Commentary on Revelation, Commentary on the Book of Revelation · Chapter 8
The Preface on the third Viſion, contained in Chap. VIII. IX. X. XI.
THe ſecond viſion is ended at the opening of the ſeventh ſeal. Now followes the third viſion concerning ſeven Angels with ſeven trumpets containing more dreadfull apparitions then hitherto we have heard. What is ſignified by them, the ſame being very obſcure, interpreters, are diverſly minded. Yet herein they all agree, that the perſecutions of the world, the afflictions of the godly, & punishments of the wicked are prefigured. But what, and after what manner they are, herein they much differ: For here is wiſdome indeed, neyther can any man fully declare the meaning of them, except Iohn himſelf (to whom they were revealed by the ſpirit) were preſent to interpret the ſame. To the end therefore we may in ſome meaſure attaine to the knowledge of theſe myſteries, (lifting up our eyes in the firſt place for the Lords aſſiſtance) Let the obſervation before ſpoken of, be as a leading ſtarre unto us: viz. that as the end of the ſecond viſion was the cataſtrophe or change of the Churches calamities in the laſt day: ſo likewiſe this third viſion endeth at the laſt judgement Chap. 11.17. Whence we gather for tertaine that here again in a general way is repreſented under new myſteries, the hiſtorie of the ſtate of the Church & the enemies thereof unto the end of the world. For this viſion takes its beginning at the caſting of the cenſer full of fire of the altar, The beginning and ending of this viſion The third viſion is univerſall.upon the earth: that is, from the time the holy Ghoſt firſt fell upon the Apoſtles. & it is ended in the deſcription of the laſt judgement.
This viſion therefore is alſo univerſall, conſiſting of four Acts: and is of the ſame argument or nature with the former viſion, prefiguring the ſucceſſe of the preaching of the Goſpell: what enemies the Church ſhould have: what battels ſhould befall the godly teachers in the world, eſpecially under the kingdome of Antichriſt: alſo comfort and remedie by which the godly ought to raiſe up themſelves in the midſt of ſo great confuſions.
Now in this it differeth from the former, The difference between the ſecond and third viſionin that the types are different, which for the moſt part doe more clearly repreſent ſome ſpeciall events, to wit, the apoſtaſy of certain eminent teachers, and the riſing of Antichriſt, both in the Eaſt and Weſt. For the ſound of the trumpet, in ſcripture hath a plain analogie to the preaching of the Goſpell Iſa. 27.13. & 58.1. Hoſ. 8.1. And laſtly the four Acts of this viſion are ſomwhat differing & more clearly ſet down, then the foregoing.
The firſt Act in the ſound of ſixe trumpets ſhadows out the ſtate of the Church and the godly in this world, The four Acts of viſion III.not onelyonly during the firſt ſixe hundred yeers unto Antichriſt, as before: but furthermore it deſcribeth the riſing & raigne both of the Eaſtern and Weſtern Antichriſts: The Weſtern under the figure of a ſtar falling from heaven, & of locuſts proceeding out of the ſmoake of the bottomleſſe pit. But the Eaſterne under the forme of a very great army of horſmen: and withall it deploreth the great evils, wherewith theſe two enemies ſhould afflict both the Church, and aſtoniſh the inhabitants of the whole earth. This Act is extended from the blowing of the firſt trumpet, or promulgation of the Goſpell untill the councill of Conſtans, during the ſpace of 1382 yeeres; or rather untill the time of the reformation of doctrine by Luther Anno 1482. in Chapters VIII. & IX.
The ſecond Act ſubalternate to the former, is conſolatory, teaching us, that notwithſtanding the violent rage, & cruelties of both theſe Antichriſts, yet Chriſt will keep the booke open, having his foot upon the earth, & upon the ſea, and alawayes preſerving a Church unto himſelf. Chap. X.
The third Act prefigureth new battles of the two witneſſes, or reformers of the Church in the laſt times. And alſo the great rage of Satan, & Antichriſt againſt the preachers of the Goſpell, is livelie ſet forth Chap. 11. unto 15 ver.
The fourth & laſt Act repreſents the victory of the triumphant Church, and the laſt judgement in which the militant Church ſhalbe at length freed from all troubles: but the wicked who have cauſed deſtruction to the world, ſhall now periſh for ever from v. 15. of Chap. XI. unto the end.
The Argument and parts of Chapter VIII.
THe ſeventh ſeal beeing opened, after halfe an houres ſilence in heaven, there appear ſeven Angels with ſeven trumpets. But before they ſound, Chriſt comes forth with a golden cenſer, offering the prayers of the Saintes upon the golden altar: and then he caſts the cenſer filled with fire upon the earth, whence ariſe thundrings, voyces, lightnings and earthquakes. Moreover, four Angels ſounding in order one after another, many wonderfull and fearfull things come to paſſe. At the firſt trumpet, haile & fire mingled with blood is caſt on the earth; whereby the third part of trees is burnt. At the ſecond, a great mountain burning with fire is caſt into the ſea, turning the third part of the ſea into blood. At the third, a great ſtar burning as a Lamp falleth from heaven upon the third part of the rivers and fountaines of water, turning the third part of the waters into wormwood, of which manie men died. At the fourth, the third part of the Sun is ſmitten, & of the Moon, and of the Stars, that they ſhould not give light, night, nor day. After theſe things an Angel flying through the midſt of heaven denounceth wo, wo, wo to the inhabitants of the earth, becauſe of the three other trumpets following.
THe Chapter therefore containeth
1. The preparation to the third viſion.
2. Four parts of the viſion it ſelf, or four ſoundings of the trumpets with their events, unto the end of the Chapter.
The opening of the ſeventh ſeal.
And a preparation to the third viſion.
1 And when he had opened the ſeventh ſeale, there was ſilence in heaven about the ſpace of halfe an houre.
2 And I ſaw the ſeven Angels which ſtood before God, and to them were given ſeven trumpets.
3 And another Angel came and ſtood at the Altar, having a golden cenſer, and there was given unto him much incenſe, that he ſhould offer it with the prayers of all Saints upon the golden Altar which was before the Throne.
4 And the ſmoake of the incenſe which came with the prayers of the Saints aſcended up before God, out of the Angels hand.
5 And the Angel tooke the cenſer, and filled it with fire of the Altar, and caſt it into the earth: and there were voyces, & thunderings, & lightnings, & an earthquake.
6 And the ſeven Angels which had the ſeven trumpets, prepared themſelves to ſound.
THE COMMENTARIE.
1. ANd when he (to wit the Lamb) had opened the ſeavouth ſeal] Rupertus and ſome others will have this verſe to belong to the former viſion, What is meant by the ſilence of half an hour.underſtanding the ſilence here mentioned, to be the tranquillity which followeth in heaven after the day of judgement, to wit, when the ſoules of the martyrs ſhal ceaſe to cry for vengeance, and the enemies ſhall no more afflict the Church. But that tranquillity ſhall not bee, as here it is ſaid, for half an hour, but perpetually.
Others: there was ſilence in heaven, that is, the Church had a little breathing or freedom from perſecution: for after Conſtantine, ſuddenly followed the Arian perſecution againſt the orthodox verity, under Conſtans, Iulian, Ʋalens, &c.
Anſelmus & ſome others applie the ſilence for the ſpace of half an hour, to the time that ſhalbe between the death of Antichriſt, and the day of judgement, which (as they ſay) ſhalbe five and fourty dayes: To which purpoſe Ierome ſeemeth to ſpeake ſomwhat in his commentarie on Dan. Chap. 12. But this fiction Ribera juſtly diſapproves of, albeit there is little waight in his reaſon. Becauſe, (ſaith hee) that time ſhalbe ſo quiet, as that the wicked caſting of all fear of evils to befall them ſhall live ſecurely, & ſay: peace, peace, according to that of Matt. 24.28. & 1 Theſſa. 5.1. but this is rather to confirme, then any way to confute their opinion: for this ſilence doth note tranquillity according to theſe interpreters.
