THe fifth Angel foundeth here, where the first of the greatest woes is brought in; of what dreadful nature it is, the woes that are prefaced to the founding of it may declare. It will concern the opening of all, to consider of what wo this judgment speaketh particularly, and to what it relateth. It is more largely described than any of the former, because the tentation of it was most dangerous, and the effects thereof of more concerment to the Church.
The object of this judgment, is, the same Church, or Christian world, whereupon the effects of the former trumpets did fall; for, these last three do signifie greater degrees of wrath upon these who had despised and abused the former lesser woes.
The Christian world is obscured by the trumpets, and the Antichristian brought in its place, as was said at the entry to the trumpets: for, the Antichristian world is in being after the sixth trumpet, when the vials begin; it must therefore have attained that being under the trumpets, and especially under the immediate foregoing trumpets; seing he seventh findeth it at its height: and so consequently, the Christian world (i. e. the pure Church) must be decaying under these trumpets, where the Antichristian cometh to its being (seing two of these worlds cannot consist together) yea, the Church must be lowest, and decline most under these trumpets, wherein Antichrist groweth most, and cometh to the greatest height, as under these first two great woes it must be. Whence we may gather, 1. That the Church is here the object of this plague. 2. That Antichrist must grow under these trumpets, and particularly under this, it being a further step of the same kind of plague, and the sixth finding Idolatry under Antichrist at a height, which it plagueth, it must then grow here. 3. This first great wo, bringeth spiritual plagues and tyranny upon this world, by this King and his Armies, who advance that Idolatry. The sixth bringeth temporal judgments on the same persons, for whoring from God, and receiving this idolatrous worship.
For further clearing of this, we say, 1. It is not any temporal judgment by Armies (such as the sixth trumpet holdeth forth, to wit, one of a mixed nature) such as came by the Saracens, for, that would not be so far greater than the former woes of that kind, as is said. 2. These locusts are but called, as horses, or, like horses v. 7 not horses themselves, as is expresly said of these under the sixth trumpet, thereby giving us to know that there is something of their nature signified, rather than what is literally expressed. 3. Their power is not to kill, as in the sixth trumpet, but to hurt men and torment them spiritually, and not to kill them bodily, as vers. 3. 4. These are secluded and exempted from this plague, that were sealed and marked, to wit, the Elect, Gods servants; but these were not excluded from temporal plagues, (as appeareth, Chap. 11) nor from that of the Saracens: often they share most under these, and these marked ones are all such as were written in the Lambs book, Chap. 13:8 who yet did partake deeply of outward afflictions. 5. These troubles (Chap. 11) belong expresly to this trumpet, though continuing under the sixth, and contemporary with it; yet they belong not to it, but to this: for, these troubles are upon the Saints by way of persecution: the sixth hath judgment on ungodly professours by way of justice. 6. All the circumstances will clear this further, as the mean by whom, a Star, his opening the bottomless-pit, the darkening of the Sun, &c. as after will appear: for these locusts do darken light, and obscure truth; which sheweth it is a spiritual evil on Religious things, springing up from within the Church, which also answereth the scope of these trumpets best, as is said.
Chapter and these troubles do belong to the Antichrist, it is clear, vers. 7 the witnesses are to be killed by the beast, and what beast but that, Chap. 13 (which ascendeth out of the bottomless pit, as the locusts do here) and that, Chap. 11 belongeth to this trumpet, appeareth from vers. 14 where it is said, the second wo is past, and the third wo cometh quickly. Then all preceeding that, belongeth to the first, or the second wo; But not to the second, as hath been said, Therefore to the first, which indeed in this event is contemporary with the second, to wit, the sixth trumpet. It may be also further cleared from the circumstances, considering the time, rise and progress, and by comparing it with the fifth vial, which is poured out (Chap. 16) on the beasts seat: and this order is observed in all, what is builded of Antichrists Kingdom by the trumpets, is overturned by the vials, and in that same order. It would then appear, that seing the fifth vial overturneth his throne, that it was setled by the fifth trumper.
A third reason, is, if that storm against which the one hundred fourty and four thousand (Chap. 7) are sealed, be the spiritual defection of the Church under Antichrist, Then that which is holden forth by this trumpet is so also; for, both relate to the same storm; but that (Chap. 7) is to be understood of Antichrists reign, as the greatest evil the Church was to meet with, after Heathenish persecution, Therefore this must be so also. What was said upon Chap. 7 for clearing the scope of that place, will confirm both these propositions.
Again, it being clear, that it is one and the same world or Church which is overturned by the first six trumpets, and it being clear, that the sixth trumpet following findeth Idolatry in the visible Church, (which is the world plagued by it) It must therefore follow, that this defection to Idolatry (which is a character of the Antichrists defection) must have increased under this fifth trumpet immediately preceeding, seing it was not during the former four.
Lastly, It may be confirmed further by comparing this Chapter with 2 Thess. 2 by which we will find, that this plague mentioned here, is the same spiritual Antichristian delusion prophesied of there: for in every material thing they agree. As, 1. the instrument, there is one sitting in the Temple of God, as having place in the Church of Christ; here is a Star falling from Heaven, intimating the same thing. 2. There, he is called ὁ αντικειμενος, as opposit to Christ, and ὁ ὑὸς τῆς απωλείας, or the son of perdition; here he is called ἀπολλύων, or the destroyer, as opposed to Christ, who is called a Saviour; as also (Chap. 17 of this prophesie) he is said to go εἰς ἀπωλσιαν, or to destruction, himself; for, Antichrist, as Chrysostome observeth in that 2 Thess. is called the son of perdition, because he shall occasion the destruction of many, and shall himself be destroyed. 3. They agree in respect of these whom they plague: 2 Thess. 2:10 it is olny these that shall be damned, whom that delusion carrieth away; here (vers. 4) it is only these who are not marked, that is to say (Chap. 13:8) who are not written in the Lambs Book of life; and so also it sealeth only finally upon the Reprobate. 4. There, they are given up to strong delusion to believe lies; here, they are carried away with fornications, idolatries and other errors, and are so hardened therein, that although they be plagued for these by the sixth trumpet, yet they repent not. 5. That delusion (2 Thess. 2) hath its rise from the devil, vers. 9 and is carried on with mighty signes and wonders; here, it cometh from the bottomless-pit, and is carried on by the devils special minister, who therefore is said to have the key thereof, and is not without mighty signes and lying wonders, as is clear from Chap. 13 following, where the same Kingdom is under another consideration described. From all which considerations we may gather,
That each of these trumpets doth not contain the story of an equal time, or number of years; for, the matter contained in any of the last three trumpets, will be found to be of longer continuance than all the first four, which (added to the greatness of the matter contained in them) may be the reason why they are differenced from the former four, as the greater woes.
It appeareth also, that by the fifth and sixth trumpets we are to understand different evils and enemies; and so they cannot both be applicable either to Antichrist only, or Mahumetans only.
We may gather also, that this Kingdom and Army, with the furniture wherewith they are provided, and the effects which follow upon their tyranny, are not properly to be understood of external battels and bodily evils, but figuratively, as representing some great spiritual hurt on the Church and her Ordinances. These expressions, they are like horses, and had breast-plates, as it were breast-plates. &c. whereby they are expresly differenced from the trumpet following, wherein expressions that are properly to be understood, are used, do intimate this.
Supposing (which afterward from Chap. 11, 13, and 17 will be more clear) that the Roman Hierarchy, complexly taken, is the Kingdom of Antichrist; and that the deluding of the world by them, is the very delusion prophesied of, 2 Thess. 2. It will necessarily follow, that this Romish Antichristian Kingdom (whereby the visible Church hath been long brought in bondage) is the very same set forth by this trumpet.
To come more particularly to the description of this Kingdom (for, a Kingdom it is) as it is set down in the words, in its rise and growth, we will find it many ways insisted upon, 1. A Star falleth from heaven, and becometh earthly; upon that again followeth corruption of doctrine, whereupon doth arise a rabble of superstitious Churchmen, whose work is to propagate and support the dominion of their King, as his care is to strengthen and increase them, there being such mutual concernment in the standing or falling of each to other.
Vers. 1. The first particular described, is, the fountain and great instrument of all this spiritual plague, that is, I saw a Star fall from heaven unto the earth. That by Star is meaned some person, the words after do clear: To him, that is, to the Star was given, &c. That it must be some Church-officer, is also clear from Chap. 1:20 from our Lord Jesus His own exposition: and considering what power this Star hath in the world, it must hold forth some eminent Church-officer. By Heaven, is understood here (as frequently in this Book) the visible Church, which is the Heaven wherein Christ hath placed Apostles, Pastors and Teachers as Stars to give light, because the Church is furnished with heavenly priviledges, heavenly light of Doctrine, and ought to be of heavenly conversation in respect of the rest of the world. By Earth is understood earthliness, or the rest of the world, as contradistinguished from the Church, which the opposition cleareth; and thus, Earth signifieth worldly designs, worldly grandour, corrupt doctrine, liker to that of Heathens than that of Christ, carnalness in conversation, and such like: for, this Earth is something contradistinguished from, and opposed to, the Heaven formerly mentioned. To fall here from heaven unto earth, signifieth a declining from the one to the other. And so in sum, the meaning of this part of the Verse will be, I foresaw the defection of some eminent Church-officer (who once had place in the visible Church) from Christian simplicity, purity and holiness in Doctrine and Conversation, to a Religion and way of living by superstitions, Idolatries and external pomp, becoming rather the men of the world, and liker their way than a Minister of Christ.
By this phrase also (I saw a star fall, &c.) is implied, 1. Not only a declining and defection, but such a declining as maketh him that was before a Star in Heaven, to cease from being considered in that relation, and afterward to be accounted as but eminent amongst the men of the world, because of their worldly earth-like Religion and Worship. Upon which ground, the followers of this Antichristian Kingdom, are called Gentiles, Chap. 11:2. 2. This phrase importeth a visible and palpable step of this defection: the Star is not now falling, as was in the former Chapter; but it is fallen. And I saw it fallen, saith John, implying an observableness in it. 3. It importeth, that after the fall of this Star, and defection of this eminent Church-officer, he continued still in the account of a Star among the men of the world: he is called a Star, even after his fall, though indeed, and in John’s account he be but a fallen Star and earthly, as having indeed forfeited his former Church-relation.
The second thing described, is, the power given unto this fallen Star, And to him was given the keys of the bottomless-pit. Keys signifie in Scripture, Authority and Power. By the bottomless-pit, is meaned Hell, as is unquestionable, Chap. 1:18. Christ is said to have the keys of Hell and Death, that doth signifie His supream Authority: Chap. 13:2, 4 the devil is said to have power, and to give it to the beast; because, in Gods secret Wisdom and Justice, the execution of His judgments in part is committed to the devil, and he is imployed as supream head of the wicked therein, and for that cause is said to have a throne, and is permitted to rule over the children of disobedience: here, this Star partaketh of this Authorit, not as Christ hath it (for now, being fallen from Heaven, he hath lost relation to Him) nor in that same degree as the Devil doth; but as deputy and leiv-tennant to Him, who in Gods secret Justice furnisheth him with this power, as from Chap. 13:2, 4 is clear. In a word, while he was in Heaven he exerced Christs Authority, and in that respect had the keys of the Kingdom of Heaven. Now, being fallen, he continueth to exercise Authority, and to retain a key, but of a quite contrary nature, to wit, of the bottomless pit, and to serve another master, to wit, the devil, as the exercise of his Authority tending now to the advancement of ignorance, darkness, superstition, and Idolatry in the Church, and being assisted with the power of Hell for that end: for, as Christs Ministers are said to have keys from Him, and when they warrantably exerce them, it is the opening of Heaven; So promovers of Heresie, being Ministers of Satan, 2 Cor. 11 (though they think it not) of whom Antichrist is the chief, he hath the key of the pit, that is, an Authority not allowed by Christ, nor from above: and the opening of the pit with the key, is the putting of that assumed power in execution; such is spreading of corrupt Doctrine, called therefore doctrines of devils, 1 Tim. 4:1 and authorizing men to propagate these without Christs call, who are therefore called Ministers of Satan. This key is said to be given him: which doth not imply a warrantable call; But, 1. the great change which followed upon his fall, and the exercise of his power in respect of what it was, he getteth now another key in his hand. 2. An usurpation of the perfon acting, and promoting the designs of Hell, in a way of Authority, as if that key had been intrusted to him. 3. It implieth a prime Ministerial office (to say so) which he hath from the devil, who doth account of, and acknowledge him, as primely subservient to his designs, and a subordination of this key-bearer unto him, who hath given him this trust, Chap. 13:2, 4. Lastly, It implieth a wife and just, though a secret, overruling providence of God, ordering this subordinate Authority of Antichrist for His wife ends, as He doth the dominion of the devil, whom He permitteth soveraignly (as it were) in respect of the other to bear a kind of rule.
