An exquisite commentarie vpon the Reuelation of Saint Iohn VVherein, both the course of the whole booke, as also the more abstruse and hard places thereof not heretofore opened; are now at last most cleerely and euidently explaned. By Patrik Forbes of Corse.

CHAP. VIII.

THe sixth seale being opened, first was ex∣hibited the proper euent thereof in the end of the sixth Chapter; and in the se∣uenth Chapter, a summarie view giuen (for strengthning hearts against the ter∣rour thereof) of the whole matter of the seuenth seale; which heere, now is opened, and speci∣all euents thereof declared, through the rest of all this pro∣pheticall narration. Of these, wee haue, first, a generall preparation; and next, the perticular execution. The preparation, hath an incident effect immediatly following vpon the opening of the seale: which is, Silence about halfe an houre. To shew an attent expectation of great things; whereto well, the portending of them in the for∣mer Chapter, might haue erected the mindes. And the waiting for rare or fearefull euents, worketh a silent atten∣dance. When the wise speake, then all keepe silence: and when the Lion roareth, all the beasts of the forrest hold their peace. Besides this, great things commonly come foorth with processe and preparation. And truly, God who is slow to wrath, is, in a sort forced to poure out hea∣uie indignation.

2 After this incident effect, is the preparation in the ministers, and in the orderer of the whole errand. The mi∣nisters are described by their nature, Angels. Quality, ministering Spirits, as who stand before God, Luke 1. And instruments of ministration, Trumpets. In the instru∣ments, are noted two things. First, that they are trum∣pets, and secondly that they are giuen to them. That the instruments are trumpets, it sheweth that their ministry in this ensuing matter, is to be sounders of the alarume, and giuers of the figne for inuasion of the world by each woe, as als many armies of him who is Lord of hosts: as also,

that they are denouncers, & that of great and weighty mat∣ter. For, Trumpeters are messengers of great things, and, but for great personages. In this also is implied, that the end of their ministry and of these iudgements denounced and executed, is to waken vp the dead world to repen∣tance, or make it inexcusable against finall wrath. See the end of Chapter 9. Therefore when the world is not wake∣ned with Trumpets, it feeleth iustly full cups of wrath tumbled out. That these Trumpets are giuen to the An∣gels, it sheweth them to doe nothing without special war∣rant and mandate.

3 Thus are the ministers; the master and orderer of the errand, is described by his office, and his actions. His office, that he is an Angell: for that, is heere the name of office and not of nature. And this angell differeth farre from the other seuen: for he is the Angell of the coue∣nant, cleerely by all his notes. He standeth as the other seuen, for hee also, in some respect, is a minister: but hee hath a particular stand, which is at the Altar, as High Priest. He is furnished also with an instrument, but which is proper to the Priest, and belonging to the most holy place; to wit, the golden Censer. He hath also somewhat giuen to him, but a rare gift; that is, Many odors, where∣by all the praiers, and of all Saints is acceptable. For by him we offer vp sacrifices to God. In the fifth Chapter, the praiers of Saints are called Odors, and heere the o∣dours are distingushed from the praiers: onely to shew, how it is, and in whom that they are odors; that is, ac∣ceptable to God. These odours are said to be giuen him, according as he acknowledgeth all things to be giuen him of the Father; as he who is both sealed and sanctified, and as mediator, hath receiued the spirit without measure. This is by allusion to the Leuiticall ministrie, and not to the Masse.

4 His actions are two: one, of gracious dispensatiō, ano∣ther of wrath; as hee, who is both the propitiation for Saints, & trcader of the winepresse of Gods indignation:

