murder, deceit, factions, ſeditions, enchantment and magical art one ſought to diſpatch the other.

Balaeus hath diſtributed theſe Antichriſtian Popes from this Boniface unto Julius II: that is, from the yeere of Chriſt 606. unto the yeere 1513. Balae. in Act. Rom. Pont.into five diſtinct claſſes or orders: as may there be ſeen. Who for the moſt part (as Genebrardus a Popiſh writer himſelf cōfeſſeth) were Magicians, Sorcerers, Atheiſts, Adulterers, Murderers, wicked, perjured, & impure, not Apoſtolical, but apoſtatical and heretical men: they were (I ſay) capital enemies of Apoſtolical doctrine, inventours and defenders of idolatrie, ſuperſtition, and a new worſhip, bloodthirſtie men, and ſo have continued even unto this day. And here indeed the earthquake began to ſhake all Chriſtianity in the Weſterne parts.

Now about the ſame time, viz. in the yeere 609. Heraclius beeing Emperour (who toke away Phocas the tyrant) Mahumet an Iſmaelite by open force rayſed no leſſe an earthquake in the Eaſt. For he (beeing a ſouldiour and an hypocrite) by the help of the Perſians, tooke from Heraclius many provinces, and after he had eſtabliſhed a kingdom unto himſelf, he cauſed one Sergius a Nestorian Monke to compoſe the Alcoran, who mixed togerher ſomwhat of every religion, in ſuch a manner as might beſt ſerve to draw the affection of carnal people unto a love and liking thereof, thereby to ſtrengthen the politie of his new uſurped kingdom in the world, and the better to root out the faith of Chriſt.

Whence it came to paſſe that by this commotion, moſt people in the Eaſt fell from Chriſtian religion, and the Sun of righteouſneſſe beeing darkened, the miſt of Mahumeticall ſuperſtition prevailed, and oppreſſed not the Eaſt alone, but all the ſouth parts of the world alſo: theſe are the earthquakes, darkening of the lights, and prodigious wonders here enigmatically deſcribed, according to the manner of propheticall ſcriptures. Now we come to the words themſelves.

And behold a great earthquake] moſt dreadfull and prodigious things, with which under the reigne of Antichriſt (as moſt interpreters both Greeke & Latine confeſſe) the Chriſtian world, yea and heaven it ſelf too, were to be ſhaken: as the darkning of heavenlie lights, the falling downe of the ſtars, and laſtlie the the concuſſion of the mountaines and Iſlands are here ſhewed unto Iohn under the Image or form of a great earthquake. Indeed ſuch kind of praedictions are diverſe times mentioned both in the writings of the Prophets and Apoſtles: But not in one and the ſame ſence, the which thinge we are well to take notice of: for the circumſtance of the places, will lead us ſometimes unto a literall, & ſometimes unto an allegoricall interpretation thereof.

Vndoubtedly the predictions of Chriſt, The ſignes which are literally to be underſtood.touching the end of the world and his laſt comming are to be taken litterallie: as in Matth. 24. Mar. 13. Luk. 11. Then there ſhall be ſignes in the Sun, and in the Moon, and in the Stars, and upon the earth diſtreſſe of nations, with perplexitie, the ſea, and the waves roaring, Mens hearts failing them for fear, and for looking after thoſe things which are comming on the earth; for the powers of heaven ſhall be ſhaken, and then ſhall they ſee the Son of man comming &c. and in Revel. 16.20. Every Iſland fled, and the mountaines were not found, viz. in the day of judgement. For indeed all theſe things ſhall then really come to paſſe.

Now in other places, theſe expreſſions doe ſet forth allegorically horrible alterations, or Gods great judgements, and thoſe eyther particular againſt the enemies of the Church: as in Iſay. 13.10. where the prophet ſpeaketh of the horrible overthrow of the Babylonians in theſe words: The ſtars of heaven, and the conſtellation p. 126thereof ſhall not give their light: The Sun ſhalbe darkned, and the Moon alſo ſhall not give her light. And again in Iſai. 34.4. And all the host of heaven ſhalbe diſſolved: and and the heavens ſhalbe rolled together as a ſcroll: and all their host ſhall fall down &c. And from this place, as it ſeems by the like phraſe, the words here in our text are taken. Again in Ezech. 32.7. concerning the overthrow of Aegypt. I will cover the heavens (ſaith the Lord) and make the ſtars thereof dark: I will cover the Sun with a cloud, and the Moon ſhall not give her light. Or univerſall, ſignifying the total commotion of the Church: ſomtimes in a good ſence: ſometimes in a bad: and ſomtimes in both.

In a good ſence; as in Hag. 2.7. & Hebr. 12.27. Thus ſaith the Lord, yet once it is a little while, and I will ſhake the heavens, and the earth, and the drie land. And I will ſhake all nations: and the deſire of the gentiles ſhall come &c. In which oracle is propheſied of an univerſall concuſſion, that is, of the reformation of the world by Chriſt; the which how it hath been, & ſhall yet further be fulfilled, we have expounded in our commentarie on Hebr. 12.27.