Vers. 2. The exercise of this power is set down with three effects following thereupon, vers. 2, 3. And he opened the bottomless-pit, that is, as he was imployed by the devil, and permitted by God to assume an Authority for the advantage of Hell, so did he instantly exercise his power for that end, and left nothing unassayed for bringing superstition and Idolatry out of the bottomless pit: where it was formerly restrained, now it is letten louse, as appeareth by the effects, The first whereof, is, There arose a smoke out of the pit, as the smoke of a great furnace. What is to be understood by this smoke, the second effect following upon this, to wit, darkening of the Sun and the Air, will make it appear: for, by Sun and Air are understood here, the light and purity of the Doctrine of Christ, which shined clearly and comfortably in the Primitive Church. The third part of this light was smitten by the fourth trumpet, Chap. 8:12. Now, by this fifth trumpet this darkness spreadeth, and the whole Sun and also the Air is darkened, which holdeth forth a greater degree of corruption in Doctrine, than was under the former: it began then, but now is at a height. This being then the meaning of darkening the Sun and Air, this smoke, which bringeth forth this effect, must be these corrupt and superstious Doctrines, and increasing of humane traditions and ceremonies, whereby the light of the Truth of God was obscured. This is compared to a great smoke, 1. Because error and superstition, though it seemeth to be something sib to devotion (as smoke is to fire) yet is really not only without light and hear, but also is onerous and hurtful, as smoke is. 2. Because the darkness which error and superstition inferreth upon the Truth of God, doth not corrupt it in it self, more than smoke can darken the Sun; but doth by ceremonies and traditions darken it to us, as great smoke doth the Sun to onlookers. Again, this smoke is said to be as of a great furnace from the bottomlesse pit, to shew, that the defection of Antichrist consisteth not in one particular error, but (as it were) an inundation of errours ascending together. 2. To shew, that whatever the Authors pretended, Yet the rise of these superstitions were from Hell, as in the forecited place, 1 Tim. 4:2, 3 superstitious traditions, and errors concerning Meats and Marriages (Doctrines much esteemed of among Papists) are particularly by the Apostle attributed unto devils.
Vers. 3. The third effect following upon these two, v. 3, And there came out of the smoke locusts upon the earth, a. vermine, (as it were,) engendered by the former corruptions; these, as being of special concernment in the Antichristian Kingdom, are largely and particularly described. That these locusts were men; yea, that they were pretended Church-men, promovers of error and superstition, appeareth from this, that they stand in subordination to Antichrist, and in a Monarchick way are governed by Abaddon, vers. 11 and must therefore be servants suitable to such a master, and members conform to such a head. They are said to come out of the smoke, because oftentimes corruption of Doctrine begettech corrupt Teachers to promove the same, as we see in Jeroboam, 2 Chron. 11:14, 15 and 2 Tim. 4:3 the rejecting of sound Doctrine and heaping up Teachers after mens own lusts, are put together; for, a spirit of error loveth to innovate in respect of Officers, as well as Doctrine, and by it people are some way disposed to strange Teachers; and also for promoving new tenents, they are necessitated to make use of them. However the scope and sum of the prophefie is thus, that the beginning of Antichrists kingdom shall be by an eminent Church-officers, who, falling from the right exercise of Ministerial Authority in subordination to Christ, to be a promover of the devils designs, and subservient to him, he shall bring in such abundance of ceremonies, superstitions and errors upon the Church which shall obscure the clear Doctrine and simplicity of the Gospel, whereby numbers of false Teachers, and orders shall be established, which our Lord Jesus hath never warranted. They are compared to locusts, 1. Because of their number, as Antichrist shall bring in many errors, so shall he multiply Teachers, who shall live and converse together in the world like swarms of locusts. 2. To set forth their nature, and that both in respect of their worthlesnesse, and also of their hurtfulnesse unto the Church, this being the nature of locusts to consume and destroy where they come, so that a land pleasant like Eden before them, is brought by them to a desolate wildernesse, Joel 2:3, &c. compared with Chap. 1:4. These orders and teachers shall even do so with the Church: yea, the increasing of them is marked here, as a part of Antichrists superstition, as a fruit of former corrupting of Doctrine, and as a mids to carry on that corruption to a height; by which we may see, that the altering or inventing of new Officers in the Church, is of no little concernment. By these locusts, we conceive clearly to be holden forth the many invented orders and superstitious rabble of these called the Clergie of the Church of Rome, who not being plants of our heavenly Fathers planting, but purposedly brought in to promove and support the worldly grandour of that Hierarchie, and did flow from superstitious principles brought in upon the Church; and so are to be accounted as locusts, having their rise from the bottomlesse pit, which their description will more fully clear, The first part of their description (beside their rise already spoken of) is the power that was given them, which is these four wayes set forth, 1. Generally, Vers. 3 unto them was given power, as the scorpions of the earth have power, &c. Scorpions are a dangerous and subtile sort of Serpents; these look like locusts, but sting like scorpions, that is, dangerously and subtilly, their hurt being beyond their appearance, by their cunning instilling poisonous Doctrine: their having of power given them, doth not import lawful authorizing of them, but, as was said of their head, vers. 1 they want not commission, but that is given them by the Angel of the bottomlesse pit, who doth formally authorize and create these orders, and prescribeth rules unto them, so that even his Officers and Ministers have order among them, and assume not commission and calling (although to superstitious orders) of themselves. This is fully made out in the Popes way of founding, creating, commissionating, &c. by his bulls, patents and other writs (as they give them names) of all orders, whereof many hundreds are in that Kingdom; all which have their dependence on him, owe their being to his Authority, and are regulated by the Laws and Commissions given them from him.
Vers. 4. The second way how their power is described, is, v. 4 where their Commission is bounded and ordered in these two respects, 1. In respect of these they shall not hurt; it was commanded them that they should not hurt the grass of the earth, &c. whereby is understood (as is clear by the opposition following) the Elect or sealed ones. This command cometh not from their immediate superiour, to wit, the Angel of the bottomlesse pit, but proceedeth from the Lords Soveraignity, in order to the fulfilling of what was foretold, Chap. 7. Again, the proper objects unto whom their power reacheth, are set down, to wit, but only these men, which have not the seal of God in their foreheads, that is, these who are not elected; here the end of Christs sealing, and the advantage of it doth appear, and also who they are upon whom the delusion of Antichrist hath ful victory.
Vers. 5. 3. Their power or Commission is discribed further in a twofold limitation, v. 5. 1. And it was given to them that they should not kill them, that is, that their plaguing of men should not be directly by taking away the bodily life (as the horse-men under the sixth trumpet have, v. 18) but must be understood of another sort of plague as afterward. If any say that Antichrist is said to kill, Chap. 11, 13, 17 and so, how can this be said of him? Answ. We may consider Antichrist in a twofold respect, 1. In respect of the Elect: 2. In respect of hypocritical Professours in the Church. In respect of the first, Antichrist is here limitted from killing them spiritually, but in these places he is permitted to kill them bodily. On the contrary again, in respect of the second, Antichrist doth not take away the life bodily of these that submitteth to him, but he proveth a spiritual plague unto them. Now, if we consider him in the first sense, as he killeth the Elect, Antichrist is not the plague of the world; but in the second sense, as souls are endangered by him. And therefore this being a threatning of sending him as a plague to the hypocrites of the Church, his proper commission in reference to them is only see down. 2. This limitation may be put in, to shew the proper work of these locasts, which should not be professedly to take away bodily lives themselves (from which, as to its act, the Romish Clergie doth superstitiously pretend to abstain, although they be deep in bloudy contrivances) but that their native work should be the destroying of souls. The second limitation in this Verse, is in respect of the time; it is not for ever, but for five moneths. We understand it indefinitly for a considerable long time, yet a time that is bounded by the Lord and will have an end, as (Ezek. 39:12) seven moneths are to be taken also. It is probable that particularly five moneths are mentioned, because ordinarily locusts continued to destroy during five moneths, as it is written of them; for, beginning in April, they died in September. If we should aim to be more definit in applying in this time, it would but prove more troublesome, and uncertain, than satisfying or edifying.
The last thing wherein their power or commission is described, is, in the nature of the plague it self, that is, it was not that they should kill men, but that men should be tormented, &c. This torment in the greatnesse of it, is aggreged by a similitude in the end of the fifth Verse, their torment was as the torment of a scorpion, which is a grievous, dangerous, and vexing torment.
Vers. 6. The second aggravation, is, v. 6 from the effect of this, Men shall seek death, and shall not find it, and shall desire to die, and death shall flee from them. In sum it is this, their anxiety shall be so great, as shal make them weary of their life (as we see often good men wish for death under great anxiety of spirit, not as death is considered in it self, but as usually it is accounted an end to prevent vexations, as Job and Jonah) and yet death shall not prove comfortable to them; but death (that is, a quieting death which they desire) shall flee from them, and thoughts of death shall breed a new terrour to them. For understanding this, two things are to be observed, 1. That it is not bodily torment which the Text speaketh of but Spiritual anxiety and inward vexation of spirit, and that such as natively floweth from the practices and doctrine of these locusts: For, 1. this torment is on the friends and native subjects of this Kingdom, whom these under-officers do not pretend willingly to torment. 2. Their power is not to kill bodily, and therefore not to torment bodily.
The second thing to be observed, is, that nothing doth more natively breed anxiety and spiritual torment than the principles contained in the Popish Doctrine, and propagated by these who are signified by these locusts. And therefore seing the spreaders of such Doctrine as breed anxiety and vexation of spirit, and can never satisfie nor quiet a conscience, must be understood here, we can more warrantably apply it to none, than to underings of the Popish Clergie, and other propagaters of that Kingdom: where these things are clear, 1. That their Doctrine is apt of it self to breed this vexation of spirit, such as the innumerablenesse of their ceremonies, holy dayes, Doctrine of merit of works, and uncertainty of Grace and Salvation, perfection of holinesse, and fulfilling of the Law of God, with the great yoke of will-worship and superstition, which cannot but bring the zealots of these traditions under much bondage. 2. This is clear that by their principles there is no quieting of a conscience once wakened: what can their pennances, pilgrimages, satisfactions, indulgences, invocation of Saints and Images, and such like, do to the sprinkling of an heart from an evil Conscience? There needeth no more proof of this, than to read the Writtings of some of their Casuists, and to consider the many dotations given for soul masses, after death, because the Conscience could never be quieted here. 3. We will find also both these made good in experience; Histories are full of instances of the heartlesse and comfortlesse life, and anxious death of many members of that Body, which God hath blessed to some, for constraining them to flee over these things to the alone grace of God in Christ Jesus. Yea, 4. doth not their doctrine pursue men till death, and after death to torment? their peremptory exacting of auricular confession of all sins, and that under the pain of damnation; their founding of the mans confidence upon the Popes pardon, the priests absolution, his own pennance and holinesse, or the vertue of some Sacrament (yea sometimes of some idolatrous invention, as the Masse, &c.) according to their principles, conferring grace by the working of the work (as they call it) and such like, cannot furnish the soul with solide confidence. Beside, the fear of Purgatory doth weaken that hope, or expectation of case, which otherwise men might have from death: in this sense, though they seek death, yet it fleeth from them, and they obtain not their desire by it, and their vexation dieth not.
Vers. 7. Again, in the seventh Verse, he returneth to the particular description of these locusts. 1. In their appearance of shape; like horses, that is, strong, and swift, and stout, as prepared unto battel. So Gregory before spoke of Priests, calling them Sacerdotum exercitus to usher in Antichrist. They are compared to horses prepared unto battel, because of their courage and expenditnesse in undertaking and prosecuting their designes, and because of the successe which followed them, who, as a conquering Army do prevail over the world, which is not armed against them. For which causes, these locusts, (Joel 2) are compared to horses and Armies. 2. They are said to be crowned with Crowns like gold; to set forth their outward grandour and seeming statelynesse and authority, which is not so indeed, though it appeared to be so; and therefore said not to be gold, but like gold. In a word, they are like Kings in pomp, and Armies in strength: This agreeth well to their Cardinals, Bishops and others of the Clergie of the Church of Rome. 3. They have faces as the faces of men, that is, a pretended affablenesse, and sociablenesse in their conversations: thereby to insinuate themselves by rational pretexts upon the affections of men, yet being indeed nothing lesse than they pretended.
Vers. 9. He proceedeth to describe these locusts in their defensive and offensive arms; they are said to have breast-plates, as it were breast-plates of iron, and the sound of their wings was as the sound of chariots of many horses running to battel. The first part sheweth their security from all danger, and the advantage they had in their war; there was no hurting of them more than there is of hurting horsemen well armed with armour of iron. The second part of the Vers, sheweth the horrible noise and terrour wherewith they prosecute their designes when they find opposition; so that Armies with horsemen and Chariots, are not more horrible nor violent in their encounters then they are. In the application to the Clergie of the Church of Rome, both these may be made good by the many priviledges and immunities which they possesse, whereby they are exempted form dependence on all Monarchs but their own; by the dread of Excommunications and thunderings of Church-censure, while they keep the keyes of Heaven and Purgatory, they were not only free of fear or hurt from others, but also when they met with opposition from Emperours and Kings, did with such clamour and violence so persecute them, that no Enemy or Army hath been for a long time so terrible as they, making the world astonished with the stupendiousnesse of their pretended power. The effects of this have been often found, as Histories do witnesse.
