Commentary Upon Revelation, Chapter 8
CHAP. VIII.
THe ſixth ſeale being opened, firſt was exhibited the proper euent thereof in the end of the ſixth Chapter; and in the ſeuenth Chapter, a ſummarie view giuen (for ſtrengthning hearts againſt the terrour thereof) of the whole matter of the ſeuenth ſeale; which heere, now is opened, and ſpeciall euents thereof declared, through the reſt of all this propheticall narration. Of theſe, wee hauehave, firſt, a generall preparation; and next, the perticular execution. The preparation, hath an incident effect immediatly following vponupon the opening of the ſeale: which is, Silence about halfe an houre. To ſhew an attent expectation of great things; whereto well, the portending of them in the former Chapter, might hauehave erected the mindes. And the waiting for rare or fearefull euents, worketh a ſilent attendance. When the wiſe ſpeake, then all keepe ſilence: and Iob 29. Habac. 2. 20.when the Lion roareth, all the beaſts of the forreſt hold their peace. Beſides this, great things commonly come foorth with proceſſe and preparation. And truly, God who is ſlow to wrath, is, in a ſort forced to poure out heauie indignation.
2 After this incident effect, is the preparation in the miniſters, and in the orderer of the whole errand. The miniſters are deſcribed by their nature, Angels. Quality, miniſtering Spirits, as who ſtand before God, Luke 1. And inſtruments of miniſtration, Trumpets. In the inſtruments, are noted two things. Firſt, that they are trumpets, and ſecondly that they are giuen to them. That the inſtruments are trumpets, it ſheweth that their miniſtry in this enſuing matter, is to be ſounders of the alarume, and giuers of the figne for inuaſion of the world by each woe, as als many armies of him who is Lord of hoſts: as alſo, that they are denouncers, & that of great and weighty matter. For, Trumpeters are meſſengers of great things, and, but for great perſonages. In this alſo is implied, that the end of their miniſtry and of theſe iudgements denounced and executed, is to waken vp the dead world to repentance, or make it inexcuſable againſt finall wrath. See the end of Chapter 9. Therefore when the world is not wakened with Trumpets, it feeleth iuſtly full cups of wrath tumbled out. That theſe Trumpets are giuen to the Angels, it ſheweth them to doe nothing without ſpecial warrant and mandate.
3 Thus are the miniſters; the maſter and orderer of the errand, is deſcribed by his office, and his actions. His office, that he is an Angell: for that, is heere the name of office and not of nature. And this angell differeth farre from the other ſeuen: for he is the Angell of the couenant, cleerely by all his notes. He ſtandeth as the other ſeuen, for hee alſo, in ſome reſpect, is a miniſter: but hee hath a particular ſtand, which is at the Altar, as High Prieſt. He is furniſhed alſo with an inſtrument, but which is proper to the Prieſt, and belonging to the moſt holy place; to wit, the golden Cenſer. He hath alſo ſomewhat Heb. 9. 4.giuen to him, but a rare gift; that is, Many odors, whereby all the praiers, and of all Saints is acceptable. For by him we offer vp ſacrifices to God. In the fifth Chapter, Ebr. 13. 15.the praiers of Saints are called Odors, and heere the odours are diſtinguſhed from the praiers: onelyonly to ſhew, how it is, and in whom that they are odors; that is, acceptable to God. Theſe odours are ſaid to be giuen him, according as he acknowledgeth all things to be giuen him of the Father; as he who is both ſealed and ſanctified, and as mediator, hath receiued the ſpirit without meaſure. This is by alluſion to the Leuiticall miniſtrie, and not to the Maſſe.