In the evil part it is undoubtedlie taken in this place, as ſignifying the ſhaking of the heaven and earth, that is, the future corruption & oppreſſion of the Church by Antichriſt. Now this concuſſion both in a good ſence by Chriſt, & alſo in an ill ſence by Antichriſt is propheſied of by Ioel 2.28. The oracle of Ioel Chap. 2.27 expounded.And it ſhall come to paſſe afterward, that I will poure out my ſpirit upon all fleſh; and your ſons and your daughters ſhall propheſie, &c. And I will ſhew wonders in the heavens, & in the earth, blood, & fire, & pillars of ſmoack: the Sun ſhalbe turned into darknes, & the Moon into blood, before the great & terrible day come. Act. 2.17.Acts 2:17which propheſie Peter ſhewes to have been partly fulfilled, when as on the day of Pentecost, the Apoſtles, & the Apoſtolical Church were miraculouſly filled with the holy Ghoſt: Partlie, to be accompliſhed before the laſt comming of Chriſt, at what time the Church ſhalbe troubled with horrible calamities, not ſo much by hereticks or tyrants, as by Antichriſt, Chriſts adverſarie. Now theſe things are foretold, leaſt the faithful ſhould imagine Chriſts kingdome to bee of this world, or to expect pleaſures in this life: but rather to prepare themſelves for all manner of adverſities, & in the mean while beeing fully aſſured, that theſe calamities ſhall no way hurt the Elect perſevering in prayer and ſupplication: Ioel. 2.32.Joel 2:32and therfore this is added as a conſolation. Whoſoever ſhall call on the name of Iehovah, ſhalbe delivered; for in mount Sion & in Jeruſalem ſhalbe deliverance. Andreas Caeſarienſis wel obſerveth on this place, that the croſſe and calamities under Antichriſt, ſeem to be foretold unto the Church, to no other end, but that the godly beeing praeadmoniſhed long be forehand, might be confirmed in the very time of theſe trials by Antichriſt & his miniſters: for evils foreſeen and premeditated on, are leſſe offenſive, when they come upon us.

Thus we have heard whence theſe prodigious ſights are taken: what they ſignifie, and wherefore they are foretold. Now let us conſider them one by one: they are ſeven in number: three whereof ſhall come to paſſe in the earth. viz. The earthquake, the trembling of the mountains, and the removall of the Ilands. Four ſhall happen in heaven, viz. The darkning of the Sun: the changing of the Moon into blood: the fall of ſtars: and the convolution of heavens.

The firſt is a great earthquake. This is made by the winds getting into the hollow parts of the earth and violently breaking forth. Hereupon the earth ſhaketh, houſes, towers, townes and cities are throwne downe to the ground, & all things are gaſhlie to behold. Even ſo Antichriſt puft up with baſe pride, & lead by an evill ſpirit, hath ſhaken the Chriſtian world, overthrowen the ancient order and diſcipline of Chriſt, by changing the forme thereof into his Eccleſiaſticall Monarchie: the which tooke its beginning from the time of Pope Sylveſter I. For no ſooner were the Romiſh Biſhops by Constantine, and the following Emperours, rayſed up with outward dignitie and riches, but they hereupon ſwelling with ambition, forthwith began to domineere, and lord it over their brethren: as the hiſtories of Sozimus, Zaeleſtinus, Leo, and others teſtifie: notwithſtanding this their p. 127great arrogancie was at firſt a little kept under, as by the authoritie of Emperours, ſo by the canon lawes, as alſo the oppoſition of other Biſhops: as may be ſeen by the Acts of the ſixt council of Carthage: where the Pope of Rome aſſuming the name of univerſall unto his chaire, by authority (as he falſly affirmed) of the Nicean council: he was convicted of falſhood, and for that time repreſſed.

But after Gregorie, this ſpirit of pride violentlie burſt forth in Sabinian his ſucceſſour, and after him in Boniface III. who was (as we ſaid before) openlie by Phocas, declared univerſal Biſhop, that is, Antichriſt was now lifted up on his throne. Then began all the bowels of the earth, that is, of the Chriſtian world to be horribly ſhaken. For now the whole clergie: is brought under the yoke of the Pope, who at length impoſed the law of abſtinence from marriage upon them: Now the doctrine of the Church: both concerning the worſhip of God as alſo the faith and free grace of Chriſt, is ſo corrupted as nothing almoſt remained ſound, but the bare name. Now the mountaines, viz. Emperours, Kings and Princes if at any time they diſpleaſe the Pope, are ſore ſhaken, yea troden under feet, by their buls, and excommunications. Now the Ilands alſo, that is, whole nations eſcape not, as we ſhall hear by and by. It would bee tedious to repeat all the diſturbances and grievous calamities, which this Romane Antichrist hath brought, and yet daily deviſeth both againſt Church and common wealth. By this earthquake Steeven the 11. through Pipin, wroung the principallity of Ravenna with all Italie out of the hands of the Graecian Emperours: from whom alſo Leo III. with the aid of Charles, drew away the whole Empire of the Weſt, to ſettle it (as ſome of them boaſt) among the Germaines. We need not inſiſt upon hiſtories, ſeeing our owne daily experience doth ſufficiently ſet forth the meaning of this commotion.