both an elect precious stone, and a stone of offence. And our consolation heerein is great, that to him all iudgement is committed. His action of grace, is the offering vp of the Saints praiers, and making the gratefull smoke of them goe vp before God through his odors: and this hath a double consolation: first, that God alwaies in the midst of wrath remembreth mercy, and is neuer so carried in wrath to poure out heauy indignation on the sinful world, but that the louing care of his elect commeth first in place: secondly, that the praiers of Saints haste on indgement on the world, while they send vp sighes and groanes for God his dishonour, a great incouragement to prav. If Israel had turned to mee, how soone would I haue humbled their ene∣mies? His second action, is a signe giuen to his trumpeters, who stand attending it from him, to set too, to particular execution. The signe is, Hee filleth the Censer with fire, &c. In token of burning wrath: and with fire of the Al∣tar. For, as the acceptation and sanctification of all the Samts and their offerings is of him, who is the true golden Altar, so all his wrath on the world is from him: in whom, all men, in God his predestination, are ordered to their di∣uers ends, according as they are either giuen to him, and builded on him, or passed by, and stumble at him. This fire, is also from the Altar, for the spiritual iudgements that it worketh. For the fire of this Altar hath double effects. It is gracious, nourishing, purging, renuing, and strength∣ning to the elect, Isai 6. And it is a fire deuouring the ad∣uersaries, & burning vp the world as stubble: for our God euen a consuming fire. Christ, comming into the world, brought both the one and the other, though the one im∣properly. Thus, from one and the same Censer, and one and the same Altar, one and the same fire, both sendeth vp a sweete perfume, and downe a consuming wrath. As the praier of Elias brought both fruitfull raine and deuouring fire: and as the two witnesses, Chapter 11. are to the godly, candlestickes and refreshing oliues; but, with fire out of their mouthes, slay their aduersaries. If I bee the

man of God (saith Eliah) let fire come downe from heauen, &c. Vpon this fire cast on the earth, follow Lightnings, Thundrings, Voices and Earthquakes, euident types of horrible iudgements and commotions, Chapter 4. And so heereby the attending Trumpeters get signe to blow the alarum, and denounce particularly the iudgements where∣by God was now to plague the blind and obstinate world. And vpon the signe thus giuen them, they set too in order to blow. See Ezech. 10 for this casting of fire, in signe of wrath and God his departing from his sanctuarie.

5 Thus farre is the generall preparation. The parti∣cular execution, hath in each, the denunciation, by the trumpet, and the effect insuing. And are diuided in ligh∣ter or lesse woes, and heauier and greater. The first soure, in degree of comparison, are lighter, and are in this Chap∣ter. The three other, are heauie: whereof, two are tho∣rowout the 9, 10. and a good part of the 11. Chapt. The last holdeth to the end of the whole narration. The first foure, are als many degrees of the mystery of iniquity wor∣king on to that fearefull height, which is in the fifth trum∣pet accompanied with a no lesse deadly euill, for iust pu∣nishment thereof, in the sixt trumpet: which being inef∣fectuall to worke repentance, commeth on the last wrath in the seuenth trumpet.

6 Vpon the first sound, are seene haile and fire ming∣led with blood: which, cast on the earth, that is, in the visible Church, Chap. 7, Section 2. Produce then a ter∣rible effect, That all greene grasse, &c. The iudgements of God in Scripture are ordinarily expressed by haile, fire, and stormy tempest. God borrowing speeches from natu∣rall things to set foorth his terror. But this speech heere, hath a speciall allusion to that plague on Egypt, Exod. 9. and Psal. 105. Now then, to finde the analogy, as heere the burning vp of grasse and trees, is to expresse the de¦cay of spirituall life, and moisture in all true Christianity: and that not onely in weake ones, as grasse; but in the strong, as trees: so, heere we are to search, agreeably to

this effect, what is answerable to haile and fire. It is the fire of God his spirit, begetting in vs faith and loue, which maketh vs Christians weaker or stronger, according to the measure of grace giuen vs, and our grouth therein: and that by the watering & moistening of sweet showers of grace, as dew vpon the mowne grasse, or raine on the thirsty ground. For of heate and moisture commeth all flourishing greennesse. Hereof it is, that so often, in Scrip∣ture, we are exhorted to edifie on another in loue. This burning heat did eat vp our Lord, and in it the Apostle burnt: this fire of loue is the band of perfection, where∣by we grow vp, as one man in Christ. And hereupon, are in Scripture, so many attestations to be like minded, and detestations of debate and diuision. Now when this fire of loue is turned into the fire of contention: then they, from whose mouthes should droppe, wisdome and refreshing showers, send out the could haile of their owne affections and frosty showers of selfe-loue: which in place of com∣forting and nourishing the hearbes and trees, by whole∣some word and sound example of life; in contrary, burne them quite vp, as doth haile and fire. This was the first euill, which entred into the Church, for the first degree whereof, the Church of Ephesus was taxed. Which degree betime growing, not only to coldnesse in loue, but also to fiery contention, and mixed with frosty haile, wrought this fearefull effect, and first step to antichristianisme, euen want of true religion, and of the life of God in a great part. This fire and haile, is said to haue beene mixed with blood, for that not onely this euill of firie debate beganne euen while as yet hot persecutiō lasted against the Church by heathen Emperours; but also, for that it entred in the Church, in such degree as proceeded to cruelty and bloodshed. This euill, Satan laboured to bring in from the first times of the Gospell, but that the fire of loue & sweet showers held things greene. The first that greatly kind∣led this flame, was Ʋictor Bishop of Rome: whose fi••ie headines in a friuolous matter, had it not beene repressed

