Commentary on Revelation, Lecture 1
LECTURE I.
Chap. XVIII.
Vers. 1.
ANd after things I saw another Angel come down from heaven, having great power, and the earth was lightened with his glory.
2.
And he cryed mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hatefull bird.
3.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
4.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues:
5.
For her sins have reached unto heaven, and God hath remembered her iniquities.
6.
Reward her even as she rewarded you, and double unto her double, according to her works: in the cup which she hath filled, fill to her double.
7.
How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.
8.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burnt with fire: for strong is the Lord God who judgeth her.
BY the vials (Chap. 16.) a generall view was given of the destruction of Antichrists kingdom, especially by the last three. Chap. 17. vers. 1. the Angel proposeth a more particular exposition of that judgement in an explicatory vision: and for the greater clearnesse, he 1. describeth that kingdom, which is the object of these plagues, under the title of a Whore and Babylon, pointing her so out, as it is evident to be Rome in the latter times. 2. He describeth Antichrist the head, under the appearance of a beast, which supporteth that whore. 3. He doth thereafter point out the principall seat of that dominion. 4. He giveth a little generall hint at her destruction: all these were Chap. 17. He proceedeth now to explain more fully that destruction, 1. of the whore Babylon, or Rome, in this 18. Chap. 2. of the beast or head, Chap. 19.
This Chapter belongeth to the explicating of the fifth vial, as appeareth, 1. That vial is on the seat or throne of the beast, this describeth Babylons destruction, which in Chap. 17. we heard to be the beasts seat and throne. They therefore describe the judgement of the same thing, to wit, Rome: and if Rome were not Antichrists seat, but to be destroyed by him, Why then would Antichrist and his followers so lament and regrate her ruine?
2. The destruction here described of Rome or Antichrists kingdom, is not that of the last vial, for that hath nothing here in time behind it, and cometh after the battell of Armageddon, where the beast that surviveth the destruction of his seat, is taken, as is clear, vial 6. But this destruction is such, as after it, both many of Romes friends (especially Kings, who under the sixth vial will adhere to the beast) lament that destruction, and many of the Saints do rejoyce over it, and its irrecoverable ruine; yes, such a destruction, as preceedeth the Iews calling, and the battell of Armageddon, which is in the sixth vial, as is clear from Chap. 19. which followeth. Therefore the great destruction of Rome here insisted on, must be the very same (Chap. 16.) under the fifth vial, which being the most remarkable step of the overthrow of that kingdom (which the other two vials do perfect thereafter) is the more largely insisted on.
This destruction of Rome (being stiled Babylon) is set out in expressions borrowed from the Prophets concerning the destruction of old Babylon, whereby its ruine is set down in the certainty, greatnesse, terriblnesse, justice and irrecoverablenesse thereof. And that by the voices of three severall Angels (if the second be an Angel) one after another. The first speaketh unto vers. 4. the second from vers. 4. to vers. 21. the third unto the end, and for confirmation addeth a sign.
In the first, the denouncer is described, vers. 1. 2. His manner of denouncing, vers. 2. 3. The denounciation is set down. The denouncer is another Angel than spoke to Iohn, Chap. 17. God hath many waiting on Him, and maketh use of them at his pleasure. 2. He is a mighty Angel: all angels are mighty, yet there are degrees, some more excelling in strength than others: there are Angels and Archangels, but of how many orders we will not determine. The Schoolmen in this (as in all other unrevealed mysteries) do confidently define, that there are three hierarchies and nine orders, every hierarchie comprehending three orders. The first hath Seraphims, Cherubims, Thrones; the second, Dominations, Mights, or Virtuses, Powers; in the third they place Principalities, Archangels, Angels: this they presume to have from Dionisius (Pseud-areopagita) who saith, de Eccl. Hierar. lib. 7. cap. 7. that he had this by tradition from his master Hierotheus.