Others ſuppoſe that the ſilence was, in regard of the aſtoniſhment of the aſſembly in heaven, admiring the weightineſſe of Gods judgements ſet forth in this viſion. But conſidering that as yet they had neither ſeen nor known them, how could they be aſtoniſhed thereat?
For my part I ſeek for no myſterie in this ſilence, but take it hiſtorically for a ſhort ſpace, The Authors opinion.in which, the former viſion beeing fully acted, there was a ceſſation for a little while from further apparitions, permiſſion beeing graunted unto Iohn in the mean while to deſiſt from contemplation of theſe high myſteries. For the opening of the ſixt ſeal concluded the foregoing viſion of the laſt judgement. After which at the opening of the ſeventh feal, begins a new viſion, the which that it might plainely be differenced from the former, there is ſilence for the ſpace (as it were) of half an hour, during which time the heavenly aſſembly ceaſed from their hymnes, & John prepared himſelf for to contemplate on new viſions. This ſtilneſſe therfore is to bee referred to the order or decency of this apparitional Act: and to mee there ſeemes to be no other myſterie in it.
2. And I ſaw thoſe ſeven Angels] here begins the preparation, & it is twofold. First appear ſeven Angels for to ſound with ſeven trunpets. v. 2. and 6. But before they ſound, comes forth an Angel with a golden cenſer caſting the ſame upon the earth, as acting the prologue, and ſetting forth the argument of theſe trumpetters.
And I ſaw] He ſees againe ſeven Angels ſhewing themſelves on the theatre, to whom are given by him that ſate on the Throne, or by the Lamb, Seven trumpets to ſound withall. And here we are to take notice of the article foreign thoſe ſeven, to wit, whom before he ſaw Chap. 4.5. & 5.6.
Who ſtood] that is, their office was to ſtand before God (as heraulds) ſpeedily to performe his commandements: Or ſtanding, that is, miniſtring and ready to ſound with their trumpets. For as the edicts of princes are publiſhed, their feſtival dayes proclaimed, and people, or armies gathered together by the ſound of the trumpet: ſo theſe Angels by ſounding, doe publiſh the ſecret judgements of God, ſet forth admirable events, and provoke the adverſaries to wrath and tumult.
Moſt interpreters underſtand by theſe Angels, Who theſe ſounding Angels are.the preachers of the word: whoſe office it is (like trumpetters) to proclaim the will of God unto men: now indeed this may not unfitly bee applied to the firſt ſix of them, but not to the ſeventh: For without all doubt thereby is ſignified the Archangel, with whoſe voice and trump the Lord ſhall deſcend from heaven, and come to judgement. 1 Theſſ. 4.16. and when he ſoundeth the inhabitants of heaven ſhall ſing a ſong of triumph, and the dead ſhallbe called forth to judgement: Chap. 11.15.18.
3 And another Angel came] This is the ſecond part of the preparation unto the viſion: An Angel caſteth the golden cenſer with the fire of the altar upon the earth. All interpreters ſay ſomething touching this Angel, who he was, & what he effected: But wherefore he prevented the ſounding of the others, and how this ſight doth cohere with that which followes, I finde it not ſufficiently expounded by any of them, the which thing notwithſtanding is neceſſarily to be conſidered. Firſt I will rehearſe the opinion of others.
Andreas acknowledgeth, Andreas opinion touching the Angel with the cenſer.(howbeit very darkely) that it is Chriſt the high-Prieſt of the Church: who alſo is the Altar thereof. He offers the prayers of the ſaintes to God, deſiring, ſaith he, that the ſcourge here inflicted upon the wicked, may leſſen their eternal torments &c. by lightnings, voyces, thunders, and earthquakes, he underſtands the terrours and threanings which ſhal goe before the conſummation of the world.
Lyra doting as his uſuall manner is, applies this to Pope Damaſus, The doting opinion of Lyra.the ſucceſſor of Liberius about the yeere 384. who, as he ſaith, had the golden cenſer, that is, puritie of hart, & zeale towards God. He offered the prayers of the Saintes to God: that is, he compoſed the mattins and evening ſongs, and glorie be to the Father and to the Son, &c, cauſing them to be ſung by all the Churches. He ſent forth the cenſer & fire on the earth: by ſtirring up the inhabitāts therof to fervent charity: After which followed thunders of preaching: voyces of prayſing of God: lightnings of miracles: earthquackes, of converſion of mens hearts to God. But theſe things are to fooliſh.
Rupertus underſtands this Angel to be him that was preſent with the Fathers, Rupertus opinion.by whoſe miniſtery the law was given, and the prieſt-hood inſtituted. But what uſe was there here, that a cleare and known hiſtorie ſhould be repreſented unto Iohn by oſcure types? wherefore they erre from the ſcope, who in expounding the Revelation, keep not themſelves within the limits of the New Teſtament: ſeeing it is certaine, that onelyonly the condition of the Church under the Goſpel is revealed unto Iohn.
Ribera denies this Angel to be Chriſt, Ribera denies this Angel to be Chriſt.both becauſe Chriſt is no where abſolutely called an Angel: as alſo becauſe it is ſaid, And another Angel: which ſhewes that he was one like to the other ſeven: as Chap. 1. I ſaw four Angels: and a little after: I ſaw another Angel aſcending. Now he ſuppoſeth that it was Gabriel who appeared to Daniel, & Marie: or Michael, Dan. 9.21. Luk. 1.26.to whom the whole Church is committed. The Altar he makes to be Chriſt: The Cenſer, by a ſtrained metaphor he applies to the bodie of Chriſt, full of holes like a cenſer, by the woundes he received at his paſſion. Therefore he imagineth that the Angel offers up the prayers of the Saintes. The thunders, wyces, earthquakes, &c. he takes literally for the ſignes prognoſticating the future calamities of the ungodly.
Alcaſar underſtands it of an imaginarie perſon: Alcaſars opinion.ſhadowing out Chriſtian charitie.
My Anonymus ſaith wel: This other Angel is Christ, Anonymus doth rightly applie it to Chriſt.who is preſent with his elect to defend them from the deceit of hereticks, unto the end of the world: he offereth the prayers of the Saintes upon the golden Altar, that is, upon himſelf who is both God and man, and alſo interceeds for his Church before the Father: he ſends forth the cenſer and fire upon the earth: that is, by ſending the holie Ghost upon his Apoſtles: And there were thundrings &c. that is, the threatning of Gods miniſters againſt Antichrist: And earthquakes, that is, through the preachers of the Goſpell Chriſtianity was devided againſt it ſelf, ſome favouring Antichriſts ſuper ſtirions, & ſome impugning the ſame.
This interpretation both I my ſelf, and moſt of our writers approve of, as moſt true. For this Angel ſtandeth, and performeth in heaven the work of the Churches high prieſt, in offering up the prayers of the Saintes and making them acceptable to God, as a ſweet ſmelling ſacrifice: Now the Church hath no other highpriest, but Chriſt alone: & therefore Ribera in applying this, not to Chriſt, but unto a created Angel, robs him of the honour of his prieſthood, and makes the Saints in heaven as mediatours to be praied unto. But this wicked invention is contrarie both to this viſion, and the whole drift and ſcope of the Revelation.
His objection, that Chriſt is no where in ſcripture abſolutely called an Angel, is falſe: for he, who delivered the Patriarch Jacob out of all his troubles, is abſolutely called an Angel Gen. 48.16. which muſt be underſtood of Chriſt Iehovah, the Sonne of God, as appears by Gen. 32.9.11. & 28.15. & in Mala. 3.1. Chriſt is called the Angel of the covenant. Neyther is it true, that John makes him like one of the ſeven Angels here ſpoken of. For he calls him foreign, another Angel, the which muſt be underſtood, not onelyonly of another individual, but of another kinde of Angel, as plainly appears by the office of prieſthood attributed to this Angel: to be ſhort we have already ſhewed, that what is alleadged in Chap. 7. v. 1.2. is to be referred unto Chriſt our Lord.
