Commentary on Revelation, Lecture 1
LECTURE I.
CHAP. IX.
Vers. 1.
ANd the fifth Angel sounded, and I saw a Star fall from heaven unto the earth: and to him was given the key of the bottomless-pit.
2.
And he opened the bottomlesse pit, and there arose a smoke out of the pit, as the smoke of a great furnace, and the Sun and the Air were darkened, by reason of the smoke of the pit.
3.
And there came out of the smoke locusts upon the earth, and unto them was given power, as the scorpions of the earth have power:
4.
And it was commanded them that they should not hurt the grasse of the earth, neither any green thing, neither any tree, but only those men which have not the seal of God in their foreheads.
5.
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.
6.
And in those dayes shall men seek death, and shall not find it, and shall desire to die, and death shall flee from them.
7.
And the shapes of the locusts were like unto horses, prepared unto battell, and on their heads were as it were crowns like gold, and their faces were as the faces of men.
8.
And they had hair as the hair of women, and their teeth were as the teeth of lions.
9.
And they had breastplates, as it were breastplates of iron, and the sound of their wings was as the sound of chariots of many horses running to battell.
10.
And they had tails like unto scorpions, and there were stings in their tails, and their power was to hurt men five moneths.
11.
And they had a king over them, which is the angel of the bottomlesse pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
THe fifth Angel soundeth here, where the first of the greatest woes is brought in; of what dreadfull nature it is, the woes that are prefaced to the sounding of it may declare. It will concern the opening of all, to consider of what wo this judgement 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 concernment to the Church.
1. The object of this judgement, 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.
2. 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 the seventh fi…deth 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 foreign, bringeth spirituall plagues and tyranny upon this world, by this King and his Armies, who advance that Idolatry. The sixth bringeth temporall judgements 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 temporall judgement 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, vers. 7. not horses themselves, … is expre…ly 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 temporall 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 …he 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 judgement 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 bottomlesse 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 spirituall evil on Religious things, springing up from within the Church, which also answereth the scope of these trumpets best, as is said.
2. We say further, the rising and discovering of Antichrist and the fall of the Roman Bishops, from Heaven to Earth (though not at first at their height is the very thing foretold here, and must be so, 1. Because it is clear, that the beasts (mentioned Chap. 13.) are to be understood of him, and speak of the rise of Antichrist particularly, as may then be made out; but this agreeth to that, and is the very same War, and event, though in different expressions: For, 1. The very same persons are overcome by both, to wit, these that are not sealed. 2. The same persons are exempted from both, to wit, these sealed ones, Chap. 9.4. Chap. 13.8. and 14.1, &c. 3. The same mark keepeth both free, the same seal of God. And, 4. The number is the same, comparing Chap. 7. in that number and Chap. 14.2. 2. That the 11. 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 bottomlesse 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 progresse, 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 trumpet.
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 reigne, 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.
4. This spiritual Kingdom, described here, must either be applyed to the Kingdom of Antichrist and that Hierarchy, or it must be applicable to some other; (seing it is some spiritual plague arising within the Church) But there can be no other thought of, to whom this description can agree, and in whom this spirituall wo, (exceedingly beyond any mentioned by the former trumpets) can be fulfilled, but the Kingdom of Antichrist; Therefore that must be understood here.
Again, it being clear, that it is one and the same world or Church which is ovērturned 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 preceding, 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 spirituall Antichristian delusion prophesied of there: for in every materiall 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 foreign, as opposit to Christ, and foreign, or the son of perdition; here he is called foreign, or the destroyer, as opposed to Christ, who is called a Saviour; as also (Chap. 17. of this prophesie) he is said to go foreign, or to destruction, himself; for, Antichrist, as Chrysostome observeth in that a 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 also 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 seaseth 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 bottomlesse pit, and is carried on by the devils speciall 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,
1. 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 greatnesse of the matter contained in them) may be the reason why they are differenced from the former four, as the greater woes.
2. 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.
3. 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 externall battels and bodily evils, but figuratively, as representing some great spirituall 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, and do intimate this.