by the graue rebukes of Irenaeus Bishoppe of Lions, and Policrates of Ephesus, had made a great burning. Euse∣bius recordeth (Lib. 8.) of the persecution by Diocle∣sian, that it was a necessary correction of the Church, which had fallen to ouer great a custome of sin (see how greennesse was burnt vp) & whose pastors were begun to sauor of pride and tyranny (see the step to the next euill.) Thus wee see how the fire was euen mixed with bloud: but soone after, how farre this fire brake out, vpon the first relaxation vnder Constantine, it is wonderfull: so as, if the prudent care of that Prince had not bene the grea∣ter, that first, and famous Councell of Nice, had beene a miserable proofe of this fire: which beeing but restrai∣ned, there, for the time, how vehemently, to the disgrace of christianity, and burning vp of all true religion in the hearts of men, it brake out thereafter, is manifest in the story. So, as Constantine, in his Epistle to the Synod of Tyrus, exprobrateth to them, that he saw nothing in Bi∣shops dealings but an ouerthrow of all religion. This, made Nazianzen to vtter that hard speech: That hee ne∣uer did see a good effect of any Synod: because, in steade of the fire of loue, mixed with the sweet raine of health∣••ome doctrine, and spirit of Christian lenity, the fire of contention, and frosty hailestones of destruction ruled all. Yea, so farre heerein, were the Bishops carried one against other, as it is monstrous, what malice, falshood, and cruelty, they practised: so as in the times of Con∣stans, Constantius, and Ʋalens, the fire and haile were mixed with bloud. This made still a decay of true religi∣on both in small and great.

7 Vpon sounding of the second trumpet, a moun∣taine of fire is cast into the Sea; whereupon the third part thereof becommeth bloud, &c. Mountaines in Scripture, are put for high and proud States. Then a bur∣ning mountaine, is the fire of ambition, as the first was of contention. For, albeit contention ariseth of pride; yet at first, the debate was not directly for prerogatiues

and places, as now, in this second euill is meaned. Remember alwaies, as I touched Chap. 6. Sect. 10. and 15. that so, these euils are ordered, for course of time, as both the first holdeth on with the succeeding, and the succeeding, in time of the formers height, is begun to worke. This is cast in the Sea, whereas the first was on the earth: to note a decay in a higher degree then the first, as the sea is a higher and purer Element then the grosse earth. The first decay was of religion, in the hearts and liues of men. This second, is in the ordinary worship, which in great part now becommeth corrupted; and thereby, a great part both of common professours and Pastors, become dead in superstition. The creatures liuing in the Sea, are common Christians. The ships are the occupiers therein, designing Church-men; as is plaine Chap. 18. where shipmasters, marriners and occu∣piers in the Sea, bewaile the fall of the Whore. The first death was different from this. That, was in life and manners, obiected to the widowes, 1. Tim. 5. and to the Church of Sardis, Chap. 3. 1. This, is of another kinde, obiected to Ephraim by the Prophet. When Ephraim spake there was trembling, but he is dead in Baal. The al∣lusion is to Exod. 7. 19. &c. When the waters are health∣some, all things in them liue, Ezech▪ 47. The loue of riches and honor is the root of all euill, which, while men lust after, they erre from the faith. To this euill, Con∣stantine his preposterous zeale to indew the Church with riches and pompe, much helped. As the voice (then vtte∣red, if their stories say true) did verifie. Hodie seminatum est virus in Ecclesia. The common saying is well knowen. Ecclesia peperit diuitias, & filia deuorauit matrem. And that, of golden Bishops and treen Chalices, and golden Chalices and treen Bishops. This fire of ambition, was much kindled in the hearts of Pastors, before the Coun∣cell of Nice, they beginning to sauor thereof (as saith Eusebius) before Dioclesian his time: but there was laid a ground of ambitious contention, by ordering the