The Sun became black as ſack cloth of hair] This is the ſecond wonder. Chriſt the Sun of righteouſnes ſhalbe horriblie eclipſed, that is, the doctrine touching his offices and benefits darkned, and utterlie defaced. We heard before, how the Church loſt her whitneſſe, and became black in regard of the manie foule hereſies of that time: yet ſomething ſtill remained pure in her, by reaſon of ſome ſound teachers who firmlie maintained the truth of Chriſt. But under Antichriſt even the Sun is made black as ſackcloth of hair, that is, moſt black, and hurtfull. Not that Chriſt in himſelf can ſo be made: but becauſe Antichriſt by his profeſſion both teacheth and maketh ſuch a Chriſt.

It is thought, that the haire of ſackcloth here ſpoken of, What this ſackcloth of hair is.is made of the black hair of goats, or horſes: whereof in former time they made mourning garments, as may be gathered from many places of ſcripture: theſe garments did prick the fleſh & much paine thoſe that ware them. Hence the hypocriticall Monkes, as Carthuſians, Cappuzins, and other Antichriſtian frogs, (who glorie of perfection) weare ſuch garments for the beating down of their fleſh: but indeed hereby (as by a true badge) they teſtifie, that they live under the darkneſſe of the Sun here ſpoken of.

But (ſay they) Chriſt the Sun of righteouſnes is not darkned unto us: How the Sun is obſctired in popery.For the Pope profeſſeth Chriſt to be God and man againſt all hereticks. I anſwer: If he ſhould openly caſt off the name of Chriſt, then he could not have brought the Chriſtian Church under his bondage, neither ſuppreſſe the truth as now he doth: But his comming as the Apoſtle witneſſeth, 2 Theſſ. 2.10.2 Thess 2:10is with all deceiveablenes of unrighteouſnes in them that periſh. So that by the cunning pretence of Chriſtian profeſſion, he hath fraudulentlie overthrowne the Church: yea herein he hath mainly oppoſed Chriſt, in that he was looked upon to be a preacher of his name, Contra Auxentium lib. 2. cont. legis adverſ. cap. 12.as Hilarie and Auſtin write concerning him. The profeſſion of Chriſts perſon, and of the trinitie, was indeed the maske under which he deceived the Church: for otherwiſe Chriſtians would have ſhunned him as the devill. But of what uſe, I pray you, is Chriſt without his offices & benefits, the which in popery are troden under foot? what profiteth it to beleeve that the Turk is the Emperour of the Eaſt, from whom, unleſſe it be by thy own deceit, thou canſt not exſpect eyther good to thy ſelf or others?

p. 128Yea ſay they, Papiſts beleeve not on Chriſt as the onelyonly mediatour.we alſo profeſſe Chriſt to be the mediatour, redeemer and onelyonly ſaviour, & by beleeving in whoſe merits we muſt be ſaved. But we have often ſhewed, that this their profeſſion is nothing but as black ſackcloth, if they would but ſee it: for if indeed they did beleeve Chriſt to be the onelie mediatour, they would not then have made to themſelvs ſo many thouſands of mediatours as they have don: For doe they not cry to S. Marie, to S. Peter, to S. Nicolas &c. to pray for them? If they did beleeve to be ſaved by the merits of Chriſt alone: then they would not have forged the merits of ſaintes, neither their owne works of Iuſtification, or of ſupererogation, or a purgatorie fire, and ſo aſcribe ſalvation, which is obtained by Chriſt alone, unto their owne inventions. Thus therefore the Sun, in Popery, is made black as ſackcloth of hair: The Apoſtolical doctrine of faith and ſalvation by them is darkned, and changed into Philoſophical precepts: Chriſts ſacraments are darkned, and turned into a ſtage-playing Pompe or ſhew: The invocation and worſhip of God is darkned, and turned into adoration of idols, and of the creature: To be ſhort the Church it ſelf is darkned, ſcarſlie retaining any thing of Chriſtianity except the bare name.

Now the black ſackcloth of hair doth ſignify the humane traditions, their hetheaniſh and Iewiſh ceremonies mingled with Chriſtianiſme, of which Auguſtine complaines, Epiſt. 119 19.20.that even in his time the Church began to be more burdened with them, then the Iſraelites were with theirs: to be ſhort it ſignifies the decrees and canons of Synods, and Popes, by which the Church was turned into a ſecular kingdom, the preſbyteny into a civil court, and their temples into very brothel houſes.