The 10. vers. doth continue the description of these locusts in three particulars more. The first, is, they bad tails like unto scorpions. Tails, (Isa. 5:19) do hold forth the flattering and fauning humour of false Teachers, who insinuate themselves by flatteries and lies, as dogs (to whom they are compared) do with their tails. 2. It is said, there were stings in their tails, that is, not only their mouth and head were hurtful, but their tails: that which seemeth most pleasant to others, and is most delighted in, doth often prove most noisome and hurtful to them. Such fair words and pleasant speeches of corrupt men have ever a sting in them, tending to the seduction of the simple, Rom. 16:18. 3. Their continuance is described, their power was to hurt men five months: this was formerly spoken of, vers. 5 and is again repeated here, either because it was mentioned formerly by way of limitation, that they should torment no longer than the time appointed; here it is to shew their continuance, which shall be till the appointed time come; or, it is doubled, to confirm the faith of Gods overruling providence in timing both the rise, continuance, and close of this dreadful plague. This verse also being particularly compared with verse 19 following, will also clear the plagues threatned by these two trumpets, to be of distinct and different natures.
Lastly, (Vers. 11) Their government is described in three, 1. (contrary to that of locusts, Prov. 30:27) it is monarchick, they have a King over them, that is, although they be many and various and different among themselves, yet are they all subordinate to one supreme head, who exerceth absolute and independent Authority over all the rest, and who liveth in royal state and majesty in the world, having uncontroverted and illimited power within that Kingdom, and hath all others in subordination to him: it is impossible to indigitate any other by this than the Pope. 2. This Monarch is described by his Office, which is to be the Angel of the bottomless-pit: which holdeth forth two things, 1. That he is a servant to that Kingdom of darkness, one commissionated and sent in embassage from it, for its behove; and so is not to be understood of the devil himself, who is not properly sent, but sendeth from the pit. 2. It holdeth forth an eminent trusty and singular messenger of that Kingdom, therefore called (by way of eminency) the Angel of the bottomless pit, and therefore cannot be applied to ordinary false Teachers. In a word, he is the same Star that fell from Heaven, vers. 1 and got the key of the bottomless pit, and the same beast (mentioned, chap. 13) to whom the Dragon doth especially give his power and commission as his great Deputy and Vicar in the backslidden Church; and therefore he is said (2 Thess. 2) to come after the working of Satan, &c. 3. This King, is described from his name, which is set down both in Hebrew and Greek, Abaddon, and Apollyon, a name suitable to such a King and Kingdom. His name in both, signifieth a destroyer, or to destroy; partly, because actively he destroyeth; and partly, because he is to be destroyed. It is set down both in Hebrew and Greek; Because, 1. he usurpeth over all the Church, and proveth a destroyer both to Jews and Greeks. 2. Because in due time he is to be destroyed by both, as we will see on chap. 16 and 19 and also because the Lord would have him known to be so, both by Jews and Greeks, as Pilate caused write the title above Christ in divers languages. Our blessed Lord Jesus had two names, one, Jesus, in Hebrew, and Christ in Greek; both which hold Him forth to be a Saviour, This King will be satisfied with no less honour and extent of government, yet is described by these titles to be of quite contrary nature. It is not to be thought, that this King should assume such an odious title, or that any such should be attributed to him by his followers, but that indeed he shall be such, as this title describeth, that is, a most horrible waster and destroyer of the Church of Christ.
This, all alongst, is applicable to the papal Kingdom, where of the Pope is head, unto which shortly we have hinted the application of it, which standeth sure upon the proceeding grounds and suppositions. For further confirming whereof, we shall, 1. in few words resume some general properties of, and considerations concerning, this plague here described. 2. We shall lay down a little view of the publick rise, progress, nature, &c. of the papal Kingdom: from which two, we shall leave the application, by way of conclusion, to be gathered.
Now for the second thing propounded, if we will take a view of the papal Kingdom, What will we miss? That it is a Kingdom under one absolute Monarch with most illimited power, having dominion over the Church, being begun and carried on by Church-men, having corrupted the Doctrine of the Gospel, and brought Idolatry again into the Church, are all evident. I shall instance but these three particulars, 1. The nature of the Doctrine and errors brought in by them, which, though exceeding agreeable to nature, yet exceeding opposit to the way of Grace, and therefore cannot but necessarily and natively be destructive to the solide consolation of souls, and beget fearful horrour in the hearts and consciences of poor sinners, so that sometimes the greatest promotters of them, have been forced to abandon these principles under challenges: and their greatest disputants are constrained to acknowledge this, we have one instance in Bellarmine de justis. lib. 3. cap. 7 who, after his long dispute of indulgences, merit of works, &c. seeketh to sum up all in three assertion. The first whereof, attributeth merit unto works; the second alloweth men to confide in their own merits; yet as distrusting this foundation so largely contended for, he addeth a third proposition, propter incertitudinem propriæ justitiæ & periculam inanis, gloriæ, tutissimum est siduciam totam in sola Dei miserecordia & benignitate reponere. So that in end for uncertainty of mans proper righteousness and hazard of vain glory he accounteth it most safe to place our whole confidence in the mercy and goodness of God allanerly, and giveth this reason, if man hath no merit (saith he) he should not confide; if he hath (which yet is uncertain) it is no hurt or loss to flee only to Gods mercy. In which one assertion we may see, 1. The uncomfortableness of that Doctrine of merit that can never comfort solidly, because, at the best, it is uncercertain. 2. We may see the hazard of it to foster pride and vain glory. 3. We may see the disquietness of it, by which sinners can never be secure, till they have fully renounced it. Suarez also doth homologate Bellarmine in this. And yet this Doctrine of merit is a prime fundamental tenent of that Church, but hath often disappointed the defenders of it, when they had most need of comfort, and hath made them prize the Doctrine of Faith in Christ Jesus in their death, who often thought it absurd in their life: as particularly is written of Charles the fifth, after his laying by of publick things in the world and his retiring of himself to a Monasterie.
The second instance, is in the abundance and variety of their Religious orders, as they are called, (which take up a main part of the description of this Kingdom) there is at least thirty five orders reckoned, each whereof, for the most part, will comprehend many thousands, beside their Bishops and other members of their Hierarchie. The number of the Monasteries belonging to these orders, are reckoned by some to be 225044 as is observed by Alstedius in his Chronologie: all which have their original by the Popes Authority, hold their dependency on him alone, and are vigorous instruments, specially devoted to the upholding and promoving of his designs.
Lastly, A more particular considering of its rise and publick appearance; which was about the same time, to wit, Anno 600 and its growth and manner of proceeding afterward will make out this, which was shortly thus,
After the three hundred year, when the Church possessed peace, pride soon insected her Officers, whereby there was ambitious desires after preheminence amongst these who should have been most free of that vice: Rome had many advantages for this end, and her Bishops improved them well, as hath been hinted in the exposition of the former trumpets; yet did never one of them usurp a settled superiority, or the title of universal Bishop or headship over the Church, till Boniface the third assumed it, about the year 606. Which was upon this occasion: after the seat of the Empire was translated from Rome to Constantinople by Constantine, that Bishop was priviledged with all the priviledges which Rome enjoyed, by her being formerly the seat of the Emperours court, even as that city was named New Rome, and made fellow in all priviledges unto Old Rome: from this, many contentions followed, as is before hinted. While the Emperours court constantly continued there, the Bishops of Constantinople would not be content with equality, but assumed a superiority, and a title suitable to it, of universal Bishop. This, John B. of Constantinople did a little before the year 600 while Mauritius possessed the Empire, who did countenance him, it is like out of respect to the place, where his court resided. This usurpation was generally ill taken, and written against, especially by Gregorie Bishop of Rome, who did presage the revealing of Antichrist not to be far off, when men durst be so impudent to take that stile, which no Apostle ever usurped. Upon some occasion, the Emperours Army mutinying, did choose one Phocas (a base, vile wretch) Emperour, who having killed all Mauritius children before him, did afterward kill himself. Unto this Phocas did Gregorie of Rome make addresses, by Commissioners and Epistles, grosly flattering him, and abusing that place of Daniel 4 of Gods changing and transferring of Empires, as he had done that for the good of His Church, in removing a tyrant and setting up such a Religious Prince as Phocas was, as may be seen in his Epistles, Lib. 11. Epist. 36, 44, and 43. By this means, Phocas came to favour the Bishops of Rome, and what out of envie towards Mauritius name, and what to ingratiate himself in the west by the Bishop of Romes means. Some few years after (while Boniface, who was at first Gregorie’s Commissioner to Phocas, possessed the Sea) he passed an Edict, willing and declaring Rome to be acknowledged for the supream Sea, and the Bishop thereof for supream and Universal Bishop from that time forth. This decree Boniface the third, within short time caused ratifie and pronounce in a Lateran Councel of 62 or 72. Bishops; and although it wanted not much contradiction then, and was never fully acknowledged by all the East Churches, yet from that time did this great Romane Hierarchie receive its publick rise, and that mysterie which long had been working, was obsterricated and brought forth by such a mid wife, as this infamous Phocas, Anno 606 as is said. At this time and after (as Platina in vita Bonifacii tertii saith) this Pope and others did put in their decrees, Sic volumus & jubemus; and saith, that the reason of preferring Rome, was, because the Emperour was still stiled Romanorum Imperator, wheresoever he resided.
Immediately after this, the light of the Word wonderfully decayed, traditions were obtruded, all publick worship was to be performed in Latine, the Scriptures were keeped up from laick people (as they called them) Letanies, Lyturgies, and Masses were brought in stead of the Word and preaching. And in effect, all reformations consisted in building Churches and Monasteries, and inriching them with great dotations; plurality of Mediators and worshipping of Saints and Angels were brought in (especially this was in Vitellianus his time, about the year 666.) Heathenish superstitions and ceremonies were brought again into the Church, the Temple called Pantheon (formerly dedicated to all the heathen gods) was now opened and dedicated to all Saints (this was in Phocas and Innocentius their time; Images were let up in the Church, and appointed to be worshipped: which occasioned great confusion in the Church, and although it was long resisted by the Emperours of the East, and by several Councels both in the East and West, yet was it afterward established by the second Councel of Nice. This second Councel of Nice was held, Anno 781 or 788. This worshipping of Images was mightily opposed by Leo Isaurus, Constant. Compron. and other Emperours of the East, who for that were Excommunicated by the Popes. At last Irene, a superstitious cruel woman, obtaining the Government after her Husbands death, the foresaid Councel of Nice did conclude this Image-worship. It sat first down at Constantinople, but the people being inraged at this their designe, they were forced to remove it to Nice. It is marked, Cent. Magd. out of old Writers, that these Emperours urged the removing of Images, that that scandal might not lye before the Saracens, that Christians worshipped Idols; this Councel of Nice was also withstood by Charles the great and Ludovicus Pius.
At this time also the Pope grew exceedingly to an height, not only of censuring Bishops and disposing of Bishopricks, but also deposing Kings and disposing of their Kingdoms at his pleasure, supreamly and soveraignly to decide all questions whatsoever, and that without all possibility of erring. In a word, in every thing so absolute, as he might lead millions of souls to hell, and none might say to him, what doest thou? and all this with wonderful violence and terrour to any who should in the least contrary the same: which things are not only practised by the Head of this Antichristian Kingdom, but also are owned and maintained by these his formentioned Armies to be due to him (as from many particular instances, and their general principles might be made out) all which being put together (especially by the intelligent who are acquainted with their practices and Writings) it may be confidently concluded (which was asserted in the introduction to this Chapter) that the Popish Kingdom, is the very kingdom, the Pope the very King and the Angel of the bottomlesse pit, the Popish Clergie the very Locusts and Armies, and their Doctrine the very noisome smoke of the pit, which are here somewhat darkly, but exceeding fully and appositly described.
We shall say no more for use of all, But, 1. That we would blesse God, who hath so clearly discovered to us this abomination that maketh desolate. And 2. We would blesse Him further, that He hath freed us from this tyranny under which a great part of the Christian world doth lye, and by which our own Predecessors were sometimes keeped in boundage. 3. lt would provoke us to improve the light and liberty of Truth, which he hath conceded to us, and to welcome the soul-comforting doctrines of the free grace of the Gospel. O what great odds is there betwixt the dispensations of the Gospel which we enjoy, and that which our Fathers lived under! and therefore how much more is required of us? and how much greater will the condemnation of these be, who shall ungratfully perish under this Light? Lastly, let it stir us up with holy indignation against this contagion of Popery: ought we to think this a light and indifferent matter, which the Lord hath threatned as so great a wo to the visible Church, and which he doth so significantly deliniat in the hellish nature and hurtful effects of it and let us commiserate the deplorable condition of many thousands of poor souls, captivated under this tyranny, and stung with the poison of these scorpions, who yet cry not when they are bound. And let us cry mightily to God to break this Covenant with death, and to bring this agreement with hell to an end, that the oppressed captives may be let go free, & the temple may be opened in heaven, & that he may take to him his great power, and reigne, that the Kingdoms of the earth may become the Kingdoms of the Lord, and of his Christ: even so. Amen.
