Commentary on Revelation, Vision 6 · Chapter 18

Commentary on Revelation · Vision 6 · Chapter 18

p. 450CHAPTER. XVIII. The Preface touching the Coherence.

WE now take in hand to expound the ſecond Act of the ſixt Viſion, touching the lamentable deſtruction of Babylon, the royall Seat of Antichriſt, that is, of Rome; The which (God is my witneſſe) I ſpeake not of humane or evill affection againſt the Pope of Rome, or as being lead by a darke conjecture, but induced by this divine Propheſie, and the clear Demonſtration of the foregoing Chapter.

The Angell did shew unto Iohn in the wilderneſſe in ſtead of the woman, the chaſt Mother of the Man-child, that is, the true Church of Chriſt, a Scarlet-coloured woman, a whore drunken with the blood of the Saints, ſitting on the Beaſt, that is, the adulterous Antichriſtian Church.

For Ribera (though he deny it on Chapter XVII.) is forced Chap. XIX. and XX. (where the caſting of the Beaſt into the Lake of fire is deſcribed) to confeſſe that this Beaſt denotes Antichriſt. Now the Angell had plainly ſaid before, that the woman was the great City, which in Iohns time had dominion over the Kings of the Earth, the which could not be any other City but Rome. Of the ſame it was ſaid, that the Ten Kings ſworn-unto the Beaſt, who before had imployed their power in defence of his kingdome (at length his abominations being diſcovered, and hating his fornication, God ſo governing their hearts) should deteſt the whore, forſake, uncover, eat her flesh and burn her with fire. All which conſidered, theſe things do evidently follow.

Firſt, that Rome is the Seat of Antichriſt.

Secondly, that the Pope of Rome is Antichriſt.

Thirdly, that Papall Rome before the laſt judgement, shall be miſerably burnt, and utterly overthrown.

The Firſt thus: Where the purpled woman ſits, there is Antichriſts Seat, becauſe ſhee ſits on the Beaſt, which is Antichriſt. The purple-coloured woman ſits at Rome, becauſe ſhee ſits on the Seven heads of the Beaſt, which are the Seven Mountaines of Rome. Rome therefore is the Seat of Antichriſt This deduction the adverſaries can no longer deny: OnelyOnly they dally, as if Rome were not yet, but should hereafter bee the Seat of Antichriſt, viz. when Antichriſt shall come, who thruſting out the Pope shall poſſeſſe Rome. Which fiction hath often before bin refuted, and overthrowes it ſelfe: neither doe the fictions conſiſt: That Rome should be the ſeat of Antichriſt, and that Rome before Antichriſts comming should be burnt by the Ten Kings: and that Antichriſt is to have his Seat in the Temple at Ieruſalem.

The Second thus: He which in the laſt times poſſeſſeth Rome, the Seat of Antichriſt, he is Antichriſt: The Romish Pope doth now poſſeſſe Rome Antichriſts Seat. Therefore he is Antichriſt.

The third thus: Babylon the great City ſhall be deſtroyed before the laſt judgement, becauſe after its deſolation, there ſhall be godly and ungodly, rejoycing and lamenting at the deſtruction thereof. Popiſh Rome is Babylon the great City. Therefore Popiſh Rome ſhall be deſtroyed before the laſt judgement. The Ieſuites ſeeing they cannot p. 451deny the aſſumption: would shift it off by their fiction; that Rome as yee is not, but shall be Babylon hereafter: but in vaine, as hath appeared. The Propoſition the XVIII. Chapter will illuſtrate. Thus much of the Coherence.

Now after our wonted manner, wee will firſt lay downe the Argument, Parts, and Analyſis of the Chapter, as the Baſis or ground of our following Interpretation.

The Argument, Parts, and Analyſis.

THis Chapter is an expoſition of verſe 1. and 16. of the foregoing Chapter, touching the judgement and burning of the great whore, viz. of the great Seven-hild City, Antichriſts royall Seat or Rome: For the fatall judgement and lamentable ruine hereof, is ſolemnly published from heaven, and tragically figured out by an Angell: And the godly are commanded ſpeedily to depart from her. Afterward the lamentation and mourning of Kings. Merchants, and Mariners of the Earth, becauſe of the loſſe of their traficke by the ruine of the city, is repreſented by a propheticall Hypotypoſis or illuſtration; The Saints on the contrary are commanded to rejoyce becauſe of the divine vengeance. Laſtly the judgement is confirmed by the Symbole of a milſtone caſt into the Sea. Theſe things are done in order by three Angells. Therefore the parts of the Chapter are three.

The firſt is the voyce of the firſt Angell touching the ruine of Babylon, ver. 3. The ſecond voyce is of the departure of the Godly out of Babylon, the mourning of the wicked, and joy of the Saints unto ver. 21. The third voyce is of the third Angell caſting a milſtone into the Sea, unto the end.

In the firſt voyce, is firſt the deſcription of the crying Angell, ſet forth by three adjuncts.

1. From of his originall, he deſcends from heaven.

2. From of his power, which is ſaid to be great.

3. From of his forme, the earth was lightned with his glory, ver. 1.

Secondly, the thing publiſhed by the Angell, both whoſe crying is noted; as alſo the two-fold Argument of the cry. 1. A ſentence touching the deſtruction of Babylon: It is fallen &c. which is amplified by three horrible conſequences: that it is become the habitation of devills: the hold of unclean ſpirits, and Cage of uncleane birds: ver. 2. 2. Two cauſes of the deſtruction: One fornication, by which ſhe hath defiled all nations and Kings of the Earth: The ſecond, Luxuriouſneſſe and moſt filthy trading with the Merchants of the Earth, verſe 3.

In the ſecond voyce are three things.

I. An exhortation unto the Godly under Antichriſts kingdome, ver. 4.5.6.7.8.

II. The lamentation of the Kings, Merchants, and Mariners of the Earth. This ſhall be the former effect in the ungodly, from verſe 19. unto verſe 20.

III. A turning to the heavenly inhabitants: Rejoyce, &c. This ſhall be the other effect in the Saints, ver. 20.

I. The exhortation unto the Godly living under Popery is two-fold:

First to go out of Babylon: Come out of her my people: with three reaſons.

1. Leaſt they might be defiled with converſing with the wicked.

2. Leaſt they be partakers of their plagues and ruine, ver. 4.

3. Becauſe the inevitable time of vengeance is at hand, ver. 5.

Secondly that they might render double unto her: which I. he amplifies by Phraſes foure times changed, and prophetically ſet forth ver. 6. 7. II. He perſwades by a reaſon from the equallity: becauſe ſhe proudly p. 452lifts up her ſelfe: I ſit a Queene, ver. 7. III. He expounds the kind of puniſhment, ver. 8. ſhe ſhall be burnt with fire, and the firſt cauſe hereof: Gods power and righteouſneſſe, ver. 8.

II. The lamentation is diſtributed into three ſorts of men.

The firſt are the Kings of the Earth: of whom it is ſaid, 1. What they did before: They committed fornication and lived deliciouſly with the whore ver. 9. 2. What they ſhould do beholding the ſmoake and fire. 1. They ſhall ſee it burning a farre off, trembling and mourning, ſaying, Alas, Alas. 2. Acknowledge the judgement of God, ver. 10.

The ſecond, are Merchants of the Earth: whoſe wayling is deſcribed, firſt generallye: They ſhall weepe and mou… and it is Illuſtrated, both by the procreating cauſe, Their gaine ceaſing in regard of the contempt of their wares, verſe 11. As alſo, by a Regiſter of their divers merchandize, among which alſo are the ſoules of men, ver. 12. 13. Lastly by the effect on Babylon it ſelfe, which ſhall be deprived of all her delights, verſe 14. Secondly ſpecially: what th… did before: They bad gathered riches: and what then they will doe: Treme… and mourn to behold her burning afar off. v. 15. 2. Cry, Alas, Alas, and the cauſe of their wavling is ſhewed, viz. by comparing the preſent condition of the whore with her former, ver. 16.

The third, are the Shipmaſters and Saylers, of whom likewiſe is noted. 1. What they did before, They reaped gaine, to wit, by Babylon. 2. What then they will doe. 1. Behold her deſtruction a farre off, ibid. 2. Cry out, What City is like? &c. ver. 18. 3. Teſtifie their griefe, both by ſignes, as caſting duſt on their heads, ver. 19. As alſo by weeping and crying Alas, Alas. adding the procreating cauſe of their ſorrow, ibid.

III. The turning of the ſecond voice unto the heavenly inhabitants to cloſe up the lamentation with joyfulneſſe: The Propoſition is, Rejoyce. The reaſon is taken from the remote impelling cauſe, becauſe Babylon is puniſhed for her Tyranny exerciſed againſt the Saints, ver. 20.

In the third voice is the finall and irrecoverable deſtruction of Babylon.

I. Figured out by a Symbole: which is, both acted by an Angell: A mighty Angell tooke a stone like, &c. As alſo expounded: Thus with violence ſhall that great City be throwne down, ver. 21.