4 His actions are two: one, of gracious diſpenſatiō, another of wrath; as hee, who is both the propitiation for Saints, & trcader of the winepreſſe of Gods indignation: both an elect precious ſtone, and a ſtone of offence. And our conſolation heerein is great, that to him all iudgement is committed. His action of grace, is the offering vp of the Saints praiers, and making the gratefull ſmoke of them goe vp before God through his odors: and this hath a double conſolation: firſt, that God alwaies in the midſt of wrath remembreth mercy, and is neuer ſo carried in wrath to poure out heauy indignation on the ſinful world, but that the louing care of his elect commeth firſt in place: ſecondly, that the praiers of Saints haſte on indgement on the world, while they ſend vp ſighes and groanes for God his diſhonour, a great incouragement to prav. If Iſrael had turned to mee, how ſoone would I hauehave humbled their enemies? Pſal. 81. 13. 14His ſecond action, is a ſigne giuen to his trumpeters, who ſtand attending it from him, to ſet too, to particular execution. The ſigne is, Hee filleth the Cenſer with fire, &c. In token of burning wrath: and with fire of the Altar. For, as the acceptation and ſanctification of all the Samts and their offerings is of him, who is the true golden Altar, ſo all his wrath on the world is from him: in whom, all men, in God his predeſtination, are ordered to their diuers ends, according as they are either giuen to him, and builded on him, or paſſed by, and ſtumble at him. This fire, is alſo from the Altar, for the ſpiritual iudgements that it worketh. For the fire of this Altar hath double effects. It is gracious, nouriſhing, purging, renuing, and ſtrengthning to the elect, Iſai 6. And it is a fire deuouring the aduerſaries, & burning vp the world as ſtubble: for our God Deut. 4. 24.euen a conſuming fire. Chriſt, comming into the world, brought both the one and the other, though the one improperly. Thus, from one and the ſame Cenſer, and one and the ſame Altar, one and the ſame fire, both ſendeth vp a ſweete perfume, and downe a conſuming wrath. As the praier of Elias brought both fruitfull raine and deuouring 1. King. 18.fire: and as the two witneſſes, Chapter 11. are to the godly, candleſtickes and refreſhing oliues; but, with fire out of their mouthes, ſlay their aduerſaries. If I bee the man of God (ſaith Eliah) let fire come downe from heauen, 2. King. 1.&c. VponUpon this fire caſt on the earth, follow Lightnings, Thundrings, Voices and Earthquakes, euident types of horrible iudgements and commotions, Chapter 4. And ſo heereby the attending Trumpeters get ſigne to blow the alarum, and denounce particularly the iudgements whereby God was now to plague the blind and obſtinate world. And vponupon the ſigne thus giuen them, they ſet too in order to blow. See Ezech. 10 for this caſting of fire, in ſigne of wrath and God his departing from his ſanctuarie.
5 Thus farre is the generall preparation. The particular execution, hath in each, the denunciation, by the trumpet, and the effect inſuing. And are diuided in lighter or leſſe woes, and heauier and greater. The firſt ſoure, in degree of compariſon, are lighter, and are in this Chapter. The three other, are heauie: whereof, two are thorowout the 9, 10. and a good part of the 11. Chapt. The laſt holdeth to the end of the whole narration. The firſt foure, are als many degrees of the myſtery of iniquity working on to that fearefull height, which is in the fifth trumpet accompanied with a no leſſe deadly euill, for iuſt puniſhment thereof, in the ſixt trumpet: which being ineffectuall to worke repentance, commeth on the laſt wrath in the ſeuenth trumpet.
6 VponUpon the firſt ſound, are ſeene haile and fire mingled with blood: which, caſt on the earth, that is, in the viſible Church, Chap. 7, Section 2. Produce then a terrible effect, That all greene graſſe, &c. The iudgements of God in Scripture are ordinarily expreſſed by haile, fire, Pſal 11. 6.and ſtormy tempeſt. God borrowing ſpeeches from naturall things to ſet foorth his terror. But this ſpeech heere, hath a ſpeciall alluſion to that plague on Egypt, Exod. 9. and Pſal. 105. Now then, to finde the analogy, as heere the burning vp of graſſe and trees, is to expreſſe the decay of ſpirituall life, and moiſture in all true Chriſtianity: and that not onelyonly in weake ones, as graſſe; but in the ſtrong, as trees: ſo, heere we are to ſearch, agreeably to this effect, what is anſwerable to haile and fire. It is the fire of God his ſpirit, begetting in vsus faith and louelove, which maketh vsus Chriſtians weaker or ſtronger, according to the meaſure of grace giuen vsus, and our grouth therein: and that by the watering & moiſtening of ſweet ſhowers of grace, as dew vponupon the mowne graſſe, or raine on the thirſty ground. For of heate and moiſture commeth all flouriſhing greenneſſe. Hereof it is, that ſo often, in Scripture, we are exhorted to edifie on another in louelove. This burning heat did eat vp our Lord, and in it the Apoſtle burnt: this fire of louelove is the band of perfection, whereby we grow vp, as one man in Chriſt. And hereupon, are Col. 3. 