Commentary on Revelation, Lecture 2

Commentary on Revelation · Lecture 2

p. 446LECTURE II.

Vers. 12.

One wo is past; and behold there come two woes more hereafter.

13.

And the sixth Angel sounded, and I heard a voice from the four horns of the golden altar, which is before God,

14.

Saying to the sixth Angel which had the trumpet, Loose the four Angels which are bound in the great river Euphrates.

15.

And the four Angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

16.

And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.

p. 44717.

And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of ja…inct, and brimstone, and the heads of the horses were as the heads of lions, and out of their mouths issued fire, and smoke, and brimstone.

18.

By these three was the third part of men killed by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.

19.

For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.

20.

And the rest of the men which were n…t killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold and silver, and brasse, and stone, and of wood: which neither can see, nor hear, nor walk:

21.

Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

IN the last trumpet were described the nature and successe of the kingdom of Antichrist, who was there called, the Angel of the bottomlesse pit, in opposition to Jesus Christ, who is called the Angel of the Covenant. The visible Church was pestered with corruptions, superstitions and idolatry by him, for which the Lord threatneth to plague them with a more sensible plague by this sixth trumpet.

The 12. Verse, One wo is past, &c. is set down to rid marches betwixt the two trumpets, and to make the transition clear from the one to the other. It is not to be understood, as if the event of the fifth trumpet were fully to preceed the sixth, and no wayes to contemporate with it (the contrary of this is clear from the close of this Chapter, where the idolatry, brought into the world by the fifth trumpet, continueth 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 wo is past, and now cometh the typicall description of the second. Therefore what we prefaced in general, concerning the order both of seals and trumpets, is to be applied here.

The judgement prophesied of here, at the first reading is exceeding terrible, and so described as must be necessarily understood of some more than an ordinary wo. In this description we have, 1. the rise of this plague, in the supream and subordinate overrulers thereof, vers. 13, 14—2. The actors and executioners thereof are generally hinted at, v.—14. 3. Their commission is expressed, vers. 15. 4. The executioners and their execution following thereupon are described, vers. 16, 17, 18, 19. 5. The procuring cause of this plague is implied, vers. 20. As also, 6. the end which the judgement aimed at in it self, with the successe, (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, judgements are spoken of in this Book, not as they are indifferently upon the world, but as particularly they concern the Church. And one of these trumpets after another doth contain a further step of judgement upon the self same object; and the Church being the object of the former trumpets, so must she be of this, otherwise the pronouncing of this wo would have with it no further addition to her plagued condition, which is contrary to the scope.

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

3. It is clear also, that this judgement is of a different nature from the former (as was hinted in the exposition of it) and doth particularly denounce temporall judgement upon the Church, already drunken with Spirituall plagues: this the particular description will demonstrate; yet it is such a judgement in temporal things, as carrieth grosse abominations, and Spirituall venome, for poisoning souls, alongst with it; so their having of tails like unto Serpents, &c. doth import.

p. 448Lastly, 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 successefull; 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 Iohn 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 supream overruler of this plague, with allusion to Gods giving answers in His Temple under the Old Testament. This voice giveth orders to the sixth Angel, the subordinate overseer of this plague, to loose, &c. by which is holden forth Gods soveraignty over, and His making use of Angels in the ordering of, the most fearfull plagues that come upon the Church.

Secondly, The actors are touched at in this order which the Angel getteth, vers. 14. Loose the four Angels, which are bound in the great river Euphrates. Where we have these particulars, 1. Their nature, they are Angels, not properly to be understood; for, the thing which followeth is Armies of horsemen: but they are here called Angels, to signifie their being subservient to God in His design, and their being fitted with agility, promptitude, &c. for this work, which He was to imploy them in (it being ordinary in all this prophesie to compare instruments good or bad to Angels and Spirits, as, Chap. 9. vers. 11. Chap. 12. vers. 7. and 16. vers. 13, &c. 2. They are called four, not precisly to determine a number; But either, 1. to signifie the spreading of this plague to all the corners of the earth, That as (Chap. 7.1.) there were four Angels holding the four winds, that they should not blow; so there are here as many instruments to hurt the Church, as were there to prevent it. Or, 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 fatall 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 governours were designed. We conceive this river to be here mentioned, to shew, that such should be instrumentall 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 Gods providence, so as if they had been indeed bound for many years, what from intestine divisions among themselves, what by Tamerland's invasion of them, and what by our Lords providing some instrument to defend His Church for a time: these Turks were restrained from invading and 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 passe 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, vers. 15. which sheweth the end wherefore they were loosed. 1. Their work, is, to slay. 2. The number, is, a third part of men. 3. The time or continuance of their execution, is, for an hour and a day, &c. To slay, is to be here understood properly to take away mens bodily lives: and therefore the expressions in this trumpet differ from what is in the former. The event also here p. 449marked, (the third part was killed, vers. 18.) doth confirm it. Again, by the third part of men is not to be understood any number definitely, nor any 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 severall 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. Gods 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 dayes, or a month, or a year, &c. which is there used to shew the absolute dependance 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 shew, that in diverse respects their continuance should be both for a short time, as of an hour or day; and also of a long time, as of a month and year. 3. To shew their alacrity to use the opportunity and liberty given them carefully; so that after the removing of restraints, they should not misse one hour or day in executing their commission, and should prosecute it vigorously, till the year or longest period of their continuance should be finished. Thus may they be said to be prepared, &c.

Fourthly, We come to the executioners themselves, and the execution which followed. They are described more particularly, 1. From their number and nature, vers. 16. The army, is, of horsemen; and the number, is, two hundred thousand thousand. That which is added, and I heard the number of them, is to shew, that Iohn invented not this number, but that he had it plainly revealed to him. They are called horsemen, partly, to shew the swiftnesse and celerity of their successe; partly, to shew they were such a people as abounded with such warriours. The number we conceive (more than the time) is not definitely to be stuck to; but signifieth an exceeding great number. Both these agree well to the Turks, who have led the greatest Armies in Europe especially of horsemen, and made the swiftest progresse after their invasion, which hath been of a long time heard of, much more numerous than ever the Christians were able to oppose unto them.

