Commentary on Revelation

LECTURE III.

YE may remember when we began to speak of this prophesy of the trumpets, we told you that in them was contained the story of the Church from the int • rrupting of the peace that it enjoyed under Constantine till Antichrist was at his height, and God by pouring out of the vials came to demolish his Kingdom.

The prophesy of the • e trumpets is divided in smaller and greater woes, the last three being the greatest.

The first four do continue the History of the Church from the peace it enjoyed under the sixth seal unto the discovery of Antichrist upon his seat and throne.

Ye heard, in the former trumpet, how hard the condition of the Christian Church was, and by what means it was weakened, 1. By outward inbreaking of cruel barbarous Nations, merciless enemies, to the defacing of it. 2. By enemies from within, such as Arians, Macedonians, N • storians, and also Schismatics, as Luciferians, Novatians, A • daeans, &c. that would not keep unity, as the former would not keep purity. 3. By corrupting of the Doctrine, many unsafe and unsound Doctrines attended with pernicious practices, were creeping in amongst famous men in the Church. 4. It was also weakened by contention • and ambition amongst Bishops and Ministers for their precedency: out of all which, Satan's design of raising Rome, and bringing in Ant • christ, was woe • king, and took rooting, springing and spreading itself more and more till it came to the height. We shall say no more of the first trumpet, but proceed to the rest.

This second trumpet advanceth and carrieth on the same scope: and if any ask, why these trumpets blow not together, and yet one succeedeth another? I answer, there is some interim, to see how the former may work; and if any will repent, God taketh that time of trial. 2. When it worketh not, a greater cometh, then He plagueth seven times more: there are degrees even of spiritual judgments, Rom. 1. When alarms work not, there are worse coming.

For opening the meaning of this sad judgment, we must consider in it these three things, 1. The mean made use of, or the rise of the judgment, it was as a mountain burning. 2. Its object, it is cast into the sea. 3. The effects that follow upon it, the waters became blood, and many ships are destroyed. Generally, it showeth that this judgment extended further than the former, 1. The former was on the land only; this taketh in the sea. 2. It altereth quite the nature of these seas; the former destroyed but trees and grass that were growing, This is more infectious.

1. It is said, as it were a great mountain, to show it was something figuratively to be understood and not properly, like a hill, such as Aetna in Sicily, or Hecla in Island, are, which burneth within itself, and dissolveth itself.

By mountains in Scripture, are understood figuratively Powers or Authorities, Zech. 4.7. Who art thou, O great mountain? before Z • rubbabel thou shalt become a plain. He meaneth the opposition of that Monarchy which then oppressed them. Ier. 51.25. Babylon is called a destroyed mountain, and a mountain that shall be made a burnt mountain : So by mountain here we understand eminent men in the Church and her Authority, or these placed in Authority in her, who by their place are eminent above others; it being the Church here that especially is spoken of, this mountain must be their Judicatories and these in power. Therefore the Disciples, and in them Ministers, are said to be as a city set on a mountain, or hill, Matth. 5. these being mountains for eminency in the Church, as civil Governors, or Governments are in the State. 2. This mountain is said to be burning ; which we conceive to be kindled with pride, and contention flowing therefrom, as Christ saith, He came to send fire on the earth, and it was already kindled, which is to be expounded variances amongst these in nearest relations: so also fire, it is taken for contention in Jotham's parable, Judge. 9. compare verse. 20. with verse. 23. which is the more clear here, that it followeth upon the former trumpet, as taking fire from it, and it seemeth to be the Church-Governors that were kindled by it. This fire having kindled within their bowels, breaketh out and infecteth others and spreadeth this division under this trumpet at the back of the former heresy and sad state which the Church was in, having to do not only with open Heretics, but with pride and contention amongst Church-men themselves, whereby exceedingly the Church was wronged, and way was made for the in-bringing of more corruption and Antichrists rising.

2. The object, it is cast into the sea, 1. By the sea, in Scripture among the Prophets, is understood a numerous people, as, to fit on many waters, Revel. 17.15. By this then we are to understand, that though this infection began among the Church-men, yet was it cast in the sea, that is, spread far off amongst the people. So it was in this time, and so it useth to be. 2. By sea, is understood in Scripture, Nations beyond seas; often the west part of the world, because they were by the sea divided from Judea, as by the earth or land is understood the east par • , Isa. 60.5, &c. and thus it may well here look to Rome, Africa and the west, upon which this storm mainly did fall, as the first did fall on the Church in the east chie • lie, which was called the earth. 3. By sea, in this prophesy, is understood the Ordinances, in Discipline, Worship, and Government of the Church, and exercises of Religion, because in these, and by these, Christians in this World of the Church do converse together, traffic one with another, communicate one with another, as men do by seas and ships, who other ways are at a distance. So, ( Chap. 18.) in the Antichristian world, their Church-men are compared to men in ships, or Merchants, who (amongst other things) trade for men's souls, which can be meaned of no other but their Church-men, verse. 15. and their going about their superstitions, is compared to trading in Ships and Seas: Whereby it would appear, that here especially a storm upon Ordinances, Worship and Discipline, is signified, as in the former, the Doctrine was set upon; yet Discipline and Councils were in some vigor, both having some Authority from without by Constantine, unity and respect from within, as at Nice, soundness and solidity in proceeding; but in the succeeding ages, all was changed. First, Emperors became Arians, Councils became heterodox, unity was broken, partly by Schisms amongst themselves, partly by the Pelagians and Donatists, which at this time came to a height: separation from Churches, flowing from pride, under the pretext of the unholiness of the Churches Members, began and continued long, troubling especially the west part of the world, which formerly was free, and the preaching of the Word was foisted with human inventions by men who were not Heretics, the government of the Church spoiled, broken, dissolved and burnt; pride consumeth all and maketh it contemptible. So it is said of Babylon, Jer. 21.25. I will make thee a burnt mountain, when the dissolution of her authority is prophesied of.