II. It is amplified by the effects. 1. She is deprived of muſicke. 2. Of trade. 3. Of all manner of corne. 4. Of light. 5. Of Mariage-Feaſtings, ver. 22. 23.

III. This is approved by three inforcing cauſes. 1. The Luxuriouſneſſe of Popiſh Traders. 2. Their witchcraft, and ſeducing of the Chriſtian world, ver. 23. 3. Their cruelty againſt the Saints. verſe 24.

The firſt Part of the CHAPTER, Publiſhing the Ruine of BABYLON.

1 And after theſe things, I ſaw another Angell come down from heaven, having great power, and the earth was lightned with his glory.

2 And he cried 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 unclean 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 waxen rich with the abundance of her delicacies.

p. 453THE COMMENTARY.

ANd after theſe things I ſaw another Angell] What Origen writeth touching the ſong of Songs, that the Hiſtory thereof is after the manner of an Interlude, acted by four perſons: appeares more clearly to have bin obſerved in this Propheſie, as hitherto we have ſtill obſerved. For as in Comoedies divers perſons come and go on the Theater: ſo we ſee done here.

In this ſixt Viſion the firſt perſon was the Angell having ſeven Ʋialls, leading John into the wilderneſſe, and ſhewing unto him the Babyloniſh Strumpet on the Beaſt, and expounding the myſtery of both, which things being done, another Angell came forth on the Scene to declare the judgement of the whore under the Type of Babylon.

Therefore Iohn ſaith that he ſaw another Angell foreign After theſe things viz. which were acted and ſpoken by the former Angell: Of whom is expounded in three Verſes, whence he came, what for an Angell he was, what he did, and ſpake.

Deſcending from Heaven] The place from whence he commeth gives divine authority to his Meſſage. For he comes from Heaven, as Gods Herauld: and therefore publiſheth the judgement of Babylon in the Name of God: that ſo we might not queſtion, but all ſhall certainly come to paſſe, Who this Angell is.which is foretold by this heavenly Meſſenger. Who he was, it is not needfull to enquire. The following deſcription ſheweth, that he was one of the chiefe Emiſſarie Angells of God: Neither is it of neceſſity, to underſtand it of Chriſt, ſeeing the action of this Viſion is diſtributed between many Angells.

This might be demaunded, whether theſe three Angells proclaiming the ruine of Babylon, be the ſame with the three mentioned, Chap. 14. The firſt of whom proclaimed the eternall Goſpell. The ſecond the deſtruction of Babylon in the ſame words, in which this alſo proclaimed it: The third deterred men with threatnings from worſhipping of the Beaſt, and committing fornication with the woman.

I ſuppoſe they are not the ſame: Becauſe the time and argument of the Act differs. The former came forth long before theſe, viz. when God in compaſſion to his people was about to reſtore the Goſpell, ſuppreſſed by Antichriſt, and purge the Church from the dregs of Popery, which as we ſhewed, was firſt done by Wickleffe, Huſſe, Jerom of Prague, afterward by Luther, Melanchthon, Zwinglius, Calvin, and the following Preachers of the Goſpell: for theſe reſtored both the doctrine of Grace, and firſt denounced the ruine of Babylon. Therfore thoſe Angels were preachers of the Goſpell. But theſe here come down from heaven long after, viz. when now the deſtruction of Babylon was at hand: and they declare onelyonly propheſies revealed unto them in ſpeciall by God; touching particular future events. Therefore they ſignifie not ordinary Preachers, who now know not, nor foretell things to come, but are reall Angells, publiſhing new Oracles in the Name of God: Yea the middlemoſt ſeems to have bin either God himſelfe, or Chriſt, ver. 4.

Having great power] What he was is ſhewed by two Epithites, by which generally the Angells in Scripture are commended, viz. ſtrength and glory. The Angells indeed are not omnipotent Spirits, yet they have great power, inſomuch as One was able in one night to deſtroy an Hundred and Eighty Thouſand of the Aſſyrian Army. Hence they are called strong, mighty, Pſal. 103.20. Bleſſe the Lord ye his Angells, mighty in ſtrength, &c. The third alſo of theſe Angells is called foreign Mighty, ver. 21. as before Chap. 5. ver. 2. and Chap. 10.1. which we there interpreted of Chriſt becauſe of the circumſtances, which p. 454are not here. Great power therefore is attributed to this Angell for the comfort of the Godly, that they might not thinke, that the power and glory of Babylon ſhould be invincible. The power of one Angell ſhall ſuffice to overthrow the ſame. Notwithſtanding in the Greek, it is not foreign might, but foreign Great power, by which the greatneſſe of the buſineſſe committed by God to this Angell ſeems to be noted. And indeed the overthrowing of Babylon ſhall be a work more then ordinary.

And the Earth was lightned with his glory] This Majeſty ſhews that he was a heavenly Ambaſſadour of God, to terrifie the Adverſaries, and ſtrengthen the Godly. The Angells have not allwayes appeared with ſuch glory, but onelyonly when there was occaſion: as at the publiſhing of the Birth of Chriſt: The Angell of the Lord came on the ſhepheards, Luk. 2.9. Act. 12.7.Luke 2:9Acts 12:7and the glory of the Lord ſhone round about them. At Peters deliverance the glory of the Angell that delivered him filled the priſon. So here With the glory of this Angell the Earth was lightned, that men ſhould the more carefully receive his Meſſage.

I like well what Ribera addeth, that hereby is noted, that the judgement of Romes deſolation ſhould not be ſecret, but manifeſt to all. He confeſſeth therfore that here is treated of Romes deſtruction.

2. And he cryed with a great voyce] Now follows what he did: Hee cryed mightily. Moſt Greek Copies have it foreign He cryed in a ſtrong great voyce: The Old Verſion: Cryed in ſtrongth. The ſenſe is the ſame: The voyce of this heavenly Herauld was vehement and moſt ſtrong, ſo as he might be heard of all, that none, through ignorance of the judgement at hand, ſhould remaine in Babylon. The ſtupidity alſo and deep ſecurity of Babylon is noted, which ſhall ſo lie drowned in pleaſure, that while her judgement ſhall ſound thorow the whole world, ſhe alone ſhall not be able, nor willing to hear the ſame.

Babylon is fallen, is fallen] He proclaimes the ruine of Babylon, as did the ſecond Angell, Chap. 14.8. Now it is an Enallage and propheticall Anadiploſis, for, it ſhall fall, it ſhall certainly, ſhortly, utterly periſh: the Proclamation of the former hath bin, and ſtill is dayly publiſhed: for the Preachers of the Goſpell have above an hundred years denounced ruine to Babylon: And not altogether without effect: for Babylon is fallen in many Provinces of Europe, Popery being overthrown and diſſipated by the preaching of the Goſpell: But the words here, Babylon is fallen, is fallen, are not yet fulfilled; becauſe ſhe is not as yet wholly brought to nothing: And therefore the time of this Angell is not yet come, but ſhall be a little before the deſolation of Rome. Now the forme of the Exclamation (as before we ſaid on Chap. 14. ver. 8.) is taken out of Iſai. 21.9. & Ierem. 51.8. ſpeaking of the Typicall ruine of Babylon. In the like forme Iſaiah foretold the deſtruction of old Aſſyrian Babylon, which had oppreſſed Gods ancient people about an hundred years before it happened: After the ſame manner perhaps an Angell now may foretel an hundred years before it come to paſſe, the ruine of the new Italian Babylon, which hath ſuppreſſed the Church of Chriſt.

Now who this Babylon is, there is no queſtion about it: for before on Chap. 14.8. we have ſhewed it to be Rome. And Chap. 17. the Angell makes the ſeven Mountaines of Rome to be Antichriſts Seat: Laſtly the adverſaries themſelves confeſſe it. And therefore the deſolation of the Roman City is here proclaimed, and it is indeed to happen before the laſt judgement: as the whole following matter ſheweth.

And is become the habitation of divells] From the horrible conſequences, he aggravates the deſolation of new Babylon, by ſuch as of old the Prophets deſcribed the overthrow of ancient Babylon. They are alſo taken out of Iſai. 13.21. & 14. & 21. & Ier. 50.51. Ezechiel alſo Chap. 26.27. deſcribeth the deſolation of Tyrus almoſt p. 455by the ſame threatnings. Now three things are threatned.

It is made, or become] For, it ſhall be the habitation of devils. Iſa 34.14:Isa 34:14Iſaias names theſe devills SEGNIRIM, that is, rough and rugged, as hairy Goats, becauſe in ſuch ſhapes they ſometime appeared, likes the Satyres of which the Poets ſpeak: The Germanes call them FELD-TEƲFEL, Field Devills, unto whom the Heathens of old ſacrificed, and is forbidden by God, Levit. 17.7. They ſhall not offer their ſacrifices any more to, SEGNIRIM, rough, or hairy devills.