The riders with their defensive armour, and the nature of the horses (and, it is like, their offensive arms) are described, vers. 17. They had breast-plates of fire and of jacinct and brimstone. Breastplates use not to be made of such matter. We conceive the meaning is, they shall be terrible, dreadfull and destructive, as fire, brimstone, &c. which, working terrour on these whom they invade, shall occasion such security to themselves from the hurt of any, as if they were fully armed, and also richly, which we conceive to be understood by jacinct. Their offensive arms, or, their offending power, are set 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 colour or pretext, such as the locusts had. 2. Out of their mouths is said to issue fire and brimstone: whereby it would seem, their wasting and cruell way of proceeding is set forth. Some also think it doth relate to the use of Cannon, Musket and Pistol: For, these two are certain. 1 That the use of these weapons was found out, much about this time. 2. There was never such abundance of them, and of such hudge greatnesse, 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 vers. 15. It is marked, to shew, that there is no threatning or prediction of Gods, 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 lesse, the coast of Africk, and a great part of Europe, being destroyed and overrun by the Turks, are sufficient evidences of the truth of this. Beside the cruel murther committed by the Saracens in Italy, France, Spain, where yet it pleased the Lord to keep them from settling.

p. 450Vers. 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 abominablenesse 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 subtilty; and they have heads, an unnatural-like thing that tails should have heads on them. This setteth out the grosse abominablnesse and absurdity of that Doctrine. The locusts had tails, but they had not heads on them; these have heads, to shew, that it shall be more discernable in its grossenesse than the former. It is added, and with them they do hurt, that is, with their tails and heads. The first part of the Verse sheweth, that this Army hurteth both by cruelty to the body, and pestiferous Doctrine to the soul: therefore it is said, their power is in their mouth and their tails. This last part sheweth the successe that followed upon their Doctrine; there were many souls hurt and destroyed with this, as there were bodies with the former. This fully agreeth to the Turks also, who are not more terrible in their Armies to the bodies of men, than that pestiferous delusion of Mahomet is of it self hurtfull and destructive to souls, and actually hath destroyed many, a great part of the world in Gods righteous judgement 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 shew 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 wayes 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 accesse in justice to take course with them. 2. It is set down to shew the end which the Lord drove by such strong Physick; it was at the health, and not the subversion of that part of the world; and so by the application of this mean, either to bring them to repentance, as the right fruit of all, or to discover their desperate impenitency. 3. It sheweth the fruitlesnesse of this mean, that notwithstanding it was sharpe, yet did it not prevail with them; which is not to be understood, as if God failed of His intended purpose, but to shew how mad the Antichristian world was upon their Idols, when such a judgement, having destroyed so many, did not yet effectuate the recovery of the rest.

By the 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 totall, 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 generall, 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 passe also, Papists being never more drunk with their superstitions, and profane in their carriages, than since the Turks destroyed a great part of that Antichristian Kingdom.

The first sin mentioned, is, Idolatry, four wayes aggreged, 1. The works of their hands: so called, because the Images and statutes used in that worship, are made with mens hands, and so cannot be a fit object of worship. It is like hereby to relate to the second Command, where the making of all such, upon such an account, is forbidden. 2. It is called a worshipping of devils, not that it is so directly in the intention of the worshippers, but that it is so indeed, and accounted so by the Lord. Therefore it is usuall in the Scripture to give it that name, Levit. 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 Ieroboam the son of Nebat is p. 451stiled, 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 lesse of devils) in the room of God. 3. This Idolatry is aggreged from the variety and multiplicity of it, in respect of the matter whereof these Idols were compounded, gold, silver, brasse, stone and wood, (of which mettals of all sorts, Images, Crucifixes, Relicts, &c. are aboundant in the Popish Church) and yet whatever be the shape of the mettals, it is still, at the best, gold, silver, brasse, &c. and so no fit object of worship. Lastly, It is aggreged from the 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. vers. 4.5, &c. and 135.15, 16. both which places do pronounce the worshippers of them to be for stupidity like unto them.

There are four moe particular sins charged upon them, vers. 21. and impenitency under the same also. All which may be figuratively understood according to the strain of this Book, or properly, as the words sound. The first sin, is, their murthers; figuratively understood, it holdeth forth the great bloud-guiltinesse 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 bloud 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 guiltinesse of devillish and magicall 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 Magick vented in lying signes and wonders, and other abominable pranks, hath been abounding and frequent not only amongst the inferiour Clergie, 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 filthinesse (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 Clergie, their pretended vowes 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 yeelded yearly 40000 Crowns to the Pope. This sin is especially eminent among their Clergie, and often in their Head the Pope himself: yea, one Pope Iean, or Ioan 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 publick 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 Clergie, who by the pretext of dotations, mortifications, indulgences, annates, Peters patrimony and Peters-pence, and such like means, have ingrossed to themselves the whole substance almost of Christendom. This sort of theft in the Pharisees, was long since condemned by our Lord as a breach of the Commandment of God, Matth. 15.5. and 23.14. with 25. Of all which sins, it is not only implyed that the Antichristian world is guilty; but also that they, that is, the two parts not destroyed by the Turks, continue so to practise without repenting of the same.

The charging of the Popes with these foul faults, will not seem strange, if we consider p. 452what Platina, Martinus Onuphrius their own writers, and Bellarmin, himself writeth concerning them from the 670. forward: where abounded, 1. Irregularity in elections by bribes, magick arts, ambition, faction and violence, by poisoning and incarcerating their predecessors: so that Platina, in vita Stephani 6. saith, …ò 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, Eò enim Pontificatus devenerat, ut qui plus largitione & ambitione, non dico sanctitate vitae & doctrinae, valeret, is tantummodò 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 custome I wish our times had not retained; but this is little of it, &c. 2. There is grossenesse in their persons for adultery, cruelty, devilrie. Iohn 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 infancie, 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 unlawfull wayes, 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 Iohn 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 judgement 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, murthers, &c. mentioned here, and the men who continue impenitent in them, are the same who are plagued by the last wo and last plagues or vials of the wrath of God; for, it is one continued controversie upon the same account, but the men plagued for Idolatry, murther, fornication, &c. by the vials, are the men who have the mark of the beast, Chap. 16.2. charged with the bloud of Saints, ibid. vers. 6. Yea, the seat of the beast (untouched by this plague) ibid. vers. 10. found guilty also of Idolatry, 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, seing 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 wonderfull to see Heathens continue in their idolatries after crosses, but it is p. 453wonderfull 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 prophesie, I say, we may gather, that the idolatry, sorcery, murther, &c. mentioned here, is to be enquired for among them, and that it is their worship, service and practices which are here so denominated by the Lord.

From what is said, we suppose it not needfull to adde many reasons why we have applyed this plague to the Turks or Mahometans, the consideration of what hath been laid down touching the object, nature, properties and effects of this sad wo, being compared in the event with the rise, progresse, successe and nature of the Turkish Empire; it will be found so evidently to be fulfilled in them, as will leave no ground to question it. Only let it be observed, that we conjoyn the Saracens and Turks together as one; for, they possesse the same parts of the world, did actually continue in one Dominion, do follow the same Religion, Laws and Customs, and do observe the same manner of proceeding in their Wars, with the same hatred of, and quarrel against Christians, &c. and seing in the event what is prophesied here, is found exactly to be fulfilled in them, the considering of this prophesie, and the reading of their story, doth of it self make the application. And considering the great change and destruction that by Mahom…ts means hath been made especially in the Christian world, it is not like it would be omitted in this prophesie; and, there will be found no type so suitable, nor time so agreeable to it, as that of this trumpet.