4. 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 wayes insisted upon, 1. A Star falleth from heaven, and becometh earthly; upon that again followeth corruption of Doctrine, whereupon doth arise a rable of superstitious Church-men, whose work is to propagate and support the dominion of their King, as his care is to strengthen and increase them, there being such mutuall 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 spirituall 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 earthlinesse, 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, carnalnesse 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 pláce in the visible Church) from Christian simplicity, purity and holinesse 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 earthly-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 Iohn, implying an observablnesse 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 Iohn'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 bottomlesse pit. Keys signifie in Scripture, Authority and Power. By the bottomlesse 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 judgements 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 Authority, 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 bottomlesse pit, and to serve another master, to wit, the devil, as the exercise of his Authority tending now to the advancement of ignorance, darknesse, 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 person 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 Ministeriall 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 wise and just, though a secret, overruling providence of God, ordering this subordinate Authority of Antichrist for His wise 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 bottomlesse 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 bottomlesse 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 darknesse 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 superstitious 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 heat, but also is onerous and hurtfull, as smoke is. 2. Because the darknesse 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 errors 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 speciall concernment in the Antichristian Kingdom, are largely and particularly described. That these locusts were men; yea, that they were pretended Churchmen, 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 begetteth corrupt Teachers to promove the same, as we see in Ieroboam, 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 prophesie is thus, that the beginning of Antichrists kingdom shall be by an eminent Church-officer, who, falling from the right exercise of Ministeriall Authority in subordination to Christ, to be a promover of the devils designs, and subservient to him, be 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, Ioel 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 lawfull 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, it, 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 grasse 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 full 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 hypocriticall 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 corrupteth 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 set down. 2. This limitation may be put in, to shew the proper work of these locusts, 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 Aprill, they died in September. If we should aim to be more definit in applying 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 shall 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 present vexations, as Iob and Ionah) 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 Spirituall 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 spirituall 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 Doctrines 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 underlings 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 innumerablnesse 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 Writings 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 ease, 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 or shape; like horses, that is, strong, and swift, and stout, as prepared unto battell. So Gregory before spoke of Priests, calling them Sacerdotum exercitus to usher in Antichrist. They are compared to horses prepared unto battell, because of their courage and expeditnesse in undertaking and prosecuting their designs, 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 (Ioel 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 statelinesse 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 rationall pretexts upon the affections of men, yet being indeed nothing lesse than they pretended.
4. (vers. 8.) They are said to have womens hair: which holdeth forth an effeminatnesse, and vain delicatnesse in their disposition and carriage, and a whorish way of decking themselves, and alluring others to their fornication; for which, this Kingdom (Chap. 17.) is called the great whore. 5. Their teeth were as the teeth of Lions, that is, cruel and ravenous, notwithstanding of the former appearances, devouring the souls of these that are subject to them, the bodies of these that oppose them, and the goods and estates of both, like these, Mat. 23.15. who devour widows houses, and that under pretext of long prayers. The horses mentioned, vers. 17. have Lions heads; here they have only lions teeth with the faces of men, and hair of women. The reason of the difference is, although both agree in cruelty and destroying; yet the Popish Clergie (signified here) do more subtilly and covertly destroy souls. Therefore are they described by Lions teeth only, which are not so obvious to sight. The Turks again (of whom the sixth trumpet speaketh) do more manifestly appear what they are; therefore are described with Lions heads.
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 battell. 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 than 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 from dependance 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 had 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 hurtfull, but their tails: that which seemeth most pleasant to others, and is most delighted in, doth often prove most noisome and hurtfull 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 confirme the faith of Gods overruling providence in timing both the rise, continuance, and close of this dreadfull 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 royall 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 bottomlesse pit: which holdeth forth two things, 1. That he is a servant to that Kingdom of darknesse, 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 bottomlesse 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 bottomlesse 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 Iews 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 Iews and Greeks, as Pilate caused write the title above Christ in diverse languages. Our blessed Lord Jesus had two names, one, Iesus, 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 a 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 papall Kingdom, whereof the Pope is head, unto which shortly we have hinted the application of it, which standeth sure upon the preceeding grounds and suppositions. For further confirming whereof, we shall, 1. in few words resume some generall properties of, and considerations concerning, this plague here described. 2. We shall lay down a little view of the publick rise, progresse, nature, &c. of the papall Kingdom: from which two, we shall leave the application, by way of conclusion, to be gathered.
1. The object of this plague, is, the visible Church, and hypocriticall Professours in it, who are not appointed and marked for eternal life. It is the same Christian world, and light of Ordinances, which is darkened and destroyed by it, which was weakened by the former trumpets. 2. The nature of it, is Spirituall, corrupting the Ordinances of Spiritual life, and bringing with it destruction to immortall souls. 3. The extent of it, is universall, over the face of the whole visible Church, the actors in it are Church-men, once by their places having Power and Authority in the Church of Christ. In time it breaketh out in a Spirituall Kingdom and Hierarchie; and upon a pretended Ecclesiastick account, assuming great Power and Authority, it doth breed, and is supported by swarmes of Church-officers: the time of its publick appearing to be a Kingdom in an established form, will be found to be about the year 600. for, it followeth immediately the fourth trumpet; which continued the story of that time, and doth immediately preceed the rise of the Mahometans, which from the 700. year forward is at an height, and groweth, as the exposition of the following trumpet will clear. This plague carrieth alongst with it much corrupt Doctrine; yea, bringeth again Idolatry into the Christian Church, as we will see in the close of this Chapter, and especially such corrupt Doctrine as overturneth the comfortable and quieting grounds of the Gospel; it bringeth also to the world great store of new created orders for promoving these Doctrines and supporting that Kingdom, who both by covered subtilty and violence carrie on their designs, and many such other particulars.