And the hold of every foule Spirit] Greek foreign cuſtody, that is, receptacle. Before he noted a ſpeciall kind of devils hanting the deſerts, called Fayries, or Satyres: unto whom he now joyneth other devills: or by every foule Spirit he meanes diabolicall apparitions, Night-ſpirits, and the like terrours: ſuch as often appeared unto Antony the Hermit in the deſerts of Egypt: Hieron. in vitae Antonij.and yet to this day are wont to appeare in deſert places.

And Gage of every uncleane and hatefull bird] Not only ſuch as by the Law were unclean, and might not be eaten, Lev. 11. But dreadfull to the ſight of men, or which in nature are hatefull and hurtfull to men, as Scrich-Owels, Kites, Vulturs, Gripes, Ravens, &c. All theſe denote horrible deſolation: for experience teacheth, that old Caſtles, Townes, and unhabited places, are for the moſt part the abode of Devills, Ghoſts, Beaſts, Harpies, and hatefull birds: for ſuch kind of creatures delight in deſerts, and deſolate places, remote from the company of men: ſo that the Angell proclaimeth a horrible change of the Babyloniſh state. For where before ſtood the ſtately walles, Royall places, high towers, and Chappels of Romiſh Saints, there ſhall lie broken walls, rubbiſh, and aſhes: where before the moſt holy Father the Pope, with his Purple Cardinalls, Anointed Fathers, Coped Biſhops, Silken Prelates, fat Monkes, Glittering Clergy, and multitudes of people did abound in all manner of riot, and luxuriouſneſſe: there ſhall Devills, Ghoſts, Scrich-Owls, and all manner of hatefull birds inhabit. This horrible judgement, if the Pope, Cardinalls, and Clergy did read, it were wonderfull if they could containe from teares, and not thinke of repentance and flight from Babylon. But to be inraged againſt me, againſt the Prophet, and againſt God, what is it but to kick againſt the prickes?

Ribera demands, wherefore evill ſpirits rather love and inhabit deſert places, then to frequent the company of men? Before Chriſt they did ſo, to the end, appearing to travellers, they might by terrour induce them to Idolatry. After Chriſt he feineth another cauſe, viz. to deterre Hermits and Monkes from abiding in the wilderneſſe. But as the Queſtion is fooliſh, ſo the anſwer is as ridiculous. The Lord Ieſus, Mat: 12.43. ſaith, that the devills being caſt out of man, do wander through dry places, ſeeke for rest, but find none: So that it rather ſeems they are baniſhed into deſert places, as it were into a large priſon, that they might not diſturbe the ſociety of men: And ſo much the word foreign (ſignifying properly an hold or priſon) ſeems to import: Not that they never return unto men, but this they cannot do, unleſſe God permit them: Indeed their proper domicile or abode is Hell, into which Satan is thruſt with his Angells: yet in the mean while by Gods ſufferance they often go forth, ſome raging in the ayre, others wandring through the deſerts. Now what do the wicked differ from deſerts? And therefore they more familiarly inſinuate themſelves, and delight to be with them. Hence it is that in the Papacy many are troubled with apparitions, and evill ſpirits (whether truly or feinedly others know) that ſo Exorcists may have matter and occaſion for their impoſtures. Now this kind of Devills is wholly vaniſhed from us by the ſhining light of the Goſpell of God.

3. For they have drunke of the wine] The cauſes of ſo horrible deſolation are divers times declared in this Chapter, The cauſes of Babylons deſtruction.that we might underſtand the righteouſnes of Gods judgement. Neither would the juſtice of God inflict ſo horrible puniſhments, but for grievous wickednes: Now their are two, or three, if we divide the former.

p. 456The firſt cauſe is: In regard all Nations had drunke of the wine of her fornication, that is, becauſe Babylon hath filled the Chriſtian world with abominations and Idolatrous worſhip. The Propheticall Phraſe is before expounded on Chap. 14.8. where in ſtead of foreign have drunke (here uſed) it is foreign made to drinke: And ſo the Kings Edition reads here alſo, the ſenſe being one, only if we read it foreign as it is in Chapter. 14. the guilt of the whore is more expreſſed thereby.

The ſecond cauſe is fornication with the Kings of the Earth. Not corporall, for that could not be committed with a City: therefore we muſt underſtand it of ſpirituall fornication, that is, the Idolatry which Rome hath obtruded on the whole Chriſtian world, and which ſhe hath maintained by the approbation, defence, and zeale of the Kings her Vaſſals. Now what was that?

Ribera ſends us backe to the Idolatry of old Rome, the which we have before refuted. First it is contradictory to hiſtories, which ſhew, that the Romanes did not obtrude their Idols on other nations, but made the Idols of all peoples their own, leaſt any of the gods ſhould not be worſhipped at Rome, Chriſt only excepted. Secondly, God hath not till now differred the puniſhment of Old Romes Idolatry and wickedneſſe: This fornication is nothing but Popish Idolatry.but moſt grievouſly puniſhed the ſame long agoe, through the Vandals, Gothes, Hunni, who three or four times ſpoiled and ruinated the Romane City. Laſtly, here is treated of Rome in the laſt times, which can be applied to no other then Popiſh Rome: now ſhe ſhall not be puniſhed for anothers, but for her own whoredom: And therefore this fornication can be nothing elſe ſave Popiſh Idolatry, which the whole Chriſtian world hath drawne from the breaſts of Rome their Mother.

And the Merchants of the Earth are waxed rich] Here is a third cauſe, which hitherto hath not bin mentioned: The laſciviouſneſſe and riot of her Merchants. Through riot Magneſia and Colophon were loſt, according to the Proverbe: It was alſo the overthrow of Sibaris, and ſhalbe the ruin not of old Rome, which now is not, but of new Popiſh Rome, of whoſe riot, laſciviouſnes, Sodomie, ſimony I need not ſay any thing, it being notorious to the world. Read if you pleaſe the ſelected Epiſtles of Franciſcus Petrarcha, The riot of Popish Rome.who above two hundred yeares agoe moſt eagerly upbraided the Papall Court for its moſt exceſſive luxuriouſneſſe and Pompe. What would he have done, had he lived till now?

But thou wilt ſay, the Angell ſeems not to note the riot, but the richneſſe of theſe Merchants. Now ſhould this be the cauſe of ſo great a judgement? Is wealth or merchandize in it ſelfe vitious? not in the leaſt: but becauſe theſe Merchants, being as it were maſters of new delights and pleaſures, were not inriched by honeſt trading, but as it is in the Text foreign by the power, (or abundance) of her laſciviouſneſſe, that is, becauſe to their own exceſſive gain, they have moſt earneſtly furniſhed the Romiſh whore with all manner of riot and delicacies. But who are theſe Merchants?

Ribera here alſo ſends us to the riot, and merchandize of Old Rome. I confeſſe old Rome did much abound in theſe things: but ſhe hath ceaſed to be for a long time, and ſo it makes nothing to the thing here in hand: Neither did Old Rome obtaine her power and wealth by merchandize, but force of armes, not by Mercury, but Mars. Beſides theſe Merchants are called Great men, and Princes of the Earth, ver. 23. Therefore they are not common Merchants, who bring in, and carry out ordinary wares, profitable and neceſſary for mans uſe. But that ſingular kind of merchandize, ſpoken of ver. 13. ſheweth that a ſpeciall rank of merchants is noted: for they ſhall buy and ſell the ſoules of men. What more palpable then that theſe Merchants are no other ſave Prelates and Princes, whom they call Eccleſiaſticall, and all the ſacrificing traders in ſpirituall wares, Friars, Monkes, &c. And that this merchandize is that whole Court of conſcience, reſerved and unreſerved Caſes, Indulgences, Annuities, Vacancies, Commendums, Diſpenſations, p. 457Tithes, and ſale of Eccleſiaſticall riches, through which Channels the wealth and treaſures of the Chriſtian world have flowed to Rome, and the whole Popiſh Clergy hath every where gathered ſo much riches, as that Kings, Princes, Earles, Cities, Communities, have ſcarcely wherewith all to maintaine their Politick State honeſtly. Pope Alexander the ſixt was a mighty Merchant in theſe things: Of whom it is commonly ſaid:

Vendit Alexander cruces, Altaria Chriſtum:

Vendere jure poteſt, emerat ipſe prius.

Allexander ſels Crucifixes, Chriſt, and Altars high,

And reaſon good he ſhould do ſo, for firſt he did them buy.

Of ſuch kind of Merchandizing MANTUAN:

—Venalia nobis

Templa, Sacerdotes, altaria, ſacra, coronae,

Ignis, thura, preces; Coelum eſt Ʋenale, Deuſ que

Temples, Prieſts, Altars, Sacred things, and Crownes renowned too:

Fire, Frankincenſe, Prayers, Heaven, and God here ſell we do.

Who now will wonder that this merchandize ſhall haſten Romes deſtruction? Hitherto the firſt Angell: The ſecond comes forth.

The ſecond Part of the Chapter. An Exhortation to the Godly to go out of BABYLON: The lamentation of Kings, Merchants, Shipmaſters: and the rejoycing of the Heavenly Inhabitants.

4 And I heard another voyce from Heaven, ſaying, Come out of her my people, that yee be not partakers of her ſinnes, and that ye receive not of her plagues.