This Mahomet lived a little before and about the 650. year (a little after Boniface the third had assumed the title of Vniversal Bishop) he was an Arabian, a subtile fellow, and no Christian, about the 630. With the help of one Sergius a Nestorian Monk, and Ioannes Antiochenus an Arian, and some Iews he began to coin his blasphemous Alcoran, wherein he endeavoureth 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 alleageth that his writings (to wit, what he calleth his Alfurca and Alcoran) were given him from heaven, and are without error, and therefore joyneth the Old Testament, the Gospel and the Alcoran together; he denieth the necessity of signs and wonders, but that the refusers of the Alcoran are to be persecuted with the sword, and yet that no man is to be persecuted for his Religion. To the receivers of the Alcoran 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 alleageth himself to be specially commissionated against Idol-worship: and it may be that God having purposed him indeed to scourge that sin, hath also wisely ordered that, partly to make him the more instrumentall 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 it self, and these who write of it. This is certain, that his monstrous absurdities became taking to many, and he himself to have great temporall power, especially on this occasion. Heraclius the Emperour in his wars against the Persians, had a considerable Army of Arabians in his service, who being dimitted after the war with reproachfull speeches from their Officers, in stead 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 bond-woman Hagar, to hide that, they claimed title to Sarah, and so assumed her name) after this Mahomet and they having prevailed in Arabia and settled in Mecha for a time, he left it, and invading Syria, settled the head of their dominion in Damascus. From this forward they speedily prevailed and did overrun many Kingdoms under the name of Saracens, yet were restrained from having 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 encreased under the name of Turks, so that now they are not restrained in the east as formerly, but do possesse almost all the Grecian Empire, and p. 454parts of the western Empire also, yet have been keeped from overrunning Italy, it being like that these are not to be made use of by the Lord for that peice of service of darkening the Throne of the beast, which is reserved for another time.

If it should be objected here against this application, that these eastern parts of the Empire, over which the Turk hath prevailed, are such as have been least submissive to the Pope, and therefore this plague of the Turks may rather be looked on as a judgement on them for breaking unity with him, than as a plague upon him. Ans. This is indeed harped upon by some of the Papists, particularly by Bellarmin 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 jugement came upon them, and so in plaguing them for these evils, God gave warning to others lying in that same guilt. And that it pleased the Lord to begin with these eastern Churches rather than others, these reasons may be given, 1. Because he was not by these hands to overturn the beasts throne, but was to reserve a two part of that Kingdom, for other wise ends afterward. Therefore this west part of the world, is not first begun at. 2. In these eastern Churches Antichrists Kingdom and his corruptions had been most freely testified against and opposed, which made their guiltinesse of after yeelding to be the more inexcusable and ripe for judgment. 3. By scourging them first who seemed least accessorie to the guilt, the Lord would evidence how displeasing any part of it is to Him, and the more to convince others who were deeper therein; and it is agreeable to this, that these plagued here, are only charged with such corruptions and sins of the Church of Rome, as these Churches were guilty of; and the two part now reserved, and after plagued by the vials, are beside these, charged with worshipping the beast and having his mark, Chap. 16.2. as if these did go a further length in the acknowledging of the absolutenesse of the Pope than this third part, who are at the first reckoned with, did in that particular, though in the same guilt in respect of other corruptions. But lastly, it is clear that by this Turkish dominion a great part of the Romish power is ecclipsed, and many of all orders, who had their dependance upon the Pope alone, were destroyed, whereof the war, called the holy war, is an evidence, besides the overthrow of many Kingdoms, Armies and Towns, who did directly own the Pope, and did not want his Holinesse encouragement and benediction, with many consecrated Crosses, Swords, Banners, and the like, as pledges thereof: yea, not long before the ruine of that eastern Empire, diverse of the Emperours thereof, came purposly to be crowned at Rome, as acknowledging their dignity of the Pope; and (Anno 1274.) Michael Emperour of Constantinople, promised to Pope Gregorie the tenth the obedience of all the Grecian Churches: upon which grounds it is evident, that we may warrantably say that the tyranny of the Turks hath been a great plague to the Romish Ecclesiastick Kingdom, and that these who were destroyed by them, were generally accessory to the guilt of their corruptions.

Concerning the Idolatry of the Church of Rome.

IT may be of great concernment (and possibly of more difficulty) to clear this, that the Church of Rome by their worshipping of Images, relicts, and such like, even though they intend the worshipping of the true God, are yet notwithstanding really guilty of idolatry: and though it be not pertinent for this place to insist in it by a long digression; yet, (considering of what concernment it is for the clearing of this prophesie, and for warranting the application thereof to the Church of Rome, both in this Chapter and in many Chapters following) we think it necessary to lay down some things which may bear this application.

For the making out of this charge of Idolatry and worshipping of devils upon the p. 455Church of Rome, we shall first lay down what is such in the Scripture account. 2. What the Church of Rome doth practise concerning their Images and worship given to them. 3. Make out, that these practices are condemned in the Scripture, as worshipping of Idols the work of mens hands, &c. It is not our purpose to enlarge the first two, in speaking either of all the Idolatry which the Scripture condemneth, or yet of all the practices of the Church of Rome, which come in under this guilt, but so much as relateth to Images especially.

For the first, The Scriptures reckon and condemn a twofold Idolatry in reference to Images. 1. When the Image it self is accounted God and worshipped as such. This Idolatry is properly against the first Command, and is generally condemned in the practice of the Heathen.

The second sort of Idolatry, is, when the Images themselves are not worshipped, as having any Godhead properly in themselves; but as they relate to, represent, and are made use of in the worship of Him who is accounted God, so that the motive moving to worship, is pretended respect to the God represented by them, which we will find both amongst Heathens and amongst the people of God, the one worshipping the Images of their Idols, not as gods themselves, but as intending to worship their gods in these, and by these; yet are they commonly condemned in the Scripture, not only for worshipping their supposed gods, but for worshipping the Images whereby they did represent them; the other, to wit, the people of God, professing to worship the true God, and yet for doing it by Images, and to Images, are condemned for worshiping of Images themselves, as the after instances will clear.

This sort of idolatrous worship may be two wayes tried,

1. When we worship him with such worship as Idolaters used to their Idols. Thus the representing of the true God by Images, making high places and groves to Him, are condemned, Deut. 4.15, 16, 25. and Deut. 12. vers. 31, 32. and 2 Chron. 33. vers. 17. where, sacrificing in the high places, though to the Lord their God, is marked as a relict of their Idolatry.