And the moon became as blood] The third wōder followeth; by the moon, is meant the Church, as Cant. 6.9. Fair as the moon. Rev. 12.1. The Sun is Chriſt as we ſhewed before. Now what marveile is it, if the Moon be turned into blood, when the Sun is darkned? In Eclypſes the Moon appears black and reddiſh, and ſometimes of a bloodie colour, having in it ſelfe but little light. But as the Moon doth receive its light from the Sun: ſo all light, puritie, righteouſnes and ſalvation, or whatever elſe the Church enjoyes, ſhee receiveth it all from Chriſt the Sun of righteouſnes. The ſence therefore is, that the Church ſhall be turned into blood, by the commotion of Antichriſt. The like phraſe the Lord uſeth in Joel 2.31. But whence comes this blood into the Moon? I anſwer: by the cruel tyrannie of Antichriſt, making the Church red with the blood both of the nations, and of the Saintes. For this blood was powred on her partly by wars, and partlie by martyrdoms. For the Pope not beeing content to uſurp the title of Peter the prince of the Apoſtles, & under that pretence to terrify the world with his ſpirituall lightnings, he hath alſo drawn out the temporall ſword againſt Emperours, kings, princes, and Chriſtian nations, filling all places with bloodie warres. As we may ſee in the extravagant of Boniface VIII. touching ſuperiority and obedience, where it is expreſſely ſaid, that the Church hath two ſwords, the ſpirituall and civill: and it is further added: that the ſpirituall is excerciſed by the Church: the materiall by the hand of kings and ſouldiers according to the pleaſure and patience of prieſts, If this be true, then what are kings and ſouldiers, but the Popes vaſſals? And is not then that blood certainlie ſhed by the Pope, which is ſpilt at his pleaſure and command by kings and their ſouldiers? And is it not the Pope, that cauſeth the Moon to become blood? but in this alſo there is deceit and fallacie, for the Romiſh Biſhops, have not onelie uſed the civill ſword in the hands of princes, but alſo in their own: having theſe many yeeres together turned the Moon into blood, by the many cruell warrs occaſioned and made by them. Beneven. de Rambal. lib Auguſtali.Benevenutus de Rambaldis a noted hiſtorian, thus writeth concerning Boniface the eight, above two hundred and thirtie yeares agoe: that, Albertus Duke of Auſtria beeing by the Electors choſen king of the Romanes, deſired of Boniface that famous Pope the bleſſing and coronation: to whom this loftie tyrant anſwered, that he was unworthie of the Empire, becauſe he had traiterouſlie killed his Lord Adolph in warre: and having the crowne on his owne head, and a ſword girt to his loines, he ſaid: I AM CAESAR. Julius II. the p. 129predeceſſor of Leo a better ſouldier then a prieſt, beeing borne rather for Mars, then for Chriſt, going forth with an army (as Wicelius witneſſeth) in the yeere 1513, againſt the king of Navarre) threw Peters Key into Tyber, ſaying, If the Key of Peter cannot, let the ſword of Paul prevaile. Of which Mantuan thus ſingeth:

Enſe potens gemino, cujus veſtigia adorant

Caeſar, & aurato veſtits murice reges.

Great Caeſar with victorious kings,

Who golden crownes doe wear:

They doe adore his footſteps, who

the double ſword doth bear.

To be ſhort the moſt cruel wars, which continually have been (and at this day are) among Chriſtian princes, to the ſhedding of exceeding much blood in France, the Nederlands, Livonia, Poland, Muſcovia, & Hungarie, have alwayes been rayſed & fomented by the Popes buls and armies: & by this meanes, ever ſince the death of Priſcillian they have continnallie murdered the ſaints and made the Moon red with their blood. For Priſcillian beeing declared an heretick by the Pope, (although Sulpitius Severus deſcribing his ſect, doth not charge him with any hereticall doctrines contrarie to the analogie of faith; but onelyonly for unlawfull conventicles) was by the inſtigation of Ithacius Biſhop of Triers, put to death about the yeere of Chriſt 380, contrarie to the mind of Martine Thuronenſis a Maximo the Emperour, the murderer of Valentinian the yonger. From that time forward the Biſhops went on to have the like puniſhment inflicted on all ſuch as were condemned by them of haereſie: And at length the Popes adjudged to death as hereticks, all that oppoſed their tyrannie and idolatrie, under which pretence, what a multitude of Chriſtians have been moſt cruellie murdered the bookes of martyrs teſtifie, yea whoſoever reads thoſe hiſtories ſhall ſee clearely enough, that by their meanes the Moon was wholle turned into blood. The maſſacre at Paris committed on Bartholomewes day, in the yeere 1572, is yet freſh in memorie, at what time within the ſpace of eight dayes there were more then a hundred thouſand by the means of Gregorie XIII. moſt barbarouſly put to death in France, making all the ſtreets, rivers, and priſons in the land red with the blood of martyrs. Thus I doubt not, but we underſtand what is meant by this change of the Moon into blood: touching which alſo I will rehearſe a verie memorable example in the end of this booke.