Thus we have the meaning of the preparation: Before the ſeven Angels ſhould ſtirr up the world by ſounding their trumpets, Chriſt ſteps in as the high-prieſt, for to offer up to God the prayers and groanes of the Church militant againſt tyrants & Antichriſt: to teach us that the complaints of the faithfull vaniſh not away in the ayre, but are received by Chriſt our mercifull highprieſt, & by him effectually offered, & preſented before God, thereby to procure deliverance for them. This is the lively comfort of the Church, that ſhe hath an highpriest to fly unto in all her troubles.
But as yet it doth not ſufficiently appear, how theſe things agree with what followeth: & therefore we will more narrowlie conſider the matter.
That which the ſeven Angels ſhall afterward more diſtinctly ſet forth by ſounding their trumpets: The myſtery of the Angel with the golden cenſer explained.This Angel (as I before ſaid) as a certaine forerunner in a general way, ſhadowes out the ſame. For as Iohn in the beginning of the foregoing viſion ſaw Chriſt riding, and crowned as king of the Church, and conquerour of al enemies, firſt on a white horſe, afterward on a red, thirdlie on a black, & at laſt on a pale: ſo now he ſees Chriſt ſtanding at the altar as the highprieſt of the Church, offering to God the prayers of the Saintes, and ſending into the earth the fire of the ſpirit, & preachers of the Goſpel, at the ſound of whoſe trumpets ariſe voyces, thundrings and lightnings, prefiguring the ſame thing, which in the former viſion was typed out by the white, red, black & pale horſe, viz. the diverſe ſtate & condition of the Church: and at laſt followeth a great earthquake.
Chriſt therfore the high prieſt of the Church, the heavenlie author & directour of the miniſtery, is here repreſented unto us, that wee may be aſſured, that while the preachers on earth doe ſound the trumpet of the word, Chriſt performeth for them, and for the whole Church the part of an highprieſt in heaven. Now let us conſider the words themſelves: in which is propounded I. What this Angel did in heaven. II. With what ſucceſſe he did it. III. What followed thereupon in the earth.
All what he did in heaven, is accommodated to the types of the Old Teſtament. For as the prieſt beeing to pray and offer for the people, went to the golden perfumatorie altar, on which was preſerved the continual fire, and taking a golden cenſer, put incenſe thereon, the which beeing kindled by the fire of the altar was reſolved into an odoriferous ſmoake acceptable to God: So John ſees Chriſt ſtanding in the heavens, at the Altar, But in heaven there is no Altar, except Chriſt himſelf; ſee Chap. 6.9.
Having a golden cenſer] what is this, but the precious paſſion & death of Chriſt, by the powerfull effacie whereof, he himſelf for ever appears in heaven as an highprieſt for us. Hebrew. 9.24.
Much incenſe] that is, the prayers and ſighs of the Church militant. They are given to Chriſt, when as the prayers and groanes of the Saintes aſcend upward unto God in the name of Ieſus Chriſt: The word giving here uſed, doth not argue that this Angel is not Chriſt, for he himſelf profeſſeth that all things are given unto him of his Father, to wit, as man and mediatour: And indeed in him are hid all the treaſures of grace, the which he diſtributeth according to the neceſſity of all his members, ſo that he needs not to take any incenſe other where. But incenſe is given him, not that he ſtandeth in need thereof, but as beeing our mediatour to offer the ſame unto the Father.
To give, that is, to offer it with the prayers of all Saintes] foreign of all Saintes, the which expreſſion ſheweth, that no Saint is neglected: but al their ſighs & groanes are received and offered up to God by our high-prieſt in heaven. In Gr. it is foreign that he ſhould give, or offer it to the prayers, in the dative caſe: and it ſeems there is a defect of the praepoſition of, or with. The Latine renders it, of the prayers materially: as Abel was ſaid to offer the firſt fruites of his ſheep: and Prov. 3.9. we are commanded to honour God by, or with our ſubſtance. So this incenſe ſhould note the prayers themſelves, or part of their prayers: becauſe, ſaith Rupertus, he offered not all, but that which they lawfully pray, for many times the Saintes know not what to ask, or ask amiſſe: but this ſeems to be to ſubtill.
Beza, and ſo our tranſlation, with the prayers of the Saintes: as if their prayers were given to Chriſt to be offered together with the incenſe: in which ſence, the incenſe, and the prayers ſhould be diſtinct, as the ſigne, and the thing ſignified. But it may alſo be wel underſtood without ſuch an Ellipſis or defect: What is meant by the incenſe.becauſe the incenſe is given to Chriſt, foreign that he ſhould give, that is, add, and confer the ſame unto the prayers of the Saintes: and thus this incenſe ſhould ſignifie the applying of the precious merit of Chriſt, by which onelyonly the Saintes themſelves, & their prayers alſo are acceptable and well pleaſing to God. Epheſ. 1.6. 1 Pet. 2.5. Eph. 5.2.
4. And the ſmoake of the incenſe aſcended] The effect of the former oblation here followes, which is, that the prayers of the Saintes beeing ſprinkled with the ſweet perfume of Chriſts merits, they doe aſcend (as it were) out of his hand, in a gracious acceptance before God: for even as the ſweet odour of the incenſe of old pleaſed the Lord: even ſo our prayers through the merit & interceſſion of Chriſt are acceptable to him, and obtaine the promiſe. To aſcend up before God, is a phraſe much uſed in ſcripture ſpeaking of ſacrifices & it ſignifies, that God is wel pleaſed with them, and hears them; ſo the Angel ſaid to Cornelius, thy prayers, Act. 10.4. Exod. 3.9.and thine alms are come up for a memoriall before God. The cry of the children of Iſrael is come unto mee, &c. Again he ſaith, the ſmoake of the incenſe aſcended which came foreign that is, eyther, of, with, or to the prayers, for this fragrancy commeth to our prayers by Chriſts oblation, who makes them worthy to aſcend up before God.
Thus we have heard what Chriſt doth in heaven: as alſo the ſucceſſe thereof. And in this conſiſteth the Churches comfort. It remayneth to conſider, What the caſting of the cenſer on the earth ſignifies.what the effect thereof was in the earth: in which the first Act of this viſion is ſummarily ſhadowed out with wonderfull analogie and brevitie.
5. And the Angel tooke] Two things remaine to be ſpoken of in this verſe: 1. What the Angel did further. 2. with what effect, He filled the golden cenſer with the fire of the Altar, and cast it into the earth. Many take this in the evill part, viz. of the fire of puniſhment, by which God will conſume the wicked: But it is rather to be taken in the better part: for what agreement is there betwixt the cenſer, and puniſhment? The filling therefore of the cenſer with fire, and the caſting of it into the earth, if it be properly taken, happily may ſignifie the fulfilling and abrogation of the types of the Law made by the oblation and interceſſion of Chriſt. But for my part I take it, that hereby two benefits of Chriſt are ſhadowed out. First the wonderfull ſhedding forth of the holy Ghoſt upon the Apoſtles, in the likenes of fiery tongues. And this I take to be the caſting of the fire of the Altar into the earth. I know that ſome underſtand it of the fire of diviſion which ſhould follow the preaching of the Goſpel, wherof Chriſt ſpeaketh, I am come to ſend fire on the earth, Luk. 12.49.and what will I, if it were already kindled? But ſo it can not be, becauſe the high-prieſt with this fire had formerly kindled his incenſe. The ſecond benefit is the caſting of the cenſer upon the earth, which ſignifyeth (as I have ſhewed;) the pretious death and paſſion of Chriſt. This he ſent into the earth, when the whole world was filled with the knowledge of Chriſt crucified, by the preaching of the Apoſtles.