2. It may be tried by this, when religious worship alone due to God, is given to any thing which is not the true God, though it were to instruments and means appointed by Himself: such Idolatry is condemned in Cornelius, Act. 10. and in Iohn, Revel. 19. and the peoples going a whoring after the brasen Serpent (much more when that worship is given to any thing which is not made use of in the worship of God by His appointment, as Images of Angels, Saints, or of the Lord Himself) Thus it had been Idolatry under the Old Testament, to have worshipped the Tables of stone, Pot of Manna, Moses Rod, Paschal Lamb, or such things ordinarily or extraordinarily made use of by God. These properly come under the second Command, whereby we are discharged, not only to worship false gods, or Images as gods; but also are inhibited to worship the true God any way not prescribed by Him, but especially by Images.

If it be questioned what this Religious worship is, we take it up thus,

1. That worship which the Scripture only appropriateth to the true God, as praying and vowing to Him, swearing by His Name, building Temples, Altars, &c. seeking the restoring of health and such like.

2. We call that Religious worship, which Idolaters use to give to their supposed gods, such as to kisse an Image, Hos. 13.2. to sacrifice and burn incense to them, set lights before them, and appoint Priests for them, Iudg. 17. and of this sort was that Idolatry (Act. 14.) of offering sacrifices to Paul and Barnabas; for, these things have ever been counted Religious by men, and given to Idols upon that account, neither ever hath it been or can it be given to Images upon another account.

3. When the worship is not civil, it must be accounted Religious, as may be gathered from the circumstances thereof, as if the act, end and other circumstances be Religious, the action or worship it self must be so also; as it is one thing to bow the knee in a salutation to a man, it is another thing to bow in prayer, and that before an Image, to do it occasionally, and in such place, and purposly, as a peice of Religion and worship; to bow the knee at a table or before an Image, is one thing, but to do it before an Image, set up for a Religious end at a table, upon which Christ is esteemed to be really present, is another.

That we may be distinct in the second, we shall, 1. consider what is the practice of Papists. 2. What is their Doctrine concerning this sort of worship, and that in so far as is uncontroverted by them.

p. 4561. We will find infinite numbers of Images framed for the worship of God, and of the persons of the Godhead, distinctly, of the Virgin Marie, the Crosse, Angels, Saints, &c. 2. We will find them in their practice giving great worship to all these, kneeling to them, discovering themselves before them, offering oblations, and putting up prayers to them, building Temples, and sanctifying of them by these, carrying them in processions, &c. 3. We will find a worship given to Angels and Saints in a high degree; as praying, dedicating of Temples, swearing by them, seeking their intercession: of such kind are to the virgin Marie, as followeth, Ora pro nobis, sancta Dei genitrix, ut digni efficiamur promissionibus Christi. Dulcis amica Dei, rosa vernans, stella decora, iu memor est… mei dum mortis venerit hora. Ave, santissima mater Dei, regina Coeli, porta Paradisi, Domina mundi, libera me ab omni malo, ora pro peccato meo, that is, O holy Mother of God, pray for us, that we may be made worthy of the promises of Christ. Sweet friend of God, the pleasant Rose, and glorious Star, be mindfull of me when the hour of death shall come. Hail, most holy Mother of God, the Queen of Heaven, the port of Paradise, the lady of the world, deliver me from all evil, pray for my sin. And infinite numbers of this kind to be gathered from the Roman Breviarie, that is called Psalterium Marianum; a compend whereof, is set down by Chemnitius in his Examen of the Councel of Trent, part. 3. de veneratione sanctorum & corum invocatione. So are also their prayers to other Saints, as to Elizabeth; Eia, mater, nos agnosce, &c. O Mother, acknowledge us, &c. To Nicolas; Credo, sancte Nicolas, tuis me procibus esse salvandum, id…o te clamo, &c. Serva me supplicem famulum tuum, amice Dei Nicolae, de praesentibus angustiis & tribulationibus, quia in te confidit anima mea, ut per t… me salvet qui te sibi elegit. I believe, holy Nicolas, to be saved by thy prayers, therefore I cry upon thee, &c. O Nicolas, the friend of God, save me thy humble servant from my present straits and tribulations, because my soul trusteth in thee, that He who hath chosen thee to Himself may save me through thee. Sancta Dorothea, cor mundum in me crea; Holy Dorothie, creat in me a clean heart: and hundreds of that kind. Yea, it is that length, that the Jesuits do monthly (as Lorinus in 1. Act. asserteth) cast lots what Saint to choose for their Patron, for the month ensuing. Luther pronounced this sort of Idolatry to be the cause of the Turks War against Christendom, as in vita ajus apud Melch. Adam.

4. Beside what worship is given to Saint… and their Images, there is also a worshipping of the materiall Crosse, Nails and other things made use of in our Lords suffering, and of the Images of that Crosse, of the Saints Reliques, and Cloaths of the Sacrament of the Altar or Masse, or the Hoast, as they call it; these they adore, to these (especially the Crosse) they direct their prayers, as, O crux, ave, spes unica, hoc passionis tempore, Auga piis justitiam reisque dona veniam. Hail O Crosse, my only hope, in this time of Christs suffering, encrease in the Godly righteousnesse, and grant pardon to sinners. This is brought in by Aquinas, 3. part. 4. art. quast. 25. as the ground whereby he pleadeth the highest degree of divine Worship to the Crosse; because that song is used in the Church, insisted on also by Bonaventura, lib. 3. insententias, ad distinct. 9:

These practices (and innumerable moe) are the practices not of a few particular persons, but are contained in the publick Liturgies of their Churches, we shall now enquire in their Doctrine concerning these practices, wherein we will not find them so unanimous: our enquiry is especially concerning the worshipping of Images.

1. They do generally agree, that Images of all these sorts may be made, and being made, ought to be worshipped with more than civil Worship, and with respect to these represented by them. And though this be determined by the second Councel of Nice, formerly mentioned, and again ratified in their late Councel of Trent, as may be seen in the acts thereof; yet are they not one among themselves in defining the nature of this Worship. Their prime Schoolmen, Aquinas, part. 3. quast. 25. Bonaven. lib. 3. …ist. 9. and others their followers, give to the Image that same worship which they give to that which is represented by it, to wit, to the Images of God and to the Crosse, they give that which they call foreign; to the Image of the Virgin Mary foreign, a worship above what is given to other Saints; to the Images of Saints foreign it self. Upon this ground (cited out of Aristotle) that honour done to the type, honoureth him that is typified. And they labour to vindicate themselves from Idolatry by this distinction, that these Images may be considered, either, 1. respectu materiae, as they are of Gold, Silver, &c. Or, p. 4572. respectus formae & significationis, as they signifie and represent; the first way they honour them not, but the second, say they. Ergo, &c. In which distinction we conceive the Heathen themselves would acquies…e; for, no Gold or Silver was worshipped by them, but as in such a form, and as under such a signification.

