A Revelation of the Apocalypse

Analysis.

THE common type being declared, the Silence, which is proper to the seventh seal remaineth. Which, of what it is, is declared in the first ver. Afterward he proceedeth to the following period of the trumpets, which is comprehended in the compass of this, and is distinguished into seven trumpets: the preparation of which is double, common, and special: that, consisteth first in the seven Angels, furnished with so many trumpets, ver. 2. Afterward in one other Angel, who executeth the office of the High Priest, as it appeareth from the furniture, in respect both of the instrument and ende, ver. 3. and also of his ministry toward the elect, ver. 4. and against the enemies, partly by casting fire into the earth, partly in raising up from thence voices & thunderings and great perturbation, ver. 5. The special preparation is of the seven Angels making themselves ready unto the business appointed to them. The Execution also hath likewise something common, to wit, a warning by the blowing of the trumpets: and also something special, even the proper effect of every blowing of the trumpet: which is distributed in the four first lighter, and the last three, heavier. They are handled in the rest of the chapter, by their distinct articles. At the first blowing of the trumpet, there was hail and fire, ver. 7. At the second, a burning mountain is cast into the sea, ver. 8. At the third, a star fell from heaven into the rivers, ver. 10.11. At the fourth the third part of the sun was smitten, ver. 12. As touching the three last more grievous trumpets, the preparation commō to them is had in ver. 13. where the Angel flying through the middes of heaven, denounceth with a mourning voice more horrible calamities from them following.

Scholions.

1 But when he had opened the seventh seal: Such then is the sixth: the sevēth seal followeth, whose effect, which proceedeth from the opening, is called Silence, which sometime is used for any resting, as why are ye silent in bringing home the King, that is, why do ye rest, 2 Sam. 10.11. Sometime it is opposed unto tumulte, from whence, the still waves of the waters, Psal. 107.29. Of which sort is this silence made in Heaven, that is, in the Church on earth, which often times is called of Christ the Kingdom of Heaven. The space of this silence is about half an hour, surely very shorth, which should almost ende as soon as it should begin. In which is taught, that the Church afterward shall enjoy for a small time happy rest, after that the open enemies should be driven away, and that comfortable Angel Constantine the great, should arise from the East. For this silence is joined together with that subduing of the cruel enemies, wherewith the sixth chapter was concluded. For the common type, of which sort was the whole seventh chapter, doth not interrupt the order of things. And indeed such quiet days followed by and by after those trumpets. For Maxentius being overcome at Rome by Constantine, and Maxentius in the East by Licinius, howe glad a day appeared to the Church through the whole world? Howe great delectation, howe great joy, howe great triumph was there of all degrees? How pleasant was it that the prisons were opened, that men were called back from the mines, that their feet were loosed from bounds, that their necks were delivered from the axe? Neither only to have these things, but also an Emperor, of which never any man before did so much as dream, who endeavored exceedingly to adorn by all means that he could, everyone of the meanest that was named a Christian. Eusebius triumphed not without cause, singing with the words of the Psalmist, Go to, see ye the works of Jehovah, how he maketh desolations in the earth, causing wars to cease unto the ende of the earth, howe he breaketh the bow, and cutteth in pieces the spear, he burneth the chariots with fire, book 10. 1. Now both the Augustes, as well Licinius as Constantine, with one mind did procure diligently, not only the peace of the Church, but also the ornaments of peace, as it is apparent from the Decrees published in the name of them both, Euseb. book 10. chap. 5. &c. But this was a short peace, and in very deed but of half an hour continuance. For first, the Augustes themselves were at concord scarce one three years space: afterward, when they were reconciled, Licinius assaileth openly the Christians, and attempteth a general slaughter. There came more over civil war, which waxed fierce among the rulers of the Church, the Bishops themselves: who being void of all fear of the common enemy, did fall one upon another with the weapons of words, as if they had ben weary of peace, even as soon as they had tasted the sweetness of it with the top of their lips. See Aurelius Victor of Caesar. part 2. Euseb. book 10. 8. 9. and upon the life of Constantine book 1. to the ende & beginning of the second. Furthermore those things which we have noted before at the first verse of the seventh chapter.

2 And I saw those seven Angels: Such hath ben the Silence, from which at length proceedeth the second periode, distinguished from the former, because the entrance into this, began not but at the ende of the seals. For shall the Trūpets be aunswerable to the Seals, which are brought to their last ende, before the Trumpets be prepared to sound?

More over take away the TRVMPETS from this seven Seal, that which we leave unto it beside and above the Silence of half an hour, is a certain small thing, and more slender and barren, then beseemeth the dignity of it.

I see that such an opinion hath pleased some learned and Godly men, but he that shall mark and observe the thing diligently, shall perceive, that the same is quite contrary to the method of the REVELATION. The Heralds of this Periode are the seven Angels Trumpeters: The words themselves do not show plainly whether these Angels were good or no They are said to stand before GOD: but this is a doubtful kind of speaking, in so much as it may be attributed as to the evil, so to the good Angels: and therefore it is said that SATAN presented himself together with the Sons of GOD, before the Lord: as we read in the Book of Job first chap. ver. 6.

But the proportion of the BEASTS in the Seals, and of the seven ANGELS Ministers of the Viols, everyone of which was clothed with Pure Linnen, as we shall see in the fifteenth chapter of this book and at the sixth verse, may cause us to esteem and judge these Trumpeters in the same number of Holy ones: especially seeing that the article, those seven ANGELS, hath also the force of nothing some that were known: of which we had none before, unless the finger be pointed unto those seven SPIRITS of God, sent forth into all the world, of which we have seen in the fifth Chapter and at the sixth verse. We said that the four ANGELS of the seventh Chapter are the four first Trmmpets, but we mean not the TRVMPETERS themselves, but the events which followed when they blew those their Trumpets.

But the parts of this Periode are distinguished by Trumpets, because these events should be more notable, more famous and manifest to all men, and as it were sung with the public and loud voice of a Trumpet In receiving of which, there is a certain preparation before they begin the work it self, because by and by after the silence made, there should be given some token of the troubles to come, before the rage should wax hot and be kindled. To which is to be referred that Schime between Cecilianus and Donatus of Afric, of which we made mention before: the Apostasy of Licinius, and his wicked enterprise against the Church. The Contention in the East touching the Lord's Supper or Passover: But especially the infection of the Arian Heresy, the which as soon as it sprung up, began to spread quickly far and near, and to kindle so great close and secrete hatreds, that neither the scorning of the enemies on the theatres, nor the most earnest desire of the EMPEROVR himself testified both by his letters and tears, and also by the Embassage of Holsius Cordubensis a most famous old man, could not avayle anything at all to quench the flame: for this see the second book of Eusebius, upon the life of Constantine, in his letters to ALEXANDER and Arius. All these things as Trumpets, were given in the sight of all men, as b • ing indeed sorrowful presagies of the future blowing of the Trumpets.

3 Then another Angel came: Hitherto the preparation of the seven ANGELS; Now followeth what manner of entrance was made to the events following in one ANGEL: Whom we may not suppose to be any Spiritual substance, such as are the ANGELS properly so called, that is to say GABRIEL, or any of that sort, as the Jesuit would have it, but a Man, according as this Book of the Revelation is wont to speak, in the which there is nothing more common and ordinary, then to give & attribute the name of an Angel, unto Men.

Furthermore this heaven is the Holy Church on earth: the Altar the more inward holy place of the same, the Ministry of the High Priest, which the Angels properly so called do never execute: but the truth of which belongeth only to Christ, the type unto men only, who have a nature fit for sacrifice, about which thing the office of the Priest is chiefly occupied: of which nature seeing the Angels are void, neither can they represente the Priest. Neither anywhere in the scriptures are these duties attributed to them. Furthermore the ministry was done before the throne, where there is no place for the Angels, but in the compass of the throne: and of the Elders, and of the Beasts: that is to say, they compass about the uttermost circuit of the Church, watching on every side for the safety of it: whatsoever is within the circuit, is the Hyghest Throne, the Lamb, the Beasts, the Lāpes, the Crystal sea, the Altar &c. of which things there is a necessary use in the congregation of the faithful. I doubt not but that this Angel is the same, which in the former chapter was said to ascend from the rising of the Sun, to wit, Constantine the Great. For that which there summarily kept the Angels from hurting until they had sealed the elect, that seemeth in this place to be declared severally in what manner it was done. Neither doth anything let but that the same man may be described in divers manners, according to the divers nature of the things that are to be done.

And he stood before the Altar, the Greek hath, at the Altar, Montanus agreeth unto it. Afterwards it shall be clearly seen at chap. 11.1. that the Church about this time was gone into the Temple, and had hid̄ her self in the privy places thereof: wherefor not without cause he is said to stand before the Altar, seeing he was the chief of them, who having escaped from the corruptions of the world, went a part from other into the covert of the Temple. But he stood not in this place as one of the common sort of the faithful, but in the ornament of the Priest, having a golden Censer, and much odors given unto him, that he should offer with the prayers of the Saints. How may these things, wilt thou say, fit to Constantine? Surely as the type of the High Priest to Jesus christ: whose person to represente is not proper now to one certain kind of men, but is common to all the faithful; whom all Christ hath made Priests, and that not of the second, but of the highest sort. But why should not he above all have the image of the Priest, in whom most of all did shine the likeness of his Kingly dignity? well spake he of himself in the assembly of the Bishops, And I, saith he, am here as one of you: for J will not deny myself to be your fellow servant, in which name I rejoice most of all: Socrat. book 1. chap. 7.

Having a golden censer: the Greek word 〈 in non-Latin alphabet 〉 signifieth properly Frankincense here is taken, for the Censer it self, as is manifest frō the first verse, where this 〈 in non-Latin alphabet 〉 is filled with the fire of the Altar. But the golden Censer was an instrument of the most Holy Place, Heb. 9.4. and belongeth only to the High Priest.

And odors were given him. Therefore this Angel is not Christ: who taketh not odors frō any other, but he himself is a most replenished store house of all graces, and giveth to everyone, as much as is needful. Those odors are a most ample, both ability, and also will to make peace, which is the ende of the Priesthood, and of burning incense before God: in which respect the Lord is said, to smell a sweet savor, when he accepteth a Sacrifice: Gen. 8.21.

That he might offer with the prayers: These things are spoken according to the ancient custom of the Temple: where the Priest burning incense within upon the golden altar, in the mean time the whole people tarried without, giving themselves to prayer, as in Luke 1.10. And the whole multitude of the pepple prayed without in the time of the burning incense: from whence it cometh to pass, that it is said in this place to be givē to the prayers: which before time was wont to be joined together with them at the same moment. And the prayers of the Saints are the godly wishes of the faithful, who earnestly desired, that some remedy might be found betimes against the evils near at hand, which they saw to before shown by many apparent tokens. For could it otherwise be, but that the sincere minds seeing strifes, privy grudges, and contentions reign everywhere, and to consume all things (I mean those which we shown even now to have followed the half hour silence) should not strive earnestly with God by prayers, that he would not suffer the truth triumphing over the tyranny of the enemies, to be abolished by the discords and alterations of them that were of the household? But what other mean could there be of appeasing controversies, then to gather together the parties disagreeing one with another, and when the matter was reasoned of on each side friendly, by a good composition to draw them to be of one mind? This was it then which the holy men desired that the present controversies might be taken away, by a general Council assembled, and the future evils might be prevented. Epiphanius reporteth that Alexander Bishop of Alexandria solicited Constantine and required of him earnestly, that he would summon a general Council, and that not of himself, but from the common advise of other Bishops, whom he had consulted with about this matter, book 2. Tom. 2. heresies 69. Ruffinus book 1. chap. 1. From which we may perceive what was the common desire of all men. Only Constantine next after God could give odors to this desire, that is, bring it to some desired issue: for, as saith Euseb. It was in the power of the omnipotent God only, to cure these evils. But Constantine alone of all men on earth to be the minister of these good things, in the life of Constantine, in the 3. book of the said Euseb.

Upon the Golden Altar: The Altar of incense, that was before the veil, as Exod. chap. 30. ver. 3. Here it noteth the company of the chosen saints, the first fruits of the whole world, as speaketh Eusebius: in as much as this company doubtless did hold the place next to the most holy, as in old time, the Golden Altar was set before the veil. And surely by right may this crown of most holy men be called the Golden Altar, the great assembly of which cometh nighest unto the majesty of God, and in which the visible glory of God most of all showeth it self. Where, saith Christ, two or three shall be gathered together in my name, there am I in the middes of them, Mat. 18.19. Therefore it must needs be that this company should have the next place to the Most Holy, in the middes of which Christ himself did remain.

Which is before the Throne: Within the circuit of the Elders. For that is said both here, and in other places to be before the Throne. Which whole space God would have to be proper to the elect on earth, who approach next to the Highest Throne, and are not separated by the coming between of Angels.

4 And the smoke of the odors went up: Thus far the preparation of the Angel, now followeth his Ministry: and first that which pertaineth to the Elect in this verse, in respect of whom the smoke of the odors is said to go up, that is they were made partakers of the thing which they desired so greatly. The manner of speaking is taken from the same custom of the Levitical Priest, the similitude of whom he hath used hitherto. Once every year the Censer was to be brought within the veil, that the cloud of the incense might cover the Mercy Seat, which is upon the Testimony, to the ende that the Priest should not die, as we read in the book of Levite. chapter sixeteenth, twelve and thirtheenth verses. Also Incense was to be burned every morning when the lamps should be kindled, as in the book of Exodus, chapter thirty, verses seven and eight. Whose thick vapor ascending should pearse through the veil, and should perfume with a most sweet savor all the inward most holy place: a visible sign of our prayers, which do penetrate the heavens, and by the sweet savor which they cast forth through Christ, do obtain of God, that which we ask. From whence the Psalmist saith, Let my prayer be esteemed as incense before thy face: Psalm hundredth and fourthy one second verse. Therefore the smoke of the odors goeth up, when our prayers coming before God, do obtain for us that which we asked according to his will. And when the holy men desired that some way should be taken, for the ending of that strife by a general Council proclaimed, by these things is shown, that the thing was granted them at length which they desired. For Constantine seeing that he did try in vain all other remedies, appointeth a general Council at Nice: he commādeath the Bishops to take public horses, and all to assemble at the day appointed. Whom at last being gathered together, he most sweetly admonisheth touching the care that they should have to search out the truth; he with very great equity heareth the disputers against it: finally he governeth the whole business with such gravity and wisdom, that at length the wicked blasphemy being condemned by common consent, the holy truth prevailed. By which fact of his surely the thick cloud of the odors, went up from the hand of the Angel before God, when doubtless by his care, pains, diligence, charges, moderation of the whole business, so wholesome a thing, so much desired of all the godly, was undertaken, begun, and brought to an ende. Now he set a mark in the foreheads of the elect, whereby they might be discerned from the base sort of the ungodly. Therefore Constantine is that Angel, those odors given him, which he should give to the prayers of the Saints, is the power to gather a general Council: the Golden Altar is Christ himself in the middes of this holy company: The thick cloud of the odors going up, is the whole matter brought to an ende most prosperously. And this is that time until which the four Angels should keep the truce, of which we have seen at the 7. chap. ver. 1.

With the prayers of the Saints: Prayers, peradventure by the want of a participle, not of the preposition with, as if the perfect sentence were this, And the smoke of the odors, which were given to the prayers of the Saints went up, the word being repeated from the former verse, where was, that he should give to the prayers: a thing very usual with the Hebrews, to understand in the things that follow, the verb that was used before. But by this reason the odors given should only ascend, and not also the other prays of the saints, which also are odors, as we have seen in the fifth chapter & at the eight verse,

Therefore by want of the preposition the sense seemeth better to agree: Yet Theodorus bez have it with the preposition with, and not with the of as the Common translation, and the Jesuit, who interpreteth it materially, that the odors ascending were made of the prayers of the Saints, whē it was said before, that he should give to the prayers of the saints. But nothing that is givē to a thing, is made of the same thing, to which it is givē

Out of the Angels hand: Because he held a Censer in his hand: but which is as much as if he should say, by the ministry of the Angel, Constantine ministr • ng, whatsoever was needful for this matter.

5 After the Angel took the Censer, and filled it with fire of the altar: The fact of the Angel, as far as it respecteth the wicked. But the full Censer showeth the greatness of the evil: the fire of the altar, the kind of it. That was an excellent confession of the faith, which the holy Council published against Heresies: which surely was like the coals of the altar, which the fire falling frō heaven kindleth in the hearts of the Saints, upon which they may burn most sweet odors in calling upon one true God in three persons. But this same fire cast into the earth, that is this godly confession spread abroad everywhere by the Emperors proclamations into the wicked world, or the Church at least in name (for I told you that so the Earth signifieth often times) how great troubles raised it up forthwith? Doubtless even as that fire ca • t on the earth by Christ▪ made all full of privy displeasures & broils while the godly with the heat of it, wer enflamed with a desire of the truth, but the wicked were set on fire with hatred and envy, Luke 12.49. so this holy Decree, a firebrand of the same heavenly fire, raised up a very great hatred in the contrary wills of men. When the Trumpets were first given, they fought one against another, only with a d • ssenting of opinions, but the evil increased now by the remedy, as cankers are wont. For after this Council came all manner of calamities, deceits and false accusations, which being shown here briefly by the voices, thunderings, and lightnings, afterward are declared severally in the first truēpete. So therefore, that which was holy and wholesome to the godly, turned to greater destruction and provoking to the wicked.