3. The effects of this mountains casting in the sea, recorded here, are two, the one the effect of the other, 1. The waters are turned into blood, showing they were corrupted; that being the great evidence of corruption in them, alluding to the plague of Egypt, Exod. 7.19. which showeth, that by that foregoing rent, Discipline was weakened, Ordinances corrupted, and the nature of them altered; they were before useful, now they are hurtful, as being abused by this firy mountains falling into them. So the Synods, Councils and Ministry in many places became such as were rather for destruction than edification, and Churches were rent and divided, and stumblings laid before poor people, whereby the second effect followed, that is, as in waters turned to blood, fishes cannot live, so by these errors in Doctrine and Worship (which both now continue together) poor souls are destroyed, simplicity of Worship corrupted with ceremonies and traditions, and all Church men, almost, who trade in these ships, are undone and destroyed with this ambition; for, blood signifieth any death, even spiritual death, Ezek. 3.18. His blood will I require of thee, &c. which is His spiritual killing of them; and here we are to understand their being killed with self-seeking and pride, and so to be dead while they were alive, 1 Tim. 5.6. and deadly to others also. In sum then, by the second trumpet we are to understand the corruption of the Government and Governors, who heightening their places beyond Christ's order, and exercising that power, not for edification, but for destruction (contrary to its nature) in fiery contentions flowing from their pride and ambition, by which the eminency of the Church in that respect was dissolved in its Authority, and became low (as a mountain doth, which is consumed by fire from within) whereby many dreadful effects tending both to the wronging of the Ordinances of Jesus Christ, and exceeding hurtful to all the members of the Church who lived under them, were brought to pass, and so the Churches life (as it were) brought into greater hazard, than under open Heretics.

For application of this, we will find it suit well with the contentions that followed on the Council of Nice, and then burst out amongst Church-men, exceeding hurtfully unto the Church: for clearing whereof, we may observe these things from the story of that time, 1. Divisions and contentions abounded, as is clear from the many complaints of Emperors and Fathers, especially Gregori •• Nax. who therefore took a prejudice at Councils, because so much contention followed that of Nice.

As also by the many contrary Synods and contests for precedency in them among Churchmen, who continued till the Bishop of Rome carried away the title of Universal Bishop, as will appear more under the fifth trumpet. 2. The time of these contentions will agree to this; for, this fire of pride was kindled, and the foundation laid for carrying on these contests to that height from the former heresy; some acts were made, whereby some Bishops, especially they of Rome, were preferred to others, because they were more free of that infection, and were more able to help the truth and these who were persecuted for it in the East, as particularly that seventh canon at Serdica, overtured by Osius for that end, from which Rome took advantage afterward. 3. In these Councils upon this occasion the precedency of some Seas was established, and a foundation of the Ecclesiastic hierarchy was laid. First, The Council of Nice appointed four Patriarchs, at Alexandria in Egypt, at Antioch in Asia, at Jerusalem in Syria, at Rome in the West, over all Metrapolitans, who yet were independently of equal Authority within their own bounds, as is clear, Can. 6. Secondly, After that Rome was preferred in order to the rest, and Constantinople made second, not by any dignity of these Seas, but because they were the seats of the imperial Authority, as appeareth from Can. 3. of the second Council at Constantinople, confirmed, Can. 28. of the Council at Chalcedon, and the 36. Can. of the Council at Trulos, where Constantinople is made second to Rome, because it was new Rome, and had the same civil privileges with old Rome : which showeth the reason why both these Seas were preferred, was built merely upon civil privileges, which also Balsamon upon the foresaid canons confirmeth from Justinian's Laws, Novel 130. 4. Rome took much occasion to plead its supremacy, partly from these constitutions, partly from the practice of men who still endeavored to have that Bishop on their side as a great help to their party, and therefore fled to it for succor whether they maintained Truth or Error; partly, from this, that their interposing had great weight with others upon the former considerations, which they endeavored afterward to impose upon other Churches as of due belonging to them, and therefore first opposed that act whereby Constantinople was equal to them, and afterward pleaded for appeal unto themselves from the Churches of the East and in Africa, as appeareth by their letters to the Council of Antioch, and their propositions made in the Council of Chalcedon, but more especially by their ambassages and letters to the Council of Carthage, where these things are observable,

1. That one Apiarius, Bishop of Sica, justly censured by a former Council at Carthage, did appeal to the Bishop of Rome. 2. Three Bishops of Rome, Zosimus, Boniface, Caelestinus, one after another, did so far own that appeal, as to admit the sentenced person to their communion, and to send Faustinus and others their Ambassadors to the sixth Council of Carthage (where were convened 217. Bishops, among which was Augustine, and Aurelius Bishop of Carthage, who presided, and is called Pope by Balsamon ) desiring the former sentence to be repealed. 3. They grounded their interposing in these matters upon the Council of Nice ; some pretended acts whereof, their Commissioner Faustinus produced, wherein it was alleged to be decreed that a Bishop in any place might appeal to the Bishop of Rome. 4. It is observable that these Fathers acknowledged no such act, neither was there any such found amongst the canons of the Council at Nice which any of them had seen, and therefore did suspect the design of the Roman Bishop, as aiming to stretch his power too far; whereupon they directed messengers to the Bishops of Antioch, Canstantinople and Alexandria, for obtaining authentic and unsuspected copies of the canons of the said Council, which afterward they received from Cyrillus Bishop of Alexandria, and Atticus Bishop of Constantinople, without any such acts in them for Rome's Authority, as was alleged.

It is true, this supremacy was not pleaded from any divine institution (which at that time they did pretend unto) but only upon Ecclesiastic constitution; it is true also that whatever privileges Rome claimed by Constantine's donation, or any canons of the Council of Nice and Serdica, are also attributed unto Constantinople by the Councils of Constantinople and Chalcedon, whereby its Authority and privileges are every way equal to Rome in things Ecclesiastic, as it was equal to it in Civil things by the Emperors Laws; so that appeals were as warrantable to Constantinople as to Rome (as Balsamon also upon the former Councils allegeth; and therefore showeth the privileges of Constantinople and its Bishop out of the gift of Constantine, as it is called, to the Bishops of Rome. ) 3. It is also clear, that there was no just ground, even from Ecclesiastic constitutions, for that which was pretended, and that these Fathers foresaid did neither credit the Bishop of Rome in asserting his own Authority, nor yet cede to him in the least measure when they had evidenced his allegiance to be false; but, on the contrary, maintained their own Authority to be independent of him, and therefore do enact that from thenceforth none of their number should appeal beyond Sea, (to wit, to Rome ) Can. 31. and that none should cite another of their number thither, Can. 126. under pain of Excommunication; and did write back to Boniface, and after to Caelestin ( Zosimus being dead ere the answer from Egypt returned) expostulating with them for the marring them in the exercise of their due Authority, and pleading that none, censured by them, should be heard by him, or received into communion with him; and did also refuse to louse the sentence of the foresaid Ap • arius (whereupon he afterward left his dependency on the Bishop of Rome and submitted to his own Synod) I say, though these things be true, and it might be thought that the supremacy of Rome had no great advantage from them, yet from this we may see that Church-authority was abused by the pride of Church-men, even at that time; and that, upon the occasion of the former heresy, grounds were laid, from which the Bishops of Rome drew encouragements to prosecure their supremacy, and upon which they continued to build it up, till it came to its height; for, still there were debates about it, especially between them and the Bishop of Constantinople (who, in the Emperor Maurice his time, assumed first to himself the title of Universal Bishop and precedency beyond Rome, because then the Emperor lived at Constantinople ) until Antichrist was discovered. By which we may see, how hurtful that contention was to the Church, and how far it contributed in the event of it for the advancing of Antichrist, which is the main plague intended in these trumpets, and therefore not unsuitably taken-in under this second trumpet, as being agreealbe with the scope, type, time, and other reasons alleged in the application of the former trumpet,