Again, Durand. (who hath not many followers in this, and is marked to be a speciall opposer of Thomas his Doctrine) though he asserteth that worship is to be given to the Images; yet saith, that it is not properly given to them, but to what is represented by them, so as our adoring of the Image, is the adoring of Him brought to our memory by the Image, as if He were present. Thus he, Lib. 3. distinct. 9. Quast. 2.

3. The later Writers, who would seem more subtile, as Bellar. Gregor. de Valent. &c. look upon these former two opinions as extreams, the one giving too much, and the other too little to Images. Therefore Gregor. de Valent. in 3. disp. 6. quaest. 11. punct. 6. doth condemn Durand for this alswell, though not in the same degree, as he doth the Hereticks. Their judgement is (although even they differ, Gregor. de Valent. being nearer Thomas than the other, yet both account it proper worship) that the Images should be truely and properly worshipped with Religious worship (relatively, as they call it) that is, with respect to the thing represented. Thus in one act of worship, they worship both the Image and the thing signified, with a worship suitable, but not equal, and the same with that which is given to what is signified; as for instance, in worshipping the image of God, they worship God represented by the Image with the highest degree of honour; they worship the Image also properly, but not with the same honour, because they worship God for Himself, His Image for Him, and not for it self. Again, the Image of the Virgine Mary, is worshipped with true worship, but inferiour to what is given to her self for the reason foresaid, and also inferiour to what is given to the Image of God, but beyond what worship is given to the Image of any other Saint, because she her self is inferiour to God, though superiour to other Saints. This manner of worship they illustrate by an example; as suppose a great Courtier to be made Commissioner and Ambassadour for his Prince, he is received and honoured with all Kingly reverence due to him, whose Person he sustains; in this, say they, that honour is principally given to the King, who is honoured in his Ambassadour, as if he himself were present, yet truly and properly the Ambassadour may be said to be so reverenced, and to have all that honour done to him, as he filleth that room by representing his King, and, as such, he is really and truly honoured also; even so, say they, is it here. The honour of the thing represented is principally aimed at, yet so as for that end the Image representing is really and truly honoured with that same worship which should be given to him that is represented if he were present, only it is not for its self, and so in that respect inferiour. Neither do they esteem this to be Idolatry; because they esteem Idolatry to consist in this, the giving of Divine worship to the creature after that same manner, and upon the same account that is given to God. And therefore, although they give the same Divine worship to the Image which they give to God in it self, yet seing they give it not upon that account, as if the image were God, and for it self, but relatively, Therefore can it not be Idolatry, because they never conjoyn these two together, (as Gregor. de Valent. ibid. ut supra, expresseth it, ut & cultum divinum usurpent, & illum qua ratione Deo exhiberi debeat, tribuant creatura, hoc est, ipsis imaginibus secundum se (and, as a little after, sicut Deo) and therefore, illi ejusmodi adoratione nunquam committunt idolatriam.

It is generally granted further by the forcited Authors, that the making of Images to God, was simply prohibited under the Old Testament, and that there is nothing under the New Testament to establish this worship, but that it is grounded upon tradition, and the Churches determination confirmed by a famous tradition of the Lords sending His own portraictour to Abagarus; and of Luke's painting the Lord and His Mother, which are amongst their unanswerable arguments for establishing this worship. Therefore when that horned argument is propounded, Either Images are warranted by the Word or not; If they be warranted by the Word, that warrant is to be produced: if not, then are they not to be valued. Eccius, answering to this in his Enchiridion, doth no way offer to instruct their warrant from the Word, but asserteth many things in practice to be warranted by tradition, such as is for this. If then we make out this, that such …orshipping of Images, notwithstanding of such exceptions, be condemned in Scripture, as Idolatry, we have what p. 458we proposed, and if this can be gathered from the foresaid grounds laid down by their most coutelous Doctors, what might be collected from the principles of their superstitious Mor…ks and practices of ignorant people, especially if they were considered as in the time of darknesse, before the light of Reformation made them alter many expressions? Cassander, speaking of their worshipping of Images, saith, Consult, deimag. that these Images were more or lesse reverently worshipped as they were more or lesse gorgeously apparelled, and that these which should have drawn others from these superstitions, proved to be the Authors thereof themselves, that (quaestus causa) they did nourish them among the people.

Argument 1. If the Heathens who believed an invisible God-head, be yet found guilty of this idolatry of worshipping stocks and stones, &c. because they worshipped Images of such matter, even though they professed the worshipping of the God represented by these, and did disclaim the acknowledging of these Images to be their gods, or of worshipping them as such, but with relation to the God represented by them: Then this worshipping of Images amongst the Papists must be so also, notwithstanding of their exceptions: But the former is true. Therefore the latter must be true also.

The connexion of the major cannot but hold; for, if they be found guilty not only of worshipping the Idols represented by their Images, but also the Images themselves, because they worshipped their gods as represented in and by these images, so must the Papists be accounted worshippers of Images upon that same account; for, a quatenus ad omne, valet consequentia.

It cannot be said, that the worshipping of Images among the Heathen is only condemned as Idolatry, because they made Images to represent false gods, or because they represented the true God by unsuitable Images, as of an Oxe that eateth grasse, Psal. 106. For, 1. Idolatry and making of Images at the beginning, was not with respect to false gods, but was a degenerating from, and corrupting of the worship of the true God, as may be gathered from Rom. 1.23. where it is said of the Gentiles, that knowing God they worshipped Him not as God, but changed His glory, not the glory of an Idol, into the similitude, &c. and it is like, this corrupting of the worship of the true God made way for the altering of the very object of their worship, as an effect of the Reprobate mind which followed. Something of this also may be gathered from Acts 17. in Paul's dispute at Athens. This exception then would not serve to convince these, whom yet the Scripture condemneth. a. We answer, that the connexion will hold even in reference to these who represented false gods, suppose Iupiter, Diana, Apollo, and such, because they were not only charged with worshipping these Idols, Iupiter, Apollo, Baal, &c. which were not the work of mens hands, but they are also charged with worshipping the works of their own hands, and images of these Idols, whom they pretended to worship by these representations, and adorations before them; and therefore the ratio à pari, will hold in this, that if these exceptions did not liberate them from the charge of worshipping their Images the work of their hands, So neither will it be effectuall to exempt the Papists, because the Argument runneth not to prove them to represent false gods by their Images, but that the worship done to the Image (though pretended to be done to another) is also counted a worshipping of the Images themselves before God.