5 For her ſinnes have reached unto Heaven, and God hath remembered her iniquities.

6 Reward her even as shee rewarded you, and double unto her double according to her workes: in the Cup which shee hath filled, fill to her double.

7 How much she hath glorified her ſelfe, 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 shee shall bee utterly burnt with fire, for ſtrong is the Lord God, who judgeth her.

9 And the Kings of the Earth who have committed fornication, and lived deliciouſly with her, shall bewaile her, and lament for her, when they shall ſee the ſmoake of her burning.

10 Standing afarre off for feare of her torment, ſaying, Alas, alas, that great City Babylon, that mighty City, for in one houre it thy judgement come.

11 And the Merchants of the earth shall weep and mourn over her: for no man buyeth their merchandize any more.

p. 45812 The Merchandize of gold, and ſilver, and precious ſtones, and of pearles, and fine linnen, and purple, and ſilke, and ſcarlet, and all thin wood, and all manner veſſells of Ivory, and all manner veſſels of moſt precious wood, and of braſſe, and iron, and marble.

13 And Cynamon, and Odours, and oyntments, and frankincenſe, and wine, and oile, and fine flour, and wheat, and beaſts, and sheep, and horſes, and chariots, and ſlaves, and ſoules of men.

14 And the fruits that thy ſoule luſted after, are departed from thee, all things which were dainty, and goodly, are departed from thee, and thou shalt find them no more at all.

15 The Merchants of theſe things which were made rich by her, shall ſtand afar off, for the fear of her torment, weeping and wailing.

16 And ſaying, Alas, alas, that great City, that was clothed in fine linnen, and purple, and ſcarlet, and decked with gold, and precious ſtones, and pearles;

17 For in one houre ſo great riches is come to nought. And every Shipmaſter, and all the company in ships, and Sailers, and as many as trade by ſea, ſtood afar off:

18 And cried when they ſaw the ſmoake of her burning, ſaying, What City is like unto this great City?

19 And they caſt duſt on their heads, and cryed, weeping and wailing, ſaying, Alas, alas, that great city, wherein were made rich al that had Ships in the Sea, by reaſon of her coſtlineſſe, for in one houre is she made deſolate.

20 Rejoyce over her, thou heaven, and yee holy Apoſtles and Prophets, for God hath avenged you on her.

THE COMMENTARY.

ANd I heard another voyce from Heaven] This Angell is only heard, but appeares not on the Theater. Therefore Brightman calls him foreign Nameleſſe. Now wherefore he is not named, nor comes forth, we need not enquire after it; perhaps it might be, becauſe he treats of things diſpleaſing: but the former alſo was no leſſe odious to the Romanes. Therefore we leave this to the wiſedome of God. We know that in Interludes ſometime a voice and words are uttered by perſons that are hid, that the Aſſembly may be the more aſtoniſhed. Let therefore this unknowne voyce ſtir up our attention: unleſſe perhaps it were the voyce of God or Chriſt, becauſe he calleth the people His.

Now the Firſt part (as we ſhewed in the Analyſis) is an exhortation to the Godly: Afterward the lamentation of Kings, and Romiſh Chapmen: Lastly, the joy of the heavenly inhabitants.

In the Exhortation the people of God are commanded, Firſt, to goe out of ROME, leaſt they pertake of her ſinnes and plagues: Secondly, to render unto her double.

Come out of her my people] This in Ieremy 51.45. was the voyce of God unto the Iſraelitiſh people: Goe yee out of the midst of her, and deliver yee every man his ſoule from the fierce anger of Jehovah. Therefore here alſo it ſeems to be Gods voyce, becauſe (as I ſaid) he calls the people His.

The words do a little differ (yet the ſenſe is the ſame) and are directed unto all the Godly whomſoever, that either have bin, are, or ſhall be at Rome, not p. 459onelyonly within her wals, but the limits of the Romiſh Iuriſdiction. We ſee therefore that as there was in Babylon of old, the very ſtocke of abominations, a people of God, but captive: ſo in the new Babylon, although it be the Seat of Antichriſt, yet there alwayes hath bin, is, and ſhall be, ſome Godly and Elect, God hath ſome of his in Babylon.but Captives. For by this people Rupertus well underſtands the Elect onelyonly according to the counſell of God.

Therefore as often as the Papiſts demand, If the Papacy were not the Church, where then was it before Luthers time? Let us alſo aske them, if Babylon were not, where then was the Church in the time of the Babyloniſh Captivity? The church before Luther was in Babylon.wherfore as the Old Church was in Babylon, but oppreſſed thorow captivity: So the Chriſtian was under the Papacy, captivated and oppreſſed.

Goe out of her] The Iſraelites were commanded to goe out of Babylon, firſt in heart: by ſhunning her Idols and abominations: After Seventy yeers bodily alſo, by returning into Iudea under Cyrus. Both goings out of the new Babylon are commanded unto us, viz. with our hearts to flee and deteſt her Idols and abominations, and corporally alſo, as much as may be, to depart from Rome, and ſhake off the yoake of Babyloniſh Tyranny by vertue of the commandement; Goe out of her.

By which firſt we may readily juſtifie our ſeparating from Popery: They indeed accuſe us to be Schiſmaticks, Hereticks, who are fallen off from the Church: But we have not left the Church of Chriſt, but the Babylon of Antichriſt, God ſo commanding us.

Secondly the ſtupidity, or madneſſe of ſome is here reproved, who by an unhappy deſire to ſee Rome, the Pope, Cardinals, and Romiſh Idolatry, run to Italy to the great danger of their health, Life, Eſtates, Conſcience, Salvation. Such alſo who enjoying the profits, and delights of Babylon, had rather remaine in her and periſh, then obey the commandement of God. Yea ſuch alſo who being enſnared by her baites, fall from Chriſt to Antichriſt, returning with the dog unto their former Vomit: Like to the Iſraelites who loathing the Heavenly Manna in the Wilderneſſe, deſired to returne to the onions and fleſh-pots in Egypt: but remembred not their former miſerable bondage, Taskmaſters, Scourges, Brick-ovens, &c. So theſe indeed greedily embrace the fat Kitching of the Papacy, but thinke not upon the miſerable ſlavery of the Conſcience and Tyranny of Antichriſt. But as they luſting after their fleſh-pots and onions, at laſt miſerably periſhed in the wilderneſſe, and entred not into the promiſed Land: So let theſe looke to it, how in regard of their Apoſtacy they will ſatisfie their wounded conſciences at the hour of death, and what anſwer they will give Chriſt the Iudge at the laſt day.

Leaſt ye be partakers] Some weighty cauſes of the Commandement are added. The firſt is, leaſt they be defiled with her ſins: for he which dwels near a cripple learns to halt: and he that rubs a ſcabby perſon, may eaſily be infected. Our admirers of Rome, plead indeed that they can without wounding of the conſcience be converſant there, and behold the Maſſe, Idols, and Pompe of Babylon: But their pretence is falſe, becauſe God forbids the ſame, and experience proves the contrary: for they are forced (at the leaſt) to uncover the head, bow the knee to the Maſſe, Idols, Pope, and by outward ſhews to give approbation to Babylons Idolatry, except they would endanger themſelves: But that this is to participate in their ſins, cannot be denyed by any ſound reaſon: for to ſhun ſinne is to avoid the occaſion thereof. Let ſuch therefore call to mind that true ſaying: Eſto procul Roma, qui cupis eſſe pius.

And of her Plagues] Another cauſe, Lib. 8. cap. 28.leaſt being overthrowne by the fall of Babylon, we ſuffer juſtly for our raſhneſſe and backwardnes. Mice (as Plinie writeth) depart out of the houſe when it is ready to fall: and the Spiders first fall downe with their webs. A little before the Siege of Jeruſalem by Titus, there was p. 460heard a voice in the aire: Let us depart hence, whereby the Chriſtians were induced to go over Iordan to Pella. Having therefore theſe examples, why ſhould not the Godly depart from Rome, being near to deſtruction, that they be not partakers of her plagues: for when a houſe falls, all that are under the roofe muſt of neceſſity periſh.

5. For her ſinnes have reached] A third reaſon is taken from the revenging juſtice of God, which although it ſometimes deferre, yet at length it requires the puniſhment of wicked deeds: foreign, God hath a revenging eye.

This reaſon is amplified two wayes: First in reſpect of the ſins which are ſaid to have reached unto Heaven: Generally all greek Copies have it foreign They followed each other, one begetting another, ſo that like chaines faſtned together with many rings, What is meant by ſins to reach to Heaven.they reached as it were up to Heaven. Andreas and Montanus have it foreign glued together, or as it were with lime or morter raiſed up to ſo great an heape, as it reached even to Heaven. This ſignifies the abominable heaping up, and filthineſſe of ſins, which is ſaid to reach up to Heaven, that is, by exceſſive guilt to draw down vengeance from God: By a like metaphor God makes Kains parricide deteſtable, Gen. 4:10. The voice of thy brothers blood cryeth to me from the earth: And the filthineſſe of Sodom, Gen. 18:20.21. The cry of Sodom and Gomorrah is great: the cry of their ſinne is very grievous which is come unto mee.