And there were thunders and voices: Some books have voices and thunders: Aretas only thunders and lightnings, omitting voices and earthquakes, These things do note generally what fruit of that Coūcill should redounde to the wicked. But thunders and voices seem here to be two words for one thing, to wit loud thunders, as Ier. 4.29, they shall go into the very clouds, and clime up upon the rocks; that is, upon the cloudy rocks by reason of the height of them: unless peradventure voices be the same thing here, which they were in the 4. chap. 5 ver.

6 And the seven Angels, which had: The second preparation of the seven Angel, who now go about the business, of which before in the Trumpets that were given, there was given some proof. For these things a • e spoken of the executing of the work, as likewise the wife of the Lamb is said to make her self ready, at the very marriage, after in chap. 19.7. Now therefore when the prisons where broken, those mischiefs should fly out, which evē hitherto made a stir in the inner partes: the four first of which are described in this chapter, far lighter indeed then the three last: and therefore we shall see, that albeit in a certain order of blowing the Trumpets they do assayle, yet they all do together come upon men with force, distinguished only by short spaces of time to begin.

Prepared themselves to blow the trumpets: This sound of trumpets, seemeth not to be a voice manifesting to John alone, that is, to the elect in the Church, the trouble that should come, such as was that of the Beasts in the first seals: but the divine administration, giving by the holy Angels so notable beginnings to the facts: that by the same, as it were by a noise of trumpets, all sortes of men should be awaked, for to consider the beginning of things. Many things do creep upon us by little and little and secretly, so as their beginning is unknown, and are grown old before they be perceived: but here the beginning should be marked, and perceived plainly of any one, so that the procedeing of them could not come suddenly upon any man, but such a one, as would be willfully negligent. Although the sound of a trumpet doth cause rather astonishment and fear, then teach the hearer knowledge. And so in deed it cometh to pass, that the further we proceed, the more obscure are the judgments of the events. In the Seals the Beast doth call John for to come and see. In the Trumpets there is never a word: only a sound is given. In the Viols, there is scarce any noise, but so far as the liquor poured out of a cup doth yield. Certainly as longe as faith and godliness was sound, as in those first times, small judgments did awaken the Church: but in these last when iniquity is grown in use, we pass over even the greatest works of God with eyes shut up and deaf ears. Which carelessness of ours God both discloseth and reprooveth by this increasing darkness of the signs. For less light is not given from any lack of perspecuity in God, but only for a reprehending of our future secutity.

7 Therefore the first Angel blew the trumpet; All things now being finished, which hitherto caused a delay, at length the Angels sound the trumpets: at the first sound a double effect followeth. The first is a shower of hail, and fire: The second the burning of trees and grass: the hail coming frō heaven and with a great noise, signifieth the very great trouble, which from the household servants of the Church, at least by outward professiō, should fall suddenly upon their own heads. But the fire mingled with blood, the fervency of the same trouble, and increase even to the shedding of blood. But we must remember that these mischiefs are set on fire with the burning coals of the altar. Which thing is here manifest. For the matter was not deferred for any long while, but in the middes of the Nicene Fathers the first Angel blue the trumpet: for the holy men had scarce approved the truth by a common consent after they had considered the matter diligently, but the hail began to fall down violently, and to make a wonderful great noise. Certain Bishops, verily citizens of the Earth, making a pretended show that they were offended with some words of the Confession, but in very deed inflamed with the coals of the altar, labored to hinder the consent and to be against it so far as in their power did lie. These were five, Eusebius Nicomedieosis, Theognis Nicenus, Maris Chalcedonensis, Theonas Marmariensis, & Secundus Ptolemaitensis, who maliciously alleging against the word Consubstantial, would neither agree with the rest touching the faith, nor subscribe to the condemnation of Arius. This was a manifest beginning of the hail, which a while after fell in greater abōdance. For after that Eusebius and Theognis faigning an alteration of their opinion, had recovered their former dignity, they went about this one thing, to try by all means howe that through the sides of Athanasius, they might pierce the truth. And these cunning devisers looked so well to the matter, that no times have been more troubleous through most impudent false accusations, malicious surmises, lies, and unjust vexations: That Athanasius had killed Arsenius, had ravished his hostesse, had takē away craftily the provision of corn at Constantinople, had ministered money to one that attempted an alteration: & what time affordeth exemples of like impudency? The good Arian Bishops removed from his seat Eustathius Bishop of Antioch, because he was one of them that held the truth, a whore being brought forth, who objected unto him dishonest conversation with her. Neither were these things done secretly and privately, but that we may acknowledge the huge noise of the hail, in assemblies full of men, by continual runnings up and down frō Thracia & Alexandria into Syria, by wicked accusations, by appealings to the Emperors, in abrogations of ungodly sentences, and approving of the same again, so as the whole East had business enough by these means, & did ringe on every side with the noise of this shower.

But the broile stayed not here. CONSTANTINE the son of Constanntie mingled hail with blood, banished many, put many to death, Howe cruel a thing was it, that he compelled by torments to consent to the wicked opinion, that reverend old man Holsius of Corduba, to whom his Father gave so great honor?

But the outrageousnes of VALENS is almost uncredible, whereby the Church was spoiled on every side, the faithful were cast headlong into the river Orontes: cruelty was exercised by every kind of death. Surely that ship in which under a color of sending four score excellent men into banishement, he commanded them to be burnt in the main sea, was more unnatural then that weak ship of Nero, in which he devised a death for his mother. And the Bishops who of late passed all mortal men in impudency, strove afterward with tyrants who should be most cruel. What slaughters did MACEDONIUS make through all the East, Georgius and Lucius at Alexandria? It would ask a longe time to set down all: doubtless the former miserable times came again, the name only of the enemy being changed: for those of the time passed wer Heathē, but these wer false Christians Verily the wonderful and marvelous falling of hail in & about those times, shown manifestly what was the state of things: And hail filling the hand rushed down violently, every several hailestone being as great, as the hand could conteme, as Socrates in the four chapter of his book doth say. And it seemeth that Gregorius Nazianzenus at that time made that oration, whose inscription is this, when the Father held his peace because of the calamity of the hail.

And they were cast into the Earth, and the third part of the Earth &c. So readeth Aretas, the Common Latin translation, and some other Copies: and so it seemeth that it should be read, both that the greatness of the evil may be the more perceived, and also that those things which follow may be understood the more easily, this first being set down which is the chief. He cometh now to the second effect which was hurtful only to the wicked, the sealed being well defended from the evil of it.

For, saith he, they were cast into the Earth: which we have taught to signify Earthly men, wholly addicted to the things of this life. But this shower rained not upon the whole earth, but only upon the third part. But he calleth it the third, after the common manner, the whole being distributed in to three parts: Which third part was the East, to wit, Asia, and the bordering places.

EVROPE and AFRIKE understood it rather by hearing then in very deeded. VALENS and URSATIVS Bishops, the one of the city Mursia in the country of Pannonia, the other of Singidon a city in the Superior Mysia, did endeavor and labored much to fill those parts with this poison. But God who is merciful, did in his kindness restrain and repress this mischief within the bounds of the third part of the world, least that in overwhelming the whole Church, it would at length destroy and overthrow the same utterly.

And the third part of the trees was burnt: The trees are the foster children of that Earth, of which I spake even now, and those more strong & tall then any of the rest, as after in the 7. chap. but the Green grass signifieth the new borne Infants of the Church, and the common multitude. But the tempest seemeth to rage more grievously against the Grass, then against the trees: for of these the third part only is on fire, but all the grass is burnt up. But this whole grass belongeth to that third part only, even as that third part of the trees, are all trees of the East: from whence the condition of the trees is nothing better, then of the grass. These things teach, that all of the Christian name, as well the highest as the lowest, who lived in those countries of the third part of the world, and were not in truth grounded and built upon Christ, should be so miserably smitten with this storm, that they should make shipwreck of their salvation. But you will say, that they were destroyed before: that is true doubtless in God's council, yet it often cometh to pass, that reprobate men do flatter themselves for a time, with a certain false hope, and do with very great care delight to follow some outward religion: which afterward the time doth prove manifestly, to have ben mere hypocrisy, and a vain appearance of holiness: so those burnt trees & grass, should make shipwreck of their counterfeit god lines, dashing themselves against the rocks of so great ungodliness of the Bishops. And howe could it be, but all in whose hearts the truth hath not taken deep root, either should be carried into error, or, which is worse, should contemn all religion, should revolte from Christ himself, should hate the worshippers of him, whom they should see to be bent to this only thing, that they may raise up strifes, contentions, and troubles? Well wrote Constantine in an Epistle to the Council gathered together at Tyrus, he upbraided the Bishops, in that they did nothing else but sow dissensions and hatreds, and those things which did tend to the utter ruin of man kind: Socrat. book 1. 34. But there needeth no witnesses in a matter not doubtful. The exceeding great mercy of God is rather to be praised, which kept a few safe from this storm.

8 Afterward the second Angel blue the trumpet, & as it were a burning moūtaine: The first effect of the sounding of the trumpet of the second Angel: is a great mountain burning with fire cast into the Sea: The second effect is, the death of the third part of the creatures that lived in the Sea. As touching the first, Mountains in the scriptures are Princes, States of a Realm, Loftie minded, & all of that sort, as Isaiah saith, that the day of the Lord shall be upon all the high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every strong wall, chap. 2.14.15. From whence it seemeth here to note Kingdoms, Principalities, Honors, Dignities, the Pomp of the world, and Traine folloing great men, and the Ambition of such things. This Mountain burneth with fire, as Vesuvius or Aetna, because the desire of honor and riches is fervent, neither are men wont to be occupied coldly in getting such things. It is thrown into the Sea, because the ambition of these things is cast into the doctrine, a new decree of the Council being made, touching order and honor, of which their Ancesters never had a thought. For we have shown before, the Sea to be the most pure doctrine of the true and heavenly Church, chap. 4.6. but of the earthly and false, the foul and gross, chap. 7.1. Seeing then that this is the meaning of the words, we shall find that the second Angel by and by after the first sounded the trumpet among the same Nicene Fathers. For after that sentence was given touching the coessential nature of the Son, of celebrating the Easter upon one and the same day, & of Miletium, they turned themselves unto the making of Canons, by which the Ecclesiastical Discipline should be ruled. Amonge other Canons, they make a Decree touching the Primacy of the Metropolitans, that the Bishop of Alexandria should have authority over all the Churches, in Egypt or Libya, and Pentapolis: because the Bishop of Rome had the like custom: Likewise as in Antioch and the other Provinces, let the honor of every Church be reserved. And that no man ordained without the will and knowledge of the Metropolitan, should be counted a Bishop: that honor also be given to the Bishop of Jerusalem, and consequently that he may receive honor, the dignity nevertheless proper to the Metropolitan City remaining. Surely this burning Mountain was cast into the Sea, when from this beginning, there was strife among the Church men about dignity and honor, as for the maintenance of religion, and their private sustenance. Indeed the obscurer Churches were wont in former times to go to the learned and skillful Bishops of more famous cities, and to ask their advise if any doubtful thing had fallen out, and to crave their aide to whom the excellency of the place procured more authority: but that which they did before of their own accord, now must be done necessarily: and those whom lately they saluted as their brethren and fellows in office, they were now to be acknowledged by higher titles. From hence came into the Church, exercising of authority and having dominion: by which in a short time after, all thing were turned up sidowne. Constantinople thought that she was regarded nothing according to her worthiness, by this Nicene Decree: where fore a few years after, a Council being gathered in the same place under Gratian and Theodosius the elder, she ordained in plain words, that the Bishop of the City of Constantinople, ought to have the honor of Primacy next after the Roman Bishop, because that it is new Rome; see the first Council at Constantinople, Canon the fifth. By which things both she bewrayed her own ambition, and also shown some what more fully, what those something obscure circunstances of words in the Nicene decree meant.

And the third part of the Sea became blood: The Second effect, is the corruption of Doctrine, & the death of the things in the Sea. The Doctrine is turned into blood, that is into a nature wholly growing out of kind. Before indeed, it began to be foul and thick, defiled with many superstitions, but af • er the desire of Lordship & Primacy was mixed with it, it became an horrible blood. But what this third part is, the History showeth clearly. In the former sounding of the trumpet the East was smitten with the hail: now the West is punished with the bloody waters, as some time Egypt. Now Rome must play her part, which not content with the Primacy of Order the which the Ni •• ne Fathers gave her, strove as much as she was able, to get her self the highest estate also of power over all the rest. And she had many opportuni •• es doubtless before others, as to be the head City of old time and no • y t longe ago, that prejudice of the Nicene Decree, the exceeding peace the which she enjoy • d, when in the mean time the whole East was inflamed with the deadly fir • brandes of dissensions, finally ordained as it were a sanctuary, the orthodoxes being driven out of their se • tes: under a color of defending of whom, she crept in by stealth to that dominion, which in her heart she sought so greedily. For while both the banished Bishops, of whom she seemeth to deserve well, praised her of a grateful good will more then was meet, and she vaunting her self the more freely in a good cause, she exercised a certain empire and dominion unwarres over all men. Which coming of hers appeareth evidently in Sozomenus in his 3. book chap. 8. Athanasius of Alexandria, Paulus of Constantinople, Marcellus of Ancyra, and Asclepa Gazensis, being cast out of their people fled for succor to Rome: the defense of whom Julius Romain took freely: neither was that to be reproved, unless he had made craftily to himself from hence a step, unto tyranny. For so he writeth to the Churches in their behalf, as though the power were his own to command anything imperiously. As if it were meet that he because of the dignity of his seat should be careful for all, he restored to everyone his own Church. But when letters were sent everywhere touching this matter through the East, being as I said full of authority and power, which he arrogated to his seat, the Eastern Bishops, in other things not to be approved, did this well and according to their duty, that they thought the arrogancy of the man was to be convinced of them, and the Romish ambition to be reproved freely.

And from hence is that which they answer, that the Roman Church doth strive and contend with all men about honor, as if she were the school of the Apostles, made at the beginning the mother City of Godlines: although the teachers themselves of the doctrine came from the East, and were men of that country &c. There was added to his cunning of boasting so insolently of the Apostolic Chair, a crafty interpretation of all duty, as of due obedience: the saluting of his brethren and fellows in office, by the name of honorable Sons, and other notable frauds of that sort, as Damasus in his Epistle to the Constantinopolitane Council do show, in these words: In that, saith he, your charity most honorable sons, giveth due reverence to the Apostolic Chair, by the same thing you procure very much reverence to yourselves. For although it appertaineth to us chiefly to order the stern and rudder which we have taken upon us to govern in the holy Church, in which the holy Apostle sat a teacher, yet we confess ourselves to be unworthy of so great an honnour, Theodor. book 5. chap. 9. Incredible is the charity of the Roman Pope, who embraceth no otherwise then as Sons, so many Bishops present in the Council. In the next age his insatiable desire brake forth more evidently. Three most Holy Popes, who could not err, Zozimus, Boniface and Celestinus are convinced of falsehood, belying the Nicene Council to stablish their own Principality. The sixth Council of Carthage (albeit they reprove so great a naughty act more gently then was meet) writeth to Celestinus, that they could not find any such thing in the truer Councils, which are received for Nicene, being sent them from holy Cyril and Atticus of Constantinople, out of the original, which they long a go sent from thence by Faustinus, as out of a part of the Nicene Council: and therefore they warn him, that he would not do that whereby he may seem to bring into the Church of Christ the smokie pride of the world.

So in short time their impudency increased, neither from hence forth did they cease before that Rome the conqueresse had taken from all the rest the apple of contention.

The Nicene Fathers tought to provide for the peace of the Church, by placing some chief Patriarchs, as it were in a watchtower above the rest, but the issue convinceth them both of an exceeding great error and aberration, and of their labor to be very ill and unprofitably bestowed: and together also it teacheth howe much safer and better it is to continue and keep within the bounds and simplicity of the divine and most holy word of GOD, then that we should alter or change anything in it leaning unto human wisdom and inventions of men.

Such is this third part, into which the burning montaine was cast: and that the doctrine afterward became most foully corrupted, & marred, now it is mor known thanks be to God, thē that is needful to spend time in proving it. We shall find that this is the continual Cokou song of all the Papists, an immoderate boasting of the Apostolic Seat, whether they do refferre all things wrestingly, the Sun and Moon, the two swords, and the Church built upon Peter.