IF we might take a view of such grounds as Popery layeth down for the quieting of an exercised Conscience, what a labyrinth would it be found? For, 1. They deny all not imputation of sin or imputation of Righteousness, and place remission of sins only in the infusing of a gracious quality in the soul, which they call gratia gratum faciens; so that if the sin be mortal, this is lost (although the person were formerly just) and must again be recovered. If it be venial, he must satisfie for it. 2. To this kind of remission, they require attrition and contrition. The first is a legal sorrow for fear of wrath, the second is an intense sorrow for the sin committed; the first proceedeth from servile fear, this from filial: both these they lay down as necessary for attaining of the former remission, or infusion of Grace. 3. To this contrition they give a foursold influence in the attaining thereof, 1. Dispositively, or a disposing influence, as the material cause (as they call it) of this grace, that is, by this contrition as it is a vertue, the soul is disposed for receiving of that grace; or, that that grace may be wrought in the soul, out of that contrition, as the pre-existent matter thereof. 2. It concurreth instrumentally, as it is a part of the Sacrament of Pennance, by which, the Priests absolution doth ex opere operato, beget such grace in the heart of one that is contrite. These two are laid down by Thom. supplement. quest. 5. Art. 1. corp. 3. It concurreth by way of satisfaction for the sin committed, and so this inward contrition in the sensitive part, is mans recompensing for his fault inwardly, as he doth outwardly inflict punishment on the body, ad recompensandam offensam quæ in Deum committitur, as Aquinas speaketh, Quest. 1. Art. 2. 4. It concurreth meritoriously as an act of vertue, even as other works do for procuring meritoriosly something from God, supp. Quest. 1. Art. 2 even the first entrance into glory.
All which wayes will be unsatisfying to a confscience; for neither of them looketh on Repentance as that which the Lord of his grace hath promised and knit pardon freely unto: therefore, that it may be meritorious, there ariseth a new dispute; wherein this contention consisteth. 1. Some old Schoolmen say it must be in summo gradu, otherwise pardon is not to be expected. 2. Others, of whom Scotus is the head, say that it is such a sorrow as is only known to God, and so by it the conscience can have no quiet. 3. The later Jesuits, as Bellar. de pæniten, lib. 2. cap. 11 and Gregor. de Valent. tom. 4. disp. 7. Quæst. 8 de contritione, do reject both these as false and dangerous: and because that contrition in such a degree is most rare, therefore they have a twofold cure, left there be no ground to quiet one at all. 1. Bellarmine distinguisheth contrition in that which is intensive summa and appretiative summa, and saith, that though the first be not, the second will be sufficient, providing the sinner be still pursuing after the first to the uttermost, so that if any thing be left undone which might be done for attaining thereof, this ground will fail; and the conscience can have no peace in this, because in it there is a new sin, and what shall satisfie for that? This is also rare, and considering that a wakened conscience will not easily acquiesce in its own appretiative contrition; as being equivalent for satisfaction, that being only such as desireth to be intensively in the highest degree, as they expound it. Therefore, 2. the weight is laid on the power of the keyes, and the Priests absolution in the Sacrament of Pennance (which Greg. de Valtenia, saith, is communis Schclasticorum sententia) that is, that though contrition of it self be not sufficient, yet by vertue of the foresaid absolution, one that is attritus, doth become contritus, and so have the forementioned remission of sins bestowed on him. Therefore they make Baptism simply necessary to the pardon of Original sin, and pennance to actual, except when it is impossible; and in this case the vow thereof doth supply. To this sacramental absolution they require particular confession of mortal sins, de necessitate salutis, to be made necessarily to the Priest, before he absolve them, which can be no little torture; and so still this leaveth the soul to dispute the Priests Commission, and the nature of that Sacrament, which will not easily quiet it, and also leaveth it under Aquinas his unanswerable Argument, suppl. Quæst. 1. Art. 3. Where (saith he) the principles are divers, the one can never pass unto, or become the other; But the principles of attrition, to wit, servile fear, and of contrition, to wit, filial fear, are diverse. Ergo, &c. When this is done, there is still a stick (even by their principles) in the uncertainty of this, whether their contrition be true or not; or whether that remission hath followed freely or not: for, this, they say, cannot be known, but by particular revelation) Therefore do they conclude, that to supply all, it is necessary to enjoyn satisfaction in world, by pennances, perigrinations, dotations, or such like, whereby they make up equipolently the effects of their contrition, and make all sure: And if the person cannot satisfie himself, because his sins are great, here they have their indulgences, and the application of the satisfactions of others for quieting the mind, whereby the Pope, out of his Treasury, and plentitude of Authority, doth apply the satisfaction of some others, who did pay more than their own guilt did amount unto, as Bellar. speaketh de indul. lib. 1. cap. 4. The Conscience is recommended to this for quietness; whence it is, that so much money is given for these indulgences. These wayes indeed oppress the persons, and empty the purses of their patients, but can produce no solide cure. This great difficulty followeth ever that way, when external bodily pennances do not the turn, then so many years have they to endure in Purgatory notwithstanding of ordinary indulgences, and this, (as Bellarmine saith, lib. 1. de indulg. cap. 9 pag. 1174) may amount to twenty thousand years, which is the great courtesie allowed by this way unto a tortured conscience.
The question is, what may become of that person at the day of Judgement when his years will not be expired? By the in-intensness (saith he) of the degree that is to be made up in three or four hundred year. This is the path way of their casual divinity: and after all, they leave the patient at an uncertainty, when they have bestowed all on them, and indured that twenty thousand years in Purgatory, if for all that they may be afterward relieved and brought through; so it is still at a venture, and what peace can be here in this way, where necessarily these four are controvertible? 1. Whether these means, being applyed, can work the effect, when no such way is holden forth in Scripture, and is but grounded in many steps on traditions and canons, and disputable principles at the best. 2. Whether a proportionableness can be between, its satisfactions or sorrow, and the sin committed, so as they may quiet the conscience, as having appeased God by them, seing His justice is infinit, and the deserving of sin is great. 3. Whether its sorrow can be without sin in its self, and so being defective cannot be satisfactory, but must need a satisfaction. 4. Whether its own act of sorrow be sincere or gracious, that is still uncertain, and so cannot but mar peace still as they acknowledge. And to close, it must be a poor peace which is sought for in Purgatory, by so many years continuance there, and yet not to be sure of it when these shal end. There is nothing liker the anxiety mentioned here than this, which is but an hint of that which is followed in many inextricable disputes concerning these three parts of Repentance, to wit, contritio cordis, confessio oris, and satisfactio operis, which would sooner distract a wearied sinner than give quietness unto him.
IN the last trumpet were described the nature and success of the Kingdom of Antichrist, who was there called, the Angel of the bottomless pit, in opposition to Jesus Christ who is called the Angel of the Covenant. The visible Church was pestered with corruptions, superstitions and idolatry by him, for which the Lord threatneth to plague them with a more sensible plague by this sixth trumpet.
The 12. Vers. one wo is past, &c. is set down to rid marches betwixt the two trumpets and to make the transition clear from the one to the other. It is not to be understood, as if the event of the fifth trumpet were fully to preceed the sixth, and no wayes to contemporate with it (the contrary of this is clear from the close of this Chapter, where the idolatry, brought into the world by the fifth trumpet, continueth repented of during the sixth; but this is to be understood, either as holding forth the priority of their beginning, the fifth preceedeth the sixth, as being the procuring cause of it; or, it relateth only to the former description, and signifieth this much, the description of the first wo is past, and now cometh the typical description of the second. Therefore what we prefaced in general concerning the order both of seals and trumpets, is to be applyed here.
The judgement prophesied of here, at the first reading is exceeding terrible, and so described as must be necessarily understood of some more than an ordinary wo. In this description we have, 1. the rise of this plague, in the supream and subordinate over rulers thereof, ver. 13, 14. 2. The actors and executioners thereof are generally hinted at, v.—14. 3. Their commission is expressed, ver. 15. 4. The executioners and their execution following thereupon are described, ver. 16, 17, 18, 19. 5. The procuring cause of this plague is Implied, ver. 20. As also, 6 the end which the judgement aimed at in it self, with the success, (or rather unsuccessfulness) which it had, are set down, v. 20, 21.
For the more clear opening of the words, we would premit these generals, 1. The object of this plague, is generally the same with the former, to wit, the visible Church, now drawn to superstition and idolatry by Antichrist, are plagued by this: for, judgements are spoken of in this Book, not as they are indifferently upon the world, but as particularly they concern the Church. And one of these trumpets after another doth contain a further step of judgement upon the self same object; and the Church being the object of the former trumpets, so must the be of this, otherwise the pronouncing of this wo would have with it no further addition to her plagued condition, which is contrary to the scope.
The Church here, is to be considered as declined, and as being guilty of idolatry, and many other gross sins, as is clear by ver. 20, 21.
It is clear also, that this judgement is of a different nature from the former (as was hinted in the exposition of it) and doth particularly denounce temporal judgement upon the Church, already drunken with Spiritual plagues: this the particular description will demonstrate; yet it is such a Judgement in temporal things, as carrieth gross abominations and Spiritual venome, for poisoning souls, alongst with it; so their having of tails like unto Serpents, &c. doth import.
Lastly, It must also be such a plague as is executed by some great power in the world, who have mighty Armies in executing this in a warlike, violent and successeful, though in a barbarous and cruel manner.
And therefore, in short, we conceive no other to be intended here, but the dominion of the Turks, who, by their mighty strength, great cruelty and poisonous Doctrine of Mahomet have proven exceeding destructive both to the bodies and souls of innumerable poor Christians: which we may clear a little more in the application, and as we go through the words.
Ver. 13. The first thing John mentioneth, is a voice, I heard a voice from the four borns of the Golden altar, &c. which setteth forth the voice of God, or of Jesus Christ, as supream overruler of this plague, with allusion to Gods giving answers in His Temple under the old Testament. This voice giveth orders to the sixth Angel, the subordinate overseer of this plague, to loose, &c. by which is holden forth Gods soveraignty over, and his making use of Angels in the ordering of, the most fearful plagues that come upon the Church.
Secondly, The actors are touched at in this order which the Angel getteth, ver. 14. Loose the four Angels, which are bound in the great river Euphrates. Where we have these particulars, 1. Their nature, they are Angels, not properly to be understood; for, the thing which followeth is Armies of horsemen: but they are here called Angels, to signifie their being subservient to God in His design, and their being fitted with agility, promptitude, &c. for this work, which he was to employ them in (it being ordinary in all this prophefie to compare instruments good or bad to Angels and Spirits, as, chap. 9 vers. 11. Chap. 12 vers. 7 and 16 ver. 13, &c. 2. They are called four, not precisely to determine a number; But either, First to signifie the spreading of this plague to all the corners of the earth, That as (chap. 7:1) there were four Angels holding the four winds, that they should not blow; so there are here as, many instruments to hurt the Church, as were there to prevent it. Or, Secondly it may be to point out a fourfold difference either in respect of government, place, nature or ceremonies, which should be amongst these who should be actors in this plague, which we will find agreeable to the Turks in this sense also. Thirdly, These four Angels are said to be at the great river Euphrates. This river in Syria is famous in many respects. 1. Upon it the great city Babylon stood. 2. It was the march of David and Solomons Kingdom that was from the Sea to the river. 3. It was the great fatall bound of the Roman Empyre, beyond which they could never extend their dominion. 4. Because of the footing that the Turkish dominion took first beside it: for the first Turkish government being by four Souldans, all of them for a considerable time had their residence near and about this river, to wit, in Asia, Aleppo, Damascus, and Antioch, which were the places whereby these governours were designed. We conceive this river to be here mentioned, to shew, that such should be instrumental in this plague, as were neither within the Church, nor the Roman Empire, but should have their residence besides this river Euphrates, as the Turks are observed to have had before their dominion spread. Fourthly, They are said to be bound in that river, that is, restrained from breaking in upon the Empire, or the Church in it, for a long time, by Gods providence, so as if they had been indeed bound for many years, what from intestine divisions among themselves, what by Tamerland’s invasion of them, and what by our Lords providing some instrument to defend his Church for a time: these Turks were restrained from invading and overrunning the Empire, although they vehemently gaped after it. They are said to be loosed from that place, when the impediments and restraints, formerly keeping them in, are removed, and they (as it were) hounded like dogs, formerly tied up, to destroy the west part of the Christian world, which accordingly came to pass very speedily, when the Turks (having prevailed over the Saracens) did with them combine in one dominion under the Ottomanean family; which was about 1000 year and some more, from which time their power grew till a great part of Europe was overrun by them.