3. As He is great in power, so He excelleth in glory, the earth was lightened &c. (as all these ministring spirits do) and, it is like, had some visible manifesting of His glory in this work. The makeing use of such instruments, sheweth, 1. that God thinketh it a great work; for, mighty Angels are imployed in such, as the Archangel in raising the dead. 2. That it will effectually be done, that instrument will effect it 3. That it is Gods work and not mens to perfect this judgement; therefore ought He to be trusted with it, and depended on in it. 4. It is said of the Angel, he came down from heaven; it telleth heaven is the mansion of these glorious Spirits, Zech. 3. 5,7. they stand by as attendants, and it is a priviledge to be admitted amongst them: though their motion be swift, yet do they at Gods order go from one end of the earth to another, changing their place, yet keeping their glory, and counting it no losse to do their Master service. The coming down sheweth not only a readinesse in the Angel to do what is committed to him, but the approaching of the ruine he denounceth, and a greater clearnesse in the thing denounced, when he cometh near to do it.
Ver. 2. It is said, he cryed with a mighty voice: which sheweth both the thing to be certain and remarkable, and him to be serious in going about it.
The denounciation containeth these three parts of Romes destruction, borrowed from the Prophets. The 1. is Isai. 21. 9. Ier. 51. 8. the first denouncing Babylons ruine more at a distance long before it come; the second more nearly foretelling it: We had these same words, Chap. 14. 8. of an Angel; but this differeth, in that he is called a mighty Angel, and that he cometh down and cryeth mightily, neither of which are in the former. The reason is, because that Angel (Chap. 14.) denounced the fall of that Kingdom, first, when the light of the Gospel began to break out; this setteth it out nearer her end, and so speaketh it more clearly and powerfully, to shew it is now by the fifth vial fulfilled, or certainly to be closed.
If it be asked here, how Angels speak, who have no organs as we have? Answ. There are three wayes of speaking attributed to Angels, and mentioned in this Book 1. When Angels speak to men audibly, as to Iohn, Chap. 1.9. 2. When they speak in visions, as to Iohn in the Spirit, or to Ioseph in a dream; even as things are represented to the sight in vision, so may they be to the hearing. 3. When they speak one to another, as Chap. 14. The first way, Angels speak audibly to men, by forming an audible voice in the air, as they appear to sight by assuming a visible body. The second way they speak in visions, is by putting in, or working impressions of these things on the spirits of men. To the third, they speak one to another, by ordinating by their wills such conceptions towards such an Angel, one or moe to be understood by them; This is most rested on by the Schoolmen, and thus they say, 1. An Angel speaketh to one or moe at once, as he ordinates his conception towards them. 2. That thus they speak with a like case and facility at a distance, as when they are near other. 3. That thus they signifie their conceptions to God. And, 4. thus they say, will the just men made perfect (at least in their souls) have communications one with another, or with Angels in glory. This (they say) is not conceptum imprimendo (which was Scotus opinion) but ordinando, and so then that locutio, or speaking, is not actus ordinans conceptum, but conceptus ordinatus à voluntate, ut alter intelligat. Our Divines do also assent most to this. But this we insist not on, neither will we pass any determination. In a word, Babylon, that is, Rome, her certain and approaching ruine is set down.
The second part of the denounciation setteth out this ruine in its greatness, as dreadfull and irrecoverable, borrowed from Isa. 13. 14. and 34.13. 14, 15. Ier. 51.37. where old Babylons ruine is spoken of, she shall be so far destroyed (for, it is so certain that it is supposed and set down as come already) that in stead of unclean men and great pomp of great men in her before, now she shall be utterly desolate, haunted and inhabited by none, but ghosts or ill spirits, and suries, and soule and unclean creatures; such as Oules, Wildcats, &c. as ye see old Abbacies or Monasteries, or Castles when walls stand and none dwelleth in them, they are direful-like to men, so shall Rome be, saith this Angel: which importeth a great desolation, and it is used for that end in the Scriptures cited.