9 And the third part of the creatures died: There remain yet two partes of the second effect: one touching the death of the creatures in this Sea: the other of the d • stroying of the ships. The creatures in the Sea, are all that basest company of the Clergy, as they call them: of which sort are the Door-keepers, R •• ders, Singers, Exorcists, Acobythes, Subdeacons, Deacons, Archdeacons, Deans, Religious Monk • s, Brethren, and the rest of that kind. The Shippes, are those of a higher degree, whose office was to take pains in preaching the word, and to transporte it hither and thither as merchants, or any other way to exercise merchandise in this Sea▪ the third part of all those should perish, that is, all that execute this corrupt ministry in Europe, the third part of the world by drinking up this red blood, they should be destroyed, who puffed up with ambition, despise the simplicity of their office, and neglect all manner of duty through desire of attaining a better dignity. In the East the overflowing of the Barbarians quenched this flame: In the West, the times being some what more quiet, gave leave to it to spread abroad at her pleasure. The greatness of which burning, by which are burned all the Mariners, Watermen, Masters of Shippes, Pilottes, sailing in the middland Sea between Europe and Afrique, from the gulf of the Sea Ionium unto the Isles called Gades, that is, the Ecclesiastical men of this our world, may be comprehended more easily in mind and thought, then declared by words, of him that followeth brevity. I would to God that the broken piece of this Mountain did not yet still trouble the Crystal Sea in Christi an Churches. But how agreeth it to this Sea-evil, that in the same tempest, as saith Jerome, by an earthquake of the whole world, which bef • ll after the death of Julian, the Seas passed their bounds, and as if God did threaten a floode again, or that all things should return to the old Chaos, the ships being carried to the unapprocheable places of the Mountains did hange upon them? In the life of Hilar. Eremit. Annian Marcell book 26. at the ende, reported the same, mentioning that this came to pass the 12. day of the Calendes of August, when Valentianus was first Consul with his brother.

10 Then the third Angel blew the trumpet: The Primarie effect of the third sounding of the trumpet is a star falling from heaven into the third part of the rivers and of the fountains, burning like a torch, called wormwood. The Secondary effect is bitterness procured thereof, and the death of men drinking of the w • ters. We ought to remember that, which is clear enough from the things before said, but it is to be set down again and again, because of them, who to the ende that they may darken the things, do often repeat the contrary, that the words are not to be taken properly. If one great star should fall, we should not need to expect any further evil following Neither would it fall into the third part of rivers only, but cover the whole earth: whereupon they that urge the property, are constrained to go from the words, and to fain a certain multitude of exhalations gathered together. But it shall be manifest from the whole Prophecy, that he speaketh not of that which is to come, but of that which is past in respect of our age. Therefore they who call us back to the natural signification of the words, do of set purpose desire to hide the truth so, that it may never show it self. Let us come to the matter. We have heard that the stars are the Ministers of the word in the Churches, chap. 1.20. Although the word doth not so appertain to thē alone, but that also it may be applied sometime to others. Howe, saith the Prophet, speaking of the King of Babylon, art thou fallen frō heaven o Lucifer, the Son of the morning? Isaiah 14.12. Therefore the word fitteth them who glister aloft, as it were in heaven: especially if they shine with the light of truth. This is a great star, not dark and cloudy, but of a notable greatness. It fell from heaven, by falling from the true Church, through Heresy or some other ungodliness. Jt burneth as a torch, because the fire of it should be flaming & mounting up, coming forth openly abroad, not burning only with a secrete heat, as even now the Mountain did burn: whose flame yet should not continue longe, but the nourishemēt failing as of a lamp, it should be clean put out: It falleth into the rivers and fountains, that is upon those men from whom as from fountains the doctrine should flowe unto others, of which sort are the Bishops disposers of the word: the divers consideration of whom doth procure unto them divers names. Even now they were Shippes carrying hither and thither the marchandizes of the word: now because by their continual flowing they do maintain that universal Sea of doctrine, and increase that which abideth in the multitude, worthyly are they compared unto rivers and fountains. The star falleth into them, peradventure the common people remaining more sincere, which comprehendeth not so great subtilityes. Although howe shall the river flowe clear, where the fountain is corrupted? Vnles peradventure as the Sea waxeth not sweet by the watering of the rivers, so neither do the multitude gather bitterness from the corruption of these. But the matter is otherwise here, seeing a little leaven leaveneth the whole lump: and albeit, the fountains should be most corrupt, yet it should not be without danger to them, who should drink thereof, but they should perish even as well. The name of the star is wormood, not because it should be called so commonly, but because it should show her self to be some such thing by the effect. And wormwood some time noteth the bitterness of afflictiō, as behold I will feed my people with wormwood, Ier. 9. that is, most bitter corrections: some time the deadly poison of heretical wickedness, as take heed that there be not in you a root bringing forth hemlock or wormwood, Deut. 29.18. that is, least your mind be the seedeplot of any Idolatry and wretched life, as the most learned Tremellius and Junius do expound it. Both seemeth to be joined together here, that the bitterness of the calamity may be mixed with the vicious and corrupt doctrine. Now for the application. The third Angel did blow about an eleven years after the former. When Constantius, to whom befell the Eastern Empire, and by and by after the death of his Father, through the fraud of a certain Elder, whom he used familiarly, was cast from heaven into the Arian Heresy. The impiety began before through Arius, and got some patrons, as before we have said: but Arius forthwith counterfaited a recantation: by the same cunning Eusebius and Theognis recovered their chairs. Neither durst any openly make any stir, while Constantine remained alive. This furour enraged the minds of some, and drove them to work the orthodoxes what troubles they were able, but they made show of another thing. Furthermore these were lesser stars: but Constantius was a great star flaming as a torch, bringing forth the thing out of lurking corners into the clear light: and endeavoring with very great desire to amplify it. The same account is to be made of Valens the Emperor, who followeth after Julian & Iovinian. By their means Wormwood fell into the third part of the rivers, and into the fountains of waters. Before time the Bishops were sick of this disease: but now they began to rage, having got such rulers. The whole East, except Athanasius and Paulinus drunk this deadly poison of the Arians and Emmonians, see Jerome against the errors of John Bishop of Hier. Not only Nile was turned into bitterness, but also the rivers and fountains of Thracia, Hellespont, Bithinia, and the whole continent region: in all which places the Arians expelled out of the Churches all that were of a right judgment, and punished them shamefully, Sozom. book 4. 27. More over the poison was poured forth on all men from the borders of Illyricum, even unto Thebais, as Basyll cōplayneth in his Epist. 69. And what wormwood was at any time more bitter, then for Christians to be beaten with stripes to death by Christians, to be deprived of their goods, and privilege of the cities, to be burned in the fore head with a hot iron, and to be handled with no less cruelty, yea rather more cruelty of brethren, then before time of most fierce & outrageous enemies? Yet all these things and many mo suffered the orthodox at the hands of Macedonius of Constantinople, and others his fellows in office, not Bishops, but fiendes of Hell, as Socrates writeth in his second book, chapter 27. This mischief vexed and over ruled a longe time that third part, both by it own self, and also by the unhappy birth of the Macedonians and other wretched offspring of that sort: nevertheless whē Valens was dead, this flame also decayed, the matter of which was consumed, as of a lamp, which hath no more oil. Those Wormwood waters did wonderfully provoke the calamity of the hail with which now at length they mixe themselves, and hindered that the burning flame of ambition in the West could not be holpen. For now the three Trumpets came on with rage together, which molested at the first asunder and mor lightly.

11 Therefore the third part of the waters became: The Second effect showing the fruit of the falling star. The Teachers and Bishops almost all, of that third part, who should be the springs of learning unto others, forthwith infected the wholesome waters with the bitterness of that wicked opinion: but they made this deadly mixture not only to themselves, but also all which drunk hereof, and sufferred themselves to be infected with the same opinions, got to themselves destruction, as hath ben declared by us before.

12 Afterward the fourth Angel blue the trumpet: Here is mentioned one effect only of the fourth trumpet: otherwise then in the former. Neither that without cause, but for this intent, as far as it seemeth, because the former evils came from them of the household, and that it was therefore needful, not only that it should be shown which was done, but also the Authors, whereunto the first effect pertained especially. But this calamity should come altogether from the Enemy, and from men that were strangers from the Church, any fall of whom there was no need to rehearse. Wherefore he cometh to declare this trumpet no otherwise then to the relating of the former calamities, which the spiteful Heathen Tyrants did bring in before time, as in chap. 6.12.13.

This only effect smiteth the third part of the Sun, of the Moon, of the Stars, of the Day and of the Night. The Sun, Moon, and Stars we interpret as before, to be the chief ornaments of the purer and true Chyrch: So as that the Sun should be the Scriptures themselves, the fountains of light. The Moon the doctrine borrowed from thence, which is compared sometime to the water, and also sometime to the light for a divers respect.

the stars, the Ministers: the day, joyfulness and mirth in the Church from the enjoying of this Sun: the Night, a sorrowful condition, either in regard of affliction, or of darkness and obscurity which is cast upon the truth, or of both: whereupon there shall be no night in the full happiness of the Church, chap. 21.29. Neither are the Ministers stars, because they are servants of the night, but because they put away the darkness that is in others, themselves in the mean time being enlightened wholly by the light of the Sun; The meaning therefore is, that a most grievous calamity, common no less to the false, then to the true Church, shall invade the third part of the world: as the History witnesseth it to have come to pass. I pass over the tempests of those wars, which the most obscure nations Goths, Suevians, Huns, Heruls, Vandals, and the other confederates of these, inferred: which scarcely repressed of Constantine the Great, at length when he was taken from the earth, overflowed all Europe: I think that this forth sounding of the trumpet, is to be referred especially, when Gensericus the Vandal, about the year after Christ is birth 438. passed over from Spain into Afrique, sent of Boniface. For what Decius or Diocletian is to be compared with this man in cruelty? The divine goodness delivered from their jaws Augustine, a few days before the city Hippo was takē. What torments endured not the rest of the saints? The Tyrant commandeth all holy books to be burned, everyone without regard to be killed, that they should not spare the innocent, but suckling children being pulled from their mothers breasts, to be partly dashed against the stones and the ground, partly to be cleaved asunder in the middes from the crown of the head. And they were better dealt with all, then the rest which remained alive, many Ministers of the word, and famous men being laden with huge burdens in stead of Camels and beasts, and compelled with goads of iron to hasten their going, as often as through weariness they stayed. Proclamations from the King ar set forth, that all in general should be destroyed, who had holy orders. And Victor of Utica who wrote the History of this persecution, maketh mention, that of an hundred and three score Bishops, which lately were in Zengetana & the provincial jurisdiction, three only were left alive, at what time he wrote these things: and that one of these three escaped persecution and lived as a banished man at Edessa in Macedonia. Verily the third part of the Sun, of the Moon, of the stars, and of the day was smitten; seeing the African Church, the third part of the world, lay wholly quenched, as far as man could judge. Especially when as Hunorichus Nundrus, and at length Gilimer made a gleaning with greater cruelty (if anything can be greater) then Genserichus used in reaping the first harvest. Neither was the Night untouched, but the third part of it was likewise smitten, that is, the whole false Church also, which is wont to be more populous then the true, and to cover it over with her darkness, was partaker of the same calamity. For the Vandals desired to root out all at once everyone of the Christian name: far otherwise then the other barbarous nations in Europe, which sought only places to dwell in for themselves, and bare no such hateful minds against religion. For which cause we think, that this fourth sounding of the trumpet, doth properly belong to the African Vandals. And so much the more, because by their means it was brought to pass that the Sun in those countries did go down always to this very day: for after that horrible darkness, which the Vandals brought in, God by his fearful judgment gave up those nations to the Mahumeticall madness, whose hellish darkness at this time sufferreth no comfortable Sun beam to shine upon them. Howe is it to be lamented, that that part of the world, which afore time was beset with most famous lights, Tertullian, Cyprian, Augustine, and others almost infinite, is now altogether become black, and doth not shine with one little sparkle? But so is thy will most holy Father, who hast compassed about us Europeans left alone, and most wickedly abusing thy holy name, with very sorrowful spectacles of thy wrath, both toward the East & South. So therefore are the four first trumpets, Contention, Ambition, Heresy, & War: those four Angels, which Constantine the Great for a time restrained. But the first and third trumpet belongeth to the East: the second to the West: the fourth to Africa. The Prophecy of this chapter containeth about two hundred & thirty years, to wit, from the beginning of the reign of Constantine unto the year of Christ five hundred thirty and three, at which time Belisarius carried away captive Gilimer, and destroyed the name of the Vandals in Afrique, Evag. book 4.16. Ye may fetch a larger declaration from Eseb. upon the life of Constantine: from Socrates, Theodoret, Sozomene, Evagrius, Procopius, of the war of the Vandals: and Victor of Vtica touching the persecution of the same men: whose Commentaries God would have to be extant, for the light and credit of this Prophecy.

13 And I saw and heard one Angel: Now he cometh to the three last trumpets, much more troublous then the former, as appeareth from the common preparation in this verse. For as though the usual sounding of the trumpet were not of sufficient force to cause fear, a common Proheme to these three full of terror is prefixed: every several afterward is declared by their transitions. As touching the words, some read for an Angel an Eagle, as Aretas, the Complutent Edition, and the common translation: brought hereunto as it seemeth, because the fourth Beast was like a flying Eagle, chap. 4.7. But the word one being adjoined, maketh against it. For it was wont to be the limiting of a thing uncertain and indefinite. But the Eagle the fourth Beast was only one: wherefore it had ben superfluous to say, I heard one Eagle. Therefore one Angel agreeth better: which word is general, and by right may be limited with some addition, as Andreas readeth, and some other Greek Copies. Furthermore he is called an Angel which flieth through the middes of heaven, after in chap. 14.6. But this one Angel is someone man alone, picked and chosen out from the rest, to some peculiar office. 〈 in non-Latin alphabet 〉 is not the middes of heaven, as the Astronomers call it, who call midday in this wise, but the middes between Earth and heavē, to wit, the middes of height, not of length, as the Angel appeared to David, 1 Chron. 21.16. But seeing heaven is the holy Church, and the earth the false and counterfeit, which carrieth the name & show only of the true: this Angel being seen betwixt both, seemeth not to have attained the purity of that, and yet to have flown somewhat aloft beyond the dregs and filth of this. He crieth with a loud voice, that he may be heard of all men, that there shall come far greater calamities, frō the three trumpets that are to come, then yet have gone before. But that these shall come upon the inhabitants of the earth, who do counterfeit holiness, whereas in very deed they are withered branches and rotten members. The time and congruency of the matter do make me to think that this Angel is Gregory the Great Bishop of Rome: he was one, as it were taken out of the rabble of many Bishops, whose labor God would use to profit his Church. But although he sat unwares in the chair of wickedness, yet God knoweth to pluck his out of the jaws of Hell. And significantly doubtless is he called one, as though it were a miracle for any one of any goodness to be found among that degenerating route. This Gregory did fly in the middes of heaven, pressed down with many superstitions and errors, that he could not be enrolled a citizen of the heavenly city. Whose nevertheless singular good will, care, diligence, right judgment in many things lifted him up on high far above the rest of the common sort, and that company of superstitious ones. He cried with a loud voice, denouncing to the world a great calamity by ANTICHRIST who should come straight way. The King, saith he; of pride is at hand, and wich is unlawful to be spoken, an army of Priests is prepared: book 4. Epist. 24. Again, the King of pride is at the doors, in the same book, Epist. 38. In the same place again, where is that Antichrist, which challengeth the name of universal Bishop, and for whom is prepared an army of Priests to attend upon him? He is at hand, saith he, and at the doors: yea he was far nearer then he thought, in whose chair he sat even himself, but by his account he could not be far of. Neither is it lawful to diminish the Popes credit, who could not be deceived, especially avouching the same thing so often and in earnest. Seeing therefore that this Gregory next after the fourth trumpet, that is, the Vandalike persecution, so expressly crieth out aloud, that Antichrist is at hand, then whom no greater plague and calamity could befall the earth: and that a few years before, that the Monster borne longe ago, broke forth into the open light, it must needs be that he was this Angel, who is shown almost so plainly by this type, as if he had ben named.

Analysis.

SVCH hath ben the common Proheme, as was said in the last verse of the former chapter. The special effect of the greater trumpets followeth: two of which are handled in this chapter: The Fift, unto the verse 13. The Sixt in the rest. The first effect of that is, the fall of a star from heaven, ver 1. The second effect is the opening of the bottomeless pit, the smoke coming out of the pit, darkening the Sun, ver. 2. and the ingendring of Locusts: of which afterward there is a description, first in respect of their power, like unto scorpions ver. 3. over whom, ver. 4. of how long continuance, ver. 5. howe great, both from the degree of pain, which should not be unto death, but only for torment, ver. 5. and also from the esteeming of death, as a lesser evil, ver. 6. Afterward there is used a lively description of them, both of what sort they are by themselves, and that partly in sum: That they are like to warrelike horses, ver. 7. partly by every member in regard of their heads and faces, in the same verse, of their hairs and teeth, ver. 8. of their habergeons and wings, ver. 9. of their tails and power of hurting to continue, ver. 10. and also lastly, what they are in respect of their King Abaddon, ver. 11. So is the fifth trumpet. The two next are set forth by transitiōs, ver. 12. The former whereof, that is the sixth containeth both the calamity in the rest of this chapter, and also a consolation of the Saints in the two following. The calamity first is commanded, the author of which commandment is declared, ver. 13. The Minister to whom it is given, and the sum of the commandment, ver. 14. Afterward it is performed in very deed, both by the Captains, to whom a space of tyrannizing, and the number of them that are to be killed, is prescribed, ver. 15. and also by the soldiers, the number of which is shown, ver. 16. and fierce and terrible dispositiō, ver. 17. The event of all which is double, the killing of the third part of men, ver. 18.19. The hardening of the rest, ver. 20.21.

Scholions.