RIBERA on this place ſaith well, That there is no ſinne, though never ſo little, but it comes even to Heaven, that is, unto the knowledge of God, although the ſcripture uſeth ſo to ſpeake onelyonly of greateſt ſinnes, ripe for puniſhment. Now hence is refuted the diſtinction of veniall and mortall ſins: for to reach to heaven, is not onelyonly to come unto the knowledge of God, ſeeing he takes knowledge even of the leaſt that are committed, but ſo to take knowledge of them, as being a ſinfull violation of the Law, and therefore deſerving the puniſhment preſcribed in the Law. If therefore all (even the leaſt of ſins) do reach, and come unto the knowledge of God, it followeth that all deſerve the puniſhment of the Law, namely death eternall: and that none in their kind are veniall, that is, do deſerve pardon, not puniſhment: yet indeed by accident they become veniall to the faithfull through the mercy of God.

Secondly the grievouſneſſe of her ſins are aggravated on Gods behalfe: who is ſaid to have remembered them: by an foreign or humane affection often in Scripture applyed to God, by which is ſignified not any forgetfullneſſe, but Gods goodneſſe and lenity: he is ſaid to forget ſinners, when he differs their puniſhment, and affords time of repentance, and wholly forgiveth them that repent: And he is ſaid to remember, when the time of puniſhment is at hand: Thus in Chap. 16. ver. 19. Babylon is ſaid to come in remembrance before God, to give unto her the cup of the fury of his wrath: which is repeated in this place.

Hence three things are briefly to be noted, the conſideration whereof ought to recall us from ſin, and ſtir us up to repentance.

Firſt, that all our ſins, even the leaſt are taken notice of by God, and deſerve to be fearfully puniſhed, eſpecially if they be heaped up without repentance. Let no man therfore think to eſcape unpuniſhed, as if his evills were forgotten, or hid from the eyes of the Lord: for all the actions of men, as well evill as good, are open and bare unto him with whom we have to do.

Secondly, If we have a long time gone on in ſin without puniſhment, it is to be aſcribed to the patience of God, by which he leads us to repentance: Let us therfore take heed that we abuſe not his long ſuffering and forbearance unto ſecurity, Rom. 2.3.

Lastly, that at laſt ſins being heaped up, God doth call them to remembrance, and will certainly puniſh them the more grievouſly, by how much he hath forborn p. 461the ſame; Let us therefore not perſevere in ſin, in hope to go allwayes unpuniſhed, but while God calls not our ſins as yet to remembrance, let us forſake them.

Now it may be demanded, what is that chain of ſin reaching to Heaven?

Ribera here is ſilent, being conſcious to himſelf, that they are the abominations of Papall Rome, for either they are of Old Rome, or elſe of Popiſh Rome. Of Ieruſalem they cannot be, foraſmuch as this Babylon by the Ieſuits own confeſſion is Rome; not Jeruſalem, though before he falſly and againſt his knowledge ſo ſeined in Chap. 16.19. Neither can they be ſins of Old Rome: ſeeing the chaine of them was broken long ago by the rooting out of Paganiſme: Adde to this that the guilt thereof was long ſince expiated by the worſhip of Chriſtian Religion, as alſo by the puniſhments inflicted through the Gothes, Vandalls, Hunni, before Antichriſts riſing at Rome. Beſides God would not impute to Christian Rome the wickedneſſe of others: for the ſoule that ſinneth, it ſhall die. Ezec. 18.4.Ezek 18:4It remains therefore that this chain or heape of ſins, is of Papall Rome.

Furthermore theſe ſins ſhall be either of Popiſh Rome, or elſe of Rome invaded by Antichriſt, who (as they ſeine) is to reigne three yeeres and an halfe. Of this feined Antichriſt they cannot be: both becauſe Ribera gloſeth, Chap. 16.11.14: that Rome before the comming of Antichriſt ſhould utterly be deſtroyed by the Ten Kings: As alſo becauſe in the ſpace of three yeers the ſins of their feined Antichriſt cannot in any probability encreaſe to ſo great an height, if we ſeriouſly conſider what is here ſpoken of his whoredomes, wares, merchandize, and great wealth: ſo that whitherſoever the Ieſuites turne themſelves, this heap of abominations reaching to heaven, is meant of none ſave Popiſh Rome, now extant. Thus the Papiſts themſelves, except they be altogether brutiſh, may underſtand what is to be determined of the worſhip, ſuperſtitions, Idols, and univerſall politie of the Romiſh Church.

6. REWARD (Gr. render) HER EVEN AS SHEE REWARDED (rendred) YOƲ ] The ſecond Part of the Exhortation, that the godly ſhould repay double to Babylon: Which God inculcates by divers figurative words. 1. That they ſhould render, for, reward her, to wit, judgement. 2. Double unto her double according to her workes, for, afflict her twice as much as ſhe hath afflicted the Saints. 3. Fill to her double the cup of wrath, the ſenſe being one with the former. 4. That by how much through pride and luxuriouſneſſe, ſhe had lift up herſelfe above all Churches, Biſhops, Kings, Princes: by ſo much they ſhould not onelyonly bring down, but alſo afflict her with torment and ſorrow: In the latter of which he alludes unto that in Daniel, Dan. 11.36 Theſſ. 2.4.Dan 11:36And hee ſhall exalt himſelfe: And to that of Paul: And exalteth himſelfe above all that is called God. By this diverſity of Phraſes her ſins are ſo much aggravated, as no puniſhment, or torment ſeems to be great enough for them: Withall the godly are ſtirred up in taking vengeance on her, to exerciſe all manner of ſeverity and puniſhment, not out of their own affection, but by the commandement of God.

But here two doubts are to be cleared.

First how this ſtirring up of the godly to revengement ſtands with charity, piety, and the commandement of Chriſt, Render not evill for evill: For the godly are rather to be dehorted from cruelty, then to be edged on therto.

The ſecond, how it agrees with equity and juſtice to render double, that is, to inflict a heavier puniſhment then the nature of the fault ſeems to require.

VntoUnto which two a Third may be added, ſeeing he commands us to render to Antichriſt according to his workes, which were wicked and abominable ſins: whither then we are commanded to reward wickednes with wickednes, theft with theft, murder with murder, perjury with perjury? Thus God ſhould command that which is abominable: Now that which God commands is right and juſt: and ſo it ſhould be no ſin to ſteale, commit adultery, forſweare, kill, Chriſtianus Gottlieb.&c. Which thing of late a Maſqued Sycophant did hence labour to maintain.

p. 462But to the firſt it is anſwered, that the godly are not commanded to take vengeance, but to rejoyce becauſe of the ſame, that is, they themſelves are not bid to burne Babylon, but to rejoyce that God by the Kings had brought ſo heavy a judgement on her: as if they ſhould ſay, take vengeance on her with God, and gladly ſubſcribe unto his righteous judgement: by how much ſhe hath rejoyced in doing injury unto you: by ſo much rejoyce ye over her juſt puniſhments. In this ſenſe it is ſaid that the Saints ſhall judge the world and Angels, 1. Cor. 6:2.3. and the Twelve Tribes of Iſrael, Mat. 19.28. to wit, as approoving of the judgement to be executed by Chriſt the Iudge.

This opinion many of ours follow: Ribera alſo holds the ſame: If we take it thus, then it is not contradictory to Chriſts commandement touching ſhunning of revenge. Neither are the Saints bid to rejoyce over evill, or the torments of Babylon, but the righteous judgements of God.

But thou wilt ſay, they are not only commanded to rejoyce over her judgement, but to take vengeance on her themſelves: for as by the words: Goe out: they themſelues are commanded to go out: ſo by the words, Render unto her: they themſelves are commanded to do it: which ſeems to contradict the commandement of Chriſt in the Goſpell.

I Anſwer: This muſt be underſtood by a Synecdoche, part being put for the whole. Therefore my Anonymus refers the command unto Preachers: RENDER ƲNTO HER, that is, Preach yee that ſo much be done unto her. Thus there is no difficulty: Neither is there any, though it be referred to the whole Company of the Godly, which conſiſts not only of private men, (unto whom indeed private revenge is prohibited by Chriſts Commandement:) But of godly Princes and Kings alſo: Anonymus a true prophet:for ſome of them, ſaith the ſaid ANONYMƲS, ſpeaking of the ten hornes or Kings, who now hold with Antichriſt, ſhall at the preaching of the Goſpell be turned against him: the which thing we have before ſpoken of. So that here is commanded no private revenge to private men, but publick to godly Kings and Princes, into whoſe hearts the Lord will put this, uſing them as inſtruments for the overthrow of Babylon. VntoUnto them therefore and their military forces, this part of the Exhortation doth principally belong: and the manner is declared how God put that into their hearts, namely, becauſe by an expreſſe commandement he ſtir'd them up to this revengement.