Observe, 1. What an evil thing pride is, especially when it entereth among Church-men: O how evil a thing is it! it is the inlet of all confusion, it openeth a door to it and every evil work, and hath a special hand in overturning of whatsoever is beautiful in a Church, James 3.14, 16. Therefore it is no wonder Satan seek to destroy government and unity, when he would destroy a Church; and no wonder Christ so much commend humility and unity to his followers. 2. The more eminent folks be in place or power, they are the • ooner kindled with the fire of pride; the higher men's places be, they are the readier to grow proud; mountains sooner than valleys, men of gifts sooner than others, they have fuel to this fire that others do want, and are more obnoxious to blasts; partly, the things being excellent they have in their hand; and partly, they being eminently and highly planted, pride hath the more matter to work upon, and Satan hath the readier access, and occasion to blow them up; it is a rare thing to be eminent and humble; to be great and in prosperity, and yet to be lowly: prosperity and gifts are a snare to many; it had been advantage to many they had never had them, considering how they have been abused by their pride and other corruptions. 3. Pride is especially incident to Church-men: which might be cleared both in the Old and New Testament. They are as cities set on an hill, Mat. 5. The Church is a mountain that is eminent, and Church-governors are eminent above others; and therefore liable to maniest temptations, being about the most eminent things, the devil setteth on them most, knowing what advantage he hath, when he hath gained ground among them, and Christ had to do even with His Disciples in this, Matth. 18. verse. 20.4. It is a great plague and judgment, and bringeth great hurt to the Church: when this fire of pride and, contention entereth and kindleth among the Officers of the Church, it spreadeth, marret • , and corrupteth all; it is the rise of much ill, and abusing of the power that God hath given: Diotrephes, loving the preeminencie, put all in confusion; it began soon in John's days, 3 Epist. John. and it is opposed to receiving of the Gospel, and accounting of the Apostles. This is no matter of laughing to you, however ye look upon it as if ye were not concerned; no, it is your plague, as if a firy mountain were tumbled-over on you. This should make us all respect unity and peace in the Church, and watch against pride and contention that marreth it. 5. There are four ills in this text that follow on pride and contention among Church-men, 1. It weakeneth and bringeth down Church-authority; when this mountain taketh fire, it falleth. 2. It spreadeth, infecteth, and kindleth others, it goeth among the people, I am of Paul, and I'am of Apollos, and they become carnal and factious, 1 Cor. 1.12. and 3.1, 2. and the life of Religion is eaten out amongst them, seeing from the Priests profaneness spreadeth through the whole land, Ier. 23. and so do pride and contention; kindle the Officers, and the whole Church will be in a fire. If we looked on it rightly, we would think the rise of contention a terrible plague, and people would beware of adding fuel to this fire, and labor by all means to quench it; because it is hard to know where it may end. 3. It corrupteth all, first, the Doctrine; secondly, the Practice; thirdly, Discipline and Order, and then cometh confusion and every evil work. 4. Many are stumbled and Spiritually slain when these waters become blood; so that corrupting of Government and Governors is no small judgment, whereby we may know why Satan aimeth so much at this, and why we ought to be the more watchful against it.

6. This plague, or stroke, on the Church, doth often accompany a spirit of error and defection, partly succeeding it, partly going before it, either causally inferred, or at least occasioned, or in God's righteous judgment trysted with it, that the trial may have the greater extent and efficacy to discover many Hypocrites and rotten Professors. Tremble to think on it, and adore God's holy Justice in the measure it is met out to us in our time; when the outward mean of Discipline and Government is so weakened, there had need to be the more watchfulness and dependency on God to be helped and sustained by Him, when outward means are not so frequent nor in such vigor as they wont to be.

LECTURE IIII.

THe Church being before defaced by gross Heretics and Errors, and kindled within by pride and contention: for, the Government amongst its Governors, is now set upon by another mean, the rivers and fountains that were a little clear before, and these streams whereby the waters of life were conveyed, are made biter, and, instead of life, they convey death by being now corrupted.

In this trumpet we are to consider these three, 1. The judgment or ill that followed the Angels sounding. 2. The cause, I mean the instrumental cause, or rise of it, whence it flowed. 3. The effects of it.

1. The judgment or ill, is, The corrupting of a third part of the waters, fountains and rivers. By fountains and rivers (which are the object) are understood the Doctrines of the Gospel, or the Covenant of Grace and Christ's Offices, and the way of conveying and communicating the same to sinners by the Ordinances of the visible Church, called the wells of salvation, Isa. 12.3. and called springs, or well-springs, which God hath placed in His Church, and which are nowhere else, Psal. 87. ult. because th ••• , and by it, the righteousness of God is revealed from Faith to Faith, Rom. 1.17. And in E • eki • ls vision these waters are said to stream and flow from under the altar, and out of the Sanctuary, Ezek. 47.1, &c. and may well be compared to fountains, as the Church is called ( Cant. 4.) A spring shut up, a fountain sealed, and a fountain of Gardens, because of these waters springing in it, and because of the nature of them, which is clear, single, sweet and refreshing, as useful and necessary to spiritual life, as waters are to the bodily; and as having that use in the religious world, (which this is) which waters have in the natural; and also in respect of the manner of dispensing Grace in the Gospel so largely and so freely, wherefore it is compared to an open fountain to all Nations, Zech. 13.1. and so, frequently folks are invited to drink freely, Isa. 55.1. and Rovel. 22.17. and to wash. By rivers, we understand the preaching and dispensing of this Gospel, whereby it is holden forth, and (as it were) floweth to others: which two, are often put together, when the spreading of the Gospel is prophesied of, I will open rivers in the wilderness and fountains in the deser • , Isa. 41.17.18. probably referring to the spreading of the Gospel amongst the Gentiles: so, corrupting of this word, is compared to mixing of liquor with something that is not of its kind, nor so good, as Vintners do adulterat wine, 2 Cor. 2.17. opposit to the single and pure preaching of Christ which Paul used.