1 Then the first Angel blue the trumpet, and J saw a star: The first effect of the fifth trumpet is the fall of a starr, as we have said in the Analysis, which star is not any good Angel, they are never said to fall from heaven to the earth, which always in this book is takē in the worse patt: but to descēde, as chap. 10.1. and 18.1. and 20.1. Furthermore, this star is the Angel of the bottomless pit, of which in ver. 11. who is called Destroying, not only because he shall destroy others, but also because he himself shall go into destruction, chap. 17.8. Who hath come from the same bottomless pit, from whence he hath caused destruction to others, in the same place: It is well true that a Holy Angel hath the key of the bottomeless pit, chap. 20.1. but that is a key to shut only the bottomeless pit, after that the Devil is put in: this on the other side is only to open the same. Neither is that firm, that the key is never given to others, then our friends: for what other thing is the Key, then a power over a thing? Which we know is granted to the fowls spirits; whereupon the Devil is called the Prince of the world, John 14.30. the Prince of the power of the air, Ephes. 2.2. the Prince of the darkness of this world, Ephes. 6.12. Therefore this star by an usual manner of speaking in the Scriptures, is some wicked Man, to whom we have heard before now, that the name of star is given. That Ambrose, which not very long ago Tonstall published, will have him to be some Arch-heretic, who as a star in heaven, before he fell, shined brightly in the Church with learning and wisdom: Ioachimus Abbas, that it is some Clergy man endued with knowledge of learning: Well and according to the meaning of the Holy Ghost, as we shall see by and by. He is said to have fallen in the time past, which fell before now. For this star fell not first at this fifth sounding of the trumpet, but departed longe before from her soundness by certain degrees, & was tumbled down into this pit of ungodliness. Although this preter tense noteth not only the thing which is now past, but also after the manner of the Hebrews, a continuing action. Of which sort are those, This is my be loved Son in whom I have ben well pleased, Mat. 3.17. So before, Behold saith Christ, I have stood at the door and do knock, chap. 3.20. Of which sort are many in other places. It fell from heaven unto the earth, by revolting from the holy Church to a degenerating company of ungodly men. But this fall now first began to be marked, after the sounding out of the fifth trumpet. For that which is done leisurely and privily, is not perceived to be a doing, before that it be manifestly come to pass. The key of the bottomeless pit given, is a power granted over infernal darkness, which was shut up in the bottom of the pit of hell, for that is the bottomeless pit. Now first this power was granted to send forth the smoke, howsoever the fall from heaven was before that the trumpet sounded. Now that we may find out who this star is, the thing is not to be measured by one or two circumstances (for so we shall find very many to have fallen from heaven) but all things are to be taken together: which surely whomsoever they shall fit, he doubtless is that very man whom this Prophecy painteth out unto us: it cannot be that the holy descriptions should be general and common, so as they may be applied to divers things contrary to the meaning of the Spirit. But it is to be observed, that this trumpet is not limited within any certain bounds of the third part, as the former, but to have free liberty to spread far abroad in what place soever it will, as in the common proheme the Angel cried out in the ende of the former chapter, woe to the inhabitants of the earth: as though the calamity should be contained within no other limits then of the whole earth: from whence it cometh to pass that the latter trumpets exccede the former, not only in the very kind and continuance of the evils, but also in the space and largeness of the countries thenselves, to which they should bring damage. These things being thus laid, we shall find that this trumpet sounded immediately within three years after that Gregory died (whom evē now we shown to be the Angel flying from the middes of heaven ) about the year from the birth of Christ, six hundredth and seven. At which time Boniface the third obtained of Phocas the parricide, that the Bishop of Rome should be universal: then also Muhammad in the East (whom Robertus Cetenensis and Bibliander refer unto the same time in the eleven table: albeit I think that others more truly do reffer him to a few years after: as touching the sum of the thing there is no difference) was believed of his own people to be a great Prophet. Both stars fell from heaven before this time. The Roman defection is manifest in the Idolatrous worshipping of relics, & in attributing that to the Saints, which is proper to God alone: that I may not recite many other wicked superstitions, when as it would ask a longe time even for to number them. Gregory that middle Angel, whom by right thou mayest call holy in comparison of many other that were to come: in howe plain words doth he bewray the impiety of this seat herein? The holy Martyrs, saith he, our defenders are present, they will be asked, and they require to be sought. Therefore in your prayers seek ye these helps, find ye out these defenders of your guiltiness: in his Homilies on the Gosp. Again, Which Holy Peter of late could be your helper in all things, and more over he is able to forgive your sins, book 4. Epist. 34. Again, let him put his trust in the grace of the omnipotent God, and in the help of the blessed Apostle Peter, in the book 4. chap. 39. Moreover, from the cross, in which is the wood of the Lord's cross, and the hairs of John the Baptist, we have always confort of our Savior, through the intercession of his fore runner, book 7. Epist. 126. Neither was he the first author of this Idolatry: neither did they which followed endeavor to overthrow it, but rather increased it with all their power. And not without cause indeed, the fall of this star became thē first known, when the Bishop began to be called universal, then yet the ears of all men might ring with the late crying out of Gregory, He is Antichrist, who challengeth to himself the name of universal Bishop. Frō which also it is manifest, howe both they deceive and are deceived, who require instantly the testimonies of Ambrose, Jerome, Chrysostom, Augustine, or of any other Father, by which expressly it may be proved that the Pope of Rome is Antichrist, seeing his fall could not be so plainly discerned before the blowing of the fifth trumpet: which doubtless sounded not, before these holy men ceased to be among the living. The fall also of Mahomet from heaven is evident. The Saracenes had received the true faith of Christ by the instruction of Moses a certain Bishop of that people, when Mavia the Queen reigned, as in Socrates book 4.36. or Mania, as Sozemene calleth her, book 6. 38, At which time Valens governed the Empire of Rome in the East.

From this beginning, or peradventure from Zacomus the Prince, who flourished a few years before, the truth seemesh to have ben spread among them unto the times of HERACLIUS, corrupt without all doubt with much filth, and corruption, as is wont to come to pass in process of time, yet not quite abolished, as it is clear frō Muhammad himself: who acknowledged the Scriptures, and took to himself companions, or rather had for masters Sergius of Constantinople, a Nestorian Monk, and John of Antiochean Arian, Wherefore it is plain that both of them had fallen. The key was given to the Bishop of Rome in that manner which I have said, For an ordinance of the Emperor being established, that the Bishops of Rome should have full power to assemble general Councils and to disolve them, to confirm and disannul the things which should be decreed in the Councils: and that the City of Rome should be the head of all wholesome life, when before Constantinople was so esteemed because of the seat of the Emperor (as writeth Pomponius on Phocas) what could not this key open? Doth not the Pope worthyly boast of the Keys, and carrieth them an ensign for his arms, least perhaps any should be ignorant, that he is the same, whom John saw should come? And this is that difference between the other superstitious men, and the Pope of Rome. Many others did give more to the Saints departed, then was meet, and defiled themselves with the most grievous sin of Idolatry, yet to no other was given the key to open the pit, but to this universal Bishop. Let no man therefore to hide the Antichrist, call forth the defense and fellowship of others that erred, but let him join together all the properties, nor judge of him for one alone. But as touching Mahomet, what could not he obtain of the simple multitude, being counted of all a great Prophet? Whose sowning from a disease the rude multitude believed to have been a conference with the Angel Gabriel. Surely a mighty Key and fit to open the pit of Hell. Therefore the respect to the time, the greatness of the matter, theagreablenes of all things, which shall more appear in the explication: finally the large bounds of this trumpet do cause that as well Mahomet as the Romish Pope are to be contained under this star. Neither is it an unmeete thing that many persons should be noted by one type: whom the likeness doth compose and make to be someone thing.

2 Therefore he opened the bottomeless pit, and the smoke ascended; Such was the first effect. The second sort of effects do arise one from another in a certain order. For first, he openeth the pit: from the pit opened smoke ascendeth: out of the smoke, beside the darkening of the Sun, come Locusts. And the Smoke is Heresy in doctrine, and superstition in worship. For what other thing can breath out of the Hellish pit? Before time indeed by many cranyes it sent forth a foul vapor, but now through the doors opened by the help of these men, it began to go out hastily. The Sun and air are darkened, after that errors growed in use, and the light of the truth was quite put out. Neither is it a darkness of one place only, such as the high rope of some mountain doth cause, but the whole air is filled with blackness differring nothing from the darkness of the night. And certainly after once the Primacy was obtained of Phocas, Boniface the next both in name and order, consecrated to all Saints, Pantheon a Temple of Heathenish Idolatry, practicing the same ungodliness, which the Ethniques did before, but under another something more glorious name. Whose holy day also he appointed, that the wickedness of worshipping an new army of God's, might not be Rome's alone. Theodatus his next successor decreed, that the parents who had received even through ignorance, their own children from baptism, should not live together anymore in the society of wedlock: but that there should be a separation made, and the woman should receive her dowry, and be married to another after a year. A new kind of incest by spiritual kindred, which God knew not when he made his laws of incest and unlawful marriages, Lev. 18. Boniface the fifth added, that we by Christ are delivered from original sin only: that the law requireth no more of us, then that which we are able to perform by our own strength, or at least by the help of the divine grace. Vitalian, that all things ought to be done in the Church in the Latin tongue. Finally, that I may not reckon up an infinite thing: the matter at length came to this point, that all must necessarily submit their necks to this yoke: That every soul that will be saved, must confess the form of the Roman tradition: and that all her decrees are to be received, as if they were stablished by the divine voice of Peter himself: as Agatho in his Epist. among the Acts of the sixth Council at Constantinople. This smoke which at the first opening of the pit, was but thin, became every day thicker, almost by infinite degrees. And the manner of Worshipping God, began to be no less corrupted, which did consist wholly in Masses, Altars, Garments, Images, Chalices, Crosses, Candlesticks, Censers, Banners, Holy Vessels, Holy Water: in a multitude of Prayers, Pilgrimages, Fastings, and an exceeding great company of not only idle, but also ungodly ceremonies, the most pure ordinance of God forsaken in the mean time, and troade underfoot. Howe longe before, and howe far this smoke spread it self in the West, one alone Boniface Venofride an Inglishman may be instead of many witnesses, who being the Legate and Apostle of Gregory the second, brought into bondage under the Pope the Franckes, the Noriques, the Boies, the Thy rigates, The Cattes, part of the Saxes, the Daces, the Sclavonians, the Frises. How great a multitude of slaves by one man's travel? But this was nothing to the whole West, covered in a short time after with the same smoke. For the Princes being made to believe, that, that Church was founded of Peter, and this Peter left the keys and power given him of Christ to his successors at Rome, and in no other place in the earth: so as he that should cut of himself from the Church of Rome, should become a banished man from the Christian religion (as Adrian in his Epistle to the Spaniards:) it is no mervayle if by this darkness the Sun was taken away from all Churches everywhere. But this dark night became yet much more thick, when at length the holy Scriptures being wholly laid aside, and all good learning being banished, sophistical Theology was only in account, the unpure Decrees and Decretals, held the governance. Then the Egyptian darkness was not thicker, thē that which came upon the whole West. The Eastern smoke sent forth by Mahomet was grosser at the very first beginning, so as it might be felt with the hands. He unto three holy Scriptures, as he speaketh, that is, the Law of Moses, the Psalms of David, and the Gospel, joineth his Alfurta, an horrible Chaos of all blasphemies. And as if the Eastern people had not received hurt enough frō the dotages of Mahomet, Heraclius the Emperor spread also among them the error of the Monothelites. So then about these times, every man may see abundance of smoke coming out of the opened pit. As touching the words, instead of a great furnace, Aretas, the Complutent edition and some others read a burning furnace, peradventure both are to be joined together, but the sense is clear.

3 And out of the smoke went Locusts: An other effect of the second sort, the procreation of Locusts: that is of men, who resemble their dispositiō most fitly in their multitude and slothfulness. The words may not be understood of some venomous creatures indeed: whose offspring doth not require à man falling from the truth, of which sort we have shown the star to be which fell from heaven: neither are the true Locusts bred from the smoke of errors: but the offspring must be of the same kind, of which his cause is. Wherefore frō this ignorance & most gross errors there came forth in the East the Mahometish Saracens, a company of vile persons by troupes running violently to robberies, living not so much of their own as of others: a natiō borne to eat up & devour the goods of other men, which hath wasted the whole East in a few years: afterward spoiled miserably the west & our Europe. The Western Locusts are Monks, Nuns, the young brethrē the innumerable route of religious, the Cardinals with the whole Popish Hierarchy. All these beetles sprūg out of the same smoke, or dung of ignorance & error. For after that men did attribute their salvatiō to their works, what measure could there be of new religions & newly devised superstitiō? Al do fervētly thirst after salvation, which whē they understāde to be in their own power, & to consist in the observatiō of such things, there was no superstitiō frō which they could stay thenselves. Surely a man is scarce more begot̄ of a mā, thē these Locusts frō that smoke. Whatsoever pleasant thing was anywhere, in any countries, flying thither in troupes, & placing themselves there, they devoured it wholly: neither was their living more dainty then secure, as though all the rest of mankind had been created for to be the cookes of these banketers. Howe great troupes there have been in time past, any man may conjecture from hence, that a certain General of the Minorites, which one sect filled forty Provinces, promised to the Pope towards his expedition against the Turks, out of the Seraphical family of the Franciscans, thirty thousand wariours, who could perform valiantly warlike offices, without hindering at all the service of holy things: Sabel. Ennead. 9. book 6. Howe huge a multitude must there have been of all the religious men, considering that one family of them ministered so copious an army? To which is to be added Polydore Virgil, affirming, that there was never any ordinance of human godliness, that grew more in a short time: for this alone family of the Franciscans filled the whole earth: so as the common people astonied did suspect, that godliness was not so much regarded of many, as idleness and slothfulness: of Invent. book 7. chap. 4. Behold the Locusts, even by the judgment of the common people. There were Mōkes indeed of old time, but such as lived by their labor: neither were they at all of any Ecclesiastical degree: but this new generation sowing nothing of their own, devoured other men's harveses: and that it might be evident whose offspring they are, The Monks are enrolled by Boniface the 4. among the tribes of Priests, and power is given to them to preach the word and minister the Sacraments. Boniface the fifth added the power of binding and loosing. Now therefore they are made the creatures of the Pope, of whom alone they receive their dignity and authority, which before they could obtain no further, then the opinion of their godliness would procure unto them. And not without cause it is noted of learned men, although minding nothing as it seemeth this Prophecy, that in this age three great miracles came to pass, the Monasteries of Monks were built, Kings themselves became shaven Monks, & daily fornication was among the holy canonized state, Beleus Century the first on Vitalianus. Surely the Monkery of this time had some peculiar thing, which did cause astonishement unto men, although they had little regard to this Prophecy.

And power was given them, as the Scorpions of the earth have power: Now followeth hereafter a description of the Locusts: and first from the power given them, which they obtain like to that, of the scorpions of the earth. This creature is of the infects, it hath five arms, toothed with forked claws: the cruel plague of the poison of serpents, as saith Plin. They are of an angry dispositiō, whence the proverb, thou provokest the eight-footed scorpion: and Scorpio among the Greeks, is to exasperate, to stir up, to make very angry, after the manner of a Scorpion.

And as it becometh their outrageous madness, they carry always a drawn and ready weapon to inflict a deadly wound. The rest of the insects have their stinges hidden within: the scorpion alone is armed with a longe stinge hanging out, which is not idle, but always striking, giving himself no rest at any time, that he may not be wanting at any occasion: his going is with a winding step, by which he striketh the more unwarres. Such doubtless is this smoky breed in the power of hurting, which at the first were Locusts in multitude and sloughtfulnes. The thing is clear in the Saracenes a furious nation, prompt and ready always to kill: which by stealth & privily is wont to assail men, and to come on with rage in those places, in which it was least of all feared. Also our Religious Locusts in the west, which seemed to breath forth no other thing then charity, gentleness, courtesy, were as quickly moved, as the Scorpions. If a man did offend but one even the least of that shaven heard, he stirred up the whole troupe, neither did he carry it away scot-free, although placed in the highest estate of nobility

In which two verses Pope Pius, who before his Popedom was Aeneas Silvius, was not afraid to pronounce, that the rage of the Devil is milder, then the monkish. They carried their weapon standing out and known to all men; the terrible lightening of excommunication: but they gave a blow for the most part fetching a compass, & secretly, and they pretended always feigned causes of their forie. Although if they pleased not to draw this weapon, at the least way, they tormented with fear of Purgatory, and Hell, whither they thrust down all their enemies. Now therefore was the time, when men dwelt among scorpions, as in time past, Ezech. 2.6.