VntoUnto the ſecond the Anſwer is more eaſie: he commands not to render double puniſhment for a ſingle ſin, or to afflict Babylon more grievouſly then ſhe deſerved: the which ſhould bee contrary to juſtice: but commands them to inflict the double of thoſe afflictions, with which ſhe had tormented the Saints: and ſo much her ſins did require: for he ſaith expreſly: Double unto her double, according to her workes: as if he ſhould ſay, becauſe her ſins deſerve double puniſhment. For no puniſhment can be double in reſpect of ſin in the judgement of God, that is, more grievous then the fault: foraſmuch as all ſin deſerves eternall puniſhment: Or we may underſtand double not Arethmetically, but Geometrically, that is, of a moſt fearfull puniſhment agreable unto her deſerts. And the word Double is thus taken in the Prophets: Iſa. 40.2. God promiſeth to the people deliverance out of their Captivity, for, ſaith he, ſhee hath received of the Lords hand double for all her ſinnes: that is, ſhe hath grievouſly and ſufficiently bin puniſhed. And Zach 9.12. he promiſeth to the new Church double happines, or double benefits in reſpect of the old Church, Even to day doe I declare that I will render double unto thee. So here: Double unto her double: for, puniſh her ſufficiently according to her deſerts: In which ſenſe alſo Chriſt ſaith Luk. 6.38. Good meaſure, preſſed down and ſhaken together, and running over, ſhall men give into your boſome. Wherfore he wills not that the puniſhment ſhould exceed meaſure.

VntoUnto the third: It is a malicious cavill from the aequivocation or double meaning of the Phraſe: for to render double unto Antichriſt according to his workes, is p. 463not to recompence his wickedneſſe with twice as much wickedneſſe (for the heavenly voice cannot command ſin) but to inflict double puniſhment on him. For the works of Antichriſt, wherwith he afflicts the godly, in reſpect indeed of himſelfe are moſt vile ſins: but in reſpect of the godly afflicted by him, they are but ſorrowes and torments, which only they are commanded to double to Antichriſt: for thus God himſelfe interpreteth it, ver. 7. how much ſhe hath glorified herſelfe, and lived deliciouſly: ſo much ſorrow and TORMENT give her.

7. Becauſe ſhe ſaith in her heart] The Pompe and riot of Rome is ſo plainly ſet forth, as the chief cauſe of its deſtruction, as that it cannot be denied, but he ſpeaketh of Popiſh Rome: who in the foregoing words is commanded to be brought low by ſorrow and torment, by how much ſhe had glorified (foreign) herſelfe by pride and deliciouſnes: Now what Nation or City, in pompe, glory, deliciouſnes, is equall to Rome. She alone theſe thouſand years hath gloried to be Head of all Churches in Chriſtendome. The Pope hath made himſelf Ʋniverſall Biſhop, from whom the whole world is to receive Rights, and coactive Lawes: Which arrogancy Gregory I. expreſſely attributes to Antichriſt, ſaying, I confidently ſay, that whoſoever calleth himſelfe, or deſireth to bee called ƲNIVERSAL PRIEST, in his exaltation is afore-runner of Antichrist, becauſe by pride he ſets himſelfe before all. The pride therefore and arrogancy of Rome is nothing ſave the Antichriſtian Monarchy of the Pope of Rome. He indeed boaſteth to have received the ſame of CHRIST: But here the Holy Ghoſt makes him a lyar.

For Babylon hath glorified herſelfe] That is, hath uſurped and taken the ſame unto her by wicked devices, with all deceitfullnes of unrighteouſnes: And therefore the Lord who is an enemy to pride, will juſtly caſt her downe by how much ſhee hath exalted herſelfe: according to that ſaying, Luk 14.11 1. Pet: 5:6.Luke 14:11Whoſoever exalteth himſelfe ſhall be abaſed. And that of Peter: God reſisteth the proud.

This pride of the Romiſh Sea doth moſt manifeſtly appeare by her ſhamefull boaſting, and Thraſonicall lifting up: I ſit a Queene, and am no Widow, and ſhall ſee no ſorrow] It is an alluſion unto the boaſting of Ancient Babylon, with which the Lords upbraides her, Iſa. 47.8. Thou ſayest, ſaith he, in thine heart, I am, and none elſe beſides mee: I ſhall not ſit a Widow, neither know the loſſe of children. Thus Babylon gloried becauſe of the Monarchie, as having none equall or ſuperiour in ſtrength and power, but like an Empreſſe had all Provinces and Kingdoms under her: neither could be endammaged or overthrowne by any. The vanity of this arrogancy God doth there reproove, and the event confirm'd it: for not long after ſhe was overthrown by Cyrus and the Perſians. The pride of the Romiſh Sea is no leſſe: Not only ſaying in her heart, but publikely boaſting ſo much. Now the words here are a proper Mimeſis or imitation of the words, by which the Popes of Rome, and their flatterers have hitherto bin accuſtomed to glorifie themſelves.

I ſit] A word proper to the Pope, for he boaſteth, that he ſits, that is, reigneth, and Commands in the Chaire of Peter, the Apoſtolicall Seat: Namely, to manifeſt that he is the Sonne of perdition, who, as the Apoſtle ſaith, 2: Theſ. 2.4SITS in the Temple of God: thus this Angell ſheweth him ſitting on the Beaſt, that is; like Antichriſt ſwaying the Romane Empire.

I ſit a Queene] And this is proper to Rome: for ſhe boaſteth, that ſhe is Lady, Staplet: Relact: Princip. Edit Anno. 1596.or Queene of all Churches and Kingdomes. In ſigne whereof they paint the Church of Rome, ſitting as a Queene on a Throne, Crowned with a royall Diadem, holding in her right hand the Booke of Decretalls, with a Papall Cope on it, in her left hand two Keyes, croſewiſe: treading under her feet the Heretickes, Luther and Calvin with their Bibles. Is not this to ſit a Queene?

My Anonymus thus: I ſit as a Queene] to wit, ruling all, and exceeding all in the riches and glory of the World: and therefore I am a Queene as well in ſecular honour, as in ſpirituall dignitie.

p. 464And am no widow] This alſo is Romes language, who boaſteth that as ſhe is Mother of Churches, ſo the Spouſe of Christ, whom Chriſt will never forſake, who can never erre, be defiled, or ſlip, to wit, having the Holy Ghoſt as friend to the Bridegrom, allwayes to preſerve her Chaſtity.

Anonymus as though he had been living in our times, Thus: I am no Widow, (Although the greater part is turned to Chriſtianitie, and gone from mee) becauſe as yet a great part of Chriſtendome holds with mee, and I have ſingular conſolation in the Subſidies of Simoniſts.

And ſhall ſee no ſorrow] Either by loſſe of children or any other calamity. This boaſting alſo is proper to Rome, whoſe Paraſites would perſwade all men: That Rome is the Church built on the rocke, againſt which the gates of hell ſhall not prevaile, that ſhe is Peters Boate, which may be toſſed, hurled, ſhaken with the winds, but cannot be ſunke by the waves. Hence Bellarmine gives two notes of the Catholicke Romane Church. The proſperity of the defenders, and unhappineſſe of Romes adverſaries. Anonymus: And ſhall ſee no ſorrow] which my adverſaries threaten ſhall befall me in Hell. The ſumme is: That this Cathedrall Queene is the Romiſh Seat, the Lady of all Churches, Kingdomes, Biſhops and Kings. Now how truely ſhe boaſteth, that ſhe ſhall allwayes be free from widow-hood, loſſe of children and ſorrow, let us hear further.

8. Therefore ſhall her Plagues come in one day] The pride and ſecurity of Rome is here reprooved by a deadly ſentence pronounced by God, after the manner of a Iudge, as it were on the Tribunall. And 1. he ſhews the equity thereof. 2. Swiftneſſe. 3. The grievouſneſſe. 4. The neceſſity.

The judgement ſhall be juſt; for it ſhall be inflicted foreign Therefore, that is, becauſe of the pride, riot, and ſins even now reckoned up and confeſſed.

He will moſt ſwiftly fall upon her in her ſecurity, for foreign in one day (which is taken out of Iſai. 47.9.) yea foreign in one houre (as it is in ver. 10.) ſhall her plagues come: ſhe ſhall not bee beſieged by the Kings a long time, or many years, but be ſuddenly taken, becauſe of her ſecurity (like as in one night Cyrus ſuddenly tooke careleſſe Babylon) being forſaken of her friends, and driven to deſpair, having no power to defend her ſelf.

The grievouſneſſe of the puniſhment is aggravated by enumeration of four Plagues, Death, Mourning, Famine, Fire: every one of which ſhall anſwer to her ſins: ſhe promiſed her ſelf perpetuall happineſſe: but Death ſhall cut her off: ſhe delighted in all kind of pleaſures, therefore ſorrow ſhall overthrow her. She continually gave her ſelf to gluttony, riot, &c. Therefore Famine ſhall kill her: ſhe burnt the godly Martyrs as Heretickes: therefore with Fire ſhall ſhe be utterly conſumed, by the Kings (ſometimes her lovers) who ſhall fall from her, and turne their ſwords (which they formerly imployed for her againſt the Godly) into her own bowels. See Chap. 17. ver. 17.