The other exception is of that same nature: for, the Scripture condemeneth not worshipping of God in Images, because they were Images of unreasonable creatures only, but simply, because they were Images: Rom. 1. they are charged, that they changed the Glory of the incorruptible God, to the Image of corruptible man; and Augustine, de civitare Dei, cleareth out of Varro, lib. 7. cap. 5. that the Gentiles portraicted their gods in mans picture chiefly, though they were invisible, because mans soul is likest to them, and mans body being the vessel of the soul, is therefore the fittest Image to represent them, yet can it not be said, but that cometh still to be Idolatry.

The weight then of this Argument will …y in the Assumption, to wit, that even these Heathens who are charged with worshipping Images in Scripture the work of their hands, did yet solemnly disclaim their accounting these Images to be gods, but that they worshipped them for the honour of the God whom they represented. This appeareth, 1. by considering these places of Scripture, Rom. 1.21. Acts 17. where the Apostles dispute runneth to condemn that opinion, That the unknow God ignorantly worshipped by them, could be worshipped by mens hands, vers. 28. that is to say, by making of Images, or p. 459could be represented by silver or gold, or any other thing, vers. 29. And although their thoughts of God might be more grosse, yet this is ever true, that they accounted not their images to be the God whom they worshipped, and so did not worship them for themselves (or, secundum se) but relatively with respect to others also. Act. 19.35. expresse difference is put betwixt Diana and her Images, and the silver shrines that were made to her, and Iupiter is asserted to be in heaven, and therefore was distinctly considered by them from the Images they made unto him.

2. It will appear from reason, if we consider that they placed their gods in Heaven. 2. That they had many Images of one God. 3. That they often changed their Images, but not their gods. 4. That many whom they worshipped by Images, were once such as had been living in the world, unto whose honour they erected such Images, but could never nor did never suppose them to be the persons themselves.

3. It will appear from the Heathens own disputings and assertions, whereby they shifted that absurdity of worshipping the works of their hands; yet is it by the Fathers, on this ground, born in upon them. See August. in Psal. 113. (nobis 115.) where, having asked the Question, why the Scripture insisteth so much to clear that the Images of the Gentiles can neither speak nor hear, &c. which could not but be known to a childe? the reason is, saith he, Because by erecting such Images, people are ready to conceive some Godhead to be in them. Hence when they were prest with this absurdity of worshipping the work of their hands, they did deny it, saying, that they worshipped not the Image, but the numen or God which dwelt in it, and was represented by it, and that after its dedication. If some of them were prest further, that that numen or god was but a devil, they would answer, nec simulachrum nec daemonium colo, sed per effigiem corporalem ejus rei signum intueor quam colere debeo; I neither worship an Idol nor a devil, but by a bodily Image I behold the sign of that thing which I should worship. If Christians prest yet further, that the things represented were but creatures as Tellus, Neptune, Vulcan, Lucifer, &c. or some Star, or this or that creature which was a body, yet, saith he, they durst answer, non se ipsa corpora colere, sed quae illis regendis praesident numina; that they worshiped not the creatures, but the gods that ruled in them. In consideration whereof, he citeth that place, Rom. 1. of changing the truth of God into a lie, and serving the creature more than the Creator, as if by the first part, the Apostle did condemn Images of God, and by the second their interpretations of the worship given to them, because it is there counted a serving of the creature whatever their pretext was; for (saith he) who, praying or worshipping, beholding an Image, is not so affected as if he thought to be heard by it, and hoping to have what he desireth performed by it? Therefore (saith he) men involved in such superstitions, turn themselves to pray to that Image which they call the Sun, or Neptune, &c. as if they could affect them with their sighings, and give that same respect to them as to the thing signified by them, and pray to the Image before they pray to the thing it self. This (saith he) cometh and someway is extorted by that visible Image, as thinking that readiest to hear which it in shape likest to our selves, &c. where many other things are further to this purpose. Also, in Psal. 96. (nobis, 97.) where he bringeth in the Heathen giving this answer, Non illud colo seu adora quod video, sed servio ei quem non video, quis est iste? Numen quoddam invisibile quod praesides illi simulachro: where they distinguish betwixt adoro and servio, as Papists do between foreign and foreign. If it were objected further to these heathens, that they worshipped devils, they would answer. They worshipped good Angels and virtutes Dei. It is replied in the same place, If they worshipped good Angels, they would reject their worship, as that Angel did to Iohn, Rev. 19, &c. This way of shifting also may be found in Lactantius, de origine erroris, Lib. 2. Cap. 2. apud. Chrylost. in Eph. 5. hom. 18. From all which we may gather, that the heathens wanted not the same shifts for excusing their worshipping of Images, yet was it still charged upon them, that they worshipped Idols which neither saw nor heard, &c. although still they denied it.

2. Thus we argue: If the people of Israel were accounted guilty of Idolatry and worshipping of devils, and the works of their hands, because of their worshipping Images, which they professedly erected to the true God, and even when they pretended the abhorring of false gods, and the adhering unto the true God, Then must the same guilt be justly charged upon the Papists, who worship Images, as is said; But the former is true. Ergo, &c. The connexion of the major dependeth on this, that the inhibition of Idolatry and manner p. 460of worshipping God under the New Testament, is as strict and spiritual as it was under the Old. And therefore these who say that such making of Images of the Godhead and worshipping them, was unlawfull before Christs coming, but now is made lawfull, must shew some repeal of that Law, before that can be granted. Beside, these Images being pleaded-for as Books for the rude and ignorant, it is unreasonable to say, that there is more use of such Books under the light of the Gospel, than during the Law which stood in types.

