The Sealed Book Opened, Commentary · Chapter 9
CHAP. IX.
The Sense or Explication.
AFter the defection and apostasie from the truth of Christianity in part, followes now. 1. In the head and members of the universal apostasie, from heresie unto grosse Idolatry, and 2. Of the Turkish Empire and cruelty, whom God sent as a scourge to Christians for the same: into the description of which two, to wit, the Pope and his Clergie, and the Turk and his Savage Army this Chapter is divided.
Verse 1. ANd the fifth Angel sounded, and I saw a star fall from heaven to the earth: and to him was given the key of the bottomlesse pit.
FIRST then the head of this generall or universall apostasie unto grosse Idola ry is described, 1. From his person and quality. 2. From his power or key given unto him. 3. From his actions, of opening the bottomlesse pit, emitting the smoake thereof, and darkning thereby both Sun and aire, and 4. From his names, v. 11. all which fall out upon the sounding of the first trumpet, which makes the first of the three woes formerly denounced.
First then the head of this general apostasie is described here. 1. A Star, shewing thereby that he should be of an Ecclesiasticall function, therefore saies Lyra, that he is Episcopus malus, qui stella dicitur ratione officii, or as Carthusian saies, est quispiam haerefiarcha, aut haerefiarcharum caterva, and so not one singular or individuall person, but a succession of such. See Ribera c. 17.10.
2. This Star is said to have fallen from heaven, his falling shewing that he shall be an apostate Christian teacher, and not a Jew, as the Papists fancy that Antichrist shall be.
3. The place from which he falls, is heaven, whereby may be understood, 1. Either the true Church, which in opposition to the earth whereby the earthly sort are meant, is so called, as Carthusian expounds, and thus he that brags that he is the head of the true Church, is not so much as a member thereof, being fallen therefrom: or 2. By heaven is meant the heavenly doctrine of the truth, and Gods true worship, to hellish doctrine of lying errours, and to grosse Idolatry, and 3. From a holy and heavenly disposition, seeking things above, to an earthly disposition, affecting earthly honour, Monarchik Jurisdiction, earthly riches, and carnall pleasures, concerning which defection of the Roman Church both in head and members, Platina in the life of Marcellinus gives a notable testimony.
Next, it is said that to him was given the key of the bottomlesse pit, from which, v. 11. he is called the Angel of the bottomlesse pit, so that as he chan…s his place, and falls from heaven, so he loses these keyes that are called the keys of the Kingdome of heaven, and as he becomes the Angel of the bottomlesse pit, so suitably he gets the key of the bottomlesse pit, opposite to the other, whereby he brings from hell ignorance and errour upon the visible Church, as by the other, heavenly and saving knowledge of the truth is attained.
This key is said to be given him, quia ei permittitur (sayes Lyra) abuti potestate episcopali: as the Lord then gives the keys of the Kingdome of heaven to faithfull Pastours, for the edification and salvation of his elect in mercy, so he gives the key of the bottomlesse pit to false impostors, for the seduction and destruction of the wicked in justice, as we see, 2 Thes. 2 11,
Verse 2. And he opened the bottomlesse pit; and there arose a smoake out of the pit, as the smoake of a great furnace, and the Sunne and the aire was darkned, by reason of the smoake of the pit.
Which key no sooner he receives, but he goes about Satans businesse (whose vicar he is) busily, and this pit which before by the preaching of the Gospel truly, was shut as it were (ignorance and errour thereby being supprest,) now he opens; whereby they prevaile, which are here compared to smoake. 1. Because as smoake darkens any roome (as is said of Sun and Moone here) so does ignorance and errour darken the soul. 2. As smoake is hurtfull to the eye of the body, so are these to the eye of the minde, blinding the same. 3. As smoake likewise defiles and makes black, so do these the soul. 4. As smoake proceeds from fire, and precedes the flame, so do these proceed from the fire of hell, or the bottomlesse pit, and precede the flame of hells fire to follow, 5. As smoak is a vanishing thing and is disperst by the wind, even so is ignorance and errour, where the light of Gods Word shines, and the wind of Gods Spirit blowes.
Next, it is said that this smoake which arose out of the bottomlesse pit, was as the smoake of a great furnace, thick, black and abound…ng, to shew, that whereas before some errours brake forth through chinks and cranies as it were, now a masse of grosse errours, or false doctrines abundantly rusht forth, as if hell had broken…oose, and the gates thereof were wide cast open.