13. And the ſtarres of heaven fell unto the earth] The fourth wonder, is taken out of Iſai. 34.4. and Mar. 13.25. We have heard what the ſtars doe ſignifie, and wherfore they are ſo called: Rev. 1.20. the ſeven ſtars, are the ſeven Angels, or Biſhops of the Churches. And Rev. 12.1. The woman, or Church hath twelve ſtars on her crowne, ſignifying the paſtors and teachers of the Churches. Theſe ſtars which fell, are apoſtates who forſooke Chriſt, for fear of Antichriſts cruell perſecution: they are I ſay, principall Biſhops and teachers, who by embracing the kingdom of Antichriſt, fall from heaven unto the earth, among whom the Biſhop of Rome was chiefe, and with him all others who acknowledged him for their head. They fell unto the earth, by forſaking their paſtoral charge of preaching the word, and becomming earthly princes, imitating the pompe of courtiers, and wholie giving themſelves to worldlie affaires, as to wars, hauking, huntings, & all other vanities & pleaſures in princes courts: yea far exceeding them in pride, pompe and luxurie. This fall of the ſtars is amplifyed by the ſimilitude of a ſtrong wind blowing untimelie figs from the tree. By theſe figs, are meant carnal biſhops: and by the mightie wind, the Papal authority, unto which all of them eyther for fear of excommunication, or for promotion ſake readilie ſubmitted.

14. And the heaven departed as a ſcroll] The ſift wonder is taken out of Iſai. 34.4. Heaven (Hebr. rakiagh) is that outſpread firmament which God created on the ſecond day: and adorned with lights on the fourth day. This heaven, the lights failing and falling downe, departed. But after what manner? as a ſcroll rolled together. p. 130In old time they bound not up their bookes as we doe now, but rolled them up as upon a rolling inſtrument, The heaven rolled up, is the Church falling away from Chriſt.& ſo beeing ſhut, they could not be read. But what heaven is here meant to be thus rolled up? Interpreters underſtand hereby, the Church ſpread over all the face of the earth, which to Iohn did ſeem to depart like a ſcrol, not as ceaſing to bee, but as ceaſing to bee ſeen: The which indeed is true of the Church of the Elect. For however Antichriſt ſhall cover his kingdome with the title of the Church: & take thoſe things that are proper unto her, cauſing the word & Sacraments (though horribly depraved) to be adminiſtred by his clergie: nevertheleſſe they ſhall not be Chriſts Church, but a ſynagogue of Satan. The true Church of Chriſt ſhall depart, beeing hid & not ſeen to the world: to whom belonged all the martyrs and profeſſors, witneſſing againſt Antichriſt. But thou wilt ſay, theſe were not hid: It is true indeed, they were ſeen, as they were men, & could not be hid as they were martyrs: but hid, as a Church, or the members thereof: for they were condemned & accounted by Antichriſt, not as Chriſts faithful ones, but as wicked hereticks.

This heaven or out ſpread firmament, The heaven departing, is the cloſing of ſcriptures in popery.may alſo be rightly underſtood of the opened booke of holy ſcriptures, which by Antichriſt & his inſtrumēts was ſhut or rolled up, yea, & caſt under foot: uſing in the mean time with great reverēce, the Fathers, Scolaſticks, Sentenciaries, Canoniſts, Legends &c. Moreover ſince this booke of God began againe to be opened, how have the Ieſuits laboured to rolle it up, queſtioning the authority thereof, not accounting the ſame to be divine, but as it is confirmed by the judgment of the Church, Andrad. defenſ. concil. Staplet. contr. Witak.that is, of the Pope. For thus they expreſly write: That in it there is ſo much of the deity, as the Popes Church attributes unto it: neyther ought God to bee beleeved, but becauſe of the Church.

And all the mountaines were moved] This is the ſixt wonder, which Andreas doth rightly underſtand of thoſe who excell others in wordlie power. For in Rev. 17.10. by mountains, kings are underſtood, in which ſence I judge it is here alſo taken: neither doth it any way croſſe this expoſition, that kings are expreſly nominated in the following verſe; ſeeing that place concernes the following Act, & is to be underſtood of their puniſhment.

But how have kings been moved by Antichriſt? The hiſtories of the Popes declare this diverſe wayes. Firſt by their eccleſiaſtical authoritie, fraud & threatnings, conſtraining Emperours and kings not onelyonly to maintain by fire and ſword their ordinances and decrees, but even to caſt themſelves downe, & kiſſe the feet of their holineſſe: The Popes tyrannie againſt Emperours and kings.And ſecondlie civily: for Antichriſt ſpared neither King nor Keiſar, but whoever would not doe all things according to his pleaſure, thoſe he oppreſſed, depoſed and thruſt out of their places. Gregorie II. having excommunicated Leo the Emperour deprived him of his revenues. Pope Zacharie, depoſed Childerick king of France. Leo III deprived the Graecian Emperours of the Weſtern Empire. Alexander III. firſt proudlie trampled with his feet upon Frederick I. before he would receive him into favour. Gregorie VII. diſplaced Henrie IV. Innocent III. thruſt out Otho IV. Innocent IV. took the Empire from Frederick II. Clement VI. excommunicated Ludowick IV. Iulius II. deprived the great grandfather of Henry IV (king of France) of his kingdome of Navarre. Sixtus V. ſought to depoſe Charles IX king of France, & Elizabeth queene of England &c. To be ſhort Antichriſt powerfully moved the mountaines, againſt Emperours, kings, & Chriſtian princes, through his Sophiſters & councils, uſurping to himſelf authority over whole councils, boaſting that by him kings doe reigne, & that it is in his power to caſt them downe when he pleaſeth, & laſtly that no councils are authentick without his approbation. This is a true & plain interpretation.