The caſting therefore of this cenſer &c. is the ſame with that of Chriſts riding as conquerour on the white horſe: by which (as we have ſhewed Chap. 6.) is ſet forth the Goſpel preached by the Apoſtles, & the whitenes of the primitive Churches, that is, their purity in life and doctrine.
And there were voyces and thundrings] This alſo by moſt is taken in an evill ſence, namely for the plagues of the wicked: But it ſignifies the diverſe events of the Church occaſioned by the preaching of the Goſpell, and indeed the very ſame thing was before ſet forth, at the opening of the firſt, ſecond, third, fourth, & ſixt ſeale: yet ſo, as in a general way onelyonly: The order of the words is here to be noted. The old verſion puts thundrings in the firſt place, and voyces in the ſecond: but all Greek copies read voyces firſt.
Firſt therefore, there were voyces] That is, the preaching of the Goſpel had a bleſſed ſucceſſe, while the voyces of the Apoſtles ſounded throughout the earth, drawing the whole world, as it were unto the obedience of Chriſt: agreeable unto this, is that before ſpoken of, concerning Chriſts glorious riding on the white horſe.
Secondly, Thundrings, this was noted by the red horſe, whoſe rider tooke away peace from the earth, that is, by the preaching of the Goſpel rayſed up the thundrings of tyrants. For looke as thunder ſhakes, ſtrikes and tears the higheſt mountaines: ſo did the tyrants firſt terribly rage againſt the Apoſtles, afterwards by axe and ſword ſlew many thouſands of good Chriſtians.
Thirdly, there were Lightnings, fyerie flaſhes, which burnt, and made pale & black the ſtanding come. This was ſhadowed out by the black and pale horſe, the Church beeing darkned by the lightnings of hereſies, & by the flouriſhing ſhewes, and deceites of hypocritical monks, was brought into an irrecoverable palenes or death.
To be ſhort there follows an Earthquake] to wit, that great one ſpoken of at the opening of the ſixt ſeal, meaning that Antichriſt ſhould ſhake the Chriſtian world, as Mahomet in the Eaſt, and the Pope in the Weſt.
Here we may learn in the first place, that Chriſt our faithfull high-prieſt doth alwayes appear in heaven before God for his Church, and by the golden cenſer, that is, by the eternal efficacie of his oblation, intercedes for us to the Father, makeing our prayers acceptable unto him: ſo that neyther Satan, nor Antichriſt ſhall ever be able to deſtroy the Church whatſoever in their rage they imagine againſt her.
Secondly, that the prayers of al the Saints both in heaven and in earth, are offered up by Chriſt, and by him onelyonly made acceptable to God. Therefore it is great impiety, to direct our prayers to the Saints, as thinking by them, to have them offered unto the Lord.
In the last place, if we ſee in theſe our dayes thundrings, lightnings, & earthquakes to follow the preaching of the Goſpell, let us not be offended (ſeeing John hath foretould us hereof) onelyonly let us in ſuch times fly unto Chriſt our high-prieſt by prayer and true repentance.
6 And the ſeven Angels which had] That which before was ſhewed in a general way to follow after the caſting of the cenſer full of fire into the earth (ſignifying the powring out of the holy Ghoſt upon the Apoſtles, and their preaching of the Goſpell) namely the voyces, thundrings, &c. He now comes to ſet down in a more ſpeciall way, by types indeed for the moſt part obſcure, yet not ſo hard to be underſtood, if we diligently compare them with hiſtories.
The Angels prepare not themſelves to ſound, before that Chriſt had caſt his cenſer of fire into the earth; Now what is this? but the commandement given unto the Apoſtles not to depart from Hieruſalem to preach the Goſpell, Act. 1.4.untill they had received the holy Ghoſt. For all theſe trumpettours as before we ſhewed, are the Apoſtles, & all other faithfull teachers in the after ages, except the ſeventh & laſt onelyonly, which ſhalbe the Archangel himſelf.
And as the apparition exhibited to Iohn in the former viſion, ſerved to unfold the myſteries of all the ſeales: ſo theſe here ſerve for the underſtanding of the ſound of all the trumpets, which thing we are principally to obſerve, laying it down for a ſure ground, that both there and here are ſignified by a certain analogie, partly the ſame, and partly the like events to befall the Church from that time unto the end. For Chriſt intended to reveal no other events unto Iohn, There is an analogy betwixt the ſeales, trumpets & vials.then what he had ſeen before: neyther can there be any queſtion made, but that there is a certain agreement betwixt the ſeven ſeales, ſeven trumpets, & ſeven vials, if we diligently conſider every particular, and rightly attend to the ſcope of the propheſie.
Here then we ſee, that they altogether erre from the drift of this hiſtorie, who applie the ſeven trumpets to the ſeven greateſt judgements of God, which have fallen upon the world, ſince the creation: as the first trumpet, to note the overthrow of Sodom and Gomorrha by fire. The ſecond to the drowning of Pharaoh and his army in the red ſea. The third to the Canaanites beeing deſtroyed by Ioſuah. The fourth to the murmuring Iſraelites in the wildernes. The fift to the Iſraelites falling away from God, in the times of the judges. The ſixt to Ieruſalems deſtruction by the Romanes. And laſtly the ſeventh, to the everlaſting puniſhment of all the wicked at the day of judgement. But theſe things are altogether beſides the matter: For wherefore ſhould Chriſt now again repreſent that unto Iohn in obſcure types, which formerly he plainely knew by hiſtories of old. Therefore we ſhall come nearer unto the mark, if we obſerve that theſe trumpets began, from the Apoſtles time, and ſo ſhall continue untill the end of the world. Now let us hear the trumpets.
The ſound of the firſt trumpet.
7 The firſt Angel ſounded, and there followed haile, and fire mingled with blood, and they were caſt upon the earth, and the third part of trees was burnt up, and all green graſſe was burnt up.
THE COMMENTARIE.
ANd the first Angel ſounded] Lyra applies the four firſt trumpets, Lyraes interpretation corrected.to the haereſies condemned by the four generall Councils. And the firſt Angel hee underſtands to be Arius, who ſounding with the trumpet of great pride and outrage, maintained his hereſie, and infected the third part of the earth, that is, the whole Chriſtian world. For the earth is divided (as it were) into three parts, viz. Iewes, Pagans, and Chriſtians: this interpretation is not abſurd, and therefore approved of by Bullinger and ſome others: but hence the analogie betwixt the ſeales and trumpets doth not appear: neyther is it likely that the firſt Angel began not to found till 300 yeeres after Iohns time: but undoubtedly it was preſentlie upon Chriſts caſting the fire into the earth.
I therefore doe compare the firſt trumpet to the firſt ſeal. The firſt trumpet anſwereth to the firſt ſeale.For as Chriſt before is ſaid to ride on a white horſe as a conquerour, having a crown on his head, ſignifying the proſperours ſucceſſe of the Goſpell, and in his hand the bow of his word, by which he moved, wounded, and converted whole nations unto himſelf: ſo here a contrarie effect is ſhadowed out in reſpect of the enemies of the Goſpell: to wit, the grievous contradictions & perſecutions rayſed by the Iewes in all places againſt the Apoſtles. For the Gentiles readily inbracing the Goſpell, moved the Iewes through envie, tumultuouſly to rage, and raiſe up much miſchiefe in every place againſt the Chriſtians; the which is here ſet forth by the haile and fire migled with blood, alluding unto the ſeventh plague of Egypt: Exod. 9.24. beeing a grievous haile mingled with fire, and the blood of men and beaſts, conſumed by it. Haile is a congeling of the water in the ayre through cold, and it is very hurtfull unto the ſtanding corne. Fire, is contrarie to haile: Blood, ſignifyes cruelty. At the ſounding therefore of the first trumpet, which began by the preaching of the Apoſtles on the day of Pentecoſt, there fell haile, fire and blood, that is, contradictions, perſecutions, baniſhments, and ſlaughters through the obſtinate Iewes: as the Acts & Epistles of the Apoſtles, with other hiſtories doe plainely prove. Now the reaſon, why I referre this (with the Catholick Gloſſe) unto the Iewes and other tumultuous adverſaries, viz. ſuch as had loſt their civill power, ſhall appear by the following trumpet.