The generall prevailing whereof is likewise here set downe by darkning of the Sun and aire, that is, of that which gives light and life to men, for without aire no man can live, more then fishes without water: this darkning then of these, is nothing else but the withholding from people of the Word of God and knowledge thereof, wherein the Sunne of righteousnesse Christ does shine, and which is as necessary to the spirituall life of the soule, as aire is to the naturall life of the body, which darkning was performed. 1. When the Scriptures were closed up from the understanding of the people in an unknowne tongue. 2. When they were straitly prohibited to read the same. 3. When ignorance was taught to be the mother of devotion, and 4. When the glory and lustre of Christs merit and all-sufficiency to save was obscured by parting his office of a Saviour and Mediator, betweene him, men and Angels.
Verse 3. And there came out of the smoake locusts upon the earth, and unto them was given power, as the scorpions of the earth have power.
Followes here the description of the monstrous body of this fallen Star or Antichristian head, wherein allusion is to that plague of Egypt, Exod, 10.13. to shew thereby that they were in like manner a plague to the world, and by whom are meant, as Beda expounds them, Discipuli Antichristi, or as Lyra sayes, Ejus sacerdotes & ministri, of whom and his followers these locusts, saves Gregory in his time, Rex superbiae prope est, &, quod dici nefas est, sacerdotum paratus est exercitus Lib. 4. Ep 38.
These are called so, 1. For their number, flying ever in great swarmes, for which cause the Midianites were compared to them who infested Israel, Judg. 7.12. 2. For their devouring and eating up of every good and green thing in any land where they prevaile. 3. They are very sedulous and busie, bussing and leaping from place to place, as the Jesuits and Seminary-Priests do to advance and advantage themselves. 4. As the locusts have but a short time in summer, and as in Egypt they were driven away by an East-wind and destroyed: So have such seducers but a short time to prevaile, and at last by the breath of the Lords mouth which is his Word, they shall be destroyed.
Next to their denomination is set downe their origin, to wit, that they came out of the smoak; to shew that they were hatcht in hell, and came out of the smoake of that bottomlesse pit, as Satans emissaries, bred by ignorance and errour, and multiplied by the blinde zeale of simple and superstitious people.
Thirdly is set downe the power that was given them, and whereunto it was like, which is said to be as the power of the scorpions of the earth, and which, v. 5. is called a tormenting, as when a scorpion stingeth or striketh a man.
First then, it is said that this power was given them. 1. From God by permission, as a just avenger on such, who because they had not, nor would receive the love of the truth, therefore the Lord gave them over to strong delusion. 2. From Satan by immission, by whose efficacy of errour they wrought upon the children of disobedience, and 3. From their King Abaddon that was over them by commission, v. 11. that is, the papall Monarchik power, whereby their orders are authorized.
Next, This power that is given them is as the power of scorpions, to wit, unto hurt in the generall, and in particular. 1. As Ribera sayes, Vulnera s…eva & venenata infligunt, that is, they sting with cruel and venemous stinging, such as are their poysonable doctrines. 2. They do this (saies he) Furtim & latenter, slily and subtily, transforming themselves into an Angel of light, and as the envious man did sow the tares in the Lords field, so that their stinging is both deadly and deceitful. 3. The sting of the scorpion or danger thereof is not perceived at first hurtful, it oftest stinging when men are asleep, and least suspecting the same; even so, neither is the deceitfulnesse nor danger of errour, and 4. The stinging of the scorpion in the end proves greatly tormenting, as we see, v. 5. even so do the poysonable doctrines of popery especially in death, as of mens satisfactions, purgatory and the like. 5. As locusts do most hurt by their mouths, so doe Romish locusts by their false doctrine. 6. It is written of the locust that it is insatiable, Locusta enim quasi tota stomachus, ideoque quamdiu vivit semper esurit ac devorat, So have the Romish Clergie and Court ever been, from the Pope to the meanest shaveling; witness their owne Clemangis, Petrarch, Baptista Mantuanus, Aen…as Silvius, and many more of their owne writers, beside the Venetians late ed…ct against the Jesuits. 7. The locust (saies Chrysostome) is but a little beast, of a middle nature between that which flies and that which creeps, but though contemptible, if there be but one; yet if there be a swarme of them, they are such a plague to a land, that they were called by the heathen, the wrath of the Gods, so are chiefly the Romish Clergie (called Jesuits) compared in Scripture to frogs, Rev 16.13 which are Amph bia, of a middle nature betweene these that haunt the earth and the water, as they meddle both with Church affaires, and of Kingdomes; and where they swarme and abound, they are the plague of Common-wealths or Kingdomes.