4.in Scripture, ſo many atteſtations to be like minded, and deteſtations of debate and diuiſion. Now when this fire of louelove is turned into the fire of contention: then they, from whoſe mouthes ſhould droppe, wiſdome and refreſhing ſhowers, ſend out the could haile of their owne affections and froſty ſhowers of ſelfe-louelove: which in place of comforting and nouriſhing the hearbes and trees, by wholeſome word and ſound example of life; in contrary, burne them quite vp, as doth haile and fire. This was the firſt euill, which entred into the Church, for the firſt degree whereof, the Church of Epheſus was taxed. Which degree betime growing, not only to coldneſſe in louelove, but alſo to fiery contention, and mixed with froſty haile, wrought this fearefull effect, and firſt ſtep to antichriſtianiſme, euen want of true religion, and of the life of God in a great part. This fire and haile, is ſaid to hauehave beene mixed with blood, for that not onelyonly this euill of firie debate beganne euen while as yet hot perſecutiō laſted againſt the Church by heathen Emperours; but alſo, for that it entred in the Church, in ſuch degree as proceeded to cruelty and bloodſhed. This euill, Satan laboured to bring in from the firſt times of the Goſpell, but that the fire of louelove & ſweet ſhowers held things greene. The firſt that greatly kindled this flame, was Ʋictor Biſhop of Rome: whoſe fi…ie headines in a friuolous matter, had it not beene repreſſed by the graue rebukes of Irenaeus Biſhoppe of Lions, and Policrates of Epheſus, had made a great burning. Euſebius recordeth (Lib. 8.) of the perſecution by Diocleſian, that it was a neceſſary correction of the Church, which had fallen to ouer great a cuſtome of ſin (ſee how greenneſſe was burnt vp) & whoſe paſtors were begun to ſauor of pride and tyranny (ſee the ſtep to the next euill.) Thus wee ſee how the fire was euen mixed with bloud: but ſoone after, how farre this fire brake out, vponupon the firſt relaxation vnderunder Conſtantine, it is wonderfull: ſo as, if the prudent care of that Prince had not bene the greater, that firſt, and famous Councell of Nice, had beene a miſerable proofe of this fire: which beeing but reſtrained, there, for the time, how vehemently, to the diſgrace of chriſtianity, and burning vp of all true religion in the hearts of men, it brake out thereafter, is manifeſt in the ſtory. So, as Conſtantine, in his Epiſtle to the Synod of Tyrus, exprobrateth to them, that he ſaw nothing in Biſhops dealings but an ouerthrow of all religion. This, made Nazianzen to vtter that hard ſpeech: That hee neuer did ſee a good effect of any Synod: becauſe, in ſteade of the fire of louelove, mixed with the ſweet raine of health…ome doctrine, and ſpirit of Chriſtian lenity, the fire of contention, and froſty haileſtones of deſtruction ruled all. Yea, ſo farre heerein, were the Biſhops carried one againſt other, as it is monſtrous, what malice, falſhood, and cruelty, they practiſed: ſo as in the times of Conſtans, Conſtantius, and Ʋalens, the fire and haile were mixed with bloud. This made ſtill a decay of true religion both in ſmall and great.
7 VponUpon ſounding of the ſecond trumpet, a mountaine of fire is caſt into the Sea; whereupon the third part thereof becommeth bloud, &c. Mountaines in Scripture, are put for high and proud States. Then a burning mountaine, is the fire of ambition, as the firſt was of contention. For, albeit contention ariſeth of pride; yet at firſt, the debate was not directly for prerogatiues and places, as now, in this ſecond euill is meaned. Remember alwaies, as I touched Chap. 6. Sect. 10. and 15. that ſo, theſe euils are ordered, for courſe of time, as both the firſt holdeth on with the ſucceeding, and the ſucceeding, in time of the formers height, is begun to worke. This is caſt in the Sea, whereas the firſt was on the earth: to note a decay in a higher degree then the firſt, as the ſea is a higher and purer Element then the groſſe earth. The firſt decay was of religion, in the hearts and liues of men. This ſecond, is in the ordinary worſhip, which in great part now becommeth corrupted; and thereby, a great part both of common profeſſours and Paſtors, become dead in ſuperſtition. The creatures liuing in the Sea, are common Chriſtians. The ſhips are the occupiers therein, deſigning Church-men; as is plaine Chap. 18. where ſhipmaſters, marriners and occupiers in the Sea, bewaile the fall of the Whore. The firſt death was different from this. That, was in life and manners, obiected to the widowes, 1. Tim. 5. and to the Church of Sardis, Chap. 3. 1. This, is of another kinde, obiected to Ephraim by the Prophet. When Ephraim Hoſh. 13. 1.ſpake there was trembling, but he is dead in Baal. The alluſion is to Exod. 7. 19. &c. When the waters are healthſome, all things in them liue, Ezech▪ 47. The louelove of riches and honor is the root of all euill, which, while men luſt after, they erre from the faith. To this euill, Conſtantine …. Tim. 6. 