And the Ilands were moved out of their places] This is the ſeventh wonder, Ilands are invironed with waters: The waters ſignifie peoples Chap. 17.15. and therefore by the Ilands here are meant nations or the ſubjects of princes: theſe alſo are moved: for all are neceſſitated upon pain of ſalvation to ſubject themſelves unto the Romiſh Biſhop: neither can any buy, nor ſel, nor make any bargaine, but p. 131according to his pleaſure as appeares by the extravagant of Boniface VIII. We define, we ſay, we pronounce, we appoint that it is of neceſſitie unto ſalvation, for every humane creature to beleeve, that he is ſubject unto the chiefe priest of Rome. Thus the Ilands, peoples, & communaltie beeing deprived of their Chriſtian libertie, which they enjoyed under the Apoſtles, were brought under Antichriſts yoke, under which they ſerve and groan even unto this day.

The fourth Act of the ſecond viſion concerning the final puniſhment of the wicked.

15 And the Kings of the earth, and the great men, and the rich men, and the chiefe captaines, & the mighty men, & every bond-man, and every free-man hid themſelves in the dens, and in the rockes of the mountaines,

16 And ſaid to the mountaines and rocks, Fall on us, and hide us from the face of him that ſitteth on the throne, and from the wrath of the Lambe:

17 For the great day of his wrath is come, & who ſhall be able to ſtand?

THE COMMENTARIE.

15 ANd the kings of the earth] Many (with Lyra) referre theſe things unto the times of Diocletian & Maximianus, whoſe cruelty againſt the Chriſtians Euſebius treateth of Hiſtor. lib. 8. & 9. becauſe in thoſe dayes men of all conditions & eſtates, both great and ſmall, not beeing able to endure the extremitie of tyrants, ſought to hide themſelves in caves, mountaines and woodes. But they erre from the ſcope, & in my opinion offer violence to the text: for undoubtedly by kings &c. are not meant the vulgar, but men in place and authority. Now in thoſe times there were no Chriſtian kings, that we read of, to be perſecuted, or to ſhun theſe tyrants. Beſides the following words, hide us, and fall upon us, are not expreſſions of the godly groaning under the croſſe, but of the wicked, diſpairing for feare of wrath, as the cauſe annexed ſhewes: for the great day of his wrath is come: which cannot be poſſiblie underſtood of the day of the Diocletian perſecution.

Others therefore have thought, that theſe things appertaine to the laſt times, and the puniſhments of perſecutours. So Andreas, The kings, ſaith hee, and all the princes, & rich men, &c. ſhall rather deſire to be hid in mountaines, rocks and caves, then to feele the wrath and ſcourges of the Lambe, which at Antichriſis comming ſhall overwhelme thoſe miſerable men: Or certainely they ſhall thus greatly quake for feare of the judgements prepared for them after the reſurrection of the fleſh, which never ſhall have an end.

Therefore this fourth Act of the viſion concerning the final puniſhment of reprobates, is briefly annexed to the matter going before, and anſwereth ſucceſſively to the third Act, howbeit neyther this nor the third is yet fullie ended in this Chapter, as before we noted. For as the third Act hath two parts: the first ſetting forth Antichriſts tyranny over the Chriſtian world, in the three former verſes: the other his reſtraint, and the ſealing of the elect afterward deſcribed in Chap. 7. So likewiſe the fourth Act conſiſts of two parts, both full of joy and conſolation to the Church: the firſt whereof deſcribeth the final and univerſal deſtruction of the wicked, in the three laſt verſes of Chap. 6. The ſecond ſets forth the happy condition which the ſaintes ſhall enjoy with the Lambe in heaven from v. 9. of Chap. 7. unto the end thereof.

p. 132Now we come to handle the puniſhment of the wicked, the which here is but briefly touched, but afterward more largely ſet forth in the following viſions: The generall doctrine is this: that however the wicked for a while oppreſſe and afflict the Church, yet they ſhall one day finallie periſh: their rage & cruelty in ſeeking to deſtroy the godly, ſhall turn to their utter overthrow & ruin: for ordinarily injury goes before deſtruction. Now the reaſon hereof is, becauſe God is juſt, & will not ſuffer their crueltie to goe unpuniſhed: And alſo he is omnipotent, and able eaſily to caſt downe the kings of the earth, which have riſen up againſt him: to bee ſhort, he is faithfull and true, to performe the promiſed deliverance and glorie unto the ſaintes. Now here is deſcribed 1. The condition of the adverſaries: 2. their trembling and deſpaire: and thirdly the cauſe thereof.