Ver. 4. And it was commanded them that they should not hurt the grasse of the earth, neither any greene thing, neither any tree: but onelyonly those men which have not the seale of God in their foreheads.
Followes here the limitation of their power by way of inhibition, which is threefold. 1. There are some whom they may not hurt at all. 2. There are some whom they may hurt, but not kill, and 3. The time of their hurting must be onelyonly five moneths.
First then they are forbidden to hurt grasse, trees or any green thing, whereby is meant, Gods Saints of what sort or rank soever, in whom is the sap of grace whereby they are ever fresh and vigorous, and like that tree spoken of in the first Psalme. Neither is bodily hurt here meant, which as we see in the two witnesses, c. 11. the Martyrs and godly oft-times sustaine, but the spirituall hurt of their soules by these locusts their venemous stinging.
And the better to understand what is meant by the grasse, trees, and every greene thing, there is opposed to them, these men who have not the seale of God in their foreheads, who are destitute, to wit, of any such sap of grace, and therefore compared to chaffe in the first Psalme: whence also it is plaine (sayes Beda) Locustas homines esse, qui non ad foenum, sed ad homines mittuntur, not grasse, but men being the prey.
Verse 5. And to them it was given, that they should not kill them, but that they should be tormented five moneths: and their torment was as the torment of a scorpion, when he strik…th 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.
Here is the second part of their limitation, whereby is declared to us, that their power was not to kill the bodies of these who were not sealed. (Nor does the Popish Clergie claime any such power,) But by their venemous stinging of their poysonable doctrine, of doubting of salvation, and purgatory, &c. So to torment the conscience, never applying the true remedy of comfort, that (as is said, v. 6.) men who are so wounded in spirit, and tormented in conscience, would rather chuse death then indure such a spiritual torture, for a man will beare his infirmity, but a wounded spirit who can endure?
The third limitation is of time, to wit, five moneths, which is indefinitely to be taken, (as saies Andreas Caesariensis) to denotate (like Jannes and Jambres, 2 Tim. 3.8.) that they shall not long prevaile, and is allusive either to the indurance of naturall locusts, who come forth in April, and continue only till September, which is five moneths, or else to the prevailing of the waters of the deluge which came Ex abysso magno, which was 150. dayes, or five moneths upon the earth, Gen. 8.3. after which time the waters more and more abated: all which time of these locusts prevailing, as Elizabeth hid her selfe five moneths before she shewed her selfe big with child; so did the true professors or sealed ones like the 7000. in Israel who bowed not to Baal.
Verse 7. And the shapes of the locusts were like unto horses prepared unto battell, and on their heads were as it were crownes like gold, and their faces were as the faces of men.
After their name, origin and power, followes hereafter their shape, which is monstrous, composed of sundry kinde of creatures, to expresse their divers properties: and as they are of sundry kind of orders. In the generall then, for the beastly sensuality as they are resembled to beasts, (2 Pet. 2.12.) so in particular, they are resembled to horses or idle well-fed beasts, not appointed for labour but prepared to battell, strong and fierce, noting; 1. Thereby their cruelty and blood-thirsty disposition. 2. To shew that as such horses are proud and haughty, so are they. 3. As they are bold rushing forward to battell, so are they bold in their plots, practises and high undertakings, to the very murdering of the greatest Monarchs. 4. As such are well fed and furnished, so are the Romish Clergie, having the most pleasant parts in all lands, well fed, and furnished with all things, by large revenues, donations and daily incomings.
Next, they are said to have on their heads as it were crownes, like unto gold, which Lyra expounds to be Tonsura clericalis, propter quam (saies he) homines honorem illis deferunt, so that our very adversaries expound these locusts to be the Antichristian shaven-headed Clergie. Besides their prelates, abbots and such like, their miters are as it were crownes, and for richnesse, &c. they are also like unto gold consisting most thereof. These crownes likewise shew, that they are conquerors (as it were) of the earth wherever they come, and Lords of the world. And where it is said, not, that they have crownes of gold, but as it were crownes, and like unto gold, this shews how they attaine to their earthly grandure, to wit, by simulate hypocrisie, but no true piety.