If it be asked, If there be such a thing, as the haunting of evill spirits in these desolate places? We answer, 1. That there are evill spirits rangeing up and down through the earth is certain, even though hell be their prison properly, yet have they a sort of dominion and abode both in the earth and air; partly, as a piece of their curse, this is laid on them to wander; partly, as their exercise to tempt men, or bring spirituall or temporall hurt to them, this is clear, Iob 1. 2. That they haunt such desolate places of the earth most, may be also clear. Hence Matth. 12. he is said to walk through wast and dry places, and he used to drive these that were possessed to the tombes: This is, and may be partly a part of their curse, to be restricted there (except as they get liberty to go abroad, as these got to enter the swyne, and not to be cast to hell) therefore is it here foreign the originall, which signifieth a prison; partly, to shew the accursedness of the place to be thus inhabited, as Saul was when an evill spirit possessed him after his rejection: partly, they delight in these places, as fitted to make them the more terrible from them, and as triumphing in the desolation they have brought on men, these judgments being the effects of sin brought on by them. Some think they glory in these desolations and graves, as evidences of their victory over men, which yet tendeth to their greater condemnation. 3. What ever be of the former, this is sure, that such places desolate, and uninhabited, use to work generally a horrour and terrour in the minds of men (which possibly may flow from the former) so that they are ever accounted irksom, direfull, and horrible places to abide in; and this common estimation is enough for the scope here, which is to shew what dreadfull desolation Rome should fall into, and lye in. Cities, even great cities had need to be humble and holy, it is hard to know what may come on, and what may dwell in the greatest: Cities that once have been the greatest in the world, may now be the proof of this.
The justice of this judgement (though great) is declared, ver. 3. two wayes, 1. By the greatness of her sins, in three, 1. fornication; 2. a luxurious and delicious way of living; 3. intising of others to these sins shamelesly. 2. Her sin is set out by the extent of it, in her making others partake with her: and there are, 1. all Nations; 2. Kings; 3. all Merchants that are made rich by her magnificence: these three are the parties with whom she sinneth. 1. For the sins, we may understand them, 1. spiritually of idolatry and superstitions, pompous worship, as is before said thus her merchandizing is not the least part of her sin, it must therefore be such a merchandizing as is sinfull. 2. literally, of filthiness, pride, affluence and superfluity of all things in apparell, dwellings, diets, &c. Rome aboundeth in these. 2. For the parties sinning, Nations and Kings, are clearly literally to be understood as before. It is more difficult what is to be understood by Merchants. Certainly they must not at least only be common Merchants: for, 1. they are the great men of the earth, that buy and sell these wares. And, 2. the wares are souls of men, vers. 14. And therefore, 3. these Merchants must be understood chiefly, as Merchants of such wares as are vendible or sellable at Rome, and wherein especially its market excels, and goeth beyond other places: and that is not so much in outward commodities, as, 1. they sold pardons, indulgences, Bishopricks, yea Christ, heaven, dispensations, &c. (as it is said, omnia sunt Rome venalia) These make their great men rich. 2. They buy costly things for their own pomp, and the pomp of their worship: and therefore they are called Merchants, who both buy and sell, and they are singularily Merchants beyond others. The righteousnesse then of this sad judgement appeareth, 1. from the greatnesse of her superstition, idolatry and superfluity. 2. From her propagating of it to others. 3. From her making a trade of it, so that no calling almost did thrive better than to be a monger of her superstitions, either in carrying something from her, or bringing something to her.
The second voice (from vers. 4 to vers. 21.) setteth out the same thing, but as by a new witnesse of that destruction which men easily believed not. This is either the Lord Himself immediately who calleth the people his, My people; or, His Ministers mediately by His Authority calling them: His words set out this destruction, 1. by way of exhortation to Gods people, from vers. 4. to 9. 2. By way of commination, or foretelling of the lamentation should follow this great desolation amongst her friends, Kings, Merchants, and Ship-masters, to vers. 20. 3. By incitation to Gods People to rejoyce over her, vers. 20, &c. All which sheweth the greatnesse of the desolation: that, 1. all that would shun the judgement, would flee from it, as Lot did out of Sodom. 2. As it giveth ground of fear to some, so it giveth ground of lamentation to others. 3. Of rejoycing to a third sort, that is, these who have formerly separated from her. It must then be great that maketh and worketh fear, grief and joy so universally.