And the kings] And, here is not ſo much copulative, as continuative or adverſative, for, then the kings: or, but the kings &c. For it ſignifies the effect of this great Antichriſtian earthquake: we have not in this place, neyther Antichriſt, nor his falſe prophets and paraſites, by whoſe fraud he was advanced, here named: not as if they ſhould go unpuniſhed: but becauſe their deſtruction is purpoſely & more manifeſtly deſcribed in the following hiſtory, and eſpecially in the fift and ſixt viſions, by many fearfull expreſſions.

Theſe here are named kings, great men, rich men, tribunes, and mightie men, and all bondmen and freemen, that is, both high & low, all of the laicks (as they call them) of what degree ſoever, who have been inſtruments eyther by their authority or wealth to advance Antichriſt to that hight of tyrannie and cruelty, or who for the eſtabliſhing of his power, have drawen the ſword, or been helpfull in making or kindling of the fires wherin the martyrs were burnt.

But this alſo is to be extended more largely unto al the enemies of the Church, even from the beginning of the world, Who theſe kings and great men are.viz. as well ſuch as perſecuted the godlie under the law, as Nimrod, Pharaoh, Saul, Ahab, Nebuchad-nezar, Antiochus &c. as thoſe under the Goſpel, viz. Herod, Nero, Domitian, Trajan, Severus, Decius, Diocletian, Julian, Valens, and whoſoever elſe have bent their bow againſt Chriſt, and inſulted over his truth, or at this day, doe ſeek to uphold Antichriſt. But in the end, an unhappy and lamentable deſtruction ſhall come upon them.

Before we come to treat of this great cataſtrophe: I againe deſire the reader not to thinke it ſtrange, that we expounded the mountains & Ilands ſpoken of in v. 14. to be kings and nations: though it ſeems that they are here onelyonly expreſlie named: For before they were more obſcurelie and reſtrainedly ſet forth by the names of mountaines & Iland moved out of their place by Antichrist, that is, by him ſeduced, ſhaken, and ſubjugated: but here in generall is prefigured the overthrow of all enemies eyther under, or before Antichriſts time.

This alſo by the way we may take notice of, that Andreas underſtands by kings of the earth, them whoſe power and ſtudie onelie is in and about earthlie things, as having nothing to doe with Chriſt & heaven.

Chief captaines] Gr. foreign ſignifying, captaines over thouſands, ſuch (as among the Romans) had the chief charge over ſouldiers: for in a Romane Legion (which conſiſted of ſeven thouſand and ſomtimes more) there were ten bandes of ſouldiers: whereof the firſt bande was the greater, having 1105 footmen and 132 men of armes: and properlie ſuch as had charge over this bande were called chiliarchi, collonels, or chiefe captaines. Vegetius lib. 2. de re milit. cap. 2. & 6.

Every bondman and every freeman] that is, all other enemies of inferiour ranks, who were ſtrong to ſhead the blood of the ſaintes, and to perſecute & blaſpheme the Goſpell: now fearfull indeed, ſhall be the end of every one of them, as it followeth.

And hid themſelves in the dens] Wee read that the godlie in times of perſecution often fled into mountaines, woodes and deſerts, hidings themſelves there for fear of tyrants, as the hiſtorie of the Machabees, and others witneſſe. But p. 133here, not the godly under perſecution, but the perſecutors themſelves are ſpoken of: as is plainly to be gathered by what followeth: they hid themſelves in dens, that is, they now ſhall doe that themſelves, which formerly they conſtrained the ſaintes to doe: it ſignifies their extreem fear and perplexity: as not knowing where to turn themſelves for to finde any ſuccour. Now their kingdoms, palaces, fortreſſes, and munitions of warre: now their armies, legions, militarie bandes, &c. cannot helpe them: but in vain doe they fly unto dens & rocks, which ſhall not be open to receive and hide them. And therefore they ſhall deſpairinglie cry, Ah fall on us, and hide us] The voyce of men without hope of mercy and ſalvation, and wiſhing that which no wiſe man would deſire: to wit, to be cruſhed under the mountaines and miſerablie brought to nothing.

This is a proverbial deſcription of the wicked deſpairing, by which is intimated, that ſuch ſhall be the horrible appearance of things, as that they ſhall an hundred times rather deſire any cruel death, then with ſuch a dreadfull diſtraction & feare of preſent puniſhment enjoy the light any more. Three times in ſcripture we finde theſe expreſſions. Once in Hoſea 10.8. concerning the overthrow of Iſrael by the Aſſyrians. Secondly in Luke 23.30. touching the deſtruction of Ieruſalem: and thirdly in this place about the final puniſhment of reprobates. And this here is rightlie applied to the like miſeries, becauſe in their cauſes they are all alike. For of old this exclamation was fulfilled in the wicked Iſraelites, beeing caſt both into temporal & eternal puniſhment. Afterward it was alſo verified in the deſtruction of the city, and the utter overthrow of the Iewiſh nation, and ſhall moſt fullie be accompliſhed at the day of judgement: when the wicked ſhal hear that fearfull ſentence pronounced: Goe ye curſed into the eternal fire, which is prepared for the devill and his angels. Then ſhall they burſt forth into theſe words of deſpaire: Mountaines fall on us: as thinking it better for them once to be cruſhed by the mountains and brought to nothing, then for ever to be tormented in flames of hell fire.