The weight of this also will ly then upon the Assumption, to wit, that the people of Israel were charged with Idolatry in their worshipping of Images, even then when they pretended the worshipping of the true God by them. For clearing this, we shall consider these four Instances, 1. Exod. 32. 2. That of Micah, Iudg. 17. 3. That Idolatry of Ieroboans which the Tribes of Israel continued long in. 4. That worshipping in the high places, condemned in the Tribe of Iudah, 2. Chron. 33.17. In all which places, we suppose these two to be clear, 1. That these worshippers intended not the worshipping of false gods, or of the Images which they had made, but to worship the true God by these. And, 2. that yet they are still condemned as Idolaters, and that sin of Ioroboam's is expresly called worshipping of devils, 2 Chron. 11.15. For the first instance, Exod. 32. it is clear, 1. that they were not utterly forgetfull of the true God, though practically that might be charged upon them, especially considering Aaron's uncontroverted going alongst with them. 2. That that Image is called JEHOVAH, which brought them out of Egypt; which being a deliverance past, before these Image had a being, must certainly be understood to be the representation of that God which brought them out of the Land of Egypt. 3. It can hardly be thought they should have esteemed these to be gods themselves, and so soon to have passed from them. 4. The service is service to the Lord, vers. 5. To morrow is a feast (not to the Calf) but to JEHOVAH. The worship performed, (vers. 6.) is not that which they used to give to Idols, but to the Lord Himself; the peoples end in requiring it, that they might have something to supplie the want of Moses presence by some visible sign, and to have these to go up before them to Canaan whether the Lord called them and not back again to Egypt, doth make it appear, that their sin charged on them (vers. 8.) of turning out of the way, looketh to point out their failing to have been in their manner of worshipping the true God by an unwarrantable mean, especially if we compare this with Acts 7.40, 41, 42. where this Idolatry is made the cause of Gods giving them up to worship the host of Heaven. Now, by Stephen's arguing, the worshipping the host of Heaven must be Idolatry of a grosser nature, than that committed by the Israelites, Exod. 32. and yet if their Idolatry was professed worshipping of the calves as gods, it will be found more grosse than to worship the host of Heaven, at least there can be no such sensible gradation of heightening that Spirituall plague of worshipping the host of Heaven beyond the other, which is Stephen's scope; therefore it is thus to be understood, that because they corrupted the worship of the true God, contrary to His command, therefore God gave them up to the worshipping of these that are not gods, such as the host of Heaven; which way of justice, was formerly observed in reference to the Gentiles from Rom. 1, &c. So that the construction put upon their deed, (Acts. 7.41.) is the Lords estimation of it and not their own profession, and that the Israelites intended the worship of the true God in these calves, Bellarmin thinketh it not improbable, de imag. lib. 2. cap. 13.

The second instance is in Micah's practice, Iudg. 17. where it is clear, that they counted not that Idol to be God, but intended the worship of the true God by it: for (vers. 3.) the mother saith she had dedicated that money to the Lord, to make a graven and molten Image, intending expresly to honour the Lord, in bestowing so much on that Image for him: For she first dedicateth the money to Him, and then bestoweth it (as it were) for His use upon that Image. 2. It appeareth by Micah's great zeal to have a Levit to be his Priest, and his joy when he obtained it, and his promising himself a blessing from the Lord upon that account; which certainly supponeth, that he intended good service to JEHOVAH in the doing of that, vers. 13. And lastly, we find that Priest enquiring counsel for the Danits; not from the Image, but from the Lord: whereby it appeareth, that they intended not the setting up of new gods, but the honouring of the Lord and confirming of themselves by visible signs of His presence.

The third instance, is, that of Ieroboam, 1 King. 12. 2 Chron. 11. in his infamous sin of setting up calves at Dan and Bethel, whereby he made Israel to sin: that this is most p. 461grosse Idolatry and worshipping of devils, the Scripture frequently holdeth forth. Yet, 2. that it was not Ieroboam's design to withdraw the people from the true God Himself, to the worshipping of these calves as God, but allanerly by corrupting the manner of His worship to set up these visible signs of His presence in place of these appointed by Himself at Ierusalem, will also appear, if we consider, 1. Ieroboams motive, inducing him to this sin: it was not for fear the people should worship the true God, or to prevent that; but it was for fear of the peoples going to Ierusalem, and to prevent that: hence his pretext is not to put these calves in the room of the God worshipped at Ierusalem, but to equal Dan and Bethel with these visible signs to Ierusalem according to his saying, It is too much for you to go up to Ierusalem, as if he would say, ye may worship God nearer home in these places designed. Neither is it likely, that he could have so expected to have effectuated his interprise by proposing a change in the object of their worship. 2. It will appear from this, that that Idolatry of Ieroboam is not only distinguished from the true worship of God continued for a time in Iudah; but also from the Iolatry of Heathens abroad, and Idolatrous Kings succeeding to him, such as that of Ahab. 1 King. 16. 30, &c. (who yet it seemeth wanted not all profession of worshipping the true God) Iereboam's Idolatry is counted light in respect of Ahab, and no other reason can be given, but because Ahab, and these Sidonians, whom he followed, erred in setting up strange gods; and Ieroboam his error did consist in setting up strange worship to the true God: and when Iehu is commended for destroying the Idolatry of Ahab (2 Kings Chap. 9. and 10.) it cannot be thought, that he changed only the worshipping of Baal into the worshipping of Ieroboam's calf, without respect to the true God. For, 1. what lesse abomination were it to worship the image of a calf than the image of Baal. 2. That could not consist with Iohn's fair professions of zeal for the Lord, if he had not thought the worshipping of these calves (upon the former politick consideration of Ieroboam) consistent with worshipping of the true God, 2 King. 10.31. Iohn's challenge, is, that he took not heed to walk in the Law of the Lord with all his heart; for, he departed not from the sins of Ieroboam: which words imply, that Iohn had some profession of worshipping the true God, but was not sincere in the manner of it; which phrase is also sometimes spoken of sundry Kings of Iudah. Beside (2 King. 10.23.) Iohn separateth between the worshippers of Baal and of the true God: and who were these, but even such as continued in the sins of Ieroboam? 3. We will find, even in Israel, whiles that Idolatry continued in it, a generall acknowledgement of the true God (by the Kings and People of these times) and of his Prophets: all which were inconsistent with their worshipping of the calves as the true God: beside, even after the captivity of these ten Tribes, we will find the new inhabitants plagued for their Idolatrous worship, which made them enquire for the manner of the God of the Land; which mixture in the service of the true God with their Idols, continued even till Christ came. By all which, it appeareth that the people of Israel never so esteemed of their calves as to account them gods, or to place them in the room of the true God; but that they esteemed themselves to be worshipping him when they worshipped them, which was the thing intended to be proven.

The fourth instance is from 2 Chron. 33.17. Neverthelesse, the people did still sacrifice in the high places, yet unto the Lord their God only. That this sacrificing in the high places (where the Groves and Images ordinarily were) was to no Idol, but to the Lord only, is expresly asserted in the Text; and in this it is differenced from the peoples sacrificing formerly before Manasses repentance unto Idols. Now, their fault is, that they continue that manner of worship formerly used to their Idols and apply it to God.