Now familiarly in ſcripture by haile, fire and blood are noted popular and common calamities, as Joel 2. Zeph. 1. and in other places. But the following effects touching the burning of the third part of the trees, and of the green graſſe cauſeth me to expound this of the calamities befalling the godly, and not of the puniſhments of the wicked: becauſe undoubtedly this is to be applied to the ſufferings of the Saints.
And the third part of trees was burnt up] by the trees I underſtand the Apoſtles & chiefe teachers: by all green graſſe, the Saintes of the primitive Churches. For the godly are compared to fruitfull trees planted by the rivers of waters Pſal. 1.3. and to graſſe, noting their imbicillitie and weaknes, yet green, becauſe of their lively faith and charitie. Of theſe the third part was burnt up, that is, multitudes of them were hurt, afflicted and murdered by their adverſaries, the perfidious Iewes. For as tempeſtuous haile and lightning is verie hurtfull to the trees and graſſe of the earth: even ſo at the firſt beginning of the Goſpell, the Apoſtles & the reſt of the faithfull were exerciſed with cruel ſtormes of afflictions, wherby a great part of them was taken away. The phraſe ſeems to have an alluſion unto that of Ezech. 5.2. where the Prophet is commanded, to cut of the haire of his head and beard, and to burn a third part with fire, to ſmite a third part with a ſword, and to ſcatter a third part in the winde, under which type the Lord threatned grievous plagues unto the Iewes for their rebellion.
And all green graſſe was burnt up] Not all ſtrictly, but a great part: for often times all in ſcripture, is put onelie for a part, not for the whole. In ſaying the green graſſe, it notes the extreem calamities of thoſe times. For the dry hay may more eaſely be burnt, then the green graſſe, or wood. Luk. 23.31. Hence it appeares that this affliction was verie grievous. How long this trumpet ſounded, I will not preciſely define, but thinke that is to be extended from the firſt preaching of Goſpell mentioned Act. 2. untill the times of Domitian, who was the firſt of the Romane Emperours (Nero excepted) that perſecuted the Chriſtians. But the Iewes afflicted and perſecuted them many wayes.
The ſpecial uſe of this firſt trumpet belonged to Iohn & the primitive Church, that they ſhould not (though living under the white horſe) promiſe delight, & eaſe unto themſelves, but prepare for cruel ſtormes of afflictions, notwithſtanding this was their comfort that howſoever by the cruelty & lightnings of the wicked, the third part ſhould be burnt up: yet two parts ſhould remain unhurt. In generall it appertaineth unto us alſo, that we having the primitive Church for an example, ſhould not be offended if we be brought to the like condition: but be confident, that the Lord will ſtill preſerve ſome Churches notwithſtanding the rage of Antichriſt, who for a long time hath tyranniſed over our Anceſtours, & with whom we yet wreſtle unto this day.
The ſound of the ſecond trumpet.
8 And the ſecond Angel ſounded, and as it were a great mountaine burning with fire, was caſt into the ſea, and the third part of the ſea became blood.
9 And the third part of the creatures which were in the ſea, and had life, died, and the third part of the ſhippes were deſtroyed.
THE COMMENTARIE.
8. ANd the ſecond Angel ſounded] Lyra underſtands this Angel to be Macedonius, who ſounding, that is, Lyraes opinion.proudly teaching (for he was an eloquent man, & Biſhop of Conſtantinople) a great mountain, that is, the great Macedonian hereſie, which was the denying the holie Ghoſt to be God, burned with the fire of perfidiouſnes, and fell into the ſea, that is, into the Church, reſembling the ſea by baptiſme: and the third part of the ſea became blood, that is, by denying the Deity of the holy Ghoſt he corrupted the forme of baptiſme in the third part of it: and the third part of creatures periſhed: that is, beleevers, infected by his hereſie: and the third part of the ſhips, that is, of Prelates and Biſhops whom he drew into the ſame hereſie: untill at length he was condemned by the councill held at Conſtantinople.Bullingers interpretation.
Bullinger much to the ſame purpoſe underſtands by the ſea, the world: by the great mountain, the great hereſies of the Valentinians, Manichees, & Montaniſ…s: BVRNING WITH FIRE, that is, boaſting of divine revelations, as if they had been altogether led by the ſpirit, the effects whereof were verie peſtilent: becauſe the third part of men, and ſuch alſo as dwelt in Ilands dyed, that is, beeing infected with theſe hereſies periſhed for ever.The opinion of Aretius.
Aretius alſo takes it for a great hereſie ſtrengthened with the arme of fleſh, as the Macedonian and Eutichinian hereſies, by which not onelyonly many private Chriſtians, but many whole Churches were ſeduced, and brought to deſtruction.
Ribera underſtands the mountaine literally of a great fiery globe, Riberas opinion. Alcaſars opinion.which ſhould at ſome certaine time be throwne into the ſea.
Alcaſar applies it to the warre, with which God afflicted the Iewes by Titus and Veſpaſian. But I would faine know of him, why that ſhoul be abſcurely foretold, which was already fully accompliſhed.
The greater part of interpreters both Papiſts & Proteſtants, as my Anonymus Gagnaeus, Lambertus & others (with Andreas) underſtand this mountaine to be Satan the prince of the world, who burning with the fire of envie at the preaching of the Goſpel, is caſt into the ſea of this world, & cauſeth the ſame tumultuouſly to rage againſt Chriſt: Or: into the ſea, that is, among peoples, nations, princes & kings, inforcing them to ſhed much innocent blood, and diſſipate many Churches.
This interpretation, I confeſſe, in it ſelf is pious and true, but doth not, as I judge, agree with the purpoſe of this viſion: my reaſon is, becauſe the devil from the beginning hath been a murderer ſeeking to devour the Church, in which reſpect there was no uſe, that this thing ſhould be repreſented unto Iohn in obſcure types.
I therefore doe again (with the Catholick gloſſe) compare the ſounding of the ſecond trumpet with the opening of the ſecond ſeal, The interpretation of the Catholick Gloſſe.and underſtand it of the cruel perſecutions of Romane tyrants, and the remnant of the Church which was preſerved from utter deſtruction. For as at the opening of the ſecond ſeal went forth a red horſe, that is, the Apoſtolical and following Church appeared red with the blood of the martyrs: ſo there by the founding of the ſecond trumpet is ſhewed unto Iohn, 1. Whence this bloody condition of the Church aroſe. 11. How great evils ſhe ſhould ſuffer thereby. 111. Wherein ſhe ought to be comforted.
For the firſt, a great mountain burning with fire ſhould be caſt into the ſea. The Scripture familiarly by mountaines, notes kingdomes, kings and tyrants: becauſe of their highnes, that is, their power and pride: as Zach. 4.7. the Prophet thus ſpeaketh concerning the Perſian kingdom: Who art thou O great mountain before Zerubabel? Let us therfore underſtand this great mountain, to be ſome powerfull kingdom, having other kingdoms in ſubjection, as at that time the Romanes had. He ſaw this mountain burning with fire, that is, their Emperours in wrath cruelly raging againſt Chriſtian religion.