2. The instrumental cause of this which maketh the waters bitter, is set out three ways, 1. It is more generally called a Star, and a great Star, burning like a lamp. 2. It is shown from whence this Star fell. 3. And more particularly, the name of the Star is called Wormwood.

By Stars (as we heard, Chap. 1. verse. 20.) are understood Ministers in the visible Church, who, by receiving light from Christ, should hold it forth to others: a great Star burning like a Lamp, is, one eminent for parts, gifts, place, or in estimation for holiness, making a great show, yet not having much reality, but (as it were) a glancing counterfeit light, no • proceeding from a right principle, as that of the Stars doth from the Sun, but kindled from some external thing as that of a Lamp is, nor so solid as the former, though having more glorious and pompous appearance. 2. This Star fell from Heaven, that is, made defection from the visible Church and the straight and pure preaching of the Gospel, and corrupted these fountains and waters; Error bringeth folks low, even from Heaven to Earth, as prof • nity doth; when this wild-fire of self-seeking is by pride kindled, and by parts and gifts without grace entertained, it soon bringeth down the greatest Star that taketh not its light from Christ. The word is, it was falling, not altogether fallen, as is spoken, Chap. 9.1. to signify a begun decay, or fall, which afterward John discerned more clearly when it was fallen and come to its height, or rather lowness of a full decay: by it is shown, that this plague is promoved by such as by their parts or former estimation have been eminent in the Church.

3. The name of the Star, is, Wormwood, given him from the effect which it produceth, it having influence to corrupt the sweetest things and to make them partake of its nature. Deut. 29.18. It is spoken of a man that hath a root that beareth gall or wormwood, one that walked not straightly by God's rule: and Act. 8.23. Simon Magus lo said to be in the gall of bitterness for his corrupt thoughts of the grace of God; and it may well get this name, which hath so much influence upon fountains and rivers, that it may make them bitter like wormwood, that is, altereth their swer • nature, bringing-in free will, the de • ection of the Saints, the inefficacy of Grace, the Doctrine of merit and predestination upon foreseen works, or Faith, &c. whereby the nature of the Gospel is quite overturned, and that Doctrine which was healthful to be drunken in, is now like the Prophets pottage, having death in the pot, that none who would be unpoisoned dare drink of it, more than the Egyptians might drink of their rivers when they were turned into blood.

It is said to fall on a third part of the waters ; either, 1. Because it was not a full defection from all truth, some were by God's goodness keeped clear. Or, 2. That this gross error, or this heresy, though it spread far, yet it did not infect all men; some prime men and Churches were keeped free of it. Or, 3. De • ection in these truth • was • ot then at its height, but growing. The effect is, many men died, &c. which is to be understood of spiritual and eternal death, following on the former corruptions, by which many were destroyed, like that which is mentioned in the former trumpet.

To come to the application of this, We, 1. take it for granted, that some Church-defection is signified by this, rather than the overtturning of the civil state of the Roman Empire; for, the falling of the Roman State is not actively the cause of its own bitterness, that State being passive in its being overturned; and the bitterness floweth not from it as an agent, yet it is clear here, that this falling Star is the active agent, or instrument of imbittering these waters, as the hail and the burning mountain was in the two trumpets before: also the title Star, and the effects (as they are used in this prophesy) will agree best to Church-men and affairs, beside the scope whereof we have spoken.

2. This judgment differeth from the former two, 1. In its object; more immediately it striketh at the way of the Gospels manifesting grace. 2. In its rise; it is from some eminent preacher carrying it on with more rational eloquence, seeming reason, and pretext of holiness, or, by moe preachers together. 3. In the manner of it: not by blood, no • mixing in persecution, as the former two had waiting on them, but by making the waters bitter, turning them into wormwood, which was by the infecting of them with the error itself. 4. That it falleth not on the earth, as Chap. 9.1. because yet it was but working, and that Star not fully discovered as yet by this fall: and so here its a great Star; but ( Chap. 9.1.) a Star, only because he lost much of his splendor by the first fall, though we think it is the same fall begun here, and perfected there.

3. We take it for granted also, that this trumpet in its rise belongeth to that time that succeeded the former contentions in the Church, when the Bishops and Clergy of Rome especially, were kindling both the Churches of the East, and in Africa, for their supremacy. This will be in the fifth Century a little after the 400. year: we • may apply it generally to the state of the Church during that fifth Century, or, particularly to • ome Heretics in it: generally, Doctrine then was corrupted, not only by Pelagius, Anno 413. N • storius, 429. Eutyches, about 448. and other gross Heretics, and these errors exceedingly fomented by the powers of the world, especially that of the Eutychea • s ; by Anastasius the Emperor, and a second Council at Ephesus, called pradatoriu • , because of its • nfamous proceeding against Flavianus and in favors of E • tychet, by Dioscorus means Bishop of Alexandria ; for which it was protested against as no Synod by Anatolius, and Severus, Bishop of A • tioch. But, which is more, though there were many eminent men who stood against these Errors, yet a great decay of true Doctrine crept in amongst good men, that never did wear out again, but grew still more in the Church, to wit, about satisfaction, penance, free • -will, merit of works, possibility of fulfilling the Law, holy days, &c. This application, in this last respect, we suppose safest, as fore showing the Church, or Church-men generally to fall from true light, and to be kindled with zeal for superstitions; and though it did not in this age uniersally corrupt the Church in that height that followed, but a third part, i.e. many were keeped free; yet, way was made to it, and the Churches declining, and fall was begun, which stayed not till afterward it came to its height. This agreeth to the story, considering the Doctrine of the Church at that time; and to the scope, which showeth the Churches decay by degrees, and Antichrists gradual rise, his Doctrine (though not his Supremacy) got much footing in this age; and also with the type here. 1. of a Star falling, which we will find was fallen, Chap. 9.1. 2. It corrupteth fountains and streams, insensibly, not striking so directly at the foundation as the former particular heresies did, but keeping the Doctrine of the Trinity and Person of Christ pure, as Gregorius Roma. did, but miscarrying in the nature of His Offices, and His executing of them: it corrupteth mainly by adding unto, and mixing somewhat with truth, yet such addition as altereth the nature of them; such are the Popish additions of merits, pennances, indulgences, mediators, and intercessions of Saints, and Angels, &c. whereby that which was, is not removed, but by this addition corrupted. 3. It cometh from Stars in Heaven, and riseth more from within than the former: thus being applied, it relateth to no particular heresy, but to the general decay of the Church. If it be necessary to be applied to one, I incline to apply it to Pelagius and his heresy more than any other, for these reasons. It agreeth, 1. in the time; he began under Arcadius and Honorius, about the year 415. or according to some, 405. 2. He was of great parts, and was once thought a good zealous man, and was advanced to Ecclesiastical orders. 3. The nature of that heresy was not against Christ's Person, but His Offices, teaching corruptly of Nature, Sin, Grace, Faith, Justification, Election, &c. subtly undermyning grace. 4. It spread exceedingly through Italy, Britain, France, Africa and the eastern Empire, &c. yet, some were keeped free of it, and great Lights set themselves against it, as Augustine, Hieronymus, Prosper, Optatus, &c. 5. It entered and continued in a great measure in the Church of Rome ; and the dregs of it sticketh to the Popish Writers in their free-will, perfection of righteousness, &c. to this day: for, though the natures and person of our Lord be keeped free by them; yet their Doctrine e • ervateth His Offices, and maketh them bitter to all that would drink thereof, which are the special springs of Grace in the Gospel; they put in other satisfactions, other mediators, others with Authority, to add and diminish from what He hath commanded, other Officers to teach, and other matter to be taught, than He hath instituted, as traditions, &c. which being the rise of much Antichristian Doctrine still retained by them, it agreeth best with the scope to be thus applied. Hence,