That this practice of theirs is a kind of Idolatry, will also thus appear, 1. It is excepted as a thing that was discommendable, Neverthelesse, they sacrificed in the high places, &c. and consequently it must belong to one of the commands, which can be to none so well as the second, and must therefore be a breach of it. 2. Their sacrificing now is in generall a sin of that same kind with their sacrificing formerly; But their sacrificing formerly was Idolatry: only this is the difference, it was formerly Idolatry against the first command, but now it belongeth to the second as failing in the manner of worshipping the true God. If it be said there is no mention of Images here? We answer, It doth make the more to the scope to condemn worshipping of God by Images, seing He noteth it as so great a sin, where no Images are, that there was yet so much of Manasses Idolatry unremoved, while p. 462the people continued that custome. And, 2. the peoples sacrificing there, doth imply, 1. a worshipping of God in a way not warranted by Him. 2. A worshipping of Him at Heathens (and they themselves) used formerly to worship their Idols. 3. Their sacrificing in the high places doth suppose a greater sanctity and fitnesse in these places than in other places, and a greater acceptablnesse to their sacrifices in these places, Besides that, it is derogatory to the place appointed by the Lord for that end. All which sins do come under the Idolatry forbidden in the second command, and do stand on these same grounds, upon which worshipping of God by Images is built, And therefore doth infer a charge of Idolatry upon people, even while professing to worship the true God in that unwarrantable way.

3. We argue, If this worship formerly described be against the second command of the Morall Law, Thou shalt not make to thy self any graven Image, &c. It must then be Idolatry: But the former is true. The connexion is undeniable; for whether we take these words as a distinct command by themselves (as necessarily they must be, condemning an Idolatrous manner of worship, as is said) or, if we take them as a part of the first command (as Papists and Lutherans generally do) yet still they are a part of the Morall Law, and must be binding according to their native signification; and seing by these ten commands, the Lord hath laid on tyes of perpetuall obligation upon Christans under the Gospel, as well as on His people of old, if it be found that the forbidding of making or worshipping of Images cometh under this command, whether first or second, It must also be still obligatory, and will not be gotten easily shifted out of the roll of the commands. For the minor, to wit, that this command condemneth as Idolatry all representing of the true God, or worshipping of Him by Images, even when the Images are not worshipped for themselves, but for Him, It may be thus made out, 1. If by this command the Idolatry of Ieroboa…, and that sacrificing in the high places, (2 Chron. 33.17, &c.) be condemned, Then such worship (as hath been said) must be condemned by it also. That these practices were of this nature and are condemned, hath been formerly made out. That they are condemned by this command, appeareth: for, they must either be condemned by it, or by the first, they are not condemned by the first, which requireth the only true object of Worship to be worshipped (for, they did not disclaim that) Therefore it must be by the second.

More particularly the scope of this command, is, to condemn all will-worship, and worshipping of God otherwise than He hath prescribed, as Idolatry; and worshipping of Him by Images is grounded upon no Scripturall warrand, but their own tradition, as is said. 2. This Command forbiddeth all serving of the true God after the manner which the Heathens used in serving their Idols: So, Deut. 12. comparing vers. 2, 3. with the 4. I… shall not do so unto the Lord your God, &c. Again, verse 30. Take heed to thy self that thou be not snared by enquiring how did these Nations serve their gods? vers. 31. Thou shalt not do so to the Lord thy God. It is not, thou shall not do so to these Idols, but not so in that manner to the true God, as they did to their Idols: But vers. 32. What thing soever I command you, observe to do it: thou shalt not adde thereto, nor diminish from it. Yet, more particularly the command doth instance two things, 1. That no Image should be made; not simply condemning all painting, &c. but all Images of God, or, for worship. Deut. 4.12. it is observed, that the people heard a voice, but saw no Image, lest thereby they had taken occasion to represent Him: which fault the Lord upbraideth, Isa. 40. To whom will ye liken me that I should be like him? And though Christ Jesus, the second person, hath now assumed our nature, yet it cannot be thought that the making the image of a man can represent that person who is God and man in two distinct natures: and this command being Morall, and binding now, as we said, it must be still as impossible, and unwarrantable to represent God as ever. Even the Tridentine Catechise, (Sect. 19. i… 1. Praecept.) affirmeth this to be a breach of this command, and saith, that Israel sinned so in representing God by an Oxe, Exod. 32. with Psal. 106. The second thing condemned in this command, is, the worshipping of Images made of whatever shape, or kind, and with such expressions, Thou shalt not bow down to them nor serve them, and backed with such reasons, For I the Lord thy God am a jealous God, &c. as purposly intending the overthrowing of all distinctions in this matter. In a word, if multiplying of Images in Gods service be not contrary to this command, we can conceive no other meaning to it, p. 463nor imagine any other use of it; which were absurd to attribute to the only wise God, as having needlesly put so many words in such a short sum; and yet, by denying this meaning of it, this will follow, And therefore the razing it out of the number, and oftentimes from the society of the rest of the commands (as the Papists usually do by omitting this in their Catechises which necessarily followeth on their Exposition) must infer one of two, either the uselessenesse of this command, as is said, or its direct striking against such worship, which may be the reason why they so willingly are content to bury it. If therefore this command be a peculiar and perpetuall command of God, binding us Christians to serve Him according to the rule of His Word, and particularly inhibiting the making or worshipping of Images for His service, Then it will follow, that the worship of the Romish-church, as formerly described, must be Idolatrous and against this command. And so they are justly to be charged with worshipping Gold and Silver, and the work of mens hands, which was the thing proposed to be enquired into.

From all which it may appear, 1. What the Popish worship is esteemed of before God; it is d…vilry, idolatry, murther, theft and adultery, &c. This is His construction of their services: and what a sad thing is it, that the most part of the Christian world with delight should own these abominations?

2. It appeareth, that when once men darken the light of the Word, and come over that, there is no rod read…ly that doth convince or profit them; now they adhere to their former superstitions, notwithstanding of all these rods that the Lord had brought upon them. There is need to use light well; for, it is precious; and when once it is put out, men may forever continue in darknesse. This is fulfilled in the particular instanced; for, though the Popish service is loathsome to a Spirituall discerner, yet is the world so drunk and bewitched with it, that hardly by any mean the favourers thereof are brought to abandon it, which is the fulfilling of this prophesie; and therefore although it were never so clear, that their practice is Idolatry, yet can it not be expected that they will acknowledge it, this being both a part of their sin and plague, as is usuall in the most grosse Idolatry, Isa. 44.18. &c. Rom. 1. Which ought to make men admire and tremble at the depth of the unsearchablenesse of Gods justice and fear them from communion in these sins that mar even the reason of these that fall in them, which is no lesse discernable and terrible in respect of these who are mad upon their idols in the way of Antichristian Idolatry, than in Heathens, in respect of their blind doting upon their idols. And there is reason for this, that these who have not received the light of the Gospel in love, should be given up to strong delusion, 2 Thess. 2. as these, who did not walk according to the light of nature, and did not like to retain God to their knowledge, were given over to a reprobate mind, Rom. 1.28.