10.his prepoſterous zeale to indew the Church with riches and pompe, much helped. As the voice (then vttered, if their ſtories ſay true) did verifie. Hodie ſeminatum eſt virus in Eccleſia. The common ſaying is well knowen. Eccleſia peperit diuitias, & filia deuorauit matrem. And that, of golden Biſhops and treen Chalices, and golden Chalices and treen Biſhops. This fire of ambition, was much kindled in the hearts of Paſtors, before the Councell of Nice, they beginning to ſauor thereof (as ſaith Euſebius) before Diocleſian his time: but there was laid a ground of ambitious contention, by ordering the ſeates and prerogatiues of Patriarchs. Ante Concilium Nicenum, ad ſedem Romanam paruus habebatur reſpectus, ſaith Aeneus Syluius eftſoones a Pope. What ſhamefull digladiations followed about dignity and priority of place, what bitter contentions about limits of Dioceſſes, would make any ſound hearted chriſtian bluſh for ſhame to reade them. Iulius Biſhop of Rome, albeit topping a good cauſe, yet ſeeking therein the aduancement of his owne ſeate, is ſo checked by the Biſhops of the Eaſt, as faine to yeeld to time (ſaith Sabelli…us) the whole ſway and maieſty of religion, remained with the Biſhops of the Eaſt, till Phocas the Emperor reſtored it to Rome. It is ſhame to heare, how Leo Biſhoppe of Rome, otherwaies a learned and wiſeman, did chafe at the act of the Councell of Chalcedon, in fauours of the Biſhop of Conſtantinople. How hardly did the Biſhops of Rome take it, that it ſhould be inacted in Affricke, that no appellation were made to them? what a ſtirre they made thereabout? impudently bold to falſifie the act of the Nicene Councell, for maintenance of their ambition: till by authentike copies from Greece their fraud was detected: and they but too meekly, admoniſhed to beware, they labored not to bring into the Church famoſum typhum ſeculi. The contentions of the Biſhops of Rome and Rauenna, of Milain and Papia, would euen amongſt ſecular Princes, bee counted deteſtable. The Patriarch of Conſtantinople, firſt vſurping the title of vniuerſall Biſhop, is worthily taxed of Gregorie Biſhoppe of Rome. Thus then, while men were ambitiouſlie ſeeking themſelues, and careleſſe of religion; corruption entred into the worſhippe, in manifold rites and ſuperſtitious ceremonies: as euen diuers godly men in that ſame time, heauily regreated.
8 VponUpon the third blaſt falleth a great ſtarre, &c. Stars are Paſtors of Churches. This great Starre is the type of great and learned Paſtors: men of high account, yea and of great ſhining: but who fall from the heauen, (from the truth and true Church) and ſo, their ſhining which ought to hauehave beene cleare, gentle, and comfortable light becommeth like a burning Torch, noting fiery contentions and burning deſpite, as a blazing flame, in place of a pleaſant calme, cleare light, foreign, Rom. 2. 8. For this diſpoſition in it ſelfe, and working the like in others. This ſtarre hath the name of Wormewood Deut. 29. 18. Heb. 12. 15.as being in the gall of bitterneſſe, and making bitter. Simon Magus is ſaid to bee ſo, Act. 8. 23. the Holy Ghoſt in that one Arch-Heretike, ſhewing the common diſpoſition of all, as full euer of contentions and burning deſpite, which manner the Church of God hath not. The effect here wrought is, that this ſtarre falling in the riuers and fountaines the third part, &c. Here is yet a higher degree of corruption, working on to the great euill. For Riuers and Fountaines are in a degree of purity and ſubtle Nature, aboue the Sea, as the Sea is aboue the earth. Now, as there may bee a decay of Religion in the hearts and liues of men (which is the burning of graſſe and trees) the ordinary worſhippe yet abiding pure and vnmixed with ſuperſtition; ſo may both Religion in men decay, and great corruption enter in the ordinary worſhip (the ſea becōming in a part bloudy) and yet the fountaines and riuers (that is the Scriptures and interpretation thereof) abide ſound, as experience teacheth, how many abuſes will creepe in, & with cuſtome take place, while yet both the word and interpretation thereof is vncorrupted. The teachers (who are alſo Wels and Riuers, bringing waters to the common Sea) teaching more purely then is the practiſe in ordinary worſhippe. But when not onelyonly corruption entreth in the common worſhip, but euen the Scriptures are corrupted with falſe gloſſes and hereticall interpretations, the fountaines being poyſoned, and the riuers which ſhould carrie douce waters to purifie the common Sea, bringing thither bitter waters, and turning 2 King 2. 19 &c. Exod. 15. 23. &c.the ſweet water of life to bee like theſe of Ierico, & of Mara, then is the euill growne to a high and dangerous degree, and their multitudes, who for any bloud in the third part of the ſea, would hauehave liued, become dead in hereticall prauity. The verity and accommodation hereof is more then cleare, as principally in Arrius; ſo in all the other Arch-heretikes of that time, men more learned then holy, and more quicke then modeſt, like blazing Comets corrupting the truth of doctrine in a great part. And therefore for the full perfection of euill in this kind, when not onelyonly the third part, but wholy al both earth, Sea & fountaines ſhal be burnt, turned into bloud, and made bitter, and al light eclipſed; the like type is vſed in the fift Trumpet, but with this notable difference, that that ſtarre falleth to the earth, and ſo breedeth the miſchiefe.