1. See here the nature and usefulness of pure Doctrine, and what men ought to think of it, and how to use it; to drink it in as fountain water, and to wash and make clean a • it, it is as profitable to souls, and they cannot live without it; and when they want it, they want that which both purgeth and maketh them grow. Observe, 2. the ill of error; it corrupteth the Truths of the Gospel, and maketh the sweetest and best things bitter, it removeth them not professedly, but poisoneth them so, that it is better to forebear, than drink in such waters. 3. See what the nature and native office and place of Ministers is, and what advantage they are, while they keep their station; They are like Stars and great Stars, exceedingly useful and profitable in their place. And, upon the other hand, what a sore judgment and plague is it, when Ministers fall from receiving light from Christ, and are infected, they are most hurtful. 4. The moe parts and the better men's life be that are infected, they are the bitterer, and do the more wrong: as the corruption of the best things is worst, so is the corruption of eminent men, 2 Cor. 2, ult. 5. Error venteth not still after one way; now it corrupteth more subtly than it did in the former • rumpets; there is no blood nor fire here, though it be as dangerous: often, contentio • s for dominion in Government have more fire and he • t tha • dispures about more fundament • l truths. 6. There may be much glancing, false, and counterfeit light, both among Ministers and Professors, where there is little solidity: it is not all gold that glisters in them; It is good light that cometh from a right principle within; It is good when a man's works shine, as his gifts shine. This would teach us not to admire gifts; many make a fair show in the flesh, and if their light and parts were well tried by the effects, they might be called wormwood that imbittereth the waters; torches that do glance, but not Stars. Ob • . 7. That men of great gifts, fair professions and blameless lives, may fall very foully, while they are not solid and sincere, they may fall as it were from heaven, so may particular Churches: there is no state, nor degree of any state exempted when error breaketh in. Therefore the moe gifts and parts men have, they have the more need to be humble and to fear and tremble, considering many experiences both of former ages and of this, which should make us take heed lest we fall, and infect or be infected: such were once Pelagius, yea, Soci ••• , Swenk • eldius, and Arminius, thought to be. 8. Error when it infecteth Ministers, or Professors, bringeth death with it, as well as profanity; when this Star falleth from heaven, and poisoneth the waters, many die: he that teacheth men to break the least command, shall be least in the Kingdom of Heaven, Matth. 5. O that men in this time thought on this, that error bringeth to hell, as well as Adultery, that it is like rebellion and witchcraft; It is like the grossest evil, and worse; it inciteth, teacheth and encourageth to break the Commands of God, and there is much cruelty done to souls in tolerating of these. 9. The Church sustaineth no greater prejudice often, in corrupting of her Doctrine, than by the falls and slips of eminent men: these spots are hardly removed, because they sink deeper. 10. Every corruption and plague hath its degrees and steps. 11. It is a sign of a decaying Church, when eminent men fall, and it is a great judgment to others.

LECTURE V.

THe fourth Angel with his trumpet, bringeth the last of the four lesser woes (it is greater than the former, yet lesser than these that immediately ensue) which clearly doth relate to that age immediately going before Antichrists discovery, and so falleth betw • xt this time andthe sixth Century. This is set down, verse. 12. And the 13. verse. is a preface and introduction to the three great woes, which the last three Angels bring.

There are but two things mentioned in this fourth trumpet. 1. The judgment or type, it is a smiting of the third part of the Sun, Moon, and Stars. 2. The effect of this judgment, is, a following darkness suitable to it, and the day shone not for a third part of it, an • the night likewise : because the Sun that giveth light by day, and the Moon and Stars that give light by night, they were all darkened and • mitten. There is no word of any particular cause, or mean, where • by the Sun was smitten, as under the former trumpets wasmentioned. By Sun, Moon, and Stars, we understand, and comprehend under them, light of all sorts, such as is the purity of Doctrine in the Word, compared to light, Psal. 119.105. And, 2 Pet. 1.19. the word of prophesy is called a light that shineth in a dark place : and so it may be, seeing Christ who is the Sun of Righteousness shineth therein, Mal. 4. And by the spreading of the Gospel, is said to arise, for the direction and comfort of His people, (See also, Matth. 4.16.) Or also, the light of order, comliness, and a good conversation in the power of Godliness, as Phil. 2.15. and Matth. 5.17. So the Church ( Cant. 6.) is called fair, as the Moon, and the Ministers compared to Stars, and the general beauty of the Church is prophesied of in these terms, Isa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun as the light of seven days : and consequently, the diminishing and contracting of these lights, must be the declining and decaying of light in the Church, both in respect of purity of Doctrine, when it is da • kened, and simplicity of Worship and Power in practice; these by human traditions and ceremonies and superstitions, are quite dimned, eclipsed and darkened. A third part is but smitten and darkened, and shineth not, which is in comparison of the total eclipse following under the fifth trumpet, when the Sun is wholly darkened, Chap. 9 verse. 1. This is higher and of larger extent than the former, yet less than these that follow in degree, but little odds in kind from the fifth. It differeth from the former as being of larger extent, affecting the Sun and light in a greater degree; also, in respect there is no particular instrument named; the reason is, because it relateth to no particular heresy, or defection, different from the former, or that which followeth, nor to no particular Heretic, but is a further and higher degree and step of that same declining, • lowing not from without, but from within, insensiblie growing by a general declining, till it come to the top in the following trumpets.