4 And it was commanded them that they should not hurt the grass of the earth: These things show over whom power is given them. First, all Hay is excepted simply; secondly also in part the green and trees: only men unsealed, ar left to their lust. As touching the hay (fOr so may the Greek word with the old Interpreter be well translated, specially seeing that the word green followeth next after) it is the dry grass cut of from the earth, which seeing it is the company of the wicked, as we have often shown, the grass cut of from thence, shall be men separated of God from the society of other wicked, by certain plain and known marks. The Locusts should not hurt these, not because there lacked will and endeavor; but because they should loose all their labor in attempting their destruction, whom God would defend by his mighty arm against their violence. As we read that it came to pass in the East, when Constantine Pogonatus was Emperor, about the year 674. For then the Saracenes with great armies, by lande and sea invaded Thracia, they assaulted Constantinople the very seat of the Kinge: but after that by the space of seven years together they could effect nothing by violent assaults, at last many ships being burnt by a fire newly found out of one Callimcus, and the rest of the navy being partly drowned through a storm, partly dashed against the rocks, they were discouraged and weakened, so that having lost all hope, they desired peace for thirty years: which they redeemed by a yearly tribute of a thousand pounds of Golde, and 40 men prisoners. But do you ask the cause why the Saracens fought here so unprosperously? There was a certain Hay time in those countries, when Constantine abandoned the impiety of Heraclius and Constance his Father, & rooted out utterly Monothelisme, the sixth Council of Constantinople being asssembled. Indeed Martin & Agatho Bishops of Rome, condemned also the same Heresy: who yet cannot be counted among this haie, being tied to the earth by other veins, to wit a most fowl Idolatry: of which the Church of Constantinople, was more pure, which received not true and express Images before the 〈 in non-Latin alphabet 〉 Coūcill a few years after under Iustinianus second, as showeth Antonius Contius, in the third part of the Decrees, in the third chap. of distinctions, the sixth holy Council: and Polydor. Virgil. in his 6. book and 13. chap. concerning the Inventours. In the times of Leo Isaurus, the same Locusts came flying again about the year 719. with a far greater number of ships, and more hurtful armies. But God sufferred them not to hurt his haie, which he himself doubtless had moved in stirring up Leo to prohibit that wicked Idolatry: which haie time became yet more evident, when Gregory the second excommunicated the Emperor, and deprived him of the Empire and of his felowshippe, that is cut him of frō the wicked earth, because he had ordained that holy images and pillars should be thrown down and destroyed. Therefore the Locusts are driven away by battle, by famine, by a sea-fire, by tempest, and hail mingled with fire, that they might acknowledge God to be the defender of his haie: and the whole navy of ships, ten only excepted, did perish: of which ten, five also were intercepted of the Emperors soldiers, the rest at length arriving at Syria, that they might be tidings bringers of that horrible slaughter. It was Doubtless a manifest example of the haie saved from the injury of the Locusts. Besides these Locusts, the whole East was also full of Monks: but as the scorpions in some lands do not hurt, as in the Jlande Pharo, in the Norike Alps, and elsewhere: so in very many places they bring death without any remedy; and as the Locusts destroy very often whole nations with famine, some time also they are for meat: so the poison of the Monks was more sharp in the West part, in that it did not enter into the East: neither were they much hurtful in the West, to the cut grass. Discreete men, to whom the truth did show it self more clearly, despised the hypocrites without fear, and sufferred not themselves to be devoured of them, as the other unskillful multitude, which through a show of Godlines became a pray.

Neither all green thing, neither all trees, but only those men, which have not, &c. The meaning is, that some green thing, and some trees should be delivered from this vexation of the Locusts, all the rest being yielded up to their cruelty, who had not the seal of God in their foreheads. In the former chapter and seventh verse, the third part of trees was burnt, and all green grass, to wit, of that third part, because all that part of grass, and of trees, should be of the company of the cast awayes. But unless some trees should be counted in the number of the elect, the four Angels should not have been forbidden before to stay their rage, even for one moment of time, ch. 7.1. Here therefore a few are taken out of a great number, as the natural force of the words doth show sufficiently. The words do bear doubtless that interpretation, which the most learned Theod. Beza bringeth, thus, neither any green thing, nor any tree, but only the men &c. For the universal sign, all, is taken some time for any, as chap. 7. ver. 1. neither upon all tree, that is, upon any: where the Complutent edition readeth upon any tree: and chap. 21.27. anything that defiled, or any defiled thing, as hath the Common translation. Also the particles 〈 in non-Latin alphabet 〉 , may be understood by way of opposition, but only the men &c. as, but they only which are written in the book of life of the Lamb, chap. 21.27. But here I think that it is rather to be translated according to the proper signification of the words by way of exception, thus, except only the men, which have not the seal &c. The difference is, that exception is always of a thing of the same kind: opposition may be of any divers thing whatsoever. And this placeth every green thing, and every tree in the number of the sealed: that attributeth the same thing to some certain trees, and only to some green thing, counting the rest of the groan in no place of those that are to be saved, more agreeably to that which we mentioned before. chap. 8.7. Neither is it needful in the other places alleged to depart from the natural property of these particles, if we shall consider the matter diligently. From these things then it is proved that there are some within the compass of the false Church, whom God challengeth to him self by a privy sealing: and that this green thing and trees are men, as we have interpreted, chap. 7.1. the exception requiring it, which noteth expressly men sealed, that also the green thing and trees should be men, out of the number of which men are excepted. And surely there were many men, yea some Kingdoms England, Denmark, Germany &c. whether the rage of the Sarracenes came not: and in those places where they raged, did they exercise tyranny over any other, then those men, who had not the mark of salvation? What other strife do the History-writers of those times and places report, then about the sepulcher and the cross of the Lord, and such vain things wherewith Christians were bewitched? Neither did superstitious Locusts vex any other men but those which were addicted to their superstition, as even now we said.

5 And to them was commanded, that they should not kill them: Howe great is their power, we may perceive from the degree of torment, from the continuance of it, & estimation of death, as a lighter thing. As touching the first, it was not permitted them to kill, but to tormente. Howe may this agree to the Saracenes, who shed so much Christian blood? These things seem to be spoken, not simply, but in comparison. If consideration be had of that slaughter, which in the next trumpet was to come, the Saracenes may well be thought, not to kill. At their first beginning the Christian name was not so much hated: neither was there need of any great murder, when the nations which they set upon gave out their vanquished hands, yielding almost of their own accord to have fellowshipe in that ungodliness. In the latter times there was a more fierce and bloody victory, by howe much the battle was more eger. But the Spirit did purposely chose out that kind of speaking, which might agree very well to both the troupes of Locusts. For those in the West should not be so fierce and cruel in killing the bodies. But this comparative speech noteth both the cessing of these in this respect, neither taketh from the other all killing, though far less then that which was to come.

But that they should be vexed: To wit, the men that were without the mark. There is a defect of the relative they. 〈 in non-Latin alphabet 〉 properly signifieth to be tried, here it is used for to be afflicted, tormented, or any way to be vexed, as everywhere in the holy Scriptures, & elsewhere. Montanus and Plantines edition read, that they should vex, which they seem rather to take, that the sentence might be less harsh: but Aretas and the Common translatiō have it in the passive, as also Theod. Beza. Neither is it in vain that there is made so sudden a passing frō the verb active to the passive, but to show that this sorrowful time is not to be measured by the fury of them that tyrannize, but by the calamity of the sufferers: which thing bringeth great light to understand the continuance of the torment, of which, in the next words which follow.

Five months: Primasius readeth six months: but the Greek copies with one consent, and the Common translation have five. This place is indeed very dark, and such as hath always much troubled the Interprepreters. For howe may so small a space agree to the Kingdoms either of the Sarracenes, or of the Papists? Let every day be counted for so many years, that five months should be at least as much as an hundred and fifty years, after the manner of the Scriptures in other places, as in Ezekiel forty days, every day for a year I give thee: and according to the continual custom of this book (as hereafter we will show God willing) yet nevertheless what is this so small and short a distance of time, to these so longe continuing tyrannies? Wherefore Bullinger and some others of our countrymen do think that this number is assigned as it were of the hotter months, in which especially the Locusts are wont to be in chief strength, for all the granted space of tyrannizing, how great soever it shall be. The which opinion seemeth to me like to be true, unless that the very great care of the account, which is used in other places, required here also some certain and limited thing. The Jesuits, being like unto the Cuttell, do purposely as I think, pour out here their darkness, to the ende that all things being confounded and disordered they may lurk the more safely: they will have so many common months to be signified, as though that woe had ben in vain, which the Angel flying through the middes of Heaven had sung before the three last trumpets. Did he not foreshewe by the same that the plagues to come, should be more grievous then those which were past? What greater thing shall this trumpet have then the former, if the Locusts, in whō lieth the whole force of it, neither are endued with power to kill, and also that the power which they have is of so short time? It was a great destruction which the former trumpets brought in, and full of terror, neither passing over in a moment, yea not in a few years, as we have shown: but if this calamity be so shortened, neither shall it compare with the former evils in grievousnes of torment, and also in respect of the shortness of the pain, it would be found much easier. But I will not stand long in refuting the toys of the Jesuits. It is most just that they who will coin figures at their pleasure where they are not, should not see the same, where they are in very deed, having as it were their eyes blinded. The thing peradventure may be somewhat more apparent, if we observe certain positions: the first of which is this, whole Kingdoms and their Kings are not spoken of here, but only the Locusts and their exceeding great power: which we see to rise up by certain degrees. First, they come forth out of the smoke: the smoke out of the pit opened: the pit is not opened before the key be given: neither is the key given, as soon as the star fell, but some long time after. From which it is necessary that the Angel be far more ancient then the infernal generation. For who requireth the issue of ones body to be equal to the parent? Wherefore that is not to be cast upon the Kingdom it self and Kings, which is proper to the Locusts. Whose age is not to be regarded from hence, but only the summer time & vigor of this overflowing company of vile persons: The summer time, I say, because neither the first original of the Locusts, nor the last ende seemeth to be limited in this space. For they must needs have a beginning to grow, before they have a power to hurt. But after their power should be diminished, they should hurt no small time through the stink of their rotten carkeises. The seconde, the time is not to be counted from the bringers of the pain; but from the sufferers. Whereunto have refference that verb passive, that they should be vexed, of which we spake even now. For it importeth much from whether of them we make the account: if the reckoning be from the Locusts themselves, they should have power to vex in no place of the world, but for the space of these five months only: but if respect be had to the sufferers, the same distance of time shall be given to certain countries, and shall be esteemed according to the diversity of places, howsoever the continuing of the Locusts, in some place it may be shall be longer. Frō which followeth a third position, that the five months are not once only to be numbered, but so many to be understood figuratively, as there are countries, which were to undergo the same calamity for so great a space of years. Which foundations being laid, we shall see no small consent of the History. The first troupe of Locusts was of the Saracenes, who beginning about the year 630. to fly about, Mahomet being their captain, in the first five months, that is, the first hundred & fifty years afflicted most miserably the whole Arabia, Syria, Mesopotamia, Armenia, Persia, they took likewise Egypt, spoiled Afrique, and at length entered into Spain. True, wilt thou say, but they have held all these places, except peradventure Persia, Armenia, and some parte of Arabia, not only for an hundred and fifty, but more or less four hundred years. I deny not, but in the mean time it is to be considered howe long they were trou belsome to men of the Christian name in those places. It is certain that there were congregations of Christians in great number, when first the Saracenes invaded: and that they were not utterly rooted out by and by, but after a long continuing misery, at length they were wholly destroyed by death, by slaughter, by falling away to that impiety waxing strong, which became every day more confirmed by an access of new strength. By which things it came to pass, that the countries which before time pertained to the worshippers of Christ, in the space of those five months, became all to the infidels, either no Christians at all, or very few being left there. In the next ages we shall find the History very silent as touching the making mention of Churches in those places. But we do limit this first invasion within the space of an hundred and fifty years: not because at the ende of this time, they were despoiled straiteway of the countries which they subdued, but because afterward they fought with ill success against the Romans, often times vanquished, killed, put to flight, hardly keeping that which had ben gotten, much less getting anymore. At the year 780. about the ende of Leo Copronimus, that is after the hundredth and fifty year, since which time they first grew strong, their insolency was restrained by almost continual received slaughters, & by domestical discordes: Leo hanodraco brought them under in Asia: Constantine who reigned with Irene his mother put them to flight. Nicephorus was beaten by Leo Armenius. The same did Theophilus, Michael the son by Basilius, Petronas and Andreas Captains: and the other following Emperors found no less good sucesse against them: so that now there being a manifest decay of their former prosperity, not without cause their flourishing summer may be thought to have ended in the East, they began to branch out in the Mediterrane Islands, in Italy & Peloponnesus, all which places by the space of another hundred and fifty years they cruelly spoiled and destroyed. The inhabitants of Cyprus being thrust out of their dwelling places, and transported other where about the year 807. at length by the prosperous conduct of Zimisca, recouvered their native country after an hundred and three score years. This space is greater by a few years: but some weakening and infirmity is wont to go before the last destruction, so as the vigor may agree very well unto the number set down. They bring in subjection to them all Sicilia assailed often before about the year 867: neither could they be expelled wholly frō thence, before that Georgi{us} Mamaces destroyed them utterly about the year 1060 more or less. Zonaras reporteth that not longe after they returned under the power of the Agarenes, but Ambustus Catacalon, many thousands of them being killed, repressed them so, that they neither durst nor could bring much hurt to the Christian inhabitants. This space also is longer thē the determined months, unless peradventure the dwelling of the Saracenes was not so troublesome to the inhabitants, in those years numbered over and beside. But in Italy the thing is more clear. About the year 830 the Saracenes being called out of Babylon for aide, she felt destruction by and by from them, whom she sent for to be her helpers: for they brought a very grievous desolation upon the chief part of that country: neither was there any pause of the vexation, Otto second being Emperor, in the year 980, that is by a plain account, in the hundredth and fifty year after the spoiling begun, killed them with so great a slaughter, that from thence he got a name, and was commonly called the Death of the Saracenes. Here is so great a consent of the time, as if the Spirit had respected this country alone, and in it had ordained an example of his wrath, in delivering her up for to be spoiled of these Locusts, which was the teacher of impiety to the whole earth, and out of which another kind of Locusts did spring no less noisome then that former. But touching them we shall see by & by: let us prosecute those things which remain concerning the former. Therefore this first company, which by a limited space of an hundred and fifty years did rob and slay in sundry places by a certain interchangeable course, at length new troupes of Turks followed. Who at first were troublesome not so much by the damage which they brought by themselves, as that in taking by force the countries of the Saracenes, who abode in heaps together in the East, they drove them forth more into all the West. But after the poison of the Agarenes waxed old, least the Christian name should enjoy even a very little peace, the Turks took upon them their office, which they performed more cruelly, then they themselves whom they succeeded. For beginning at Romanus Diogenes in the year 1073, who being taken of the Turks, and again sent away, having his eyes first put out, was killed of his own people. The Turks not enduring that their good turn should thus be nothing regarded of the Romans, vexed and took away the whole East: until a new invasion of the Scythians made them fear, and constrained them to devise howe they might defend themselves, rather then to molest others: whereby they were brought to seek peace of Johannes Duca Emperor of Rome, who then lived at Nice, Byzantium being lately taken of the Latins. Which fell upon the year 1223. see Niceph. Gregoras in the second book of the Roman History. For so it pleased God the supreme governor, that the Turks, as Locusts & Scorpions should vex, before that after the manner of cruel Lions, they should make horrible slaughters without any difference of sex or of persons. And therefore worthily their assailing until the year 1300, was called robbing by the History-writers, rather then war: undertaken rather with a mind to take booties, then with any hope to possess the places, which they had taken.

This rehearsal hath ben something full of words: but my desire is to bring light unto the History: which that I may do, I regard nothing my own trouble.

The other kind of Locusts are our Religious ones in the West part of the world, who as longe as the Saracens were in their chief strength, had not yet attained their perfection. They overflowed indeed before through great abondance, but the summer was not yet very hot, wherein they should most of all tyrannize, until in the times of Innocent the third the Dominicans, Franciscans, the Poor, The Penitent, the Observants, the Trinitaires, the brethren of the Holy Ghost, and other infinite of scouring of that kind, arose with full power to vex men at their pleasure. There was no age so abounding with religious, as Polydore Virgil and other learned men have observed. Neither did some writers think, that all the orders were even to be reckoned up, both because they would have regard to brevity, and also because they were wont often to spring up after the manner of todstooles, as saith Polydore Virgil in book 7.3. And certainly now was the Power of darkness, the Locusts being armed with their stinges. Hildegardis the Abbess saw from God and bewailed a few years before, the misery to come by the begging Friars and hungry Locusts, and not longe after experience taught the world, that her sorrow was not in vain. This plague dared long, neither left it anything uneatē up wholly, until about the year 1360, to wit, and hundred and fifty years after their power received, at length a West wind began to blow by Wycliffe and other godly men: which shaking them of from the boughs, ceased not to blow, until they were driven in to the Skarlated Fathers, as it were into the read Sea. But that none may object that their stinking carkeises do even hitherto infect the air: no man can deny but that since that time they have lost their stinges, which thing only this Prophecy respecteth.