But here, I cannot ſufficiently wonder at the falſe and impious interpretation of Lyra, Gagnaeus and others, who are not aſhamed to applie that unto the martyrs & ſaintes in heaven, (thereby to eſtabliſh their blaſphemous invocation on ſaintes departed) which the ſcripture plainly attributes unto reprobates deſpairing of ſalvation. Theſe cryes they wil have to be made by the martyrs under the Diocletian perſecution: The mountaines & the rockes, to be the Saintes, called mountaines, becauſe of their exaltation unto heavenly things. VntoUnto them the godlie in their ſtraights and anguiſhes ſhall cry: fall on us: that is, come to us, and help us in our perſecution. Hide us: that is, protect us by praying unto God for us. But what a horrible depravation of ſcripture is this? We know that the godly martyrs in their perſecution by prayer fled unto God ſitting on the throne, & unto the Lambe ſtanding in the midſt thereof, that is, Chriſt the onelyonly ſaviour: But for any worſhip to be rendred unto fained ſaintes the martyrs and others of the faithful were altogether ignorant of. For what can be imagined more wicked then that the martyrs in their greateſt anguiſhes, leaving God & Chriſt, ſhould implore the help of the creature, againſt the expreſſe commandement of God, call upon me in the day of trouble &c.

From the face of him that ſits] There are three cauſes of this their great fear and deſperation. The ſight of God & the Lamb: the day of judgement: and an evill conſcience. Touching the firſt no marvaile, ſeeing God is a conſuming fire, & the wicked are as ſtubble which the fire eaſely conſumeth & brings to nothing.

And from the wrath of the Lamb] No where in ſcripture is wrath attributed unto the Lamb, but in this place, & here it noteth that revēging juſtice proper to God alone, XXXII. Argum. of Chriſts deity.which the wicked ſhall tremble at when the Lamb ſhall pronounce the ſentence, go yee curſed &c. Now here the Godhead of the Lamb is evidently proved, ſeeing Antichriſt and his wicked inſtruments doe, and ſhall ſtand in fear of none but of God onelyonly omnipotent, as is confirmed by the following reaſon.

p. 13417 For the great day of his wrath is come] This is the ſecond cauſe of the wickeds horror. This great day of God and the Lamb, is the day of judgement.For in the day of judgement being asked a reaſon of their ungodlineſſe & cruelty cōmitted, they ſhalbe mute & ſtand aſhamed. They who underſtand this great day otherwiſe then of the laſt judgment, doe groſlie deceive themſelves. But Alcaſar applying this to the Iewiſh people, is more ridiculous, who would mingle an hiſtorie knowen unto the whole world with theſe propheticall types. In the mean while let the reader obſerve the relative foreign, of his anger, evidentlie proving (as before we ſhewed) the deitie of Chriſt. For that great day of wrath, or of judgements, eſpecially of the laſt judgement, is every where in the ſcriptures called the great day of Jehovah. Ier. 30.7. Ioel 2.11.31. Zepha. 1.14. Mal. 4.5. Act. 2.20. Now here this day is called, The great day of the Lambs wrath.

And who ſhall be able to ſtand] The third cauſe of their trembling, is an evil conſcience againſt God, Men, & the ſpouſe of the Lamb. The words are taken out of Ioel 2.11. For the day of Jehovah is great and terrible, and who can abide it. Even the godlie themſelves break forth into the like ſpeeches, when they looke upon the rigour of Gods judgements: If thou ſhouldest obſerve iniquitie O Iehovah, who ſhall ſtand? but this they ſpeake with a filial fear, and humbling of themſelves, and not with horror, deſpairing as doe the wicked. To ſtand in judgement, is to rely on the confidence of a good cauſe, and to be abſolved or quitted: as Cicero ſaith in his epiſtles, Yeſterday we ſtood well in the Senate. Not to ſtand, is to looſe ones cauſe, and to be condemned, according to the Pſalmiſt, the wicked ſhall not ſtand in judgement. Pſ. 1.5. ſo againe the fooliſh ſhall not ſtand in thy ſight, Pſa. 5.5. Hence they here cry out, Who? that is, none of Gods enemyes, & the Lambs, ſhallbe able to ſtand. Thus we have heard the Acts of Antichriſts tragical end: now followes the happie and joyful change of the church; the ſealed & holy ones ſhal ſtand before the throne, ſinging to God and the Lamb: Salvation bee to our God, &c.