Now for the second thing propounded, if we will take a view of the papall Kingdom, What will we misse? 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 solid consolation of souls, and beget fearfull 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 Bellar. de justif. lib. 3. cap. 7. who, after his long dispute of indulgences, merit of works, &c. seeketh to sum up in all in three assertions. 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 propriae iustitia & periculum inan… gloriae, tutissimum est fiduciam totam in sola Dei misericordia & benig…itate reponere. So that in end for uncertainty of mans proper righteousnesse and hazard of vain glory he accounteth it most safe to place our whole confidence in the mercy and goodnesse of God all… nerly, 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 losse to flee only to Gods mercy. In which one assertion we may see, 1. The uncomfortablnesse of that Doctrine of merit that can never comfort solidly, because, at the best, it is uncertain. 2. We may see the hazard of it to foster pride and vain glory. 3. We may see the disquietnesse of it, by which sinners can never be secure, till they have fully renounced it. Suarez also doth homologate Bellarmin in this. And yet this Doctrine of merit is a prime fundamentall 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 2…5044. as is observed by Alstedius in his Chronologie: all which have their originall 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 60…. 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 infected 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 Vniversal 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 Vniversal Bishop. This, Iohn 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 obstetricated and brought forth by such a midwife, 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 instead of the Word and preaching. And in effect, all reformations consisted in building Churches and Monasteries, and inriching them with great dotations; plurality of Mediaators 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 set 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. Thi… 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 Charls 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 wonderfull 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 forementioned Armies to be due to him (as from many particular instances, and their generall 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 Predecessours were sometimes keeped in bondage. 3. It 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 delineat in the hellish nature and hurtfull 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, and the Temple may be opened in heaven, and 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.
Concerning the comfortlesse grounds that Poperie layeth down for the comforting of poor afflicted Consciences.
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 righteousnesse, 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 mortall, this is lost (although the person were formerly just) and must again be recovered. If it be veniall, he must satisfie for it. 2. To this kind of remission, they require attrition and contrition. The first is a legall sorrow for fear of wrath, the second is an intense sorrow for the sin committed; the first proceedeth from servile fear, this from filiall: both these they lay down as necessary for attaining of the former remission, or infusion of Grace. 3. To this contrition they give a fourfold influence in the attaining thereof, 1. Dispositively, or a disposing influence, as the materiall 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. If 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 quae in Deum committitur, as Aquinas speaketh, Quaest. 1. Art. 2. 4. It concurreth meritoriously as an act of vertue, even as other works do for procuring meritoriously something from God, supp. Quaest. 1. Art. 2. even the first entrance into glory.
All which wayes will be unsatisfying to a conscience; 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 contrition consisteth. 1. Some old Schoolmen say it must be in summa 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. do p…niten. lib. 2. cap. 11. and Gregor. de Valent. tom. 4. disp. 7. Quaest. 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, le…t 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 no… easily acquiesce in its own appretiative contrition, as being equivalent for satisfaction, that being only such as desireth to be intensively in the heighest 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 Vall…ntiâ …aith is communis Scholasticorum 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 actuall, except when it is impossible; and in this case the vow thereof doth supply. To this sacramentall absolution they require particular confession of mortall sins, d… necessitate …almis, 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. Quaest. 1. Art. 3. Where (saith he) the principles are diverse, the one can never passe unto, or become the other; But the principles of attrition, to wit, servile fear, and of contrition, to wit, filiall 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 work, by pennances, peregrinations, dotations or such like, whereby they make up equipollently the defects 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 plenitude of Authority, doth apply the satisfaction of some others, who did satisfie and 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 quietnesse; whence it is, that so much money is given for these indulgences. These wayes indeed oppresse the persons and empty the purses of their patients, but can produce no solide cure. This great difficulty followeth ever that way, when externall bodily pennances do not the turn, then so many years have they to endure in Purgatory notwithstanding of ordinary indulgences, and this, (as Bellar. saith, lib. 1. de Indulg. cap. 9. pag. 1174) may amount to 20000. 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 intensenesse (saith he) of the degree that is to be made up in three or four hundred year. This is the path way of their casuall divinity: and after all, they leave the patient at an uncertaintie, 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 applied, 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 proportionablness 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 shall 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 quietnesse unto him.