This mountain was cast into the ſea] Now what is the meaning hereof? The ſea is a gathering of many waters. The waters are peoples Chap. 17. by the ſea therefore, I underſtand all nations in ſubjection to the Romane Empire, and among which the Chriſtian Churches were here and there diſperſed. This mountain was cast into the ſea, that is violently niſhed upon the world, (not indeed of unbeleevers,) but of true belevers, that is, the Chriſtian Church, when as the Romane Emperours, as Domitian, Trajan, Severus, Diocletian, Maximianus and others (imitaring the tyranny of Nero) perſecuted the ſaintes, even untill Conſtantines time. What followed hereupon? The third part of the ſea became blood] that is, as we heard before at the opening of the ſecond ſeale, the Church was made red with the blood of martyrs, ſo here this mountaine with a fierie rage oppreſſeth many thouſands of ſaintes.
9 The third part of the creatures died] Theſe are the ſlaughters & Martyrdoms of infinite Chriſtians, put to death by the Romane tyrants for the confeſſion of the name of Chriſt. And there is an allegorical analogie betweene the ſea and creatures in it: & the Church, and faithfull living in the ſame.
And the third part of the ſhips were deſtroyed] by ſhips we underſtand the Churches with their pilots, or teachers: for by ſhips Churches are ſignified, many wherof were then loſt and deſtroyed with the Apoſtles, Biſhops & their worthy teachers; theſe, I ſay, were cruſhed through the weight of this great mountaine, not indeed eternally, but corporallie onelyonly. Now touching this, we are to conſult with the Eccleſiaſtical hiſtories of the Churches perſecutions (of which we have ſpoken ſomewhat on Chap. 6.) which wil ſerve for an excellent commentarie on this place. Certainely the ſhip, or Church at Rome was in a ſpecial manner made red with blood: for all her biſhops or teachers (as it is recorded) unto Melchiades, ſuffered Martyrdome under thoſe tyrants. Thus therefore this trumpet allegorically explaineth the efficient cauſe of the ſecond horſes redneſſe, and further amplifies the grievous outragiouſneſſe thereof.
But what reaſon is there, Why onelyonly one third of the ſea was made blood.that the whole ſea was not turned into blood, and that all creatures & ſhips died, & periſhed not, but onelyonly a third part? I have ſhewed that this manner of ſpeech is taken out of Ezech. 5.2. Now there the Prophet is commanded, not onelyonly to deſtroy one third part of his hair, but the three thirds thereof, thereby ſignifying a totall deſtruction: But here the mountaine ſhall only make red one third part of the ſea, and kill the third part of creatures, & cauſe the third part of ſhips to periſh, which undoubtedly was for the comfort of Iohn, and the faithful: for however this mountaine were great, and ruſhing with a mighty violence labours to fill all places with fire and blood, yet ſhould he be able to hurt but one third part of the Chriſtian Church. For two thirds ſhalbee preſerved in ſafety.
And the truth hereof is confirmed by hiſtories: The fulfilling of this type.for both in Rome and all other kingdomes, the greater part of Chriſtians were ſafely kept in the midſt of the moſt dangerous & cruel perſecutions, yea the blood of the martyrs was as it were the ſeed of the Church, for the more Chriſtians were put to death by tyrants, the more their number increaſed, in ſo much that many times even the executioners themſelves beholding the confeſſion, courage, & conſtancie of martyrs, became Chriſtians, and obtained the ſame crown of martyrdom with them.
Moreover it is for the Churches comfort that this burning mountain is caſt into the ſea: for by water the fire is extinguiſhed. However therefore tyrants doe much rage for a time: yet at length they ſhall periſh, the victory ſhall remain on the Churches ſide: for by faith we overcome the world 1 Ioh. 5.5.
The Catholick Gloſſe interprets this mountain (not unfitly) of the Romane Empire, great indeed, yet thrown into the ſea, which is much greater, The ſea ſwallowed up this great mountain.and ſo conſumeth and deitroyes the ſame. By the ſea he underſtandeth Chriſts kingdom, of far greater power then the Romane, ſignifying that the Romane tyranny ſhould be ſwallowed up by Chriſts kingdome: for however Chriſt ſeems to bee overcome in his afflicted members, yet in truth he conquereth all his tyrannical adverlaries, for the gates of hell ſhall not prevaile againſt the Church Matt. 16.18. Thus ſad and joyfull things are here mixed together, by which we ſee, that the iteration of this viſion touching the bloody condition of the Church, is not in vain.
Moreover I underſtand the ſounding of this trumpet to be from Domitians time (under whom Iohn was baniſhed) untill Conſtantine, who repreſſed the tyranny of his Copartners in the Empire, and reſtored peace unto the Church, about the yeere of our Lord 312.
The ſounding of the third trumpet.
10 And the third Angel ſounded, & there fell a great Star from heaven, burning as it were a lampe, and it fell upon the third part of the rivers, and upon the fountaine of waters:
11 And the name of the Starre is called Wormewood, and the third part of the waters became Wormewood, and many men died of the waters, becauſe they were made bitter.
THE COMMENTARIE.
ANd the third Angel ſounded] Andrea… (howbeit unfitly) takes this falling ſtarre to be Lucifer thrown down headlong out of heaven, the Wormwood, the torments of the wicked in hell.Andreas opinion.
Lyra conceives it to be Pelagius the third Archeretick, Lyraes interpretation.who in the dayes of Arcadius & Honorius) denied original ſin, pleaded for free will, and overthrew the grace of Chriſt. He fell from heaven, that is, fell away from the Church militant: And is called a great Starre, becauſe he was a learned, and religious Monke. Burning as it were a Lampe: by ſhew of holines and learning deceiving many: his name is Wormwood: becauſe, contrarie to the ſweet doctrine of true grace, he taught that men by the meer help of natural faculties, (ſetting grace aſide,) might bee converted and ſaved: with which peſtilent doctrine he made bitter and deſtroyed many Churches with their teachers.
Ribera deſirous to be ſingular in interpreting the trumpets literally, doth verie fooliſhly apply this to ſome fiery exhalation falling from heaven, and takes all theſe ſignes hiſtorically. Riberaes frivolous expoſition.But we know that ſuch fierie mixtures doe often happen in the ayre. Beſides the name of this Starre, and the making of the waters bitter, doe ſufficiently manifeſt, that theſe things cannot bee properly, or literally taken. But Ribera perhaps durſt not doe otherwiſe, leaſt he ſhould have been forced to applie it to the apoſtaſie of the Romiſh Antichriſt.
All other interpreters for the moſt part underſtand this falling ſtarre to be ſome certaine eminent heretike, Diverſe interpretations concerning this falling ſtar.one or more. But they differ in the perſons: For ſome referre it to Simon Magus. Others to Samoſatenus, Manichaeus, Arius &c. Others againe to Pelagius, Novatus, Montanus, Manichaeus: And ſome unto Origen.
Now howſoever all theſe differ and erre in the hypotheſis, or ſpeciall application: yet they all agree in the theſis, or generall poſition, neyther, (as I judge,) doe they herein erre from the ſcope. For the third trumpes with its apparitions, anſwereth to the third ſeal and black horſe, that went out at the opening thereof: which ſignifies (as we have before ſhewed,) the ſtate of the Church ſpotted with black and foul hereſies, from the Apoſtles time unto the riſing of Antichriſt, and howſoever the Church were thus defiled, & Chriſt with the ballance of his word was ſtill preſent, reproving & condemning their haereſies by his faithfull teachers: yet in the mean time a great famine of ſound doctrine much afflicted the Chriſtian world: foraſmuch as almoſt all Churches with their teachers were drawne aſide to the peſtilent errour of Arius.
Others referre this to Mahomet, but they little obſerve the circumſtances of the trumpet. For Mahomet beeing a moſt wicked villaine, cannot bee called a ſtarre: muchleſſe a great ſtarre ſhining like a Lampe: neither fell hee from heaven, that is the Church, in which hee never was: although I confeſſe hee hath occaſioned much bitternes unto Chriſtians.