The reasons why we apply it to the sixth Century, are from considering of the story, where it is clear, that in that age light was exceedingly (though not fully) darkened: and many things remarkable suit this type, As, 1. that there was no particular heresy, nor prime heretic in all that Century, though former heresies (as that of Arius, Eutyches, &c. ) spread more, yet there was no particular heretic that arose to be instrumental in this darkening, as in the form • there was, to wit, Pelagius, Nestorius Bishop of Constantinople and Eutyches. See Cent. 6. Preface, and Cap. 1. 2. That though there was no heretic, yet there was a great and general decay of simple purity, both in Doctrine, Worship,

Government and practice (as in that Century may be seen, and in 〈…〉 Gregorius, 〈…〉 his life by Platina ) monasteries, superstitious days, doctrine of works, and traditions increased, &c. See Cent. 6. cap. 1. & 7. where the building of Abbacies, deserting of Marriages, even by Kings and Queens for devotion, is mentioned. 3. That light and knowledge was very low now in the Church; few able men are marked to have lived in this Century: which certainly showeth great decay of light, they being lights to the world: There are but two eminently marked, Fulgentius and Gregorius Magnus, who though in some things against the Arians and Eutycheans▪ &c. they do well; yet in many things their infirmity and declining from purity, especially of the last, appeareth, and yet never was there in Rome be far such a Bishop after him in any respect; he is called the worst of these, who went before him, and the best of these who followed. 4. That old heresies by that occasion did thrive well, the Eutycheans especially. 5. Anastasius the Emperor he countenanced this heresy, and though before his coronation he subscribed to the Nicean and Chalcedon faith, whereby this heresy was condemned; yet after he retracted, and became a great persecutor, banishing and cutting off many able honest Ministers, especially Euph • mius who crowned him (because he refused to give back his subscription, and would not admit him to Communicate, as infected with heresy) and also Macedonius his successor and sundry others, for not admitting the 〈 in non-Latin alphabet 〉 he had appointed; some acriter impugnantes, alii imprudentius defendentes Concilium Nicaenum, saith the story. He would not have had that Council mentioned, because it condemned his tenent. 6. This age is remarkable from the pride and practice of John Bishop of Constantinople, who, by the consent (as it seemeth) of Maurice the Emperor, and the Bishops of the East, took on him the name of Universal Bishop and Patriarch : and what fol • lowed upon that, may be seen at large in the writings of Gregorius Bishop of Rome, Where these things are clear, 1. That there was a decay of zeal and humility amongst Bishops, by their bussying themselves in things of the world. 2. That the title of Universal Bishop, was accounted a sure mark of Antichrist, derogating from all other Bishops, as if one only were a Bishop, and a style that no Apostle, even Peter did ever assume. 3. He concluded, that Antichrist was near, seeing a Priest so exalted himself, and (which is hard to be said) he should have an Army of Priests ready to advance him: for (saith he) what is Antichrists exalting himself above all that is called god in this world, and sitting in his Temple as God, but a Priest lifting up himself above all his fellow-priests, which is to take Christ's Chair? as by considering these places is manifest, 4 Epist. 32, 34, 36, 38. ad Iohanne •• Constant. where these words are, Rex superbia prope est, & quod dici nefas est, Sacerdotum praeparatus est exercitus, quia cervici militant superbia, &c. And again, lib. 7. Epist 30. ad Mauritium Aug. Ego autem fidenter dico, quia quisque se universal • Episcopum aut Sacerdotem vocat, vel vocari desiderat in elatione suâ, Antichristum praecurrit, qui superbiendo se caeteris praeponit. And (as he said, Epist. 34. lib. 4. ad Constantiam Augustam ) he imitateth the devil in seeking to be above his Collegues. These things belonging to the same time that the series of the prophesy falleth into, and agreeing so well to the type in the Text, and to the succeeding trumpet, It seemeth clearly applicable to it, especially considering that these debates made way exceedingly for the Bishop of Rome, and his stepping up where the Bishop of Constantinople would have been, and endeavored to be.

In the 13. verse. before the fifth Angel sound, there is a little interruption made to John, to prepare him for it, An Angel flying through the midst of heaven, that is, so as he might be best heard, having a sad proclamation Woe, woe, woe, repeated thrice according to the number of the Angels that were yet to sound, that everyone of them were to bring an harder and greater woe to the men of the earth, than anything that had befallen them under the former four: and whether we take these woes, as denouncing judgment, or as lamenting over the earth for what was coming, as if he did say, Alas, alas, alas, it turneth to one thing, there were great woes coming. It is clear here, 1. That interruptions for John's clearing, are not inconsistent with this prophesy. 2. That there is an order of time in the woes of the trumpets; these three have order, and follow the former four. 3. That the next trumpet is not the Saracens ; neither do the former look m • inly to the Goths, &c. because it will appear in story, that the Empire suffered more from the Goths, and these other barbarous Nations, than it did from the Saracens, as they are distinguished from the Turks : so in that way of interpretation, there is not that remarkable and palpable gradation to be found, which is implied amongst these woes. Some apply this to Gregorius, because of his prediction foresaid, and the words agree well to his time: but this Angel foretelleth three woes, and he did but foretell one at most. It is like therefore that no person is signified by this Angel in particular; but, the Lord by it giveth John, and by him, others, warning, that there were sadder things coming after the first four had come. Hence,

Observe, 1. The nature of Truth and Error; the one is like light, the other like darkness; the one comfortable and profitable, the other comfortless and hurtful. Obs. 2. The nature of declining among Ministers and Professors in a Church is such, that, when once begun, it groweth. Obs. 3. The nature of judgments, when once inflicted they ordinarily pursue a person or people, and the greatest come last: when people abuse the light, it draweth on the darkening of it by degrees, and it resteth not till it come to a height. Unthankfulness for the Gospel, and not receiving the Truth in love, provoke God to give up to strong delusion, to believe lies, 2 Thes. 2.11, 12. Obs. 4. God's way of dealing with His people, in giving warning before the judgment come, that these three great plagues come not on them unawares; He warneth, that folks may repent, and His own may be armed ere judgment come. 5. The Angel pronounceth a woe thrice, Observe, That spiritual judgments or offenses, have many woes in them; and warnings against them would be doubled, and tripled, and cried with a loud voice: for, when once such judgments cease upon people, they get not easily out from under them, and are not easily affected with them, Therefore is the woe proclaimed thrice and so loud.