And their pain should be as the pain of a Scorpion: Not that they should kill as Scorpions (for this was forbid̄ them before), but that they should inflict a wound causing no less sharp grief, then the stinging of a Scorpion. It is likely that some great inflammation of blood, striking & pearsing througly doth thereof arise: especially seeing it is a chollerick creature, as we have declared before, ver. 3. But what torment is to be compared with that, whereby men are spoiled of their goods, are pulled asunder from their wives, are berefte of their children, the chief comforts of this life: neither this by any necessity of death, the grief whereof is forgotten with the time, but whereby the living & strong are separated away from the living, that the grief may be renewed daily, and a man only left alive for misery? That men sufferred all these things at the hands of the Sarracens, is more known, then that it needeth examples: and we shall see that they endured no less the same at the hands of the begging fryers, if we shall well mark somewhat more diligently. For these heirs spoiled of their inheritances, in sitting by their parents ready to dy, and wringing from them, partly by threats of Purgatory, partly by an hope to be delivered frō thence through their singing of masses for their souls, and by their prayers, possessions of great revenue, farms in the country, lands, Lordship’s, and great sums of money. For which thing any word of the sick man half dead was sufficient, or if the breath were gone, yet any sigh uttered at their demands. It was a grievous thing to the heirs for to be despoiled of their goods by this fraud: but it was more grievous to be bereaft of their wives and children. What was it else but under color of a vow to break marriages, to withdraw children from the government of their parents, that against their willes, they would keep themselves close in their Monasteries? And here are to be referred those most famous decrees: If any shall say, that a ratified marriage, is not broken of by a solemn profession of religion of one of the two yokefellows, let him be accursed. This decree is of the Council of Trent: but it was in use in former times, chiefly whē these Monks abounded. And many examples do prove that not only marriages ratified were undone, when as it is wont to be a hotter fire, and greater torment not to obtain the thing desired, but also those that were accomplished, which examples being sufficiently known, I do pass over purposely. More over that it is lawful for children to enter into a religion against the will of their parents. An other torment of miserable men. They took then away husbands, and wives, and children from those, to whom God and Nature had conjoined them. Whom when they had in their keeping as pledges, what could they now be afraid of their most loving mates, and most tender parents, who durst not to attempt to do anything against it, least they should be cruel towards their own bowels? yea rather what should they not hope for and carry away? This tyranny therefore brought no less wealth and security to the spoilers, then vexation to the spoiled. That I may not say, howe greatly it did molest the Priests and Bishops that the sickle should be thrust into their harvest of the superstitious Locusts, and that they are wiped both of all estimation and also money with the people, while the Friars bare the sway in hearing confessions, and doing other things, which by right pertained to the secular Priests, as the Archbishop of Biturim complaineth in an assembly of the French Bishops, Maidenburg Centur. 13. chap. 9. colum. 964. But peradventure this was a more easy torment, consisting wholly in things of this life: that was far greater, which did cast a snare upon the consciences, by enjoining a necessity of confessing all their sins with every circumstance. Jnnocent the third, to whom the Western Locusts owe their stinges; poured the first poison and strength of vexing into this superstition. Whosoever, saith he, confesseth not alone all his sins faithfully at least once a year to his own Priest, let him both living be kept from entering into the Church, and also dying let him want Christian burial, in the Council of Lateran, canon 21. The Locusts armed with this stinge, afflicted men with most grievous torments. And certainly what rack could be more painful? Not to confess was to betray their salvation, as they were made to believe. But to confess was all one plainly, with this, for a man to offer his throat to the tormenter: when as those holy hypocrites would absolve most readily the wolves & Foxes from great sins: and would devour the poor Asses for one bundle of litter stolen away, as a certain man wrote pretily in the Penitentiarie of the Ass: The injury which thou hast done to a stranger in taking away the litter from him, is an exceeding great wickedness. Such then is the torment, so far as may suffice to manifest the truth: the full declaration whereof would be longer then would fit our purpose.

6 Therefore in those days: Men shall be so weary of their life, that they shall seek death, even as a thing which they desire very earnestly, that is, Death shall be esteemed a less evil, then this torment. Hence it came that the Mardaitae did fortify Libanus, flying from the Saracenes: to whom assembled many captives, servants, and that were home-bred, because they were not able to endure any longer the tyranny of the Saracenes. Although the safety which they sought by falling and flying away, did run from them; who were compelled again by force and arms to their former bondage, as saith Zonar, in Constant. Pogonatus. Our England was so grievously vexed and polled by these Western Locusts, that it complained in vain, that she was more miserable then Balaam's Ass: clubbes & spurs did prick their sides, and suffered them not to rest even a very little while: but to go forward, and to obey their most unjust exactions, which the Holy Pope did urge continually by these Horsleaches, was nothing else, then to go willingly into certain destruction, set before their eyes. Certainly during the reign of Henry the third, men by the just judgment of God being given up to the lust of these Locusts, were sick of a disease more grievous then death. Neither did this misery belong to one Kingdom alone, but also the neighbors, Scotland, France, & Germany groaned under the same burden. From whence not without cause Johannes Camotensis, as he is alleged of Agrippa in the book of the vanity of sciences, said, the Legates of the Popes of Rome did so play the Devil in the Provinces, as if Satan had gone forth from the face of the Lord to scourge the Church. But chiefly men sought death, and found it not being terrified of these locusts with the fear of Purgatory. They would willingly have died the common death of the body, which all antiquity judged always to be the Haven and ende of all miseries; but when the Locusts thundered out that the flames of Purgatory were not inferior to hell fire in torment, they quaked for fear being about to die, and felt themselves to be spoiled of all confort of death. From hence it was that for to be freed from this their fear, they did give to the Locusts, whatsoever they would ask, yea often times when they did ask nothing at all. Yet nevertheless howe of necessity did the miserable soul stagger and was vexed, when even common sense did teach, that sins cannot be purged by any corruptible price? Thought therefore & anguish of mind did press them down on every side, considering that a bought confidence did free them from pain little or nothing at all.

7 And the form of the Locusts: A description of the Locusts, which first in cruelty are like unto horses prepared unto battle. There is a great alacrity of this beast unto fight: he diggeth his feet in the valley, and rejoiceth in his strength going forth to meet the weapons, he moketh at fear, and is not made afraid, & turneth not back through fear of the sword: Job. 39, 25. There should be no less promptness in the Locusts.

Famous are the invasions of the Sarracenes in all the Histories: the warlike prouesse of the Popes bande hath not peradventure ben so observed of all: which yet is as clear and famous, if we consider the thing nearly. What soldiers used Innocent the third to root out the Albigenses? Besides Dominicus the mourninge trumpetour and Heralde of this war, who a little after, was made one of the four Princes of the Begging Fryards, he mustered an army of the Cross-bearers: by whose aide, as it were of horses running to the battle, he hoped to repress the heresy, as they call it, & to abolish it utterly. This order had indeed their original before now, but shortly after being brought almost to utter decay, Innocent restored it for this war: that the mischievous persons, as it were half dead, might be brought again from Hell, by the authority of the same man, by whose means they should have power to tyrannize and to vex the world a fresh more spitefully, see Polydore Virgil, of Invent. in the third chapter of the 7. book.

Neither did the POPE, whose manner was to confound all things, and to set KINGES together by the ears (as PROBUSTULLENSIS showeth in an assembly at Wirizburg, under Honorius the fourth) afterward use any other incensours to raise up hatred.

Yea as often as the Popes were to make war (for the Pope is martial, & not without cause, when as the Locusts his subjects are so warlike) a full army of Cross-bearers was at hand to fight for their King. Hildegardis fore-shown worthyly that these Hypocrites should be sowers of privy grudges, who rejoice in nothing so much, as in contention and bickering ofmen.

And on their heads were set as it were crowns: The first property was general: now he followeth on the thing he began by every menber. The Crowns on their heads like unto Golde, are the shaving and rasing of the head, which in time past was of great estimation among men, even as a crown of Gold: so called doubtless, because the crown of the head being shaven, seemeth to appear in the middes like to a crown. In howe great account it hath been some time, Bellarmine showeth out of Jerome in an Epistle to Augustine, which is the 26 among the Epistles of Augustine. I pray thy crown, saith he, that thou wouldest salute in my name, thy brethren, my Lord Alipius, and my Lord Evodius. And Augustine in an Epistle to Proculian a Bishop, Epist. 147. Yours do adjure us by our crown: ours do adjure you by your crown. Mee think I hear, yea by this Scepter: Homer. Iliad 1. Both kind of Locusts was notably known by these crowns. Herodotus in Thalia maketh relation to the Arabians, that their hair is shorn, as Dyonisius himself was wont: And they are shorn beneath like a globe, shaving their temples. But the shaving of the Monks & religious men was of all other most famous: Polyd. Virgil speaking of the Benedictines, They are shaven, saith he, with a rasour from the crown of the head lower then half of the skull: the hair beneath cut of after the form of a small circle about the ears and the temples compasseth the head like crown, from whence the crown of the head it self being shaven, is called a crown, book the 7. chap. 2. See howe fitly he interpreteth Herodotus, minding no such thing, but only moved with the conveniency of the thing it self. For that which he saith, they are shorn below round, he hath translated elegantly, The hair below cut of in the likeness of a little circle, a thing longe a go forbidden to the Jews: you shall not cut round the crown, because of the Arabians neighbors as it seemeth, who were shorn after that manner: that in no thing they should be like the Jdolaters, Levite. 19.27. But it is meet, that these Monks, who differ only in name from the ungodly Gentiles, should agree with them in the likeness of polling their heads. The gold of this crown, that is, the authority and dignity of this shaving, we may see from hence, that they were wont to make obtestations by their tonsure, as even now in the Epistles of Jerome and August. Ys the dignity thereof was so great when yet the superstitiō was very young, of what gravity and authority was it, after it came to a perfect ripeness? Frances de Ribera will have 〈 in non-Latin alphabet 〉 to be an Helmet, after the manner of speaking of the Greeks: but he is deceived, 〈 in non-Latin alphabet 〉 indeed sometimes is used in that signification in Homer, as 〈 in non-Latin alphabet 〉 , but never 〈 in non-Latin alphabet 〉 , as may be understood from Plutarch, Sump. 8. Problem. 6. The Latins, saith he, do call 〈 in non-Latin alphabet 〉 a crown from the head: as Homer by similitude have called, 〈 in non-Latin alphabet 〉 an helmet. So Hesychius describeth 〈 in non-Latin alphabet 〉 to be, 〈 in non-Latin alphabet 〉 . But there is no such thing concerning 〈 in non-Latin alphabet 〉 : To that, saith he, Servius affirmeth upon that of Virgil, all according to the custom had shorn hair, hid with an helmet: on which place Servius writeth thus: a crown, that is, an helmet, and he hath used the speech of Homer, for he called an helmet 〈 in non-Latin alphabet 〉 . I doubt not but Servius knew that 〈 in non-Latin alphabet 〉 is in Homer, and not 〈 in non-Latin alphabet 〉 : but because of the likeness of the words, the Printers have erred, and given to us the one for the other. Seeing therefore that the Grecians do distinguish the use of these two words, the signification of the one is not to be transferred unto the other.

And their faces, as the faces of men: Of an alluring form and full of humanity, but wherein there is no truth nor sincerity. What wonderful cunning men are the whole rabble of those superstitious in this thing? Whō did they not pass in feigned courtesy? But well spake Hildegardis of them, They are gentle, saith she, but great flatterers, false traitors, holy hypocrites &c. There need no witnesses in a clear matter. Also howe could the barbarous Arabians have brought under them so many countries in a short time, unless by a certain counterfeit humanity, they had allured them to a willing apostasy? Where fierce cruelty plainly showeth it self, men had rather die in fighting, then in serving miserably.

8 And they had hair, as the hair of women: Haire are given to women for a covering, saith the Apostle 1 Cor. 11.15. Therefore this superabundant: groing of hair, showeth that the Locusts shall be covered with the names of women, as it were with longe hair, and shall glory very much in this ornament, counting it a very great honor to themselves. What is more apparent? It is known that the Arabians were called Agarenes of Agar, Sarah's maid, and this name is often in Zonaras, Nicetas, Gregoras, and other Grecians, who were necessarily to report the things that were done of them, this name being given them for a reproach, as writeth Sabellicus, Ennead. 8. book 6. leaf 177. b. but most ancient, and in their opinion most glorious, 1 Chron. 5.10.19. & 27.31. & long before the book of Chronicles was written, Psal. 83.7. from whence also it is evident, that the name is honorable, and by which they would have themselves to be principally called. For why else are they distinguished from the Ishmaelites, wholly of the same offspring, úlesse that they inhabiting toward the South of Judea, rejoiced more in the name of their father: these toward the East and Southeast, and being nigher to the Jews themselves, rather in the name of their mother? Which name also at length passed the other in glory, it being very famous with foreign writers, at last being made a name Patronymicall even to the Ishmaelites themselves instead of that former. B • t from whence at length were they called Saracenes? From Sarah her self, as far as it seemeth. For after their offspring frō Agar seemed more vile, then that it could fit their enriched estate (for when the Jews were destroyed, both their stomach and wealth grew) the maid being refused, they passed over into the name of the mistress, and afterward would be called S • racenes. For so Jerome on the 25. of Ezekiel writeth, that by the M • dian • tes, the Scripture meaneth the Agarenes, who now are called Saracenes, taking to themselves falsely the name of Sarah, that forsooth they may seem to be descended from the free woman and the Dame. From whence often times in other places he saith, that this is a wrong name, because, that it was challenged of them selves wrongfully & unjustly. Which things do cause, that it may not seem to have ben derived from Sarak, which signifieth in the Arabian tongue thievish or robbing men. For what any one man, much less a whole nation, would take unto them a reproachful name? Neither was there any cause that Jerome being near to the original thereof both in time and place, skillful in the tongues, and very diligent to learn such things, should envy them that name, or call it perverse being doubtless most fit and far the meetest for them. If it may be lawful for me to guess, I think it was made of Sara, and the putting of another word Qedar, whose first letter, as the Hebrews manner is, concurreth unto the composition of the word, as if it had ben written Sarahqedar, & by contraction Sarah, and in Chaldee Saraq. As though they should call them Saream Arabians, for a distinction from the Jews, which are Sarean Jsraelites: not that they would fain themselves to be descended from Sarah, but when as the maids children were their Dames, Gen. 16.2. why should not the children take to themselves the names as well of the Dame as of the maid? This indeed might have some color, if they had ben boundmen, but being borne out of the family, and so many ages after they put upon themselves this name impudently. I have rehearsed these things some what at large, for to search out the truth of a doubtful matter, if peradventure my labor can do any good. The sum of all cometh to this point, that the Arabians gave themselves this name from a woman for their reputation. Were not also the Western Locusts proud of the name of Marie the mother of Christ? The Carmelites were named the Munkes of the holy virgins: from whom Honorius III taking away their garment of sundry colors, gave them a white one, and called them the family of the Virgin, that name of virginity might agree with the white robe, which color is not spotted, see Polyd. Virgil book 7. chap. 3 of Invent. Afterward sprung up a new family of Servants of the Virgin Marie, Philippus Florenticus Medicus being the founder of it, see in the same place chap. 4. But what are these few to the whole swarm of those Religious? Yea Dommicus & Franciscus, from which fountains flowed an infinite company of vile persons, gloried in the same Marie their Patronesse: I bring for witness the History of Lombardie, which they call the golden Legende, which is able enough to convince their ungodliness, and to approve the truth of the Prophecy: but then which, there is nothing more vain, as concerning the truth of the things which are reported. Thus therefore it is written in the life of Saint Dominicus, pardon me, I pray, if I relate a Fable unto you: When Blessed Dominicus being at Rome, was instant with the Pope, for the confirmation of this order, he saw in the Spirit Christ being in the air, and holding three spears in his hand, and shaking them against the world, whom his mother meeting quickly, asked him what he would do: and he said, behold the whole world is full of three vices, to wit, pride, conveteousnesse, and lust, and therefore I will destroy it with these three spears. Then the Virgin falling down at his knees said, most dear Son have thou compassion and moderate thy justice with mercy. To whom Christ answered: doest thou not see what great injuries are done to me? Staie thine anger my Son, and wait a while: for I have a faithful servant and stout champion, who shall vanquish the world wandering everywhere, and shall subdue it under thy dominion. J will give also another servant to him for an help, who shall fight with him faithfully. To whom her Son said, behold I been pacified, and I have accepted thee, but I will see whom thou wilt appointe to so great an Office. Then she presented to CHRIST Saint DOMINICUS: To Whom CHRIST said, in deed he is a good and stout Champion, and will do carefully all the things of which thou hast spoken unto me.

She presented also SAINCT FRANCES. And CHRIST commanded him likewise as the former &c. In the same place after. And blessed DOMINICUS continuing in prayer, and entreating the Blessed Virgin MARIE, to whom as a special Patronesse he had committed the whole care for his order &c.

From which we see, what hair these fryars had. And not these only, but also the whole nation of the Papists, who hold not Jesus Christ to be favorable to them any otherwise, but so far as Marie by her intercession procureth them favor. But it shall be superfluous to wring out that thing by witnesses, which they confess at this day of their own accord. But thou wilt say, howe now do I attribute longe hair to the fryars, whom of late I had said to be shorn and shaven? To be shaven and to glory in the name of a woman, are not contraries: which to be signified by these allegories, and not any proper covering of hair, I suppose to be manifest enough. So before, chap. 4. Four and twenty Elders are said to sit upon thrones crowned: who yet afterward fall on their faces, and throw down their crowns at the voice of the Beasts, giving glory to God continually: which seem so repugnant, that they cannot stand, if they be taken not figuratively but properly. Christ also in the parable, from one that had not on a wedding garment, and cast into utter darkness, inferreth, that many are called, and few are chosen, when as the proper application would make the contrary, that many are called & few are rejected, Mat. 22.13.14. But the favorable readers will unloose these things easily of themselves.

And their teeth were as the teeth of Lions: The well known rage of both hath sufficiently proved to the world, their teeth to be as of Lions, seeing the Saracenes assailed with sword and fire: they devoured widows houses under a color of prayers and godliness.