seates and prerogatiues of Patriarchs. Ante Concilium Nicenum, ad sedem Romanam paruus habebatur respectus, saith Aeneus Syluius eftsoones a Pope. What shamefull digladiations followed about dignity and priority of place, what bitter contentions about limits of Diocesses, would make any sound hearted christian blush for shame to reade them. Iulius Bishop of Rome, albeit topping a good cause, yet seeking therein the aduancement of his owne seate, is so checked by the Bishops of the East, as faine to yeeld to time (saith Sabelli••us) the whole sway and maiesty of religion, remained with the Bishops of the East, till Phocas the Emperor restored it to Rome. It is shame to heare, how Leo Bishoppe of Rome, other∣waies a learned and wiseman, did chafe at the act of the Councell of Chalcedon, in fauours of the Bishop of Con∣stantinople. How hardly did the Bishops of Rome take it, that it should be inacted in Affricke, that no appella∣tion were made to them? what a stirre they made there∣about? impudently bold to falsifie the act of the Nicene Councell, for maintenance of their ambition: till by authentike copies from Greece their fraud was detected: and they but too meekly, admonished to beware, they labored not to bring into the Church famosum typhum se∣culi. The contentions of the Bishops of Rome and Ra∣uenna, of Milain and Papia, would euen amongst se∣cular Princes, bee counted detestable. The Patriarch of Constantinople, first vsurping the title of vniuersall Bi∣shop, is worthily taxed of Gregorie Bishoppe of Rome. Thus then, while men were ambitiouslie seeking them∣selues, and carelesse of religion; corruption entred into the worshippe, in manifold rites and superstitious ce∣remonies: as euen diuers godly men in that same time, heauily regreated.

8 Vpon the third blast falleth a great starre, &c. Stars are Pastors of Churches. This great Starre is the type of great and learned Pastors: men of high account, yea

and of great shining: but who fall from the heauen, (from the truth and true Church) and so, their shining which ought to haue beene cleare, gentle, and comforta∣ble light becommeth like a burning Torch, noting fie∣ry contentions and burning despite, as a blazing flame, in place of a pleasant calme, cleare light, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 2. 8. For this disposition in it selfe, and working the like in others. This starre hath the name of Worme∣wood as being in the gall of bitternesse, and making bitter. Simon Magus is said to bee so, Act. 8. 23. the Holy Ghost in that one Arch-Heretike, shewing the common disposition of all, as full euer of contentions and burning despite, which manner the Church of God hath not. The effect here wrought is, that this starre falling in the riuers and fountaines the third part, &c. Here is yet a higher degree of corruption, working on to the great euill. For Riuers and Fountaines are in a degree of purity and subtle Nature, aboue the Sea, as the Sea is aboue the earth. Now, as there may bee a decay of Religion in the hearts and liues of men (which is the burning of grasse and trees) the ordinary worshippe yet abiding pure and vnmixed with superstition; so may both Religion in men decay, and great corruption en∣ter in the ordinary worship (the sea becōming in a part bloudy) and yet the fountaines and riuers (that is the Scriptures and interpretation thereof) abide sound, as ex∣perience teacheth, how many abuses will creepe in, & with custome take place, while yet both the word and interpretation thereof is vncorrupted. The teachers (who are also Wels and Riuers, bringing waters to the common Sea) teaching more purely then is the practise in ordinary worshippe. But when not onely corrupti∣on entreth in the common worship, but euen the Scrip∣tures are corrupted with false glosses and hereticall in∣terpretations, the fountaines being poysoned, and the ri∣uers which should carrie douce waters to purifie the