Thirdly, it is said that their faces were as the faces of men, to shew that they have fa r pretences and reason for them in all their doings, and that they can set a faire face upon matters, and carry very humanely and courteously, through covetousnes (as Peter saies 2 Pet. 2.3.) with fained words making Merchandize of souls.
Verse 8. And they had haire as the haire of women, and their teeth were as the teeth of Lyons.
They have hair also like the hair of women, signifying thereby their alluring wayes to draw men to their spirituall whordome, and pleasing their senses, therefore sayes Ribera the Jesuit, Capilli ergo mulierum significant now solùm eos humanitatem simulaturos esse, sed etiam blanditias muliebribus similes ad hibituros.
Moreover it is said, that their teeth are like the teeth of Lyons, to signifie either their cruelty against all their opposers (as Lyra expounds) or when they have allured any to be on their side, them they make a prey of, as the Apostle sayes, under pretence of-long prayers devouring widows houses: so that two things are pointed at in them: by mens faces and womens haire falsi boni simulatio; and by Lyons teeth, veri mali occultatio.
Verse 9. And they had brest-plates, as it were brest-plates of Iron, and the sound of their wings was as the sound of Charets of many horses running to battell.
Likewise it is said here of them, that they had as it were brest-plates of Iron, whereby (sayes Beda) are understood Obdurata contra veritatem praecordia, or as Andreas Caesariensis, sayes, quae obfirmatam notant duritiem, whereof here we are foretold, that we should not think it strange, when in so cleer a light of the Gospel we see them so pertinacious, and so few of them converted to the truth. Others hereby understand their priviledges and immunities from secular power, whereby they are armed as it were, and have made themselves strong in all places.
They have also wings, signifying their sedulity, like that of the old Pharisees to make proselytes to themselves, and advance their grandure and reputation, the sound of whose wings is said to be as the Charets of many horses running to battell, shewing thereby that this their sedulity for their own advancement is in all places where they prevaile and abound, terrible to the greatest that would oppose them, and threatens nothing lesse then battell, blood, and utter destruction, as their Massacres both of Princes and people have shewen.
Verse 10. And they had tailes like unto scorpions, and there were stings in their tailes, and their power was to hurt men five moneths.
They have tailes likewise like scorpions, and their sting is in their taile wherewith they hurt and torment men; by which tailes of theirs are meant false doctrines, as we see expounded, Isai. 9.15. by which as by venemous stinging (as has been, said) they torment the conscience, so that they hurt more, and more dangerously by their poysonable heresie, and taile, then by their open Lyon-teeth and cruelty.
Verse 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 Greeke tongue hath his Name Apollyon.
It is said here in like manner that they have a King over them, shewing thereby, 1. That by these, naturall locusts are not to be understood, for Solomon tells us, Prov: 30.27. They have no King at all. 2. Shewing also that the Government of their head who is over them is Monarchicall, as the Pope claimes to be.
Next, the true and proper name that this their King has here in Scripture and deserves, is not such as to palliate his wickednesse and deceive the simple, he assumes to himselfe, as Christs Vicar and Peters Successour, &c. But in Hebrew Abaddon, and in Greek Apollyon, that is, a destroyer, which is set downe in these two Languages, to shew that the Lord would have him known to be so, both to Jew and Gentile, that they may the better eschew and avoid him and his crafty seduction. He is called then a destroyer, 1. Because by his errours and Idolatry he seeks to destroy the faith and true worship of God. 2. Because thereby he also destroys mens souls, Rev. 18.13. 3. Because by bloody persecution he destroys and makes havock of the true Church of Christ, and therefore is said to be drunk with the blood of the Saints, Rev. 17.6. 4. He destroys also and makes havock of mens goods, which by his deceitfull indulgences, soul-masses, Canonizations, first-fruits, and such wayes whereby all is sellable at Rome, he drawes in into his Coffers and Treasury: for all which former respects he is called a destroyer, who in like manner at last shall tend to destruction. And in a word, if we would know from a Cardinall himselfe, who is this King here so described, Hugo Cardinalis tells us that this King is Antichrist.
Verse 12. One woe is past, and behold; there come two woes more hereafter.