9 They had also habergeons: Both the one and other should be fenced nobly, and should be no less safe, then if they should have ben covered with iron corselets: labor should be undertaken in vain, either for to subdue them by war, or restrain them by any force, as long as their time of reigning should continue. How unprosperously did the Romans war often times with the Arabians, until their fore appointed time of tyrannizing was passed over, is relatetd by Zonaras in Constance the nephewe of Heraclius, in Justimanus Rhino • meta, and others. The same also is evident in the friars: one example shall be instead of many. The University of Paris, accused to the Pope, a certain blasphemeous book patched by the Dominicanes, which they called the Eternal Gospel. The Pope disallowed the book, yet he would not have it to be condemned publicly, that nothing might be diminished of the estimation of the Monks: neither would he correct any further their wicked impudency: Maidenburg Cent. 13. chap. 8. col. 776. Therefore he that did strike them with any weapon, it was as if he had cast it against an iron corselet, or rather against a brazen wall.

And the sound of their wings: The huge noise of the Locusts, whē they should even move themselves to make an assault against any. I will speak nothing of the Saracenes, whose hostile in roads, howe great terror they brought to men, who is ignorant? Was it not a thing worthy of fear, unto all Kingdoms and Dominions whatsoever, that almost an infinite host of most strong men did remain in the middes of them, who were wholly addicted to the faith of a foreign Pope, and did altogether depend upon his pleasure alone? By what cunning could the Pope more terrify the Kings, then by the clapping together of these wings? It is no marvel that the Popes cherished so greatly this bande of men, whose labor was so profitable unto him.

10 And their stinges were in their tails: The Complutent edition & some other books read otherwise then the translation of Theod. Beza: And they have tails like unto scorpions, and stinges; and in their tails they have power to hurt men five months. Aretas agreeth with the same. And so indeed the declaration of the things in order set forth requireth. For that which was set down before undeterminatly, verse 3. and 5. as though the power to hurt had ben common to all the Locusts, in this manner is drawn more distinctly and expressly to one certē kind. Now it is shown that the chief fierceness shall be in the tails, to which also the five months should properly belong: but the tail is every worst and filthyest thing in his kind. Doth not the thing it self declare that it came so to pass? Who of the Saracenes did chiefly bring misery upō our men? Certēlie the tail of the Saracenes, the basest route, the rascal sort and company of vile persons, which having no resting places of their own, rāne hither and th • there into Cypr{us}, Creta, Sicilia, Sardinia, the two Ilandes Baleares, Spain, France, and Jtaly, to seek a place to dwell in. The other multitude, whose tyranny was more stable and which continued longer, kept the countries more quietly, and with more estimation, which they had once possessed. Also of all the Religious, the Begging fryars are the tails▪ to whom especially the sting belongeth, & the five months of tyrannizing. For taking their beginning from Innocentius the third, they grew into almost an infinite number, untiil the year one thousand three hundred and fiftieth, that is until Gerardus Ridder wrote a book against them, which he entitled the tears of the Church, in which he proved that that kind of life was far from a Christian perfection: that it is against charity, that they do feed of other men's labors, when a man should be able to get his living with his own hands: that they are hypocrites: that they live most filthily: that for men's sake and for lucre they mixed fables, Apocrypha, & most vain dreams with the sincere truth: that they devoured widows houses under a color of long prayers: that they did trouble the whole Church many ways, by their confessions, sermons, and solemniti • s at men's burials, and therefore that it belongeth to the Bishops to restrain and repress this immoderate liberty and abuses of the Monks. Those are his words: the sum of which I have mentioned, because it agreeth wonderfully with this description of the Locusts. Neither do I attribute it to him alone, that this plague was quailed and repressed: but many courageous men desirous of true godliness wer about that time, who with joint forces did put to flight the same. From hence therefore it is more apparent which we said at the fifth verse: That the whole Kingdoms, either of the Saracenes, or of the Pastists, is not to be gathered into that space of five months: but this time belong to the Locusts only, and chiefly those, which have the consideration of tails, as we have declared.

11 And they had a King set over them: Here the articles have an express signification of that which is intended: That Angel of that bottomless pit, as it is wont to be done in certain and known things. Yet we have had before no mention of this Angel of the bottomeless pit in express words, unless the same be he, to whom the key of the pit was given. And soe indeed it is needful. For who rather should be the Angel of the bottomeless pit, then he that had the key given him to open the pit & to send forth the smoke? By which argument we have shown that the star which fell was an evil Angel. That King to the Saracens is Muhammad, or the Mahumetish Calipha, whom they obeyed. But to the Superstitious Locusts the Pope. For as Boniface the 5. chose the Monks into his clergy, whereby it was made manifest, whose creatures they are, as was said at the 3. ver. so Innocent the third, that it might become known to all mē, that the tails of the Locusts, that is, the begging fryars, do acknowledge no other King then the very Pope, decreed in the council of Latr. can. 13. That no man from hence forth should invent any new religion; but whosoever would be converted unto a religion, should choose one of those that were approved. Which is not so to be understood, as though he would prohibit simply any new religions, but that afterward no new order should be instituted, without the approbation of the Apostolical Chair, as is found in the ende of the chap. concerning the religion of Dom. Which decree, Gregorius the x. renewed in the Council at Lions in France, in chap. The diversity of Rel. From which decrees, that was made necessary, which before was free, as Bellar. himself confesseth in his 2. book of Monk. chap. 4. And what is this else, but to be a King? To whom it appertaineth to tie men with the bonds of laws, & upon things which are at our choice to lay a necessity: wherefor the Papists are holden with their own judgment, & we need no other arguments. But this King is signified by name, & that two ways, in Hebrew Abbaddon, & in Greek Apollyon, after a manner of speaking usual with the Hebrews, the participle being put for the substantive. And certainly that adversary, is called, the child of perdition, 2 Thes. 2.3. But it is noted by the name of both nations, because that King shall be common as well to the Gentiles as the Hebrews: diverse indeed in the sound of languages, but one & the same in very truth. Even as Augustine from the words Abba Father, argueth a consent as well of the Gentiles, as of the Jews unto one true God. The Hebrew word fitteth the Saracenes, because they are near a kin to the Hebrews, & bordering on them by their countries. But the Greek word Apollyon after the manner of the Scriptures, noteth the rest of the Gentiles whatsoever, which fetch their beginning from any other stock then the Hebrews. With howe nigh frienship therefore are the Romish Pope, and the Mahumetish King joined together in truth, albeit that they pretend war and an hostile mind? The Spirit giveth them rightly one name, which do one thing, although in a contrary show. So then we have a most clear description of the Locusts, so as no man cā be in doubt now, either who should be that Angel of the bottomeless pit, or who is his infernal army. Hath not therefore Bellarmine notably deceived both himself and his hearers, who in a certain oration which he made in the Schools, draweth wrestingly all these things against the Lutherans? Doth he respect the time, when this mischief should overflow the world? It is that doubtless which followed next after that desolation, which the Vandals executed upon that third part of the Christian world. What other Locusts were there at that time besides those which I have spokē of? Wher shall one find the shaving the protiction of a woman's name, the utterly undone, & undoing Prince, and every of the other marks anywhere else, then in that same heard, whereof languishing now a long time and giving up the last breath, he himself is one? But that the matter may be yet more apparent, if it be possible, I think good to add here instead of a conclusion the prophecy of Hildegardis the Abbess, both because I have made often mention of her, & also because I think that a copy of it is not easily got̄, & it doth much set forth the thing it self. The notable man of blessed memory, our country man John Fox, placed the same in the Acts & Mon. of the Church turned into English, which he had by him in Latin written in parchment with old characteres thus:

These things Hildegardis foretold about the year 1146, three score years before the begging fryers were bred: whom notwithstanding she painteth out so cunningly and lively, that she may seem not so much to have foretold a thing to come, as to have reported a thing past. Who can describe more clearly the beginning and disposition of these Locusts? Who can speak more plain of their destruction? even of us, who have seen the thing declared to be true by the event? Neither only treated she of those which should spring up next after her age, but also of the I • suites of our time, and the other company of vile persons of that sort, which doth annoy in these days. For all these Locusts belong to the same pit, are of the same manners, and shall be in the same destruction.

12 One woe is past; The first of the three more grievous. For the second followeth in chap. 11.14. as it hath ben observed before, that one with the Hebrews is as well a noun of order as of number, in chap. 6.1. This woe is past, not because no remnants should remain when the next trumpet should come after the other, but because the heat of it should be much cooled again, so as it wanted but a little, but that it might seem to have b • n utterly quenched. For this Angel of the bottomeless pit shall not be abolished wholly, together with all his servants before the bright coming of the Lord, 2 Thes. 2.8. There is the same meaning of this word chap. 11.14. For the ve • ation of the sixth trumpet should not vanish away altogether forthwith at the first sounding of the seventh, but should tarie after that for some longe time. But the space of this trumpet is of six hundred years and more, to wit from the year 406. unto the year one thousand three hundredth and fiftieth, or there about.

13 Then the sixth Ang • ll bl • we the trumpet: Now the sixth trumpet followeth, and th • s • co •• woe: of which first is declared the commandment: secondly the Execution. In that is to be considered the Author, the Administratour, and the meani • g of the commandment it self. The Author is, one voice from the four horn • of the golden Altar. We have shown at chap. 8.3. what manner of altar this is. Properly it signifieth Christ, in whom, & by whom only our prayers do please God: as once was shadowed out by the golden Altar of incense set before the veil, upon which alone, it was lawful to burn the holy incense. This Altar had four horns, upon which only once a year reconciliation was to be made of Aaron, and with the blood of the s • c • ifice for sin in the day of reconciliations: Exod. 30.10. For albeit the daily prayers were sweet and had also a good savor, the incense of which was daily offerred on the altar, yet these yearly prayers, which were made upō the horns of the altar were most fervent, & of chief moment. But it is to be observed that the voice which is heard, coming from the horns of the altar, is not a praying, but a commanding voice, saying, loose those four Angels: From whence this voice is not of the faithful praying, but rather of Christ hearing their prayers. For therefore it is made from the horns of the altar, both that he may teach that this voice is an answer given to the supplications of the saints, and also that we may know that by him alone is obtained that, which we ask, by whom & in whom only we offer up our prayers to God. Therefore when the godly desire earnestly, that God would provide for his Church being troubled, this of loosing the 4 Angels cometh from the horns of the altar: that while they should handle the stiff enemies of sincere religiō according to their deserts, the truth in the mean time might spring again, & enjoy a more quiet seasō. We have learned from those things which have ben said before, that the pure religion had ben oppressed wholly and overwhelmed, partly by a deluge of Locusts, partly by other infinite corruptions, chiefly by the tyranny of Antichrist. But when it seemed good to God about this time to begin s • me restoring of the truth, it pleased him to trouble Antichrist and to disquiet him with the fear of the four loosed A • gels, least he should d •••• oy his growing truth in the first blade, and not s • ffer it to come to that rip •••• sse which we see now. Wherefore this commandment came in good season to the Church, for whose sake alone all the alterations come to pass, which we see in the world.

14 Saying to the sixth Angel: To him, to whom the commandment is given. This first is appointed the effectour of the work, the former only denounced the evil: peradventure the contagion of the sin letted them from putting their hand to the work, but here should be a clear separation of the punishment and the fault, that the minister thereof should not need to fear the infection of this.

Loose those four Angels: The meaning of the commandment of loosing the four Angels: who stood prepared in readiness, expecting only whē a sign should be given them. But what manner of Angels were these? were they properly so called, and bound to a certē place, that they could not stir from thence, until some special leave was given them? Certainly it is read that Asmodeus was exiled into the desert of the uppermost Egypt, Tob. 8.3. But this worthily may be counted to be of small credit, because of the Jewish lies, unto which that people was so given, that also Josephus a man doubtless learned and eloquent, durst affirm, Solomon either first to have invented, or at least by his books to have increased the Divelish art of conjuring a spirit, book 8. chap. 2. of Antiquities. Thi • , I say, had ben vain by right, unless an authority of greater weight out of this very book of the Revelation agreed unto it, chap. 18.2. Where it is signified, that the unclean Spirits are shut up into certain places, as into a prison. Which yet nevertheless seemeth not to be common to all, but only to some certain. For howe can all be tied to limited places, when it is free for some to compass the whole earth? Job 1.7. Of which also some walk about as roaring Lions seeking whom they may devour, 1 Pet. 5.6. They rule also in the air: & the spirit that now worketh in the children of disobedience. Eph. 2.2. And they are the governors of the world, yea the God's of this world, blinding the minds of the infidels, Eph. 6.12.2 Co 4.4. Can they perform these things being absent? Therefore some do seem to be cast into certē places, as into a prison▪ some to have more free liberty to walk abroad. Yet nevertheless the impiety of the Magicians is nothing holpen from hence, who think that they are able to contstrain the Devils with a certain necessity of abiding within a circle, in a smooth stone, in iron, steel, in a looking glass, in the nail of a man, or any like thing. For God hath reserved this power to him self alone, and to his holy Angels, whom often he useth for his ministers in this thing, he hath given no authority anywhere to such men. Neither are these Angels only Devils, but also men, who are ruled by their power, whom now it is a common thing to be called Angels. For the army is made of men, as is manifest frō ch. 20.7. Where again he entreateth of the same thing. Satan goeth out to deceive the nations, and to gather them together unto battle. But the Captains are of the same kind with their so • ldiers. Wherefore seeing the order of things hath brought us unto the year one thousand three hundredth, it is not to be do • bted, but that they are the Turks: of which judgment are a great part of Interpreters: they are said four, because there were four chief families of them. For after the slaughter received of the Scythians: Iconium the Princes Palaces being lost, and after some years spent in robberies, at length they retiring back, they recovered themselves again, and divided among their Princes that of Asia, which in short time after they took frō the Romans. The first of which was Carm • nus Atisurius, the second Sarchanes, the third C • l • m • s & Cerasus his son, the fourth Atman, as he is written in Gregoras, or after others Ottoman: to which the same Gregoras addeth the fifth A • urius, book 7.1. And so many they seem to have ben at the first: but afterward to have ben brought to four. Laonicus Chalcocondy las saith, that in the beginning there were seven, book 1 of the Turks affairs But he joineth a certain man called Teciem with Ottoman, and reckoneth the children asunder from the fathers. But it is not a thing to be mervayled at, that this confusion of barbarous people could not be represented certainly by the History-writers, albeit Gregoras lived in the same time, and had the charge of keeping the rolles of the Emperor Andronicus the elder. This nation came some ages before from Armenia & the countries bordering on Euphrates. From which places they did repel easily the Romans, which were wearied longe ago, and wasted with many calamities. But about the beginning of the reign of Andronicus Paleologus the elder, before the year 1300. it spread her self abroad through Asia, even unto the Sea Aegeum. But that they should not break forth frō some other place, then from their fore appointed lists, to wit from Euphrates, at that time, when the rains were let loose unto them, God by the help of the Catelani drove them again unto Euphrates. These men their Captayne being Ronzerius, were soldiers in pay under Andronicus, the prowess of whom was such, that for fear of them, the Turks fled not only from Philadelphia, which then they besieged, but also almost beyond the ancient bounds of the Roman Kingdom, as Gregoras testifieth, book 7.3. This fear therefore did drive them into the countries about the river Euphrates, & did as it were lay fetters upon thē for a time. Neither was it a small bound tying them, that they could not rage as they would, in that their forces being divided unto many Princes, everyone a part were too weak, that they should dare to attempt any great thing. Both these impediments were taken away at the time of the power granted them. For first of all the Cat • lani followed not on the victory begun, but shortly after went away returning home. Secondly about the same time, to wit, about the year 1291, whatsoever by lawful war the Christian Princes took in Palestine, and in the countries adjoining in twelve expeditions, and after the possession of 196 years, they had lost now all that, so as those lands being given over, everyone went their way home. Finally all the families of the Turks, whether of their own accord, or compelled by force, submitted themselves to that one family of the Ottomans. By which means the Turks being free from all fear of the enemy behind them about Euphrates, neither having any before them, that could set against them sufficient forces, renewed their assault against the Romans, whom in short time they overwhelmed wholly, as it were with a deluge.

Bounde at that great river Euphrates: So called properly, that famous river of Armenia, running to the West part of Mesopotamia, where the Turkish nation abode many years before it entreprised this warfarre.

15 Were therefore loosed: The execution of the commandment, lighting upon the year 1300, by one consent of all History-writers; when their domestical dissensions being appeased, and all consenting to the Empire of the Ottomans, they might freely bend themselves with all their power to enlarge their bounds, and some time at length creep out of their narrow straightes. Howe longe time this power given to the Turks should continue, is declared in the next words, prepared at an hour, & a day, & a month, and a year, which so exact description pertaineth to the conforting of the godly, whom the Spirit would have to know, that this most grievous calamity hath her set bounds, even to the last moment, beyond which it shall not be continued. Which indeed seemeth to be the space of three hundred ninety and six years, every several day being taken for a year, after that manner which we interpreted the months before. But the year set down here simply is meant to be the common and usual Julian year, of three hundred three score and five days, and some few hours. All which time counted from the year one thousand three hundredth, shall ende at length about the year one thousand six hundredth ninety & sixth: which is the furthest bound of the Turkish name, as also other scriptures by a merveilous consent do prove, unto which now to run, is not permitted unto me, but a fit occasiō shall be given at another time, if God will. In the mean time we must know that the power of the Turks shall not remain whole unto this ende, but shall threaten their ruin before or about forty years, before that last destruction of them shall come: but of this matter at some other time more at large.