The exhortation hath two parts with the reasons of them. 1. There is an exhortation to separate from her, vers. 4. and 5. which sheweth, that now her ruine is at hand (get you, saith he, quickly from her, as Moses saith, Numb. 16. 26. to the people, to separate from Korah, Datban, &c. it is borrowed from Ier. 51.6.) and that their delivery approacheth with her ruine and fall. The second exhortation, is, vers. 6, 7, 8. and it is an upstirring of Gods people not to be remisse in executing Gods judgements on her according to their callings and stations, as God shall give them opportunity.
Concerning the first exhortation we are to enquire, (beside its scope, which is clear to shew her approaching ruine) 1. What sort of separation this is, which is called for. 2. In matter of fact, if any Godly have been, may be, or are to be in Rome before its destruction? 3. What is the necessity or warrant of separating from Rome? and what more now than before? And why Babylon only is to be separated from, if this be peculiar to her?
Before we answer, we must premit a twofold consideration of Babylon, and being in Babylon. 1. Babylon, or Rome, may be considered meerly as a great City or Dominion. 2. As an Ecclesiastick sinfull degenerating party, or apostatized Church of Antichrist: so in the first acceptation, to be in Rome, differeth from the second, which is to be of Rome, as Gods people were in Babylon, yet not of Babylon; lived in the place, but did not partake of their sin. So one may be in Rome two wayes, 1. locally; thus he is not of it as an antichristian Church, nor is this in it self sinfull, if by some circumstances it become not so. 2. One may be in Rome as a member of that Church; thus he is not formally one of Gods people, and if he belong to His Election, he is to be called in due time.
For answer then to the first question, there are three things distinguished, even by Independent Divines [Vide Norton ad. Apoll. quast. ult.] 1. there is Schisma, that is, a separating from the unity and from the communion of a true Church, whether more or lesse pure, if it be a true Church; this is simply and alway sinfull, because it is from a true Church: This Schism consisteth not alway in diversity of Doctrine, which is heresie; but in divided practices from the communion of a true Church, as Augustin contra Faustum, lib. 2. cap. 3, Schismaticos facit non diversa fides, sed disrupta communionis societas, so it renteth unity, and is either negativum schisma, where its simply a withdrawing, without setting up a new distinct Church; or, positive, when it not only withdraweth, but setteth up another worship, or Church (as the Novatians and Donatists did) to keep communion only with themselves. And this is called to have altare contra altare. 2. There is separation, and that is, 1. either in whole, when people withdraw from communion in whole from others, as no Church; or, 2. in part, when they acknowledge them Churches, yet cannot communicate in some things with them (as in the Sacrament with Ubiquitaries, since that ubiquity sprung up) this is sinfull or lawfull according to the grounds of it. If it be no Church, such as Babel was, a totall separation is necessary; or, in part it is lawfull, if it exceed not its ground: but when separation is from a true Church (though with some defects) totally, or beyond that wherein she is corrupted, that is, sinfull, and (as Cotton saith on Cant. 6. a condemning as no Church that which Christ accounteth one, and is too much nycity not to keep communion with them, with whom He keepeth communion. Thus it becometh schisma.
The third is secession, that is, without refusing the communion of another, yet locally to remove upon some urgent or lawfull occasion spirituall or temporall, to another or better constitute Church, that is lawfull and is no separation; but may be even from a lawfull Church and pure. The first, to wit, a schism, is neither here called-for, nor is it possible to make a schism with Rome (she not being a true Church which is rent, or from whom the rent is) and the second, to wit, separation and that totall, is called-for, and was so alway since she became antichristian, that none continue in her communion, but that they renounce it. The third also is now called-for here, that they would even separate locally from her, as Lot did from Sodom, or these that were near Korah, did from their tents: because, 1. the scope is clear to set out the greatnesse and suddennesse of her ruine: therefore they had need to keep a locall distance, as in the examples foresaid. 2. The former separation was alway necessary in heart and practice from that party (and it is like, except it be amongst any yet to be called, was actually before this) but here something more and peculiar to this reason, to wit, her destruction, is called for, which was not alway before required. Separation may be without secession, and secession in changing place without separation in communion; but here both are called-for.