13. And the sixth Angel sounded: and I heard a voice from the foure hornes of the golden Altar which is before God.
From this Verse to the end, is the second part of the Chapter, containing a prediction of the open oppugnation of the Church by Mahomet and his Turks, which is the second denounced woe after the first formerly spoken of, which is said here, v. 12. to be then past, in respect of prediction or description, but not in impletion or reall execution. And unto the sixth Angel who denounced this second woe we have here, 1. A commission spoken of by a voice from the foure hornes of the golden Altar, to the 15. verse. 2. We have the execution of the commission containing a description of the Turkish armie from the 15. to the 18. verse. 3. We have the effects that they produce from the 18. to the 20. verse, and 4. We have the causes of these woful effects and destruction, from the 20. verse to the end.
First then, we have a commission given to this sixth Angel, (for Angels will do nothing without warrant or commission, much more should not men,) which commission is by voice from the foure hornes of the golden Altar, figuring, 1. That this denounced judgment comes from God as a just Judge, from whom as mercies come to the godly by Christ who is the true Altar, so also judgments come upon the wicked. 2. To declare unto us that this wrath denounced here comes upon men, as v. 20. for the corrupting the true worship of God, which under the Law was performed at the Altar.
This Altar likewise is said to have four hornes, signifying the universall power of Christ, Mat. 28.18. and is said to be the golden Altar, whereon sweet incense was offered up; to shew the excellency, purity, and perfect innocency of Christ, and that upon Christ, in his name and for his merits and mediation all our prayers should be offered up, and finde acceptation. Likewise, this Altar is said to be before God, shewing that there our Advocate and Mediator is continually making intercession for us.
Ver. 14. Saying to the sixth Angel which had the trumpet, Loose the four Angels which are bound in the great River Euphrates.
Next to the place from whence the commission came, followes the commission it selfe, which was to loose the foure Angels which were bound in the great River Euphrates: by which Angels, Angelicall spirits are not to be meant, but wicked men, so called from their mission or sending forth, and Ministry, as Gods instruments for punishment of Idolatry and other hainous sinnes amongst named Christians. These also are called four, not individuall persons, as we may see by their great number spoken of hereafter v. 16. but that they should be composed of four Savage Nations, to wit, Saracens, Arabians, Turks and Tartarians; whose binding before their loosing spoken of, shews what raging and cruel beasts they are by nature; like Mastives on band, or other beasts whom men keep on chaine. The place likewise where they are said to have been bound before, is the great River Euphrates which is in the East in Asia, and runneth hard by old Babylon; to shew that it is from the East part of the world that these rods of Gods wrath should arise and come against Christians; on the North and East of which River the Turks and Tartars have their seates, and on the South the Arabians and Saracens.
Ver. 15. And the foure Angels were loosed; which were prepared for an houre, and a day, and a monethmonth, and a yeare, for to slay the third part of men.
Followes the execution of the commission, or loosing of these four Angels, with their twofold limitation, 1. Of time, an houre, a day, a monethmonth, and a yeare, that is, 1. Short time, or longer, as the Lord should think fit. Next, this preparing themselves for an houre, a day, a monethmonth, and a yeare, shews their restlesse disposition, waiting and being prepared at all occasions, and slipping no time short or longer to further their purposes.
The second limitation is of persons whom they are permitted to slay by their bloody cruelty, is the third part of men, to wit, killing their bodies, as the former locusts stinged their conscience.
Verse 16. And the number of the Army of the horsmen, were two hundred thousand thousand: and I heard the number of them.
Followes their huge multitude or number, and 2. Of what sort principally their Army consisteth. First then, their number is huge, as the Turkish Armies use to be, two hundred thousand thousand; a determinate number (saies Lyra) being put for an indeterminate, to signifie their numerousnesse. Next they are called horsmen, because indeed the Turkish forces consists specially of such, who are called Timariots, to whom as the great Turk conquers any Land, he gives out more or less to such, who are bound for the same constantly to furnish out more or fewer horsmen according to the Land which is assigned to them: by which policy his army of horsmen still continues full, how many soever be slaine, others still being made to succeed in the roome.
Verse 17. And thus I saw the horses in the vision, and them that sate on them, having brest-plates of fire, and of Jacinct, and brimstone; and the heads of the horses were as the heads of Lyons, and out of their mouths issued fire, and smoake, and brimstone.
Followes here the description of the horse and their riders, as John saw them in the vision, having brest-plates of fire and of Jacinct, (which is a stone of a blew skie colour) and of brimstone; signifying thereby their cruell, hard-hearted, and fierce disposition, to make utter destruction and desolation where they come, like that of Sodom which was by fire and brimstone, that likewise which is said to come out of their horses mouths signifying the same, who are said in like manner to have heads, as the heads of Lyons, thereby signifying their courage against Christians, and their professed cruelty.