For ſtrong is the Lord] He prooves that her lot and portion ſhall be irrecoverable, from the omnipotencie of the Iudge: the which he oppoſeth to the Romane power, that we might not think the thing foretold impoſſible, the which immagination hath beguilded many even to this day. Stapleton hath writ a Booke of the admirable greatneſſe of the Romane Church: which he ſaith ſhall ſo remaine for ever. Lipſius alſo had no other end then to flatter Rome in his Book (which he publiſhed about the ſame time) touching the admirable greatneſſe of the Romane City. Iohan. Paul. Windek.About this time alſo a certaine Paraſite of the Romiſh Seat, ſpread abroad a Prognoſtication about the future ſtate of the Church, wherein he affirmed, that the Evangelicall Doctrine, and Chriſtian Churches, ſhould ſhortly periſh: The Romane Seat remaine ſtable and conſtant: ſo is this opinion ſettled in the mindes of Papiſts, that it is impoſſible the Romane Power ſhould be overcome through any Plots or devices, or the Romiſh Hierarchy linked and faſtned together with iron bonds as it were, ſhould ever be overthrown by any: But:

p. 4652. Strong is the Lord which judgeth her] Gr. foreign Judging, in the preſent tence: Andreas and Montanus foreign, who hath judged: becauſe in his unchangeable decree he hath devoted her to condemnation: ſome thinke becauſe this ſhall happen in one day, and ſuddenly, that (like Sodom) ſhe ſhall be burnt with fire from Heaven: but becauſe it was ſaid before, that the Kings ſhould burne her, it ſeems rather to be meant of fire ſuddenly thrown into the City by the Victorious army. Hitherto the Exhortation, the Lamentation followes.

9. And the Kings of the Earth ſhall bewaile her] The wicked lament the wretched condition of Rome: Firſt Kings, then Merchants: Lastly Shipmaſters. Now what, and how great their mourning ſhall be, and the cauſe thereof common to them all, is ſhewed to be the loſſe of their former riot and gaine: And therefore there is the leſſe difficulty and reaſon to inſiſt upon it. This generally is to be noted from the lamentation, that a temporall judgement on Rome is here deſcribed, not the laſt judgement in the end of the World: for wicked Kings, Merchants, and Shipmaſters, ſhall ſee, and bewaile the ſame.

In the firſt place the Kings of the Earth are brought in mourning, as being more worthy and powerfull: who were chiefe in committing filthines with the Romiſh Strumpet.

They ſhall bewaile and lament for her] That is, becauſe of her ſudden and miſerable deſtruction: who theſe are, is noted by two Epithites: they are Kings of the Earth, committing fornication, and living deliciouſly with her. By both we may underſtand that they ſhall be enemies of the Goſpell: Vaſſalls, Sonnes, Spirituall Lovers of the Romiſh Seat. For the firſt Epithite foreign of the Earth, is allwayes in this Propheſie taken in an evill ſenſe, for Kings, Nations, and worldly men given to earthlie worſhip. By the latter Epithite, the cauſe alſo of their mourning is ſhewed, they ſhall lament exceſſively becauſe they are deprived of their ſweet converſe with the whore, by means of her unexcepted deſtruction. What that converſe was, we have opened on verſe 3. and divers times before.

It may be demanded who theſe Kings of the Earth ſhall be?

Ribera feineth, that they ſhall be the ſame Ten Kings who burned her with fire, who theſe Kings of the Earth are.repenting and bewailing the deſtruction of the moſt renowned City, like as Titus is ſaid to have mourned for the burning of Ieruſalem and the Temple. But it is a vaine Fiction: for thoſe Kings ſhall be converted unto the faith: Theſe ſhall be Kings of the Earth, Enemies of the Goſpell. Ioſeph, lib: 7: de bell. Iud. c. 24.The cauſe alſo of the mourning is different: Theſe ſhall lament becauſe they can no longer commit fornication and riot with her. But the former Kings after they had once by the divine merciemercy of God repented of their ſinne, refuſed any longer to commit fornication with her: for it is ſaid, They ſhall hate the Whore, and make her deſolate. Therefore we affirme that theſe Kings of the Earth ſhall be ſuch of the Ten, as ſtill remaine with the Pope.

10. Standing a farre off for feare] The geſture and voice of theſe Mourners is noted: ſtanding a farre off and crying: Alas, alas. In which he prevents an objection: Why ſhall they not rather take up Armes, and ſuccour the diſtreſſed Citie? Feare and trembling ſhall hinder them: ſignifying, that the Lord will ſo aſtoniſh them, as that they ſhall not ſo much as thinke upon armes, or ſuccour, for the feare of the divine judgement will make them to ſeeke ſhelter for themſelves.

For in one houre] Before, In one day, Her judgement ſhall be ſo ſudden, that before the report of her Siege be far ſpread, the Citie ſhall lie in aſhes. Thus high things are on a ſudden brought to nothing: Trees of great height are long in growing, but rooted up in one houre. They call it judgement, to wit, of God, the juſt Iudge, whoſe vengeance ſhall be ſo manifeſt, that the very enemies ſhall be forced to confeſſe that ſo great a Citie was thus ſuddenly overthrowne not by humane force, but by the judgement of God being angry.

p. 46611. And the Merchants of the Earth ſhall weepe] Merchants ſucceed the Kings in mourning, the Merchants, I ſay, of the Earth, whom we have ſhewed to be ſpirituall Traders, Treaſurers of the Popiſh Court, Paenitentiaries, and Granters of Pardons, &c. The which plainely appeares by the adjunct cauſe of their ſorrow, and kind of Merchandize.

Becauſe no man buyeth her merchandize any more] But gold, ſilver and pretious ſtones, ſhall not be out of eſteem, becauſe of the deſtruction of one Citie. For by the overthrow of one Mart-Towne, trading is not taken away from other places: but the fall of one is rather the riſing of another: as not long ago in the low Countries, Antwerpe ſometime a noble Mart-Towne decaying, was the flouriſhing of Amſterdam. Therefore it is manifeſt, that here properlie merchandable wares are not noted, but the gainfull hunting of the Romaniſts, their Bulls of indulgence, and ſpirituall tributes, by which they have emptied the treaſuries of the Kingdomes, Provinces, and Cities of Chriſtendom.

Buyeth them no more] For theſe things ſhall be diſcovered to be but baſtardlie wares, meere impoſtures, which the Pope, falſly claiming to be Succeſſour of Peter and Paul, had obtruded on the world, to be beleeved as neceſſarie to ſalvation. ANONYMƲS: Their wares] By which they merchandized with the goods of the Church: No man ſhall buy them any more. Becauſe all ſimonie and covetouſneſſe ſhall then eternally ceaſe from the Church: And by theſe Merchants are meant hypocrites alſo, who ſell great holineſſe for a temporall reward.

12 The merchandize of gold and ſilver] This whole Catalogue of wates, is taken by a certain alluſion from Ezechiel 27. where the deſtruction of Tyrus, then a moſt noble Mart-Towne, is likewiſe deſcribed, for like riot and pride. There the neighbouring Nations and Peoples are reckoned up, who all of them brought both their own and forraine merchandize unto Tyrus: The Edomites, brought Caedars and Firre trees from Lebanon: The Macedonians Ivorie: The Aegyptians fine linnen and broidered worke: They of the Iſles of Eliſhah ſilke and purple: They of Tarſhis ſilver, iron, tin, lead: Tuball and Meſhech, ſlaves, horſes, mules, &c.

So here the Holy Ghoſt would have us to underſtand the diverſitie of peoples, who have brought thoſe wares to Rome, that is, enriched the Romane Sea with treaſures and rich tributes: In vita ſylveſtri.Ʋnto this royall Court (ſaith Platina) flowes the encreaſe of Tarſhis in Cilicia: from the poſſeſſion of Tyrus comes Oyle, Spices, Caſſia: Baulme alſo from the places where it growes, with Saffron, Salt, Peper, Cynnamon, &c. Here the conjecture of moſt learned Brightman is verie propable: The merchandize of gold, ſilver, pearles, the Spaniards by their Navigations bring to Rome: Italy furniſheth her with Cinnamon, Frankincenſe, Ointment, Wine: Sicilia, Sardinia, Corſica, with fine floure and wheat: Germanie with beaſts: England with ſheep: France with horſes and chariots: Helvetia with men: And all of them together with ſoules of men: all of them being forced to beleeve, that it is of neceſſitie to ſalvation to be ſubject to the Pope: all alike are affrighted with feare of Purgatory, from whence they cannot bee redeemed but by meanes of gold and ſilver: To be ſhort, through covetouſneſſe and feined ſpeeches, the Romane Falſe-Prophet makes merchandize of the ſouls of all men.

Now to diſpute of the qualitie of each ſort of this merchandize, I think it needleſſe: ſome are known and in uſe amongſt us: Others being out-landiſh are anknowne to theſe parts, the deſcriptions whereof may be ſought in Plinie, Dioſcorides, and other Writers of naturall things.