For answer to the second, if there shall then be any of Gods people de facto in Rome … or, quo jure may they be there till then? Ans. In these Conclusions (having distinguished Gods people. 1. In elected, regenerated and called, and elected but un-called.) 1. Many un-called have been and may be in Rome, yea even of it, and these are called to separate; for, experience telleth us, God hath called many who have been members of her, and may do so still. 2. Many of Gods called people have been in Rome locally, but not of it, and have continued long so in her bosome: There are true worshippers in the Temple, Chap. 11. even when the outter court is trod on by heathenish Papists, then the Prophets prophesie even in the great city, and God hath a Temple and Church even where Antichrist sitteth, though His Congregation be not that Church, even as the Lord had His Word, Prophets, and People at old Babylon, captive, when the face of Worship was overturned in Iudah; so in this Babylon, He keepeth still His Word, Baptism (as in the former He did Circumcision) and a Ministery that was never lost, but all the fourty two moneths of Antichrists reign the Prophets prophesie, though in sackcloth. Hence in all the Universall expressions of Antichrists dominion, still they are excepted (Chap. 13. and 17.) whose names are written in the Book of life: and (Chap. 7.) an hundred fourty and four thousand are sealed, who (Chap. 14.) are found on mount Zion, even before light in Luthers time brake forth. And it may possibly be, that some sinfully (as some of the people in Babylon did) have not made a secession from Rome, and these parts, though they have formerly separated from her communion: or, otherwayes by their callings (as Obadiah was engaged with Ahab) being intangled to live still. This voice putteth them to it, not to lodge a night in it, for they know not when Gods judgement may seize upon it; yet she is Babel and these in her are Gods people, even then: but now when the Gospel breaketh out, and her judgement approacheth, they are called not only to separate from her, but to remove out of her and expect her judgement.
For the third, the necessity or warrant of separating, it is grounded on these, 1. She is Babel and ye are My People, and there is no communion between light and darknesse, Christ and Antichrist: this giveth the great ground, she is but your oppressor, Babylon, not your Mother the Church. 2. Ye cannot shun her sins, if ye stay; not only should ye own Me in separating your selves when ye are called (which belongeth to the first ground, that is, to confesse with the mouth, by profession, as well as to believe with the heart) but if ye stay ye are still in danger of snares; yea, sometimes in lesse or more, are partaking of them (as Ioseph did in swearing by Pharaoh's life at the Court of Egypt. And by this it may also appear, that many living in such places are engaged and ensnared in many things, that at a greater distance they would be liberated of.
If any ask, May not one abide in Rome now, and not be a partaker of her sins, more than before? Answ. The hazard is greater now. 1. They have a retiring place and a standard for Truth set up, that they should now follow. 2. They have Gods call and invitation to come out: and though He was a Sanctuary to them in their wildernesse-state while the set time of their captivity lasted, yet when He openeth the door, that is not to be expected so confidently from Him. 3. Babel groweth still more corrupt, and never more than since Trent added to all her former abominations. 4. Because Romes judgement hasteneth: and though they keep themselves free of many of her sins, yet they may share of her temporall wrath, as Lot's family was in hazard, had not the Lord removed it from Sodom. A third reason of secession, is, the coming great plague, so that God, who had long spared, was, by judging her, to make it appear He had forgotten nothing, and now her sins being come to an height, her judgment shall delay no longer; and this presseth a locall secession.