Verse 18. By these three was the third part of men killed, by the fire, and by the smoake, and by the brimstone which issued out of their mouths.
Before was their Armour, and manner of fighting or destruction, and here followes their successe and prevailing against the third part of men, to wit, by killing.
Vers. 19. For their power is in their mouth, and in their tailes: for their tailes were like unto Serpents; and they had heads, and with them they do hurt.
And the more to denotate the utter destruction and devastation that is made by the Turkish Armies, both before and behind them wherever they come, as it were both by mouth and taile; it is said that their power was not only in their mouth, but in their taile also, and that their tailes were like unto Serpents, venemously stinging; to shew that wherever they make way by their Lyon-heads before in conquering with the sword, there they establish the poysonable doctrine of Mahomet.
Verse 20. And the rest of the men which were not killed by these plagues, yet repented not of the workes of their hands, that they should not worship Devils, and Idols of gold, and silver; and brasse, and stone, and of wood, which neitheir can see, nor heare, nor walk:
The cause of all which forenamed evills is set downe here and in the next verse, whereof the first and maine one is Idolatry, whereof notwithstanding, Christians that were spared, and had such sad examples before their eyes of others; yet would not repent: the madnesse of which Idolaters is set forth, 1. From the nature of these Idols, they are but the works of mens hands, and so what madnesse is it for a living man to worship a carnall dead stock or stone! 2. From the blindnesse of Idolaters, who while they think they are worshipping God by them, they are indeed worshipping the Devil, Gods greatest enemy, and of their owne salvation. 3. From the multitude of these Idols in place of worshipping one onelyonly true God, whereof some were of Gold, some of Silver, Brasse, Stone, and Wood, all senslesse creatures, and they most senssesse of any who worshipped them, and 4. From the blockishnesse of such, who can neither see who worships them, nor heare what is desired of them, nor walk one step to help, and therefore much more blind and blockish are all such who worship them.
Ver. 21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
With which former sin of Idolatry we have here foure other which may be called the Cardinall sins of the Roman Church, 1. Their murders and Massacring of the Lords Saints. 2. Their sorceries, as that of Silvester the second and of many others. 3. Their fornication and uncleannesse both of Popes, as John the 10. and 11. Alexander the sixth and others inferiours, and 4. Their thefts, by Simony selling all things at Rome, by indulgences, for soul-masses, offerings at pilgrimages, and the like.
The lessons or application on the ninth Chapter.
V…r. 1. BY the fallen Star we see that the Roman Bishops that have been these many ages, are not apostolick, but apostatick, and that they have no more just cause to glory that they are successors to Peter or the primitive predecessors who indeed were Starres in heaven, or to argue that therefore they are such, then the Pharisees that they sate in Moses Chair, and Jerusalem that it was once a faithfull City, or Lucifer that he was once an Angel of light, who is now the Prince of darknesse.
2. We see here the right keys that the Pope this fallen Star should claime, which are not the keys of the Kingdome of heaven from which place he is fallen, but the key of the bottomlesse pit, out of which he hath brought forth ignorance and errour to darken the face of the visible Church, and to which place, (as saies his Canon law, dist. 40.) though he should lead innumerable soules in companies with himselfe as the slaves of the Devil to be there tormented, yet let no man presume to say unto him, what doest thou? Because he is to judge all men, but to be judged of none; therefore Anno 1341. sayes that worshipfull Gentleman and famous English Poet Chaucer of them, in his Plow-mans-tale. I trow they have the key of hell. Their Master is of that place Marshall, for there they dressen them to dwell. And with false Lucifer there to fall.
Ver. 2. By the smoake that rose out of the bottomlesse pit, we may see, whence comes ignorance and all errour, to wit, from hell, and Satan which has been a liar from the beginning; and therefore what a good mother do the Papists make of their devotion, when the… make ignorance to be the same, which comes from hell, and is Satans daughter!
2. We see by how contrary meanes Christ and Antichrist do advance their Kingdomes; the one by light and knowledge, the other by darkning smoake and ignorance.
3. The wofull estate of the visible Church in common, when popery prevailed, men being detained under such Egyptian darknesse, as if Sunne and aire had been obscured: and therefore how thankful should we be to God who has delivered us therefrom!