To slay the third part of men: Not without cause doth he make mention of the power granted to kill, because more blood should be shed by these Angels, then by any enemies before spoken of. A great number were killed of the Saracenes: and the Romish Antichrist is wholly berayed with the blood of the Saints: as after chap. 17.4.6. But the slaughters made by them were none in comparison of these, neither therefore do come into any account. The rage of the fierce enemy is limited with the bounds of the third part, as we have seen that it hath come to pass in the East, partly in Asia, partly in Europa: from whence it is not to be feared that it shall be extended much further. And surely it is kept back by the force of the same prohibition, whereby the violent waves of the sea are kept by the limites of a small send. For what bar is there in the West to stay them, when the Christian Princes endeavor one an others destruction? Albeit there may be granted an excursion beyond those bounds for a small time to punish some men, as we have observed in the Sarden Church, chap. 3.3.

16 And the number of the horsemen was: of the armies of a horseman, for of horsemen, unless peradventure it be set partitively, as though he should say▪ and the number of the armies, of that of horsemen was two thousand hundred thousand: I heard also the number of the armies of footmen, which things need not to be stood upon, considering that any may easily gather frō so great a mumber of them, that these were almost infinite. The Comp. & the K. bible read, of an horse. A certē old copy hath of horses, & ten thousand times ten thousāde. The word two being put out, which Aret & the Com transl. hath. The Interpreter of Aret. & the Com. declare this number by the parts, twenty thousāde times ten thousands: which Th. Be. in the whole translateth two thousand tim • s an hundred thousand. In the clause following the Compl. & the K. bible do omit the copulative, &, read by Ar. & the Com. transl. Beza hath it by a rational coniunctiō for I heard the number of them, as if the number expressed pertained to the whole army, which yet is referred expressly to the army of horse men, but the indefinite number of the rest of the armies, should have respect unto that of footmen: unless peradventure all the hosts are of horsemen, because of the swift increase whereby the Turks should wax strong, as also is signified in the verse following. But these are smaller things, yet not to be neglected. We understand that their armies shall be exceeding great. And in many expeditions it hath ben known for certain, that the Turk • alone did bring moe soldiers into the battle, then all the Christian Princes joined together.

17 And more over I saw the horses:: Such is the number of the hosts, their disposition is declared in this verse. Which, of what sort it is, is shown frō the horses, from the armor of the sitters on them, from Lions heads of the horses, and from that which cometh out of their mouth. They are Horses in their alacrity and promptness to war, as before ver. 7. The habergeons of the sitters on them, are fiery, of Iacinth, and of brimstone: altogether of the same quality, of which that is, which cometh out of the mouth of the horses, which breath out fire, & smoke, whose color is of Iacinth & brimstone: which three ar the instruments of killing men, as after shall be said. Seeing then they are armed with these three on their breasts, it is even as if he should say, that they ar armed s • rely with the destructiō of mē, as who suppose that all their safety & defense lieth in slaying of other. How lively do these things pourtray the Turkish Empire, which is sustained with no other hold thē tyranny? But further the fiery habergeons ar clear to all men, evē as the fire cannot be hid. Which is another mark, by which properly this route may be challenged to belong to the Turks, not to the Saracens, or Romans. For the Turks do vex with opē war, neither is there any of the Christiā name, but he may behold a far of their hostile mind in their habergeōs & breasts. The Saracens also were noisome, but they invaded as it were by skippes & unexpected flying upō mē privily, & as craftily as they could. Also the Romish Locusts so deceived with their vain shows, & do yet deceive, that they whō they kill, cannot be persuaded that they ar their enemies. For they hide their habergeōs & corselets, neither make show of any hostile thing, but lurk as Scorpiōs ūder a stone. The liōs heads of the horses do note great cruelty, whereby the wicked nation was brought to notable infamy above all whō we ever heard of. Moreover in this point they pass the Locusts, who had lions teeth only, but these have the whole head, that unto the hugenesse of their teeth may be joined the strength of their jaws, & sternnesse of their cōtenance. That which cometh out of their mouth is threefold, fire, smoke, & brimstone: which three seem to note one thing, to wit, the ordinances of war, whose original was not long after the beginning of the Turks, which they use with a more furious affectiō thē other men. The greatness of that gunne was almost incredible, which M • chmetes used in assaulting Constantinople, to the drawing whereof were used seventy yoke of oxen and two thousand men, as saith Laonic. Chalcocond in his 8. book of the Turks affairs.

And those twelve thousand Ianizarites whom they have to their ordinary gard for the safeguard of their body, are all gunners. See also if anything could be spoken more fit to declare the nature of the ordinance. First here is mention made of fire: but least a common fire should be understood, there is adjoined a double difference, of smoke & brimstone. For the fire of the ordinance is notable for an abūdāce of smoke, which ariseth frō a suddē kindling & quēching, as cometh to pass in the noise of discharging ordinance. Where the fire burneth continually, and with a shining flame, there is very little smoke, being swallowed up by the flame. More over this fire is Brimstone. Is not the gunpouder made of salt peter, coal, and Brimstone? The Spirit therefore describeth this enemy to us by those weapons, which should take their beginning almost together with his tyranny. But this fire cometh out of their mouth, because they do send forth this fire as easily, as a breath: If only that chief robber shall command desolatiō to be brought upon any country, most quick hands are ready, which forthwith do his command, and bring all things into a wilderness.

18 Of these three: Thus far of what quality the Captains & Soldiers ar, now he cometh to the event: which first is the staying of the third part of men. We hear, o lamentable thing, daily massacres: neither is any almost ignorant, howe far and near their cruelty goeth on with rage. But whereas he saith, of these three, it is to be understood of these three together. For smoke and brimstone asunder have no harm in them. He reckoneth three, as distinct, because the former descriptiō of fire required such a reckoning. Although men shall not be consumed by gunnes alone, but one kind of warlike instruments is put for the whole.

19 For their power: The Complutent edition and the Kings Bible read thus, For their power is in their mouths and in their tales: Aretas and the Cōmon translation agreeth: and so it seemeth that necessarily it ought to be read: otherwise the reason which followeth agreeth not with those things that go before: For their tails &c. From hence therefore, another difference between these horse men and the Locusts cometh to mind: For these did bear their stings in their tail chiefly, that is the dregs of the Saracenes, who had no proper places of their own to dwell in, and did fly about hither and thither seeking habitations, and turning others out of all their goods, when in the mean time the chief Calyphi, Scriphes, and Sultans followed their pleasure at home in Babylon, Persia and in Egypt. Soe the Begging Friars, the tails of all the religious sort did sting vehemently. But here the head and the tail are even like: the same destruction cometh from them both. The chief Turk himself, the Bassae, the Begi, and the other Ministers of their tyranny, do all breath forth and exercise the same cruelty. More over these very Princes were the causers of the other to tyrannize, & ministered unto them weapons for their fury.

Having heads Wherewith they hurt: The tales also have heads and mouths, by which they send out the same destruction. They are all of them frō the highest Emperor to the lowest slave serpents with heads at both ends, as the most learned Franc. Junius hath written very well.

20 But the rest of men: An other event is the obstinacy of the other men, who are nothing moved with those miseries, neither gave themselves to any amendment of life. But who are those other? Are they not Western mē, the third part of men being killed long since in the East? Afrique being so gotten through the invasion of the Saracens, that it would yield unto the dominion of the Turks without any bloodshedding. But the sins which stick so fast to them, are against the first table, to wit, Idolatry in this verse. The exceeding naughtiness whereof is declared, first from the Author, in that it is an human invention: secondly, because it is a worship done unto Devils: thirdly from the wretched and doting affection, which appeareth from so manifold sortes of Idols, of gold, of silver, of brass, of stone, and of wood: last of all from the notable folly of worshipping things void of all sense. Frō all which it is more clear thē the Sun, who among the Western people, are the cause of this most grievous calamity frō the Turks. For where shall we find this Idolatry? Surely the Protestants, as they call them, & the reformed Churches have banished away unto hell, from whence it first came, all worship, reverence, and sacred honor of Images. Wherefore she that boasteth her self to be the Catholic Church, whose head is the Bishop of Rome, whose Temples glister with images of Golde, Silver and Brasse: yea which hath not refused the worshipping even of those that are of stone, and wood: she, I say, is that other multitude, which wresting the Scriptures, corrupting the testimonies of the Fathers, feigning miracles, and defending to this very day the Idolatrous worshipping of images, by whatsoever force, falsehood, fraud and subtle devises she can, will not be awaked with this most sharp scourge. Doth she not impudently and stubbornly affirm, that Images consecrated unto true names, are by no means to be counted among Idols? But what other speaketh the Spirit of, then such, which after the third part of men slain of the Turks, are defended stiffly in the Christian world? What other doth he call devilish? What other worship of Devils? The matter is plain, it cannot be denied. At length therefore o thou Rome, cease to seek out foolish crafty shifts. Deceive not thyself. Thy adoration before the image of the Virgin, is as if thou shouldest supplicate unto Venus. The worship which thou performest before the graven image of the Father, is done to the Devil, not to God himself. The Spirit causeth me to use this boldness: cry thou out as much as thou wilt, that these speeches ar blasphemous, and after thy manner accuse the holy truth of God of ungodliness. But it is not to be expected that words should teach thee, whom stripes cannot teach. Yet nevertheless, though thou shalt receive no profit here of, all the godly shall detest thee, who by these abominations, bringest a most cruel fiend upon the Christian world. Art thou not ashamed to exhort the Christian Princes unto wars against the Turk, whom thou makest invincible by thy Idols? To pretend a mind to fight against a cruel enemy, but to minister privily unto him that aide, whereby all our forces ar made a pray unto him? If thou desirest from thy heart, that this spoiler of the world should be repressed or rather extinguished: cast away thy dung hill God's: forsake thy sacrilegious Primacy: amende the rest of thy corruption according to the rule of true godliness, then shalt thou see this mortal and cruel mōster, covered indeed with all villainies, to fall of his own accord: which could not stand surely one moment, unless he were holden up by these thy sins. But neither wilt thou be admonished, neither can he be overcome, before thou beest overcome, as after shall be manifest.

21 Neither repented they: An other kind of sins: which are four, murders, sorceries, formcation, thefts: of which he that knoweth not Rome to be the shoppe, he seeth but a little in the clear sun shine at noonetide.

Analysis.

SVCH then is the first part of the sixth trumpet, to wit, the evil: the comfort followeth, consisting partly in the authority of the revealer: partly in the things revealed. His authority appeareth from the power of a certain Angel coming down from heaven, notable by his clothing, ornament of his head, shining of his face, bright burning of his feet, ver. 1. Likewise knowledge, which the book open in his hand showeth, and his presence everywhere, declared by so great a pulling asunder of his feet ver. 2. The things revealed are, either to be Sealed up, or to be communicated: Those have their principal cause, the voice of the Angel: their instrumental cause Seaven thunders ver. 3. Likewise their consequent, which containeth both the endeavor of John in writing, & also the prohibition that he should not write, ver. 4. The things to be commumicated are, either touching the finishing of the mystery of God in the times of the seventh trumpet, confirmed by an oath ver. 5.6.7. or of the gift of prophecy, restored again to the Church, the preparation whereunto is set down in the rest of the chapter. Prophecy it self followeth in the eleventh chapter. The Preparation is occupied either about the Sign or about the Interpretation: that before the book received, hath a commandment to take it, in the eight verse: and the obedience of John, in the ningth verse. After the same delivered, both a commandment to eat it up, and also an instruction touching the diverse taste of it, in the ningth verse, and the trial made by John, in the tenth verse. Last of all is added the Interpretation in the eleventh verse

Scholions.

Then I saw another Angel: We refer these things in the Analysis, 〈◊〉 the confort of the sixth trumpet, which is fitly added. For who would not almost faint through weariness of so long continuing trouble, hearing no other thing in the Church for a long row of years then violent storms of hail, burning mountains, falling stars, the Sun darkened, troupes of Locusts, & serpents with a head at both ends, casting out flames of fire, whereby an infinite number of men should burn miserably? Now therefore to them, that have ben as it were a long time and much tossed on the main sea, is the land pointed at, and the haven shown, in which at length there might be rest from these troubles: neither this only, but also in the mean time a prosperous wind is breathed forth, which may cause a readier sailing. For which purpose a most mighty Angel came down from heaven, divers frō those, who blue the trumpets, or of whom mention was made long ago elsewhere. For they were servants, this is the very Lord Christ: as whose clothing, countenance, voice, & whole decking, is more imperial, then can befall to any creature. Neither doth so strange a form, and unlike to the true nature of man, hinder: considering that it hath ben manifest from the first chapter, that he taketh upō him that outward show especially, which may serve most to the declaring, and confirming of the things propounded. Therefore as touching the description of him, he is called strong, because he hath strength sufficient to deliver the Church from those adversities, wherewith it shall be oppressed. He cometh down from Heaven, because now at length after a long distance of time, he would visit his Church, from which he seemed to have ben absent now a long time. And about the blowing of the sixth Trumpet, when the four Angels were loosed, in the year 1300, as was said before, Christ began to give a more plentiful leave to enjoy his presence, then in the times going next before. Yet howsoever he came down from heaven, he was clothed with a cloud: not known indeed plainly to the world, but covered yet with so great darkness, that he was to be seen, as it were through a lattice. He carrieth the rainebowe on his head, a notable messenger of the old covenant, and of fair weather, both that we may understand him to be faithful and constant in his promises, and also that the former storms shall be driven away daily more and more, by little and little, until at length a clear sky shall return on every side. His face shineth like the Sun, Christ indeed being most glorious, at least in that parte, in which he is known and perceived of men: but his feet do yet burn with fire, because his lowest members on the earth must burn yet with a great heat of affliction. Although there should be no danger of perishing in this fire, for the feet are pillars, yea and that also of Brasse, chap. 1, 15. For these things belong to the same time, see chap. 2.18. So therefore Christ carrieth in his own person, an image of the present Church under the sixth Trumpet. Which began to increase again about the year 1300, yet covered with much darkness, which notwithstanding gave hope of a more perfect restoring in due time: & in the mean while revealed the most sweet face of Christ, which the world had not seen a long time: although the faithful in the mean season were trodden down with many calamities.

2 And he had in his hand a little book open: To whom fitteth better an open book, then to him who hath opened the seals of it? chap, 5.5. Because therefore Christ cometh forth with an open book, it is taught that now again after longe ignorance, leave shall be given to men to know the truth, as we know it came to pass about that time. For at once the Turks began to wax strong in the East, and most learned men to arise in the West, who maintained the truth boldly. But it is only a little book, which he hath in his hand, to wit a small book, either because the ende now approaching, there should not remain so many alterations, but that they might be contained in a little book, as after in the sixth verse, delay shall be no more: or rather because the knowledge of men in this time should be slender and small, whereunto pertaineth the clothing with a cloud, as we have shown at the former verse.

And he put his right foot upon the Sea; This gross Sea of the inferior world, is the doctrine of the corrupt Church, as chap. 8.8. No less also pertaining to them, whose is the administration of this doctrine. The Earth, containeth the rest of the common people, who in name are Christians. But the feet are the members of Christ, to wit, his faithful servants, by whom as it were by feet, he walketh on earth. Of these the right foot is the stronger, by which being set upon the Sea, it is declared, that Christ now at length will choose out some from that vile sort of Ecclesiastical men, for to be his feet and faithful members. Also the left foot placed on the earth, showeth that he will take out likewise some from the lay people, who although they could not compare with the Ecclesiastical, those right feet, in excellency of gifts, yet they should be made his true members, & enjoy the same honor with them. Such right feet were Johannes de Poliaco, Martinus Patavinus, Johannes de Ganduno, Michael Cicerius, Michael de Coriaria, Guilielmus Ockam, Gerardus Ridder, Johannes Rochetalada, Armachanus an Jrish Bishop, Johannes Wtcklefus and others. Christ drew them out of the salt sea of the Popish doctrine: whom he took out from the company of Ecclesiastical men, and brought them to sweeter and wholsomer waters of the truth. Out of the lay people, he had for his left feet, Ludovicus Bavarus the Emperaur, Marsilius Patavinus, Dantem Aligherium, and many others who defended to their power the truth seen and acknowledged.

3 And he cried with a loud voice as as Lion roareth: Hitherto hath ben the description of the Angel, now the chief cause of the things that were to be sealed up is set forth, to wit, the crying out of an Angel like a bellowing Lion, for so the Greek word signifieth properly that which belongeth to Oxen and the like beasts. Lions are properly said to roar: albeit sometimes it is attributed to Asses and Camels, as Hesichius showeth: 〈 in non-Latin alphabet 〉 is to make a ro • ring like unto Asses, Camels, and oxen. But the Angel belloweth, bccause he must speak softly, and dared not to lift up his voice (for there is joined together with it, he cried with a loud voice, ) but that he might show that the meekness and patience of the oxen is now to be mixed with the courage of the Lion. And so indeed Christ, as it were revived again then in his members, cried out strongly: which crying out nevertheless carried a show of the bellowing oxen only, neither yet made any man greatly afraid. Those first springing up