Thirdly, We have their commission, ver. 15 which sheweth the end wherefore they were loosed. 1. Their work, is to slay. 2. The number, is a third part of men. 3. The time or continuance of their execution, is, for an hour and a day, &c. To slay, is to be here understood properly to take away mens bodily lives: and therefore the expressions in this trumpet differ from what is in the former. The event also here marked, (the third part was killed, vers. 18) doth confirm it. Again by the third part of men is not to be understood any number definitely, nor any indefinit number of the world absolutely considered; but third part, or, a considerable number of the men living on this side the river Euphrates, from which formerly these executioners were restrained; now, being loosed, they are commissionated especially in respect of them; to wit, the ancient Roman Empire, now become Antichristian. 3. The time, or continuance, is set down in four several words, an hour, a day, a month, and a year. We conceive it not safe to apply it to a day, or an hour of any definite time: (which we would rather reverence than follow in the practice of others.) But we understand here a definite time bounded and limited of God for the prevailing of this plague, as there was set down a time to the locusts under the former trumpet. We conceive the words are multiplyed, hour, day, and month, and year, to set out, 1. Gods particular determining and bounding of that plague in its continuance, to a year, month, day and hour, according to the phrase, Num. 9:22 whether it was two dayes, or a month, or a year, &c. which is there used o shew the absolute dependance the Israelits had upon God in their marchings and sojournings, whether for time long or short: so shall it be here, the time for which they are prepared, is particularly appointed. 2. They are said to be prepared for such a time, differently expressed, to shew, that in diverse respects their continuance should be both for a short time, as of an hour or day; and also of a long time, as of a month and year. 3. To shew their alacrity to use the opportunity and liberty given them carefully; so that after the removing of restraints, they should not miss one hour or day in executing their commission, and should prosecute it vigorously, till the year or longest period of their continuance should be finished. Thus may they be said to be prepared, &c.
Fourthly, we come to the executioners themselves, and the execution which followed. They are described more particularly, 1. From their number and nature, vers. 16. The army, is, of horsmen; and the number, is, Two hundred thousand thousand. That which is added, and I heard the number of them, is to shew, that John invented not this number, but that he had it plainly revealed to him. They are called horsemen, partly, to shew the swiftness and celerity of their success; partly, to shew they were such a people as abounded with such warriours. The number we conceive (more than the time) is not definitely to be stuck to; but signifieth an exceeding great number. Both these agree well to the Turks, who have led the greatest Armies in Europe, especially of horsemen, and made the swiftest progress after their invasion, which hath been of a long time heard of, much more numerous than ever the christians were able to oppose unto them.
The riders with their defensive armour, and the nature of the horses (and, it is like, their offensive arms) are described, vers. 17. They had breast-plates of fire and of jacinct and brimston. Breast-plates use not to be made of such matter. We conceive the meaning is, they shall be terrible, dreadful and destructive, as fire, brimstone, &c. which, working terrour on these whom they invade, shall occasion such security to themselves from the hurt of any, as if they were fully armed, and also richly, which we conceive to be understood by jacinct. Their offensive arms, or their offending power, are set our by two expressions. 1. The heads of the horses were as the heads of lyons, that is, bold, fierce and destroying, and that professedly without any colour or pretext, such as the locusts had. 2. Out of their mouths is said to issue fire and brimstone: whereby it would seem, their wasting and cruel way of proceeding is set forth. Some also think it doth relate to the use of Cannon, Musket, and Pistol: For these two are certain. 1. That the use of these weapons was found out, much about this time. 2. There was never such abundance of them, and of such hudge greatness, as was used by them in their Europian expeditions.
In the 18. Verse, The event of the execution is marked to be answerable to their Commission; By these three was the third part of men killed: This is to be understood properly, as vers. 15. It is marked, to shew, that there is no threatning or prediction of Gods, but is exactly fulfilled, and no Commission of His, but it is fully executed. In the application of this, the speedy, terrible and great overthrow of Asia the less, the coast of Africk, and a great part of Europe, being destroyed and overrun by the Turks, are sufficient evidences of the truth of this. Beside the cruel murther committed by the Saracens in Italy, France, Spain, where yet it pleased the Lord to keep them from settling.
Verse 19. Their manner of hurting is more particularly explained, 1. By a double mean whereby they hurt; Their power is in their mouth and in their tails. By mouth is understood their open violence against the body. The tails signifieth the abominableness of Doctrine spread by them, which is destructive to souls. 2. These tails are further described, (because their Doctrine was not spoken of before, though their violence had been described) they are said to be like serpents for poisonableness and subtilty; and they have heads, an unnatural-like thing that tails should have heads on them. This setteth out the gross abominableness and absurdity of that Doctrine. The locusts had tails, but they had not heads on them; these have heads, to shew, that it shall be more discernable in its grosseness than the former. It is added, and with them they do hurt, that is, with their tails and heads. The first part of the Verse sheweth, that this Army hurteth both by cruelty to the body, and pestiferous Doctrine to the soul: therefore it is said, Their power is in their mouth and their tails. This last part sheweth the success that followed upon their Doctrine; there were many souls hurt and destroyed with this, as there were bodies with the former. This fully agreeth to the Turks also, who are not more terrible in their Armies to the bodies of men, than that pestiferous delusion of Mahomet, is of it self hurtful and destructive to souls, and actually hath destroyed many, a great part of the world in Gods righteous judgement being carryed away with it.
We come now to the 20, and 21. Verse, And the rest of the men which were not killed by these plagues, yet repented not, &c. The scope whereof, is, 1. To shew what sins procured so great a plague, and so fierce an enemy to be letten louse upon the Christian world: and indeed the consideration of these sins will vindicate the justice of God in infflicting all these evils. There is one sin mentioned in this verse, to wit, idolatry, several ways aggreged; and there are four moe in the last verse added: and though God will suffer cruel abominations in Pagans, that never had the knowledge of His will; yet these who are guilty here, being by profession of his Church, there is the greater access in justice to take course with them. 2. It is set down to shew the end which the Lord drove by such strong Physick; it was at the health, and not the subversion of that part of the world; and so by the application of this mean, either to bring them to repentance, as the right fruit of all, or to discover their desperat impenitency. 3. It sheweth the fruitlessness of this mean, that not withstanding it was sharp, yet did it not prevail with them; which is not to be understood, as if God failed of His intended purpose, but to shew how mad the Antichristian world was upon their idols, when such a judgement, having destroyed so many, did not yet effectuate the recovery of the rest.
By the reft of the men which were not killed, &c. Is to be understood, not these who remained all the world over, but within the Christian World, or Empire now declined to be Antichristian. The rest that remained, after the third part were killed of the same total, to wit, these on this side Euphrates; for the Lord observeth not what the rest of the world did, but what his Church by profession did, whom He correcteth when He forbeareth all the world beside.
What we said in Preface to the trumpets in general, and to this, doth also confirm it. They are said not to repent, that is, that these idolatrous Christians, notwithstanding of these plagues, neither were inwardly brought to loath these sins, or to be humbled for them before God; nor outwardly to abstain from them in their practice, but rather grew worse, and dotted more upon these superstitions, even after this plague, which fully came to pass also, Papists being never more drunk with their superstitions, and profane in their carriages, than since the Turks destroyed a great part of that Antichristian Kingdom.
The first sin mentioned, is, Idolatry, four wayes aggreged, 1. The works of their hands: so called, because the Images and Statues used in that worship, are made with mens hands, and so cannot be a fit object of Worship. It is like hereby to relate to the second Command, where the making of all such upon such an account, is forbidden. 2. It is called a worshipping of devils, not that it is so directly in the intention of the worshippers, but that it is so indeed, and accounted so by the Lord. Therefore it is usual in the Scripture to give it that name, Leviticus 17:7. 1 Cor. 10:20. Yea, not only that sort of Idolatry, which is against the first Command, is so called; but even that which acknowledging the true God, doth yet corrupt the rule of Worship prescribed by Him, by putting an Idolatrous manner in the room thereof. So, that Idolatry of Jeroboam the son of Nebat is stiled, 2 Chronicles 11:15. He ordained him Priests for the high places, and for the devils, and for the calves which he had made: And yet the particular considering of that sin, will make It appear, that he did not directly intend the Worshipping of these Calves (and much less of devils) in the room of God. 3. This Idolatry is aggreged from the variety and multiplicity of it, in respect of the matter whereof these Idols were compounded, gold, silver, brasse, stone and wood, (of which mettals of all sorts, Images, Crucifixes, Relicts, &c. are abundant in the Popish Church) and yet whatever be the shape of the mettals, it is still, at the best, gold, silver, brasse, &c. and so no fit object of Worship. Lastly, It is aggreged from the lifelesseness of these Idols, which being unable to hear, or move themselves, must be exceeding unfit to be invocated by others, as helpers of them; and so must imply exceeding great stupidity in these who fell into that sin. Upon which ground, the Scripture usually aggregeth that sin, Psalm 115. verse 4, 5, &c. And 135:15, 16 both which places do pronounce the worshippers of them to be for stupidity like unto them.
There are four moe particular sins charged upon them, vers. 21 and impenitency under the same also. All which may be figuratively understood, according to the strain of this Book, or properly, as the words sound. The first sin is, their murthers; figuratively understood, it holdeth forth the great bloud-guiltiness of souls, which we formerly hinted at, in the exposition of the fifth trumpet. Properly, it holdeth forth the many Massacres, Persections and butcheries of Antichrist, whereby that Kingdom is guilty of the bloud of many thousands of the faints, as from Chap. 11:7 and 13:7 and 18:24 will appear. The second thing, is their sorceries, which figuratively holdeth forth bewitching and intoxicating Doctrine, and delusion therein, at a height: Literally taken, It holdeth forth a guiltiness of devilish and magical arts. According to the first sense, the whore is said to have a Cup, chap. 17:4 according to the last, Antichrist is said to come (2 Thessalonians 2:9) after the working of Satan, with signs and lying wonders. The thing signified by both, will be found in Popery, their Doctrine having bewitched and blinded so many, and Magick vented in lying signs and wonders, and other abominable pranks, hath been abounding, and frequent, not only amongst the inferiour Clergy, but even in the Popes themselves. And this under the pretext of working Miracles and Exorcisms, hath been in some cases avouched. The The third sin, is, fornication: by which, we may understand their whorish Doctrine, which draweth souls away from God, in which respect that Kingdom is called the great whore; of, bodily filehiness (which we will often find in Scripture to go alongst with Idolatry, as from the Counsel of Balaam (Numbers 32:16 and else where) may appear. This sin is not wanting in the Popish Church, especially in the Clergie, their pretended vowes are snares to bring it on, as experience hath proven; Yea, Bellarmin de Monachis. lib. 2. cap. 24 faith, that it is more tollerable to commit fornication, that for one under a vow to Marry, although he have not the gift of continence, because, faith he, Marriage, reddit eum inhabilem ad votum servandum, which the other doth not. By their principles, they maintain Bordels. It is said in Rome aIone the permission of them have yielded yearly 40000. Crowns to the Pope. This sin is especially eminent among their Clergic, and often in their Head, the Pope himself: Yea, one Pope Jean, or Joan, according to others, is recorded to have brought forth a child in her Popeuom. These things are not forged, but partly from experience have been found, and by their own Historiographers have been set down; partly, by some godly men in these times, and others more civil have been often complained on and regrated; Partly, are manifest from the Popes donations, and offices frequently bestowed upon their children, which continue to this day as avowed testimonies of their publick accession to this sin. The last, is, their thests, that is, the breach of the eighth Command, taking and wronging the estates of men, and by indirect means, drawing them to themselves, without any warrantable right. This is espccially applicable to the Romish Clergie, who by the pretext of dotations, mortifications indulgences, annates, Peters-Patrimony, and Peters-pence, and such like means, have ingrossed to themselves the whole substance almost of Christendom. This sort of theft in the Pharisees, was long since condemned by our Lord as a breach of the Commandment of God, Matthew 15:5 and 23:14 with 25. Of all which sins, it is not only implyed that the Antichristian world is guilty; but also that they, that is, the two parts not destroyed by the Turks, continue so to practise without repenting of the same.