My opinion therefore touching the third trumpet, is, that this great ſtarre burning like a lampe, falling from heaven, and turning the third part of the waters into wormewood, in a generall way denoteth all apoſtated Arch-hereticks, ſpoken of Chap. 6. Who at the opening of the third ſeale, for the ſpace of ſix hundred yeeres after the time of the Apoſtles, deformed the Church of Chriſt by their foul hereſies, and brought deſtruction upon the four corners of the earth by their blaſphemies, errours and tumults, as we have before declared. For it is plain that by ſtarres, the teachers of Churches are ſignifyed, and by falling from heaven, their apoſtaſy from the true faith. But ſpecially, by this ſtarre, and his fall from heaven, is undoubtedly ſignifyed the apoſtaſie of the Biſhop of Rome, not indeed that univerſall departure, The apoſtafie of the Church of Rome.which followed afterward at the full riſing of Antichriſt, but that firſt defect, which three hundred yeers before forcibly occaſioned & led the Churches both of the Eaſt and Weſt, by little and little to ſubmit to Antichriſt, namely, from the time of Conſtantine, unto Phocas the intruder. For the Biſhops of Rome in regard of the great renowne and chiefe honour of that citie (it being the ſeat of the Romane Empire) were eminent lights among their fellow biſhops: hence the starre is called great, burning like a torch or lampe. Hee fell from heaven] not at one inſtant, but by degrees: therefore it is ſaid in the Preterimperfect tenſe foreign Hee did fall. Hee ſaw him here not quite fallen, as in Chap. 9.1. but falling: for as yet the Romane ſea was onelyonly declining, or in the motion of its Apoſtaſie. Before Silueſter, thirtie and one Biſhops of Rome for the moſt part like ſtars in the firmament brightly ſhined both in learning, faith, Pietie and conſtancie: yea they all ſuffered Martyrdome under the Romane tyrants. But after that Conſtantine had graunted peace unto Chriſtians, and enriched the Churches by his too much liberallity, heaping wealth and honour exceedingly upon biſhops: then began this ſtar (ſwelling with pride and ambition) like Lucifer to lift up himſelfe above his fellow miniſters to bee wholy given to voluptuouſneſſe, to fill and burthen the Churches with Iewiſh and heatheniſh rites and ordinances, & ſo by forſaking the truth of the Goſpell, altogether to embrace humane traditions.
Sylyeſter was the firſt (if hiſtories may bee credited) who gave himſelfe wholy to the inſtitution of their Maſſe-prieſts, orders, ornaments, temples, ſinging-men, ſacrifices, ſanctuaries, veſtments, ointments, ſurpliſes, miters, embroidered garments, and the like Babyloniſh ſtuffe, bringing all theſe idle rites into the Church, under this pretence, partly, leaſt Chriſtian religion ſhould ſeem inferiour in outward luſtre and pompe to heatheniſme, partly, that the Pagans by the likeneſſe of theſe rites with theirs, might bee the more eaſily drawen to Chriſtianity: And this verie thing was afterward pretended by the following Biſhops, as Gregories Epiſtle to Serenus teſtifies. Now this Silveſter was he, on whom Conſtantine (as Platina recordeth in the life of this Biſhop) impoſed an embroidered mitre beſet with Gold and Pearles in ſtead of a Diadem: And then this great ſtarre began to fall from heaven unto the earth.
And upon the third part of the rivers] that is, as I underſtand, on the Romane Biſhops the ſucceſſours of this Sylveſter, and others: for rivers doe note the teachers of Churches, by whom divine doctrines ought to flow, and be derived unto others. Of theſe the third part, not all (for many remained faithfull and ſincere) but a great number, or the third part of them that lived in Europe, leaving heaven gave themſelves wholie to worldly cares, pleaſures, pompe, and fooliſh ceremonies, defiling the Church with many abuſes, ſuperſtitions, errours, yea & groſſe hereſies alſo. For as Ierom and the Eccleſiaſticall hiſtory both teſtifie, Liberius was indeed a great ſtarre (beeing at the firſt a great oppoſer of Constantius) but overcome by baniſhment, at length, he yeelded to Ʋalens and Ʋrſacius Arians, to the end he might by this apoſtaſie regaine the Romiſh chaire. His ſucceſſour Felix II. was a profeſſed Arian. Yea all the Biſhops of the Eaſt except Athanaſius and Paulinus (as the ſaid Ierom witneſſeth againſt the errours of John) were infected with the Arian peſt: Beſides how the following Romane Biſhops have behaved themſelves, may be ſeen by the hiſtories of Platina, Balaeus, and others, who have recorded their lives and Acts. By the Fountaines, I underſtand the holy ſcriptures, namely the living fountaines of Iſrael Pſal. 68.27. By the waters; the doctrines and comforts contained in them. Now how far this falling ſtarre infected the rivers, fountains, & waters, here followes.
11. And the name of the ſtarre is Wormwood] He deſcribeth the apoſtaſie of this ſiarre by the effects; it is called Wormwood, not by a proper name, but from the events. For by peſtilent inſtitutions, he did make bitter the third part of the waters, that is, of the doctrines, and comforts of the ſcriptures, turning the ſame into a deadly wormwood, not indeed naturally (for howſoever in this reſpect wormwood bee a bitter herbe, yet, it is medicinal, & cauſeth digeſtion) but theologically, it beeing a ſcripture phraſe, & ſignifies a vile depravation of juſtice and equity: as Amos 5.7. Yee who turn justice to Wormwood: Ier. 9.15. & 23.15.And ſometimes Gods grievous plagues and judgements: I will feed them, even this people with wormwood. The ſence then ſeemes to be thus, that theſe Apoſtates ſhould make the waters of the holy ſcriptures ſo bitter, that whoſoever drinketh thereof, ſhould hazard their eternall ſalvation. Hee alludes undoubtedly to the bitter waters of Marah, which the Iſraelites could not drinke Exod. 15.25. To this bitternes appertaine the horrible confuſions of the Eaſtern and Weſtern Churches by the Arians: the contentions of Biſhops, the oppoſitions of Councils each to other, condemning, rejecting and perſecuting one the other, to the great ſcandall of the heathens, diſturbance and deſtruction of Chriſtian Churches: The which Emperours ſometimes occaſioned, otherwhile connived at, and ſometimes wanted power to ſuppreſſe the pride of Biſhops beeing lifted up with ambition and envie one againſt the other, they having before put to much power into their hands. Of which read the Eccleſiaſticall hiſtories of Socrates, Sozomenus, Theodoretus, Evagrius, & Nicephorus even from the time of Sylveſter untill Leo & Gregorie. For ſo long I judge, that the ſound of this trumpet continued.
Howbeit wee are to take notice, that the Church was not deſtitute of comfort in theſe evill times: For not all the rivers, nor all the waters were made bitter, neyther were all men killed with Wormwood, but a third part onelyonly: For Chriſt even in the midſt of all this bitternes and ruin of Biſhops, did ſtill preſerve a Church unto himſelf: And indeed hiſtories aboundantly teſtifie, that there were many faithfull, and ſound profeſſours of the faith of Chriſt, who reſiſted the pride and arrogancie of the Romiſh Biſhops: as for example the Councill of Carthage (of which Auguſtine was preſident) openly reproved and ſuppreſſed the affected tyranny, of three Popes, (viz. Sozimus, Boniface, & Caeleſtinus) over the Affrican Churches.
The ſound of the fourth trumpet.
12. And the fourth Angel ſounded, and the third part of the Sunne was ſmitten, and the third part of the Moone, and the third part of the ſtars, ſo as the third part of them was darkened: and the day ſhone not for a third part of it, and the night likewiſe.