Hence it followeth, 1. That it is no schism to quit fellowship with Rome, she being no wife to the Lamb, is therefore no mother to His Children; she giveth them poyson for sincere milk, by corrupting the truth of the Gospel, and not suffering them to feed upon the Truth: She hath been condemning, persecuting and destroying the true worshippers for many generations together, and would have no fellowship with any without the beast's character: therefore is there a necessity of separating, as was said to the Witnesses, Chap. 11. Come up hither, and here, Come out of her. 2. It followeth also, that folks not only may quit Rome, but of duty they should do it, in obedience to Christ's call, and they would try their warrant that go there for curiosity, seing here is a command to quit it; Who are they that know what night or day this horrible judgement will be executed? it were dreadfull curiosity to be found there then. 3. It followeth, that where God warranteth separation, it is from a company that is no Church, and must be supposed a Babel; and therefore there is no separation allowed by Him from a true Church, seing this is a proof of His disclaiming her to be a Church, to command them to separate from her. Therefore here is Babylon contradistinguished from His People, who are called to come out of her: which supposeth that He calleth none of His to separate from such as are His. It's one thing to withdraw from civil conversing with particular wicked men, another thing to separate from Gods Church for its defects. There is therefore this observable in separating and withdrawing, that we are to keep lesse fellowship in civill things with a Brother that is a Church member and is grosse, than with one that is without, and not a member, as the Apostle writeth, 2 Cor. 5.10. But we may and should, on the other side, keep Church-fellowship with a true Church, though in many things faulty and corrupt, whereas we may not at all with an idolatrous company in their worship. Hence, in that same Epistle to the Corinthians, going to, and eating in, Idols temples, or at their feasts, was so much condemned; yet communicating with the Church of Corinth, or living as a member of it, (though corrupt both in doctrine and practice) was never found fault-with as to worship: for, it is clear, that that of not eating with an offending Brother, looketh only to civil fellowship, because it is such a fellowship that is condemned with them, as is allowed to Heathens, which certainly is such: If our Churches therefore be Christs Churches, as sometimes the favourers of separation grant, There can be no separation from them without turning to a schism.
The second exhortation may be read by way of prophesie; or, because the former is by way of precept, so is this to be understood also, Reward her, ver. 6. inviting them to a just zeal in recompencing her. It seemeth to be borrowed from Psal. 137.8. Ier. 51.35. and considering that the Lord here calleth for it, and that according to every ones station and place, from Kings in their place, and Subjects in theirs, there can be no question of the warrantablenesse of it. It is, that all (as they shall be called) who have seen Romes whoredom, shall, or should be ready in holy zeal, by doing or praying, to concur for executing Gods judgments on her. This word, reward, implyeth a just meeting and recompence. She did first the wrong, and now in justice they do but repay. Those to whom it is spoken, are the persons exhorted formerly to come out of her, to wit, Gods People, who formerly suffered by her, as the expression of retaliation cleareth.
The justice and dreadfulnesse of this stroke, is comprehended in three reasons, annexed in three expressions, 1. Render unto her double as she hath served you. Which words not only hold out their recompencing of her to be just, (Lege talionis) but also great. So double is, 1. very much, Isa. 40.1, 2. 2. Double, that is, not above her deserving; for, that will not be poured-out in eternity, but it is much or more than ever she for all her malice was able to effectuate on you. She would fain have utterly destroyed you, so as to have left no memory of you, but could not get it done: but now wholly make ye her desolate; for, justice will count in her judgment, not according to her practice in what she was able to effectuate, but according to her sin, and the mark she aimed at; which being against God, deserveth more than they were able to do. Therefore it is not unjust with God, to make these His instruments (even before men) to render double to her in temporall miseries, being all within what was due to her. The expression of filling the cup, is to the same purpose.
A second thing aggreaging her judgment, is, That as she getteth double, as the fruit of her malice, So let her have (saith the Lord) judgment according to her pride and haughtinesse; which being very great, her judgment cannot but be so, seing here it is both the cause and measure thereof. And that her pride is great, there is a word cited out of Isa. 47. and applyed to her for evincing it. This is ver. 7.
The third expression, is, ver. 8. hanging these plagues on her former sins, Therefore, &c. Aggreging them, 1. that they came thick and many together. 2. Sudden, in one day. 3. Unexpected and irrecoverable, utterly burnt, another destruction than ever she saw before. And because it is incredible-like, as things have for a long time stood, a word is added to confirm it, for, strong is the Lord God Who judgeth her: It is not men, nor yet Angels, though both be instruments; but it is the Lords controversie, and the judgement is his. Therefore believe it will come, and be encouraged ye to do this work who shall be called to it; for, the Lord is engaged in it, and cannot be over-powered. This being the Lords quarrel, and to be executed by Saints once wronged by her, … cleareth, 1. That it is the same war with that, Chap. 17.14. 2. That Rome is in a present guilt when she is destroyed. 3. That it is not executed by Antichrist, but by such as had suffered formerly by her; and afterward, (ver. 20.) are commanded to rejoyce over her.