The charging of the Popes with these soul faults, will not seem strange, if we consider what Platina, Martinus, Onuphrius their own Writers, and Bellarmin himself writeth concerning them from the 670 foreward: where abounded, 1. Irregularity in elections by bribes, magick arts, ambition, faction and violence, by poisoning and incarcerating their predecessors: so that Platina, in vita Stephan. 6 faith, eo deventum erat Ecclesiasticis, ut largitionibus sedem obtinerent: The Church-men came to this condition, that they got the Papacy by bribes. And Damas. 2. vi sedem occupavit inoleverat enim hic mos, ut cui seditioso liceret Petri sedem invadere; he took the Papicy by force, for this was the custom, that any seditious person might by violence take up Peter’s seat. And, in the life of Sylvester the third, Eo enim Pontificatus devenerat, ut qui plus targitione & ambitione, non dico sanctitate vitæ & doctrinæ, valeret, is tantummodo bonis opprssis & rejectis obtineret: quem morem utinam aliquando non retinuissent nostra tempora; sed hoc parum est, &c. The Papacy was come into this condition, that not he who was holiest, and most learned, but he who gave maniest bribes and was most ambitious, obtained it, and that only by bearing down and casting at good men: which custome I wish our times had not retained; but this is little of in, &c. 2. There is grosseness in their person for adultery, cruelty, devilrie. John the 13 omni ius probris ac turpitudinibus a pueritia contaminatus, venationibus, siquid temporis a libidinibus supererat, magis quam orationibus deditus. Hicsceleratissimus in adulterio comprehensus consossus fait; An infamous and vile man, even from his infancy, what spare time he had from his lust, was spent rather in Hunting than Prayer, at length he was stobbed in the very act of Adultery. Sylvester 2 malis artibus sedem adeptus, Diabolum secutus, cuise totum tradiderat, ea lege Diaboli opem obtinuit, ut post mortern ejus totus esset; Sylvester 2 having got the Papacy by unlawful ways, gave over himself to the devil, and got his help upon that condition that he should be his wholly after death. 3. Great cruelty in their poisoning, exhumating and beheading after deth their predecessors, rescinding all their acts: So that in Steph. 5. Hæc consuetudo invaluit, &c. See more in Christoph. 1. Boniface 7. Hildebrand and many others. 4.
Innumerable schisms, some of them reckon 26 decided ordinarily by violence, and some of them with two or three Popes continuing many years, to say nothing of John the 8 whom Martin. and Plat. cal a woman, who of child birth died in procession.
From what is said also we may gather, 1. That the Kingdom of Antichrist is not fully to be overturned by the Turks, but that there remaineth the greatest part undestroyed by that plague, upon which afterward the vials are poured forth, Chap. 16. God restraining and bounding that destruction for the Churches and Elects sake, which He had reserved; lurking amongst them.
We may see the tenaciousnesse of these men in not quiting their Idolatry, and repenting of their sins, which maketh way for the coming vials, under which also it is marked (chap. 16:9) that they repented not, but went on in their blasphemies against God.
It appeareth, that the Idolatry and sins mentioned here, and the men who continue impenitently in them, are not to be understood of the idolatry and sins which the Pagan world is guilty of (whom God by this judgement aimeth not to reclaim) out such sins as the backslidden Church of Antichrist is guilty of, that being the world, a third part whereof is destroyed, and two parts whereof, for a time, are spared, as is said, it being not the rest of men simply, but the rest of the men, which relate to the visible Church (the object of these plagues) as contradistinguished from the rest of the world. Beside, the idolatries, murthers, &c. mentioned here, and the men who continue impenitent in them, are the same who are plagued by the last wo and last plagues or vials of the wrath of God; for, it is one continued controversie upon the same account, but the men plagued for Idolatry, murther, fornication, &c. by the vials, are the men who have the mark of the beast, Chap. 16:2, charged with the bloud of Saints, ibid. vers. 6. Yea, the seat of the beast (untouched by this plague) ibid. vers. 10 found guilty also of Idolatry, forcery and fornication, Chap. 13:1, 2, 4, 5 and Chap. 17:4, 5, 6, &c. Therefore they must be of one and the same Antichristian Church. For, seing such men under such guilt, are found tenacious of the same impiety under them vials, although plagued by them, Whom can we esteem them to be but the men spoken of here under the same guile, who being spared, and yet continuing therein, are of new brought unto a reckoning by the Lord? neither were it so wonderful to see Heathens continue in their idolatries after crosses, but it is wonderful to see Christians do so; more might have been expected from them.
Hence we may gather, that supposing the former trumpet, and Chap. 13:17, to relate to the Romish Church (for which the exposition of these places may be considered) and finding it true in the event, that the Romish Church, for a great part thereof, is overrun by the Turks; yet the seat, and as it were a two part of that Kingdom to be spared, according to this prophesie, I say, we may gather, that the ldolatry, forcery, murther, &c. mentioned here, is to be enquired for among them, and that it is their worship, service and practices which are here so denominated by the Lord.
From what is said, we suppose it not needful to adde many reasons why we have applyed this plague to the Turks or Mahometans, the consideration of what hath been laid down touching the object, nature, properties and effects of this sad wo, being compared in the event with the rise, progresse, successe and nature of the Turkish Empire; it will be found so evidently to be fulfilled in them, as will leave no ground to question it. Only let it be observed, that we conjoyn the Saracens and Turks together as one; for, they possesse the same parts of the world, did actually continue in one Dominion, do follow the same Religion, Laws and Customs, and do observe the same manner of proceeding in their Wars, with the same hatred of, and quarrel against Christians, &c. and seing in the event what is prophesied here, is found exactly to be fulfilled in them, the considering of this prophesie, and the reading of their story, doth of it self make the application. And considering the great change and destruction that by Mahomets means hath been made especially in the Christian world, it is not like it would be omitted in this prophesie; and there will be found no type so suitable, nor time so agreeable to it, as that of this trumpet.
This Mahomet lived a little before and about the 650 year (a little after Boniface the third had assumed the title of Universal Bishop) he was an Arabian, a subtile fellow, and no Christian, about the 630. With the help of one Sergius a Nestorian Monk, and Joannes Antiochenus an Arian, and some Jews he began to coin his blasphemous Alcoran, wherein he endeavoureth a mixture of Paganism, Judaism, and Christianity, but of the grossest kind, to wit, Arianism and Nestorianism. It were long to rehearse all his tenets. He called himself the great prophet, and blasphemously applied some Scriptures to that purpose; he alleageth that his writings (to wit, what he calleth his Alsurca and Alcoran) were given him from heaven, and are without error, and therefore joyneth the Old Testament, the Gospel and the Alcoran together; he denieth the necessity of signs and wonders, but that the refusers of the Alcoran are to be persecuted with the sword, and yet that no man is to be persecuted for his Religion. To the receivers of the Alcoran he promiseth many great things, and asserteth it to be confirmed by many victories from the Lord; he asserteth one only true God, and denieth the Trinity of Persons, and absurdly asserteth a twofold personality of the God-head; he is against all Idols and Images, and alleageth himself to be specially commissionated against Idol-worship: and it may be that God having purposed him indeed to scourge that sin, hath also wisely ordered that, partly to make him the more instrumental in pursuing that sin, partly the more to convince and shame Christians that should be addicted to it. These things and such like may be more fully gathered from the Alcoran itself, and these who write of it. This is certain, that his monstruous absurdities became taking to many, and he himself to have great temporal power, especially on this occasion. Heraclius the Emperour in his wars against the Persians, had a considerable Army of Arabians in his service, who being dimitted after the war with reproachful speeches from their Officers, in stead of pay, did fal to mutiny. Upon these this Mahomet so insinuated himself, that he was received to be their head (from this came the name of Saracens; for, these Arabians being indeed Ishmaelits and Hagarens, but accounting it a reproach to be descended of, the bond-woman Hagar, to hide that, they claimed title to Sarah, and so assumed her name) after this Mahomet and they having prevailed in Arabia and settled in Mecha for a time, he left it, and invading Syria, settled the head of their dominion in Damascus. From this forward they speedily prevailed and did overrun many Kingdoms under the name of Saracens, yet were restrained from having footing in Europe, till after the Turks victory over them, they became of one Religion, under one head, for the further strengthening of their union. Since that time their dominion hath mightily encreased under the name of Turks, so that now they are not restrained in the east as formerly, but do possesse almost all the Grecian Empire, and parts of the western Empire also, yet have been keeped from overrunning Italy, it being like that these are not to be made use of by the Lord for that peice of service of darkening the Throne of the beast, which is reserved for another time.
If it should be objected here against this application, that these eastern parts of the Empire, over which the Turk hath prevailed, are such as have been least submissive to the Pope, and therefore this plague of the Turks may rather be looked on as a judgement on them for breaking unity with him, than as a plague upon him. Ans. This is indeed harped upon by some of the Papist, particularly by Bellarmin in his preface ad libros de Pontifice; But will be clear by considering, 1. That once these Churches were professedly for the generality of them under him, the whole Christian world being admirers and worshippers of the beast, Chap. 13:8 and subject to the Pope, as they themselves used to boast. Now, there being so many Christians destroyed by the Turks, it must either infer a great destruction to be upon the Popish Kingdom, or it must be said, that a third part of the Christian world did not blong to him, which they will not willingly grant. 2. Suppose there was a withdrawing from his usurpation in part, yet the same Churches, being once insected with idolatry, error and superstition, by the Bishops of Rome, did still retain that leaven; till this judgement came upon them, and so in plaguing them for these evils, God gave warning to others lying in that same guilt. And that it pleased the Lord to begin with these eastern Churches rather than others, these reasons may be given, 1. Because he was not by these hands to overturn the beasts throne, but was to reserve a two part of that Kingdom, for other wise ends afterward. Therefore this west part of the world, is not first begun at. 2. In these eastern Churches Antichrists Kingdom and his corruptions had been most freely testified against and opposed, which made their guiltinesse of after yeelding to be the more inexcusable and ripe for judgement. 3. By scourging them first who seemed least accessorie to the guilt, the Lord would evidence how displeasing any part of it is to Him, and the more to convince others who were deeper therein; and it is agreeable to this, that these plagued here, are only charged with such corruptions and sins of the Church of Rome, as these Churches were guilty of; and the two part now reserved, and after plagued by the vials, are beside these, charged with worshipping the beast and having his mark, Chap. 16:2 as if these did go a further length in the acknowledging of the absolutenesse of the Pope than this third part, who are at the first reckoned with, did in that particular, though in the same guilt in respect of other corruptions. But lastly, it is clear that by this Turkish dominion a great part of the Romish power is ecclipsed, and many of all orders, who had their dependance upon the Pope alone, were destroyed, whereof the war, called the holy war, is an evidence, besides the overthrow of many Kingdoms, Armies and Towns, who did directly own the Pope, and did not want his Holinesse encouragement and benediction, with many consecrated Crosses, Swords, Banners, and the like, as pledges thereof: yea, not long before the ruine of that eastern Empire, diverse of the Emperours thereof, came purposly to be crowned at Rome, as acknowledging their dignity of the Pope; and (Anno 1274.) Michael Emperour of Constantinople, promised to Pope Gregorie the tenth the obedience of all the Grecian Churches: upon which grounds it is evident, that we may warrantably say that the tyranny of the Turks hath been a great plague to the Romish Ecclesiastick Kingdom, and that these who were destroyed by them, were generally accessory to the guilt of their corruptions.
IT may be of great concernment (and possibly of more difficulty) to clear this, that the Church of Rome by their worshipping of Images, relicts, and such like, even though they intend the worshipping of the true God, are yet notwithstanding really guilty of idolatry: and though it be not pertinent for this place to insist in it by a long digression; yet, (considering of what concernment it is for the clearing of this prophesie, and for warranting the application thereof to the Church of Rome, both in this Chapter and in many Chapters following) we think it necessary to lay down some things which may bear this application.
For the making out of this charge of Idolatry and worshipping of devils upon the Church of Rome, we shall first lay down what is such in the Scripture account. 2. What the Church of Rome doth practise concerning their Images and worship given to them. 3. Make out, that these practices are condemned in the Scripture, as worshipping of Idols the work of mens hands, &c. It is not our purpose to enlarge the first two, in speaking either of all the Idolatry which the Scripture condemneth, or yet of all the practices of the Church of Rome, which come in under this guilt, but so much as relateth to Images especially.
For the first, The Scriptures reckon and condemn a twofold Idolatry in reference to Images. 1. When the Image it self is accounted God and worshipped as such. This Idolatry is properly against the first Command, and is generally condemned in the practice of the Heathen.
The second sort of Idolatry, is, when the Images themselves are not worshipped, as having any Godhead properly in themselves; but as they relate to, represent, and are made use of in the worship of Him who is accounted God, so that the motive moving to worship, is pretended respect to the God represented by them, which we will find both amongst Heathens and amongst the people of God, the one worshipping the Images of their Idols, not as gods themselves, but as intending to worship their gods in these, and by these; yet are they commonly condemned in the Scripture, not only for worshipping their supposed gods, but for worshipping the Images whereby they did represent them; the other, to wit, the people of God, professing to worship the true God, and yet for doing it by Images, and to Images, are condemned for worshipping of Images themselves, as the after instances will clear.