LECTURE I.

LECTURE II.

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 threateneth to plague them with a more sensible plague by this sixth trumpet.

The 12. Verse, One woe 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 precede the sixth, and no ways 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 unrepented-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 woe 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 applied here.

The judgment prophesied of here, at the first reading is exceeding terrible, and so described as must be necessarily understood of some more than an ordinary woe. In this description we have, 1. the rise of this plague, in the supreme and subordinate overrulers thereof, verse. 13, 14—2. The actors and executioners thereof are generally hinted at, v. —14. 3. Their commission is expressed, verse. 15. 4. The executioners and their execution following thereupon are described, verse. 16, 17, 18, 19. 5. The procuring cause of this plague is implied, verse. 20. As also, 6. the end which the judgment aimed at in itself, with the success, (or rather unsuccessefulnesse) 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, judgments 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 judgment upon the self same object; and the Church being the object of the former trumpets, so must she be of this, otherwise the pronouncing of this woe would have with it no further addition to her plagued condition, which is contrary to the scope.

2. The Church here, is to be considered as declined, and as being guilty of Idolatry, and many other gross sins, as is clear by verse. 20.21.

3. It is clear also, that this judgment is of a different nature from the former (as was hinted in the exposition of it) and doth particularly denounce temporal judgment upon the Church, already drunken with Spiritual plagues: this the particular description will demonstrate; yet it is such a judgment in temporal things, as carrieth gross abominations, and Spiritual venom, 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 successful; 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.

Vers. 13. The first thing John mentioneth, is, a voice, I heard a voice from the four horns of the Golden altar, &c. which setteth forth the voice of God. or of Jesus Christ, as supreme overruler of this plague, with allusion to God's 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 God's sovereignty 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, verse. 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 signify 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 prophesy to compare instruments good or bad to Angels and Spirits, as, Chap. 9. verse. 11. Chap. 12. verse. 7. and 16. verse. 13, &c. 2. They are called four, not precisly to determine a number; But either, 1. to signify 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, 2. 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. 3. 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 Solomon's Kingdom that was from the sea to the river. 3. It was the great fatal bound of the Roman Empire, 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 governors were designed. We conceive this river to be here mentioned, to show, that such should be instrumental in this plague, as were neither within the Church, nor the Roman Empire, but should have their residence beside this river Euphrates, as the Turks are observed to have had before their dominion spread. 4. 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 God's 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 Lord's providing some instrument to defend His Church for a time: these Turks were restrained from invading and overruning 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 the 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, verse. 15. which showeth 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 men's 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, verse. 18.) doth confirm it. Again, by the third part of men is not to be understood any number definitely, nor any indefinite number of the world absolutely considered; but a 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 multiplied, hour, day, and month, and year, to set out, 1. God's particular determining and bounding of that plague in its continuance, to an year, month, day and hour, according to the phrase, Numb. 9.22. whether it was two days, or a month, or a year, &c. which is there used to show the absolute dependence the Israelites 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 show, 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 show 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, verse. 16. The army, is, of horsemen ; and the number, is, two hundred thousand thousand. That which is added, and I heard the number of them, is to show, that John invented not this number, but that he had it plainly revealed to him. They are called horsemen, partly, to show the swiftness and celerity of their success; partly, to show they were such a people as abounded with such warriors. 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 armor, and the nature of the horses (and, it is like, their offensive arms) are described, verse. 17. They had breast-plates of fire and of jacinct and brimstone. Breastplates 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 terror 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 out by two expressions. 1. The heads of the horses were as the heads of lions, that is, bold, fierce and destroying, and that professedly without any color 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 huge greatness, as was used by them in their European 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 verse. 15. It is marked, to show, that there is no threatening or prediction of God's, but it 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 Africa, and a great part of Europe, being destroyed and overrun by the Turks, are sufficient evidences of the truth of this. Beside the cruel murder committed by the Saracens in Italy, France, Spain, where yet it pleased the Lord to keep them from settling.

Vers. 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 tail signifieth the abominableness of the 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 poisonablnesse and subtlety; and they have heads, an unnatural-like thing that tails should have heads on them. This setteth out the gross abominablnesse and absurdity of that Doctrine. The locusts had tails, but they had not heads on them; these have heads, to show, that it shall be more discernible in its grossness 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 showeth, 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 showeth 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 itself hurtful and destructive to souls, and actually hath destroyed many, a great part of the world in God's righteous judgment being carried 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 show what sins procured so great a plague, and so fierce an enemy to be letten loose upon the Christian world; and indeed the consideration of these sins will vindicate the justice of God in inflicting 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 show the end which the Lord drove by such strong Physic; 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 desperate impenitency. 3. It showeth the fruitlesnesse of this mean, that notwithstanding 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 show how mad the Antichristian world was upon their Idols, when such a judgment, having destroyed so many, did not yet effectuate the recovery of the rest.