Ver. 3. By the coming of the locusts out of the smoake, we see whence the swarme of the many Popish orders proceeded, and that they were the brood of ignorance and blind zeal only.
2. As in them there is allusion to the plague of Egypt, Exo- 10.13. so these were a spiritual plague on the world, and the visible Church.
3. Here, and v. 10. it is said that they h…d power as scorpions to sting with their tailes: whereby we see that their working and hurting was not corporall, but by false doctrine poysoning the soules of simple ones: and therefore se…ing the same is as the venemous stinging of a Serpent or scorpion, how carefull should we be to eschew the same!
Ver. 4. In greatest persecution, or time of greatest and generall defection, we see by this inhibition to the locusts not to hurt any green thing, or the sealed ones, 1. The care that the Lord has of his owne elect ever. 2. That Satan also and his instruments their power are ever limited, and 3. That God has ever his owne Church, like a little Goshen wherein is light, the 7000. in Israel that bowed not their knee to Baal, and a few secret sealed ones, as we have it here, against whom the very gates of hell shall in no wise prevaile; the observing whereof much enableth us to answer that stale objection, where was your Church before Luther? as also assures us, that all who died in the time of popery were not cast away.
2. By their permission to hurt all such who had not the seale of God in their foreheads, we may see the wofull and dangerous estate of such, being obnoxious (through Gods casting off all care of them,) to be a prey to Satan and his instruments in the time of common delusion or common destruction, Ezek. 9.4.
Ver. 5. By the power that is given these locusts to torment, we see what poperie does by their doctrines of humane satisfactions, purgatory, and soul-masses, &c. and that no such false religion can afford true peace, but terrour and torment of conscience, especially in death when most need is of comfort.
2. By the limitation of five moneths, we see that ignorance and errour shall not alway prevaile, but as Gamaliel said, Act. 5.38. What is of men shall come to nought, and every plant that the father hath not planted shall be rooted out.
Ver. 6. Where it is said, that men shall seek death, and sh…ll not finde it; we see the wofull estate of the tormented conscience of a simple seduced soul, not knowing the true remedy of a wounded spirit, to wit, like the stung Israelites to look up only on the brasen Serpent, which made these poor souls to do, or bequeath what they would have them, to finde ease to their conscience.
Ver. 7, 8, 9. We may see a vive description of the Papall Clergie, numerous as locusts; Well fed; like horses for battel, mighty for earthly possessions, like crowned petty Princes crafty or hypocriticall, having a shew of mens faces, alluring as by womens haire, by pleasing the senses both of eare and eye by their musick, images, and the other outward pomp and glory of their whorish Church; covetous, as with Lyons teeth making all sorts their prey, well fortified with immunities as with Iron brest-plates, sedulous as having wings whereby they lift up and advance themselves, and fearfull where they prevaile, to the greatest who will oppose them, the sound of their wings being as of Charets of many horses running to battell; and having one speciall mark whereby they may be knowne, spoken of in all the three verses, to wit, their cruelty and blood-thirstinesse, by Lyons teeth horses for battell, and their wings like the noise of Charets and horses running to battell.
Ver. 10. We see the practise of crafty seducers, that in venting their false doctrines they usually at first keep up the worst and grossest, as the scorpion hides up the sting till it have fit opportunity to strike at last therewith.
Ver. 11. Here we have one speciall mark of Antichrist, by which we may know him, to wit, that he is an apostate Church-man, or fallen Starre and Angel, pretending Kingly or Monarchical power over all his inferiour Clergie, which none does saving the Pope alone.
2. Howsoever he assumes to himselfe other names and titles, as Peters Successor, and Christs Vicar on earth; Yet here we have his right name told us by John, that he is Abaddon, Appollyon, a destroyer, and so not his Vicar who is a Saviour; and as Paul tells us, like Judas, he is the Son of perdition, 2 Thes. 2.3. and a traiterous enemy under pretence of a friendly Disciple.
3. Seeing he is a destroyer of soules especially, Let all these who follow him expect no better; and if they would have their soules to be saved, let them forsake him, as their deadly enemie, and with Gods people come out of Babel.
Ver. 12. After one woe, where he saies that two more were yet to come, we see, that God has a store-house of judgements wherewith to punish the wicked, as he has a store-house of mercies to bestow upon the godly; and when one judgment will not do the turne, he has more to inflict, as we see in the plagues of Egypt, and threatned, Lev. 26.