This sort of idolatrous worship may be two wayes tried, 1. When we worship him with such worship as Idolaters used to their Idols. Thus the representing of the true God by Images, making high places and groves to Him, are condemned, Deut. 4:15, 16, 25 and Deut. 12 vers. 31, 32 and 2 Chron. 33 vers. 17 where, sacrificing in the high places, though to the Lord their God, is marked as a relict of their Idolatry.
If it be questioned what this Religious worship is, we take it up thus, 1. That worship which the Scripture only appropriateth to the true God, as praying and vowing to Him, swearing by His Name, building Temples, Altars, &c. seeking the restoring of health and such like.
We cal that Religious worship, which Idolaters use to give to their supposed gods, such as to kisse an Image, Hos. 13:2 to sacrifice and burn incense to them, set lights before them, and appoint Priests for them, Judg. 17 and of this sort was that Idolatry (Act. 14) of offering sacrifices to Paul and Barnabas; for, these things have ever been counted Religious by men, and given to Idols upon that account, neither ever hath it been or can it be given to Images upon another account.
When the worship is not civil, it must be accounted Religious, as may be gathered from the circumstances thereof, as if the act, end and other circumstances be Religious, the action or worship it self must be so also; as it is one thing to bow the knee in a salutation to a man, it is another thing to bow in prayer, and that before an Image, to do it occasionalby, and in such place, and purposly, as a peice of Religion and worship; to bow the knee at a table or before an Image, is one thing, but to do it before an Image, set up for a Religious end at a table, upon which Christ is esteemed to be really present, is another.
That we may be distinct in the second, we shall, 1. consider what is the practice of Papists. 2. What is their Doctrine concerning this sort of worship, and that in so far as is uncontroverted by them.
We will find infinite numbers of Images framed for the worship of God, and of the persons of the Godhead, distinctly, of the Virgin Marie, the Crosse, Angels, Saints, &c. 2. We will find them in their practice giving great worship to all these, kneeling to them, discovering themselves before them, offering oblations, and putting up prayers to them, building Temples, and sanctifying of them by these, carrying them in processions, &c. 3. We will find a worship given to Angels and Saints in a high degree; as praying, dedicating of Temples, swearing by them, seeking their intercession: of such kind are to the virgin Marie, as followeth, Ora pro nobis, Sancta Dei genitrix, ut digni efficiamur promissionibus christi. Dulcis amica Dei, rosa vernans, stella decora, tu memor esto mei dum mortis venreit hora. Ave, Sanctissima mater Dei, regina Cœli, porta Paradisi, Domina mundi, libera me ab omni malo, ora pro peccato meo, that is, O holy Mother of God, pray for us, that we may be made worthy of the promises of Christ. Sweet friend of God, the pleasant Rose, and glorious Star, be mindful of me when the hour of death shall come. Hail, most holy Mother of God, the Queen of Heaven, the port of Paradise, the Lady of the world, deliver me from all evil, pray for my sin. And infinite numbers of this kind to be gathered from the Roman Breviarie, that is called Psalterium Marianum; a compend whereof, is set down by Chemnitius in his Examen of the Councel of Trent, part. 3. de veneratione sanctorum & eorum invocatione. So are also their prayers to other Saints, as to Elizabeth; Eia, mater, nos agnosce, &c. O Mother, acknowledge us, &c. To Nicolas; Credo, sancte Nicolae, tuis me precibus esse salvandum, ideo te clamo, &c. Serva me supplicem famulum tuum, amice Dei Nicolae, de præsentibus angustiis & tribulationibus: quia in te considit anima mea, ut per te me salvet qui te sibi elegit. I believe, holy Nicolas, to be saved by thy prayers, therefore I cry upon thee, &c. O Nicolas, the friend of God, save me thy humble servant from my present straits and tribulations, because my soul trusteth in thee, that He who hath chosen thee to Himself may save me through thee. Sancta Dorothea, cor mundum in me erea; Holy Dorothie, creat in me a clean heart: and hundreds of that kind. Yea, it is that length, that the Jesuits do monethly (as Lorinus in 1. Act. asserteth) cast lots what Saint to choose for their Patron, for the month ensuing. Luther pronounced this sort of Idolatry to be the cause of the Turks War against Christendom, as in vita ejus apud Melch, Adam.
Beside what worship is given to Saints and their Images, there is also a worshipping of the material Crosse, Nails and other things made use of in our Lords suffering, and of the Images of that Crosse, of the Saints Reliques, and Cloaths of the Sacrament of the Altar or Masse, or the Hoast, as they call it; these they adore, to these (especially the Crosse) they direct their prayers, as, O crux, ave, spes unica, hoc passionis tempore, Auge piis justitiam reisque dona veniam. Hail O Crosse, my only hope, in this time of Christs suffering, encrease in the Godly righteousnesse, and grant pardon to sinners. This is brought in by Aquinas, 3. part. 4. art. quæst. 25 as the ground whereby he pleadeth the highest degree of divine Worship to the Crosse; because that song is used in the Church, insisted on also by Bonaventura, lib. 3. in sententias, ad distinct. 9.
These practices (and innumerable moe) are the practices not of a few particular persons, but are contained in the publick Liturgles of their Churches, we shall now enquire in their Doctrine concerning these practices, wherein we will not find them so unanimous: our enquiry is especially concerning the worshipping of Images.
Again, Durand. (who hath not many followers in this, and is marked to be a special opposer of Thomas his Doctrine) though he asserteth that worship is to be given to the Images; yet saith, that it is not properly given to them, but to what is represented by them, so as our adoring of the Image, is the adoring of Him brought to our memory by the Image, as if He were present. Thus he, Lib. 3. distinct. 9. Quæst. 2.
It is generally grarted further by the forcited Authors, that the making of Images to God, was simply prohibited under the Old Testament, and that there is nothing under the new Testament to establish this worship, but that it is grounded upon tradition, and the Churches determination confirmed by a famous tradition of the Lords sending His own portraictour to Abagarus; and of Luke’s painting the Lord and His Mother, which are amongst their unanswerable arguments for establishing this worship. Therefore when that horned argument is propounded, Either Images are warranted by the Word or not; If they be warranted by the Word, that warrant is to be produced: if not, then are they not to be valued. Eccius, answering to this in his Enchiridion, doth no way offer to instruct their warrant from the Word, but asserteth many things in practice to be warranted by tradition, such as is for this. If then we make out this, that such worshipping of lmages, notwithstanding of such exceptions, be condemned in Scripture, as Idolatry, we have what we proposed, and if this can be gathered from the soresaid grounds laid down by their most cautelous Doctors, what might be collected from the principles of their superstitious Monks and practices of ignorant people, especially if they were considered as in the time of darknesse, before the light of Reformation made them alter many expresions? Cassander, speaking of their worshipping of Images, faith Consult. de imag. that these Images were more or lesse reverently worshipped as they were more or lesse gorgeously apparelled, and that these which should have drawn others from these superstitions, proved to be the Authors thereof themselves, that (quæslus causa) they did nourish them among the people.
Argument 1. If the Heathens who believed an invisible God-head, be yet found guilty of this idolatry of worshipping stocks and stones, &c. because they worshipped Images of such matter, even though they professed the worshipping of the God represented by these, and did disclaim the acknowledging of these Images to be their gods, or of worshipping them as such, but with relation to the God represented by them: Then this worshipping of Images amongst the Papists must be so also, notwithstanding of their exceptions: But the former is true. Therefore the letter must be true also.
The connexion of the major cannot but hold; for, if they be found guilty not only of worshipping the Idols represented by their Images, but also the Images themselves, because they worshipped their gods as represented in and by these images, So must the Papists be accounted worshippers of Images upon that same account; for, a quatenus ad omne, valet consequentia.
It cannot be said, that the worshipping of Images among the Heathen is only condemned as Idolatry, because they made Images to represent false gods, or because they represented the true God by unsuitable Images, as of an Oxe that eateth grasse, Psal. 106. For, 1.
Idolatry and making of Images at the beginning, was not with respect to false gods, but was a degenerating from, and corrupting of the worship of the true God, as may be gathered from Rom. 1:23 where it is said of the Gentiles, that knowing God they worshipped Him not as God, but changed His glory, not the glory of an Idol, into the similitude, &c. and it is like, this corrupting of the worship, of the true God made way for the altering of the very object of their worship, as an effect of the Reprobate mind which followed. Something of this also may be gathered from Acts 17 in Paul’s dispute at Athens. This exception then would not serve to convince these, whom yet the Scripture condemneth. 2. We answer, that the connexion will hold even in reference to these who represented false gods, suppose Jupiter, Diana, Apollo, and such, because they were not only charged with worshipping these Idols, Jupiter, Apollo, Baal, &c. which were not the work of mens hands, but they are also charged with worshipping the works of their own hands, and images of these Idols, whom they pretended to worship by these representations, and adorations before them; and therefore the ratio à pari, will hold in this, that if these exceptions did not liberate them from the charge of worshipping their Images the work of their hands, So neither will it be effectual to exempt the Papists, because the Argument runneth not to prove them to represent false gods by their Images, but that the worship done to the Image (though pretended to be done to another) is also counted a worshipping of the Images themselves before God.
The other exception is of that same nature: for, the Scripture condemneth not worshipping of God in Images, because they were Images of unreasonable creatures only, but simply, because they were Images: Rom. 1 they are charged, that they changed the Glory of the incorruptible God, to the Image of corruptible man; and Augustine, de civitate Dei, cleareth out of Varrio, lib. 7. Chap. 5 that the Gentiles portraicted their gods in mans picture chiefly, though they were invisible, because mans soul is likest to them, and mans body being the vessel of the soul, is therefore the fittest Image to represent them, yet can it not be said, but that cometh still to be Idolatry.
The weight then of this Argument will ly in the Assumption, to wit, that even these Heathens who are charged with worshipping Images in Scripture the work of their hands, did yet solemnly disclaim their accounting these Images to be gods, but that they worshipped them for the honour of the God whom they represented. This appeareth, 1. by confidering these places of Scripture, Rom. 1. ver. 21. Acts 17 where the Apostles dispute ruaneth to condemn that opinion, That the unknown God ignorantly worshipped by them, could be worshipped by mens hands, ver. 25 that is to say, by making of Images, or could be represented by silver or gold, or any other thing, vers. 29. And although their thoughts of God might be more gross, yet this is ever true, that they accounted not their images to be the God whom they worshipped, and so did not worship them for themselves (or secundum se) but relatively with respect to others also, Acts 19:35 express difference is put betwixt Diana and her Images and the silver shrines that were made to her, and Jupiter is asserted to be in heaven, and therefore was distinctly considered by them from the Images they made unto him.
It will appear from reason, 1. if we consider that they placed their gods in heaven. 2. That they had many Images of one God. 3. That they often changed their Images, but not their gods. 4. That many whom they worshipped by Images, were once such as had been living in the world, unto whose honour they erected such Images, but could never nor did never suppose them to be the persons themselves.
It will appear from the heathens own disputings and assertions whereby they shifted that absurdity of worshipping the works of their hands; yet is it by the Fathers, on this ground, born in upon them See August. in Psal. 113, (nobis 115) where having asked the Question, why the Scripture insisteth so much to clear that the images of the Gentiles can neither speak nor hear, &c. which could not but be known to a child? the reason is; saith he, Because by erecting such Images people are ready to conceive some Godhead to be in them. Hence when they were prest with this absurdity of worshipping the work of their hands, they did deny it, saying, that they worshipped not the Image, but the numen, or God which dwelt in it, and was represented by it, and that after its dedication. If some of them were prest further, that that numen or god was but a devil, they would answer, nec simulachrum nec dæmonium colo, sed per effigiem corporalem ejus rei signum intueor, quam colere debeo; I neither worship an Idol nor a devil, but by a bodily Image I behold the sign of that thing which I should worship. If Christians prest yet further, that the things represented were but creatures, as Tellus, Neptun, Vulean, Luciser. &c. or some Star, or this or that creature which was a body, yet faith he, they durst answer, non seipsa corpara colere, sed quæ illis regendis president numina; that they worshipped not the creatures, but the Gods that ruled in them. In consideration whereof, he citeth that place, Rom. 1 of changing the truth of God into a lie, and serving the creature more than the Creator, as if by the first part, the Apostle did condemn Images of God, and by the second their interpretations of the worship given to them, because it is there counted a serving of the creature whatever their pretext was; for (saith he) who praying or worshipping, beholding an image, is not so affected as if he thought to be heard by it, and hoping to have what he desireth performed by it? Therefore (saith he) men involved in such Superstitions, turn themselves to pray to that image which they call the Sun, or Neptune, &c. as if they could affect them with their sighings, and give that same respect to them as to the thing signified by them, and pray to the Image before they pray to the thing it self This (faith he) cometh, and some way is extorted by that visible image; as thinking that readiest to hear which is in shape likest to our selves, &c. where many other things are further to this purpose. Also In Psal. 96, (nobis 97.) where he bringeth in the Heathen giving this answer, Non illud colo sen adoro quod video, sed servio ei quem non video, quis est iste? Numen quoddam invisibile quod præsidet illi simulathro: where they diftinguish betwixt adoro and servio, as Papists do between λατρεία and δουλεία. If it were objected further to these heathens, that they worshipped devils, they would answer, They worshipped good Angels and virtutes Dei. It is replyed in the same place, if they worshipped good Angels, they would reject their worship, as that Angel did to John, Rev. 16 &c. This way of shifting also may be found in Lactantius, de origine erroris. lib. 2. Cap. 2 apud Chrysost in Eph. 5. hom. 18. From all which we may gather, that the heathens wanted not the same shifts for excusing their worshipping of Images, yet was it still charged upon them, that they worshipped idols which neither saw nor heard, &c. although still they denied it.