9 The fourth Trumpet bringeth a darkeneſſe in part vponupon Sunne, Moone, Starres, day and night. A kindlie degree of euill to follow on the former: and there withal noting yet a higher degree of Apoſtaſie, and aduancement of the myſtery of iniquitie, as the heauenly lightes are aboue fountaines and riuers. This is the type of darke ignorance, comming on the world, firſt in a great part. The former euils aroſe, more vponupon contention, pride and bitter deſpite, then vponupon ignorance (while men either not aduerting, or maliciouſlie miſcarried they tooke place) but now together with theſe, commeth alſo groſſe ignorance in a great part, darkening all true knowledge. Chriſt is our ſunne whom wee behold in the true light of his Goſpell, whereof when the third part is darkened, ſo farre is our ſunne darkened to vsus. The Moone and ſtarres are they in whoſe hearts God ſo ſhineth, as they are able to make the light of the knowledge of God, to ſhine in the hearts of others, in the face of Ieſus. The day is that light, thus miniſtred from our ſunne by theſe ſtarres, wherein we walke, who are children of the day, and not of the night. For ſtarres here muſt bee conſidered, more as receiuing light from the ſunne, they diſpenſe it to vsus, then for that they ſhine in the night, And here the night ſignifieth that light which naturall men who are not children of the day but of the night, yet hauehave in humane ſciences & liberall arts (in compariſon to the light of the Goſpell. but a night of darkeneſſe) whereof now by this Trumpet came a great decay, as in ſtory is more then manifeſt. Now as theſe euils are ſaid to worke but on the thirde part in each kind, to ſhew that the firſt degrees came on but in part: ſo as firſt the louelove and life of God abode in the moſt part of the Church, as in the ſecond degree, yet the moſt part worſhipped purely: and in the third, held ſtill the Orthodox faith: like as now in the fourth yet continued great meaſure of learning, both in diuine and humane ſciences. Whereas, in the next Trumpet, al falleth to the height of euill, and a totall and common Apoſtaſie is ſet downe. And therefore for preparation to it, a heauie warning is giuen of a triple woe. But this warning is by an Angell flying through the middeſt of heauen, and ſo farre remoued from the perception of earthly men, it being ſo farre and obſcurely deliuered, as few were capable thereof, or aduerted it: ſee Chapter 14. and 18. 1. Diuers learned and godly men, (of whome this Angell is the type) ſaw the miſchiefe comming on through theſe euils more and more Lib. 4. Ep. 34. & Ep 38.preuailing, and gaue warning of it, euen Gregory Biſhop of Rome ſaw ſo much, and made him ſay, Rex ſuperbia prope eſt, & quod dicinefas eſt, Sacerdotum eſt paratus exercitus, and vbi eſt ille Antichriſtus, qui appellationem vindicabit vniuerſalis Epiſcopi, & cui Sacerdotum exercitus paratus eſt ad aſſectandum cum? prope eſt & in foribus. Hee did hit very right, for within little more then three yeeres after him, his owne ſucceſſor Boniface the third tooke to himſelfe the title of Vniuerſalis Epiſcopus, which all the ſucceeding Biſhops retaine: and ſo by ſufftage of a moſt famous Biſhop of Rome, they are that Antichriſt.