common Sea, bringing thither bitter waters, and tur∣ning the sweet water of life to bee like these of Ierico, & of Mara, then is the euill growne to a high and dan∣gerous degree, and their multitudes, who for any bloud in the third part of the sea, would haue liued, become dead in hereticall prauity. The verity and accommoda∣tion hereof is more then cleare, as principally in Arrius; so in all the other Arch-heretikes of that time, men more learned then holy, and more quicke then modest, like blazing Comets corrupting the truth of doctrine in a great part. And therefore for the full perfection of euill in this kind, when not onely the third part, but wholy al both earth, Sea & fountaines shal be burnt, tur∣ned into bloud, and made bitter, and al light eclipsed; the like type is vsed in the fift Trumpet, but with this nota∣ble difference, that that starre falleth to the earth, and so breedeth the mischiefe.

9 The fourth Trumpet bringeth a darkenesse in part vpon Sunne, Moone, Starres, day and night. A kindlie degree of euill to follow on the former: and there with∣al noting yet a higher degree of Apostasie, and aduance∣ment of the mystery of iniquitie, as the heauenly lightes are aboue fountaines and riuers. This is the type of darke ignorance, comming on the world, first in a great part. The former euils arose, more vpon contention, pride and bitter despite, then vpon ignorance (while men either not aduerting, or maliciouslie miscarried they tooke place) but now together with these, commeth al∣so grosse ignorance in a great part, darkening all true knowledge. Christ is our sunne whom wee behold in the true light of his Gospell, whereof when the third part is darkened, so farre is our sunne darkened to vs. The Moone and starres are they in whose hearts God so shineth, as they are able to make the light of the knowledge of God, to shine in the hearts of others, in the face of Iesus. The day is that light, thus mini∣stred from our sunne by these starres, wherein we walke,

who are children of the day, and not of the night. For starres here must bee considered, more as receiuing light from the sunne, they dispense it to vs, then for that they shine in the night, And here the night signifieth that light which naturall men who are not children of the day but of the night, yet haue in humane sciences & liberall arts (in comparison to the light of the Gospell. but a night of darkenesse) whereof now by this Trum∣pet came a great decay, as in story is more then manifest. Now as these euils are said to worke but on the thirde part in each kind, to shew that the first degrees came on but in part: so as first the loue and life of God abode in the most part of the Church, as in the second degree, yet the most part worshipped purely: and in the third, held still the Orthodox faith: like as now in the fourth yet continued great measure of learning, both in diuine and humane sciences. Whereas, in the next Trumpet, al falleth to the height of euill, and a totall and common Apostasie is set downe. And therefore for preparation to it, a heauie warning is giuen of a triple woe. But this warning is by an Angell flying through the mid∣dest of heauen, and so farre remoued from the percep∣tion of earthly men, it being so farre and obscurely deliuered, as few were capable thereof, or aduerted it: see Chapter 14. and 18. 1. Diuers learned and godly men, (of whome this Angell is the type) saw the mischiefe comming on through these euils more and more preuailing, and gaue warning of it, euen Gregory Bishop of Rome saw so much, and made him say, Rex superbia prope est, & quod dicinefas est, Sacerdotum est paratus ex∣ercitus, and vbi est ille Antichristus, qui appellationem vindicabit vniuersalis Episcopi, & cui Sacerdotum exerci∣tus paratus est ad assectandum cum? prope est & in fori∣bus. Hee did hit very right, for within little more then three yeeres after him, his owne successor Boniface the third tooke to himselfe the title of Vniuersalis E∣piscopus, which all the succeeding Bishops retaine: and

so by sufftage of a most famous Bishop of Rome, they are that Antichrist.

Notes

• Iob 29. Habac. 2. 20.
• Heb. 9. 4.
• Ebr. 13. 15.
• Psal. 81. 13. 14
• Deut. 4. 24.
• 1. King. 18.
• 2. King. 1.
• Psal 11. 6.
• Col. 3. 4.
• Hosh. 13. 1.
• 〈◊〉〈◊〉. Tim. 6. 10.
• Deut. 29. 18. Heb. 12. 15.
• 2 King 2. 19 &c. Exod. 15. 23. &c.
• Lib. 4. Ep. 34. & Ep 38.