13. And I beheld, and heard an Angell flying thorow the middeſt of heaven, ſaying with a loud voyce, Woe, woe, woe to the inhabiters of the earth, by reaſon of the other voyces of the trumpets of the three Angels which are yet to ſound.
THE COMMENTARIE.
ANd the fourth Angel ſounded] This Angel ſounding the third part of the Sun, and Moon, and ſtars was darkned, ſo as the day ſhone not for a third part of it, and the night likewiſe. The former wonders happened here below in the earth, ſea and waters: but theſe things following are above in the heaven, coeleſtiall ſignes, Riberas & Andreas opinion.and ſtars.
Andreas, Ribera and ſome others, underſtand this trumpet to denote the wonders foretold in Ioel. 2. and Matth. 24. There ſhallbee ſignes in the Sun, Moon and Starres, &c. the which ſhould happen alittle before the day of judgement: But as yet we are not come to the trumpet praefiguring the end of the world, as we ſhall ſee by that which followeth. Neyther is it probable, that theſe things ſhould be repreſented unto Iohn in obſcure types, ſeeing he well knew they ſhould come to paſſe, as beeing foretold by the Prophets, Chriſt, & the Apoſtles. Neither doth the praediction of Chriſt, agree with what is here ſaid touching the defect of the third part of the lights: Indeed there may bee ſome alluſion in this trumpet to the laſt ſignes: But without doubt other events are noted by the ſame.
Lyra underſtands the fourth Angel of Eutyches, Lyraes opinion.who confounding the two natures of Chriſt, ſaid that the divinity was firſt changed into the humanity, & the humanity again into the divinity: By which peſtilent hereſie he darkened the third part of the Sun, that is, of the divinity: & the third part of the Moon, that is, of the Church: & the third part of the ſtars, that is, of Biſhops, of whō many were infected with this hereſy: & a third part of the day, Bullingers interpretation. Francis Lamberts opinion.& of the night, that is the ſcriptures of the old & new teſtament.
Bullinger interprets this allegorie after the ſame manner, yet applies it not to the hereſie of Eutyches, but of Pelagius.
Franciſcus Lambertus expounds it in a generall way: Christ the Sunne ſhall be ſmitten, when the light of his truth ſhall be hid: then alſo the Moon the Church, and ſtars the teachers ſhall faile: but he ſhewes not when and how this was accompliſhed.
For my part, howbeit the apparitions of this trumpet doe much agree with the events of the ſixt ſeale (for as here, ſo there the light of the Sunne, Moone, and Starres are ſaid to be darkened) yet I judge there is a manifeſt difference. For here onelyonly the third part of lights is darkened: but there a total defect is ſpoken of: beſides, the Analogie of the ſeales and trumpets is to be kept unto what poſſibly we can. Whether the fourth trumpet doth agree with the ſixt ſeale.Now there the total Apoſtaſie from the faith by the darkening of true doctrine under Antichriſt is denoted: but here the beginning and growth thereof onelyonly: certain therfore it is, that the total obſcuration of the Sunne ſhalbe at the ſounding of the fift trumpet following.
So that I doe here again follow the Eccleſiaſticall Gloſſe, that the wonders of this fourth trumpet agree with that which happened at the opening of the fourth ſeale: As therefore we ſaw there a pale horſe, with death his rider, and hell following, by ſword famine and peſtilence devouring the fourth part of the earth; by which is ſignified (as we have ſhewed) the ſtate of the Church a little before the riſing of Antichriſt, beeing ſick with a mortall palenes, and neare unto death: accidently occaſioned by the overmuch liberallitie and indulgencie of Chriſtian Emperours, who thereby corrupted the Biſhops and Chriſtian religion: but principallie by ſuperſtitious Monkes and vaine glorious Biſhops, who little caring eyther for Chriſt or his graces, onelyonly laboured how they might ſatisfy, and fill their own bellies, and eſtabliſh their Lordly authoritie, turning the doctrines of faith into humane Philoſophie, and Chriſtian religion into a ſtageplay and horrible idol worſhip.
So here againe the very ſame thing is foretold in this trumpet under different types. For as Anonymus, and after him Gagnaeus have obſerved, the Sunne ſhadows out the chiefe Prelates of the Church, as Popes, Cardinals, Arch-biſhops, & Biſhops, who ought to ſhine before others by the light of their life and doctrine: The Moon, which receives its light from the Sunne, to be inferior Eccleſiaſtical orders, as curates and religious perſons: The Stars: beeing leſſe in light are the laitie: but I rather underſtand by Stars, Biſhops and other teachers ſo called as we have ſeen Chap. 1. Verie fitlie (ſaith Gagnaeus,) is the third part of the Sun ſayd to be ſmitten, in ſo much that the third part thereof was darkened: conſidering how one part of Praelates doe ſhine in life and doctrine: others but in one onelyonly, and a part in neyther of both. For many of them neyther burn in charitie, nor ſhine in doctrine (and I would it were but a third part of them) but the truth is, they have onelie an hypocriticall ſhew of true paſtors: for after the likenes of this Sunne the third part of the inferiour Clergie and Laiks alſo, were ſmitten with obſcuritie and blindneſse, &c. Thus he in a general way doth not with out good cauſe complaine of Popes, Cardinals, & Biſhops their great Apoſtaſie. But wee are (as I have ſaid) to applie theſe things by an Analogie unto the events of the fourth ſeale.
This trumpet therefore appertaines unto the darkneſſe & corruptions brought into the Chriſtian Churches during the ſpace of three hundred yeeres, viz. from Sylveſters time unto the riſing of Antichriſt: in which time all theſe things were allegorically fulfilled, as hiſtories teſtifie: Yet onelyonly in a third part, that is, in Europe alone. And this againe ſerves for to mitigate the evils: in aſmuch as not the whole Sun but onelyonly a third part thereof is ſmitten with darkeneſſe: For indeed many Biſhops in the Eaſt and Weſt both Greeks and Latine did ſtill uphold the light in the Church: For as yet Antichriſt was not lifted up into the chaire of univerſall peſtilence: neyther was the Church ſo neere unto death by a mortal palenes, although hell had allmoſt ſwallowed up the fourth part thereof. Thus we have heard four trumpets of the Angels, with the hiſtories thereof.
13. And I beheld, and heard an Angel] by this exclamation the Angel commandeth us to be much attentive to the following trumpets: becauſe they ſhew forth more grievous calamities to befall the Church. For, foreign the bibles of Montanus read foreign an Eagle: ſo the Latine: I ſaw an Eagle, concerning which Eagle many men diſpute diverſly: But all other copies have foreign an Angel. Now whither wee read it, an Angel, or an Eagle, the matter is not great, onelie wee are to be attentive unto his voyce, neyther doe I thinke, that we ſhould ſeek for any allegory in it. He was an heavenly herauld, foretelling farre more grievous calamities then yet we have heard in the foregoing trumpets. Neyther will I deny, but that by this Angel may be noted Gregorie Biſhop of the Church of Rome, Antichriſts predeceſſour, who in his Epiſtles to the Emperour Mauritius, pointed at him as if he had been then preſent.
Wo, wo, wo] This is a voyce of commiſeration in regard of the evils that hung over the Church. The threefold iteration, notes that the three following trumpets are to denounce more horrible & fatall evils unto the inhabiters of the earth, then the former.
To the inhabitants of the earth] This might be underſtood of the Church diſperſed thorowout the whole world: but uſually in this propheſie hypocrites and wicked men oppreſſing the Church, are called inhabitants of the earth, as we have noted on Chap. 3.10. and 6.10. Wherefore theſe threatnings are not intended againſt the Church, but againſt the wicked: which ſerveth for the comfort of the Godly, for howſoever they be involved in the publick calamities under Antichriſt, yet theſe things ſhalbe mortal unto their adverſaries onelyonly.