Ver, 13. Where it is said, that the voice that John heard was from the foure hornes of the golden Altar, this teaches us, that the heavenly mysteries and counsel of the Father is revealed to us onelyonly through Jesus Christ, and by him who is that true golden Altar. 2. The foure hornes of this Altar whereby, 1. His universall power is signified, and 2. His being before God, appearing and continually interceding for us, serves greatly for the comfort of the godly against all temptations, and against all their enemies.
Ver. 14. We see by these wicked Angels that were loosed, that the Christian name, and specially the true profession and Church of Christ has many, and many sorts of enemies, open and avowed as these, and secret or undermining, as the former, which should make the true members therof the more to watch and pray, and by this to be comforted, that notwithstanding of Satan all his might and malice, the gates of hell shall never prevaile against her.
2. Where it is said, that they were bound before in the great river Euphrates, we see for our comfort, that the Lord has Satan and his instruments as dogs upon band, to loose them for our sins, and to bind them up againe when it pleases him: therefore in all corrections we should with Job look up to him, and to his mighty hand.
Ver. 15. Their time of being loosed, for an houre, a day, a monethmonth, and a yeare, shews in like manner that the set and determinate time of the wickeds insolency and prevailing is appointed by God, short or longer as he thinks fit, and of his peoples delivery, as we see in the 70. yeares of the Captivity, and Israels being in the Land of Egypt.
2. These wicked Angels, their being prepared for an houre, a day, a monethmonth, and a yeare to kill, that is, at all times to performe their wicked and cruell intents, should teach us always to be in like manner prepared at all times and occasions to pray and performe the duties of our generall and particular callings whereto God hath called us, with all diligence and sedulity.
Ver. 16. This huge number of these enemies to Christ and the Christian profession, shews how much Satan prevailes in the children of disobedience, and how justly he may be called the Prince of this world, for his prevailing over the most part thereof.
2. That Multitude therefore is no right note of the true Church.
Ver. 17, and 18. Both in the horses, and furniture of the riders with fire and brimstone, denotating most cruell devastation and destruction. In Satans instruments, we may see his owne cruell nature, and that he delights in the perdition of mankinde, as he has been a murderer from the beginning; and therefore what little reason men have to be his bond-slaves.
Ver. 20. We see here, by setting downe the sin of Idolatry chiefly to have been the cause of this fearfull judgment. 1. How odious a sinne the same is in Gods sight. 2. That the grosse Idolatry, and other sinnes mentioned ver. 21. was and is the true cause, why the Lord stirred up the Turk to be a scourge to Christendome: and therefore how foolishly these warres that were called the holy warres were undertaken, as long as Idolatry the cause thereof, was not repented of and forsaken! so that it maybe said of Christians, their prevailing against the Turks, as Jehu answered Joram when he asked, is it peace? saying, what peace, so long as the whoredomes of thy Mother Jesabel, and her witchcrafts are so many? 2 King. 9.22. even so, what prevailing, as long as the Idolatry of Christians, and specially of that Mother of whoredoms Rome, and her other sins, are so many?
2. Where it is said, that the rest who were not killed by these plagues, yet repented not, &c. We see, 1. The gracious goodnesse and sparing mercy of God, that at once he punishes not all, who are of a like guiltinesse; but punishes some to be examples to others, that thereby they may be forewarned and timely repent. 2. We see the wicked obstinacy of mans heart, that neither threatnings and forewarning by word, nor the visible examples of sharpest punishment inflicted on others the like offendors, can any wise move, or draw to repentance. 3. We see what a strange bewitching sinne Idolatry is, that can hardly by any meanes be forsaken or repented of, and 4. We see how good and gracious the Lord is, who desires no more of the most grievous sinners who provoke him, but that they will repent.
Ver. 21. We see that the murder of the bodies of men is joyned with the murder of their soules; and so, that popery is every way cruell, murdering the soules of some by heresie and Idolatry, and the bodies of others for their profession of the truth and verity.
2. As Idolatry ver. 20. is justly called the worshipping of Devils, so it is no marvell that Devillish sorcery was joyned therewith; as is evident, both in Popes and Priests,
3. We see that spirituall whoredome and uncleannesse has (for the most pa…t) corporall joyned therewith, as we may see in popery to have been both in head and members.
4. That the Simony of the Roman Church, their offerings, mortifications for soul-masses, indulgences, pardons and the like, are nothing else but theft; and so, by popery the precepts both of the first and second table are most grossely violate.