By the rest 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 ways aggreged, 1. The works of their hands : so called, because the Images and statutes used in that worship, are made with men's 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, Levite. 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 styled, 2 Chron. 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, brass, stone and wood, (of which metals of all sorts, Images, Crucifixes, Relicts, &c. are abundant in the Popish Church) and yet whatever be the shape of the metals, it is still, at the best, gold, silver, brass, &c. and so no fit object of worship. Lastly, It is aggreged from the lifelesnesse 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, Psal. 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, verse. 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 murders ; figuratively understood, it holdeth forth the great blood-guiltiness of souls, which we formerly hinted at in the exposition of the fifth trumpet. Properly, it holdeth forth the many massacres, persecutions and butcheries of Antichrist, whereby that Kingdom is guilty of the blood of many thousands of the Saints, 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 Thess. 29.) 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 Magic vented in lying signs and wonders, and other abominable pranks, hath been abounding and frequent not only amongst the inferior Clergy, but even in the Popes themselves. And this, under the pretext of working miracles and exorcisms, hath been in some cases • vouched. 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; or, bodily filthiness (which we will often find in Scripture to go alongst with idolatry, as from the counsel of Balaam, ( Numb. 3 • .16 and elsewhere) may appear. This sin is not wanting in the Popish Church, especially in the Clergy, their pretended vows are snares to bring it on, as experience hath proven; yea, Bellarm. de Monachis lib. 2. cap. 24. saith, that it is more tolerable to commit fornication, than for one under a vow to M • rrie, although he have not the gift of continence, because, saith he, Marriage reddit eu •• inh • bilem ad votum servandum, which the other doth not. By their principles they maintain Bordels. It is said in Rome alone, the permission of them have yielded yearly 40000 Crowns to the Pope. This sin is especially eminent among their Clergy, and often in their Head the Pope himself: yea, one Pope Iean, or John according to others, is recorded to have brought forth a child in her Popedom. 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 fr • quently bestowed upon their children, which continue to this day as avowed testimonies of their public accession to this sin. The last, is, their thefts, 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 especially applicable to the Romish Clergy, who by the pretext of dotations, mortifications, indulgences, annates, Peters patrimony and Peters -pence, and such like means, have engrossed 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, Matth. 15.5. and 23.14. with 25. Of all which sins, it is not only implied that the Antichristian world is guilty; but also that they, that is, the two parts not destroyed by the Turks, continue so to practice without repenting of the same.

The charging of the Popes with these foul faults, will not seem strange, if we consider what Platina, Martinus Onuphrius their own writers, and Bellarmine, himself writeth concerning them from the 670. forward: where abounded, 1. Irregularity in elections by bribes, magic arts, ambition, faction and violence, by poisoning and incarcerating their predecessors: so that Platina, in vita Stephani 6. saith, • o deventum erat Ecclesiasticis, ut largitionibus sedem obtinerent ; The Church-men came to this condition that they got the Papacie by bribes. And Damas. 2. vi sedem occupavit, inoleverat enim hic mos, ut cui seditioso liceret Petri sedem invadore ; he took the Papacie 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 largitione & ambitione, non dico sanctitate vitae & doctrinae, valeret, is tantummodo bonis oppressis & rejectis obtineret: quem morem utinam aliquando non retinuissent nostra tempora; sed hos parum est, &c. The Papacie 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 custom I wish our times had not retained; but this is little of it, &c. 2. There is grossness in their persons for adultery, cruelty, devilrie. John the 13. omnibus probris ac turpitudinibus à pueritiá contaminatus, venationibus, siquid temporis à libidinibus supererat, magis quam orationibus deditus. Hic sceleratissimus in adulterio comprehensus confossus fuit ; An infamous and vile man even from his infancy, what spare time he had from his lusts, 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 socutus, cui se totum tradidorat, eâ lege Diaboli opem obtinuit, ut post mortem ejus totus esset ; Sylvester 2. having got the Papacie 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 death their predecessors, rescinding all their acts, So that in Steph. 5. Haec consuetudo invaluit, &c. See more in Chrystoph. 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. call 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.

2. 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.

3. It appeareth, that the Idolatry and sins mentioned here, and the man 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 judgment aimeth not to reclaim!) but 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, murders, &c. mentioned here, and the men who continue impenitent in them, are the same who are plagued by the last woe and last plagues or vials of the wrath of God; for, it is one continued controversy upon the same account, but the men plagued for Idolatry, murder, fornication, &c. by the vials, are the men who have the mark of the beast, Chap. 16.2. charged with the blood of Saints, ibid. verse. 6. Yea, the seat of the beast (untouched by this plague) ibid. verse. 10. found guilty also of Idolatry, sorcery 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, seeing such men under such guilt, are found tenacious of the same impiety under the vials, although plagued by them, Whom can we esteem them to be but the men spoken of here under the same guilt, 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.

4. 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 prophesy, I say, we may gather, that the idolatry, sorcery, murder, &c. mentioned here, is to be inquired 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 add many reasons why we have applied this plague to the Turks or Mohammedans, the consideration of what hath been laid down touching the object, nature, properties and effects of this sad woe, being compared in the event with the rise, progress, success 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 conjoin the Saracens and Turks together as one; for, they possess 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 seeing in the event what is prophesied here, is found exactly to be fulfilled in them, the considering of this prophesy, and the reading of their story, doth of itself make the application. And considering the great change and destruction that by Mahom • ts means hath been made especially in the Christian world, it is not like it would be omitted in this prophesy; 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 subtle fellow, and no Christian, about the 630. With the help of one Sergius a Nestorian Monk, and Johannes Antiochenus an Arian, and some Jews he began to coin his blasphemous Alcoran, wherein he endeavoreth a mixture of Paganism, Judaism, and Christianity, but of the grostest 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 allegeth that his writings (to wit, what he calleth his Alfurca and Alcoran ) were given him from heaven, and are without error, and therefore joineth 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 be 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 allegeth 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 monstrous absurdities became taking to many, and he himself to have great temporal power, especially on this occasion. Heraclius the Emperor 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, instead of pay, did fall 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 bondwoman 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 footting 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 increased under the name of Turks, so that now they are not restrained in the east as formerly, but do possess 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 piece 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 judgment on them for breaking unity with him, than as a plague upon him. Ans. This is indeed harped upon by some of the Papists, particularly by Bellarmine is 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 belong to him, which they will not willingly grant. 2. Suppose there was a withdrawing from his usurpation in part, yet these same Churches, being once infected with idolatry, error and superstition, by the Bishops of Rome, did still retain that leaven, till this judgment 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 guiltiness of after yielding to be the more inexcusable and ripe for judgment. 3. By scourging them first who seemed least accessory 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 absoluteness 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 eclipsed, and many of all orders, who had their dependence 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 Holiness encouragement and benediction, with many consecrated Crosses, Swords, Banners, and the like, as pledges thereof: yea, not long before the ruin of that eastern Empire, diverse of the Emperors thereof, came purposely to be crowned at Rome, as acknowledging their dignity of the Pope; and ( Anno 1274.) Michael Emperor of Constantinople, promised to Pope Gregory 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 Ecclesiastic Kingdom, and that these who were destroyed by them, were generally accessory to the guilt of their corruptions.