Thus we argue: If the people of Israel were accounted guilty of Idolatry and worshipping of devils, and the works of their hands, because of their worshipping Images, which they professedly erected to the true GOD, and even when they pretended the abhorring of false gods, and the adhering unto the true GOD, Then must the same guilt be justly charged upon the Papists, who worship Images, as is said; But the former is true. Ergo, &c. The connexion of the major dependeth on this, that the inhibition of idolatry and manner of of worshipping God under the New Testament, is as strict and spiritual as it was under the Old. And therefore these who say that such making of images of the Godhead and worshipping them was unlawful, must shew some repeal of that Law, before that can be granted. Beside, these Images being pleaded for as Books for the rude and ignorant, it is unreasonable to say, that there is more use of such Books under the light of the Gospel, than during the Law which stood in types
The weight of this also will ly then upon the assumption, to wit, that the people of Israel were charged with Idolatry in their worshipping of Images, even then when they pretended the worshipping of the true God by them. For clearing this, we shall consider these four Instances, 1. Exod. 32. 2. That of Micah, Judg. 17. 3. That Idolatry of Jeroboam which the Tribes of Israel continued long in. 4. That worshipping in the high place, condemned in the Tribe of Judah, 2 Chronicles chap. 33 vers. 17. In all which places, we suppose these to be clear. 1. That these worshippers intended not the worshipping of false gods, or of the images which they had made, but worship the true GOD by these. And, 2. That yet they are still condemned as Idolaters, and that sin of Jeroboams is expresly called worshipping of devils, 2 Chron. chap. 11 ver. 15. For the first instance, Exod. chap. 32 it is clear, 1. That they were nor utterly forgetful of the true God, though practically that might be charged upon them; especially considering Aarons uncontroverted going alongst with them. 2. That that Image is called JEHOVAH, which brought them out of Egypt; which being a deliverance past, before these Images had a being, must certainly be understood to be the representation of that God which brought them out of the Land of Egypt. 3. It can hardly be thought they should have esteemed these to be gods themselves, and so soor to have passed from them. 4. The service is service to the Lord, ver. 5. To morrow is a feast (not to the Calf) but to JEHOVAH. The worship performed, (ver. 6) is not that which they used to give to idols, but to the Lord himself; the peoples end in requiring it, that they might have something to supply the want of Moses presence by some visible sign, and to have these to go up before them to Canaan whether the Lord called them and not back again to Egypt, doth make it appear, that their sin charged on them (ver. 8) of turning out of the way, looketh to point out their failing to have been in their manner of worshipping the true God by an unwarrantable mean, especially if we compare this with Acts 7:40, 41, 42 where this Idolatry is made the cause of Gods giving them up to worship the host of heaven. Now, by Stephens arguing, the worshipping the host of heaven must be idolatry of a grosser nature, than that committed by the Israelites, Exod. 32 and yet if their Idolatry was professed worshipping of the calves as gods, it will be found more gross than to worship the host of Heaven, at least there can be no such sensible gradation of heightning that Spiritual plague of worshipping the host of heaven beyond the other, which is Stephens scope; therefore it is thus to be understood, that because they corrupted the worship of the true God, contrary to his command, therefore God gave them up to the worshipping of these that are not gods, such as the host of heaven; which way of justice, was formerly observed in reference to the gentiles from Rom. 1, &c. So that the construction put upon their deed, (Acts 7:41) is the Lords estimation of it and not their own prosession, and that the Israelites intended the worship of the true God in these calves, Bellarmine thinketh it not improbable, de imag. lib. 2. cap. 13.
The second instance is in Micahs practice, Jud. 17 where it is clear, that they counted not that idol to be God, but intended the worship of the true God by it: for (ver. 3) the mother saith she had dedicated that money to the Lord, to make a graven and molten Image, intending, expresly to honour the Lord in bestowing so much on that Image for him: For she 1. dedicateth the money to him, and then bestoweth it (as it were) for his use upon that Image. 2. It appeareth by Micahs great zeal to have a Levit to be his priest, and his joy when he obtained it, and his promising himself a blessing from the Lord upon that account; which certainly supponeth, that he intended good service to JEHOVAH in the doing of that, ver. 13. And lastly, we find that Priest enquiring counsel for the Danits; not from the Image, but from the Lord: whereby it appeareth, that they intended not the setting up of new gods, but the honouring of the Lord and confirming of themselves by visible signs of his presence.
The third Instance, is, that of Jeroboam, 1 Kings 12. 2 Chro. 11 in his infamous sin of setting up calves at Dan and Bethel, whereby he made Israel to sin: that this is most gross Idolatry and worshipping of devils, the Scripture frequently holdeth forth. Yet, 2. that it was not Jeroboams design to withdraw the people from the true God himself, to the worshipping of these calves as God, but allanerly by corrupting the manner of his worship, to set up these visible signs of his presence in place of these appointed by himself at Jerusalem, will also appear, if we consider, 1. Jeroboams motive, inducing him to this sin: it was not for sear the people should worship the true God, or to prevent that; but it was for fear of the peoples going to Jerusalem, and to prevent that: hence his pretext is not to put these calves in the room of the God worshipped at Jerusalem, but to equal Dan and Bethel with these visible signs to Jerusalem, according to his saying, It is too much for you to go up to Jerusalem, as if he would say, ye may worship God nearer home in these places designed. Neither is it likely, that he could have so expected to have effectuated his interprise by proposing a change in the object of their worship. 2. It will appear from this, that that Idolatry of Jeroboam is not only distinguished from the true worship of God continued for a time in Judah; but also from the idolatry of heathens abroad, and Idolatrous Kings succeeding to him, such as that of Ahab, 1 King. 16:30, &c. (who yet it seemeth wanted not all prosession of worshipping the true God) Jeroboams Idolatrry is counted light in respect of Ahab, and no other reason can be given, but be cause Ahab and these Sidonians, whom he followed, erred in setting up strange gods; and Jeroboam his errour did consist in setting up strange worship to the true God; and when Jehu is commended for destroying the Idolatry of Ahab (2 Kings Chap. 9 and 10) it cannot be thought, that he changed only the worshipping of Baal into the worshipping of Jeroboams calf, without respect to the true God. For, 1. what less abomination were it to worship the image of a cals, than the imge of Baal. 2. That could not consist with Jehus fair professions of zeal for the Lord, if he had not thought the worshipping of these calves (upon the former politick consideration of Jeroboam) consistent with worshipping of the true God, 2 King. chap. 10. ver. 31. Jehus challenge is, that he took not heed to walk in the Law of the Lord with all his heart; for, he departed not from the sins of Jeroboam: which words imply, that that Jehu had some profession of worshipping the true GOD, but was not sincere in the manner of it: which phrase is also sometimes spoken of sundry Kings of Judah. Beside (2 King. chap. 10. ver. 32.) Jehu separateth between the worshippers of Baal and of the true God: and who were these, but even such as continued in the sins of Jeroboam? 3. We will find, even in Israel, whiles that Idolatry continued in it a general acknowledgement of the true God (by the Kings and People of these times) and of his Prophets: all which were inconsistent with their worshipping of the calves as the true God: beside even after the captivity of these ten Tribes, we will find the new inhabitants plagued for their idolatrous worship, which made them enquire for the manner of the God of the Land; which mixture in the service of the true God with their Idols, continued even till Christ came. By all which, it appeareth that the People of Israel never so esteemed of their calves as to account them gods, or to place them in the room of the true God; but that they esteemed themselves to be worshipping him when they worshipped them, which was the thing intended ro be proven.
The fourth instance is from, 2 Chron. 33:17. Nevertheless, the people did still sacrifice in the high places, yet unto the Lord their God only. That this sacrificing in the high places (where the Groves and Images ordinarily were) was to no idol, but to the Lord only, is expresly alserted in the text; and in this it is differenced from the peoples sacrificing formerly before Manasses repentance unto idols. Now, their fault is, thar they continue that manner of worship formerly used to their Idols and apply it to God.
That this practice of theirs is a kind of Idolatry, will also thus appear, 1. It is excepted as a thing that was discommendable, Nevertheless they sacrificed in the high places, &c. and consequently it must belong to one of the commands, which can be to none so well as the second, and must therefore be a breach of it. 2. Their sacrificing now is in general a sin of that same kind with their sacrificing formerly; But their sacrificing formerly was Idolatry: only this is the difference; it was formerly Idolatry against the first command, but now it belongeth to the second as failing in the manner of worshipping the true God. If it be said there is no mention of Images here? We answer, It doth make the more to the scope to condemn worshipping of God by Images, seeing he noteth it as so great a sin, where no images are, that there was yet so much of Manasses Idolatry unremoved, while the people continued that custome, And, 2. the peoples sacrificing there, doth imply, 1. A worshipping of God in a way not warranted by him. 2. A worshipping of him as Heathens (and they themselves) used formerly to worship their Idols. 3. Their sacrificing in the high places doth suppose a greater sanctity and firness in these places than in other places, and a greater acceptableness to their sacrifices in these places, besides that, it is derogarory to the place appointed by the Lord for that end. All which sins do come under the Idolatry forbidden in the second command, and do stand on these same grounds, upon which worshipping of God by Images is built, and therefore doth infer a charge of Idolatry upon people, even while professing to worship the true God in that unwarrantable way.
More particularly the scope of this command, is to condemn all will worship, and worshipping of God otherwayes than he hath prescribed, as Idolatry; and worshipping of Him by Images is grounded upon no Scriptural warrand, but their own tradition, as is said, 2. This command forbiddeth all serving of the true God after the manner which the Heathens used in serving their idols: So Deut. 12 comparing vers. 2, 3, with the 4. ye shall not do so unto the Lord your God, &c. Again, ver. 30. Take heed to thy self that thou be not snared by enquiring how did these nations serve their gods? ver. 31. Thou shalt not do so to the Lord thy God. It is not, thou shalt not do so to these idols, but not so in that manner to the true GOD, as they did to their Idols: But ver. 32. What thing soever I command you, observe to do it, thou shalt not add thereto, nor diminish from it. Yet more particularly the command doth instance two things, 1. That no image should be made; not simply condemning all painting, &c. but all Images of God, or, for worship. Deut, 4:12 it is observed, that the people heard a voice, but saw no image, left thereby they had taken occasion to represent him: which fault the Lord upbraideth, Isai. 40. To whom will ye liken me that I should be like him? And though Christ Jesus, the second person, hath now assumed our nature, yer it cannot be thought that the image of a man can represent that person who is God and man in two distinct natures: and this command being moral, and binding now, as we said, it must be still as impossible, and unwarrantable to represent God as ever. Even the Tridentine Catechise, (Sect. 19, in 1. Præcept.) affirmeth this to be a breach of this command, and faith, that Israel sinned so in representing God by an Oxe, Exod. 32 with Psal. 106. The second thing condemned in this command, is the worshipping of images made of whatever shape, or kind, and with such expressions, Thou shalt not bow down thy self to them nor serve them, and backed with such reasons, For I the Lord thy God am a jealous God, &c. as purposely intending the overthrowing of all distinctions in this matter. In a word, if multiplying of images in Gods service be not contrary to this command, we can conceive no other meaning to it, nor imagine any other use of it; which were absurd to attribute to the only wise God, as having needlesly put so many words in such a short sum; and yet by denying this meaning of it, this will follow, And therefore the razing it out of the number, and oftentimes from the society of the rest of the commands (as the Papists usually do by omitting this in their Catechises which necessarily followeth on their exposition) must infer one of two, either the uselessness of this command, as is said, or its direct striking against such worship, which may be the reason why they so willingly are content to bury it. If therefore this command be a peculiar and perpetual command of God, binding us Christians to serve him according to the rule of his Word, and particularly inhibiting the making or worshipping of images for his service, Then it will follow, that the worship of the Romishchurch, as formerly described, must be idolatrous and against this command. And so they are justly to be charged with worshipping Gold and Silver, and the work of mens hands, which was the thing proposed to be enquired into.
From all which it may appear, 1. What the Popish worship is esteemed of before God; it is devilry, idolatry, murther, theft and adultery, &c. This is his construction of then services: and what a sad thing is it, that the most part of the Christian world with delight should own these abominations?