Fine linnen] called Byſſus, a moſt excellent ſort of linnen.

Of Purple and Scarlet, See Chap. 17. ver. 4.

Silke] Or ſilken cloth ſpun of the fineſt ſilken threed, being of a great price.

Fine flowre] being made of the flowre of wheat.

And all thyine wood] Or odoriferous wood, as the Cypreſſe, Juniper, Caedar, the word comes from the Greeke foreign THUOO, to ſend foorth a p. 467ſmell. And of horſes] viz. the merchandize of horſes.

And ſlaves Greek (foreign) Bodies] from Ezechiel 27.13. Meſhech and Tuball traded with the ſouls (or perſons as moſt tranſlate it) of men, and veſſels of braſſe, &c. the which all do expound of ſelling ſlaves: But here the Holy Ghoſt doth diſtinctly put foreign the bodies and ſouls of men. The Old Verſion: Of ſlaves and the ſoules of men. Therefore this merchandize of ſouls is different from that of ſlaves, neither can we otherwiſe underſtand it, then of that spirituall trade which is exerciſed about the redemption of ſoules out of Purgatory: For hence comes up their Courts, Temples, Altars, Maſſes, Monaſteries, Cloysters, Legacies, Pilgrimages, Annuities, Waxe-candles, and all other gainfull workes in Popery: All I ſay was done to redeem ſoules.

Therefore RIBERA on this place doth vainly feine two ſorts of ſlaves, of whom ſome were ſold to ſerve: Others to be ſlain, that is, to fight with beaſts in the Circle. The which although it be true: yet no reaſon can be given, why theſe latter ſhould be called ſoules. The ſoule, ſaith he, ſignifies the life: with the Hebrews indeed, but not ſo with the Greeks: and it is againſt him: For thus ſoules ſhould ſignifie ſlaves appointed not to death, but life.

14. And the fruits that thy ſoule luſted after] Gr. The harveſt of thy luſt is gone from thee: The Old Verſion, Apples of thy deſire: becauſe the Autumne is Appletime: It is an Hebraiſme, for, the deſirable fruits of thy palate ſhall faile thee: namely, their delicious Banquets, delicate Iunckets, with which though the Romane Clergy glut themſelves twice or thrice in a day, yet they faſt.

And all dainty and goodly things] He underſtands the variety of dainty diſhes, with which the riotous Fathers uſe to fill their tables: now all this ſhall ceaſe. The fire will put an end wholly to theſe delights.

The change of the conſtruction is here obſerveable: For whereas before the Heavenly voice declared the mourning of Merchants, and their ſeverall wares: here he ſuddenly directs an Apoſtrophe to Rome it ſelfe: and ſo it is againe in the third voyce, ver. 22.23. Therefore BEZA conjectures that this verſe is here inſerted from the Apoſtrophe there. Which opinion is the more probable, becauſe it is certaine that this Booke of old was greatly neglected, and the authority queſtioned by the ſpeciall ſubtiltie of Satan, leaſt theſe myſteries ſhould in time be manifeſted: yet he leaves the verſe in his place, becauſe of the conſent of Copies. Now we know that ſuch an Enallage or change of perſons, is not unuſuall to the Prophets, and to John in this Propheſie, as we had it in the beginning of Chap. 1. verſe 7.8.

Are departed from thee] Montanus foreign are periſhed from thee: Andreas, foreign, the ſenſe being all one.

15. The Merchante of theſe things] He returnes to the mourning of the Merchants, and deſcribes the cauſe thereof, with the manner.

Which were enriched] The cauſe of their mourning ſhalbe, in regard of the loſſe of their gainfull wares, by which they gathered abundance of wealth, inſomuch as one Canonſhip was worth by the yeer ten or twentie thouſand florines: One Biſhoprick or Cardinalſhip, an hundred, yea three hundred thouſand. At ſo high a rate hath the Pope ſold theſe Places. Now by the deſtruction of Rome, all the hope of gathering wealth this way ſhall be cut off: yea the riches which they have gathered ſhall expoſe them to danger, becauſe the Annuities, Legacies, Tithes, &c. ſhall be ceazed on. This therefore is no ſmall cauſe of ſorrow.

They ſhall stand a far off] Namely, for feare leaſt they be hurt by the flames thereof: And indeed how ſhould her Merchants any way helpe her, ſeeing her Kings ſtand a far off, trembling for fear.

16. Alas, alas, that great City] The Merchants ſhall imitate the howling of the Kings: but ſpeak of their merchandize of fine linnen, purple, ſcarlet, gold, pearles, and pretious ſtones, the which they be waile, not onelyonly as being now conſumed p. 468in this fire, but alſo becauſe they ſhould never trafficke any more with ſuch like wares.

17. And every Shipmaſter] After the Kings and Merchants of the earth, Seamen alſo ſhall mourne: who are divided into four rankes: firſt Maſters, or Governours of Ships, ſignifying Cardinals, Patriarchs, Archbiſhops of the greater Nations. 2. Pilotes, or Maſters mates, being in company and fellowſhip with the former: as the familiars and domeſtickes of Cardinalls have partners in profit and loſſe. 3. Sailers, Biſhops of inferiour note, and Abbates, Gardians, Priors,, Rowers in Peters boate. 4. As many as trade or gaine by Sea: the whole Clergie, as Canonists, Regulars, Monkes, Jeſuites, Capuzines, who helpe forward, and live upon the profits of the Romiſh Court.

Shall ſtand afarre off Not daring to approach for feare, like the Kings and Merchants: Gr. foreign Stood foreign and Cryed: by a propheticall certaintie he rehearſeth the thing as if it were done: Now they ſhall teſtifie their feare and aſtoniſhment: Firſt in words by crying. What City is like to this City, from Ezech. 27.32. Till now they boaſted that the gates of hell ſhould not prevail againſt Rome. But they ſhall grievouſly bee aſtoniſhed by her unexpected deſtruction. Experience therefore ſhall be the Miſtreſſe of theſe fooles: Secondly they teſtifie their feare by geſture, of which it followeth.

19. And they caſt duſt on their heads] Like unto ſad Mourners, as Joſhua 7. the Iſraelites mourning for the ſacriledge of Achan threw duſt upon their heads, ſo did the meſſenger that brought tidings of the Iſraelites overthrow, 1. Sam. 4. And Iobs friends Chap. 1. But the mourning of theſe ſhall be more grievous then the other, becauſe the destruction of Babylon will more grievouſly touch their Kitchings. Therefore lamenting they ſhall ſing the ſame Funerall-Song with the Kings and Merchants, bewailing not the ſins and abominations of Rome, neither their own offences againſt God, but the loſſe of their riches, all occaſion of encreaſing their treaſures being taken away, and becauſe they ſhall no longer furniſh the Clergy with their merchandize, but be faine to feed on brown bread, (as the ſaying is.) This is a Judas-like repentance: for they mourne not becauſe they have ſinned, but becauſe they may ſin no longer. The Songs of the righteous ſound otherwiſe: Juſt art thou O Lord, and righteous are thy judgements.

Is made deſolate] This deſolation is again and again inculcated, that Rome may not queſtion, but that it ſhall certainly come to paſſe, though ſhe now ſecurely mockes at the ſame. In one hour] Suddenly, and in a moment, ſo ſaid the Kings, ver. 10. and in one day, ver. 8.

20. Rejoyce over her thou Heaven] We have heard the wickeds lamentation on earth: Now followes the Saints rejoycing in Heaven: unto which the ſecond heavenly voyce exhorts them: It is an Apoſtrophe unto the Heaven, the holy Apoſtles and Prophets, to Rejoyce over her, that is, over her deſtruction. Some by Heaven underſtand the Church: By the Apostles and Prophets, the Publiſhers of the Goſpell that then ſhall be. But it appeares to be a Propheticall Proſopopoeia: as Iſa. 1: 2. Heare O Heavens: to teſtifie the greatneſſe of their joy. Before Heaven mourned becauſe of Babylons ſins heaped up to Heaven, ver. 5. Now it is bid to rejoyce, becauſe ſo great filthineſſe is taken away. Or it is a Synecdoche: Rejoyce O Heaven, for, Ye Angels, and other heavenly inhabitants. Thus I rather take it, becauſe of that which followes, Chap. 19. ver. 1.

By the name of Apoſtles and Prophets are meant the ſoules of the holy Martyrs ſlaine by the Romane Tyrants, and Antichriſt for profeſſing the doctrine of the Apoſtles and Prophets: which we may gather from ver. 24. In her is found the blood of the Prophets: and yet we read not that any of the old Prophets were ſlaine at Rome: which I mention becauſe of Riberas ſtarting-hole on Chap. 14. verſe 8. where he denies that Papall Rome is Babylon, becauſe not Popiſh but Heatheniſh Rome killed the Apoſtles Peter and Paul, but in vaine ſaith he, ſhould the Apoſtles and Prophets be commanded to rejoyce over the vengeance of Popiſh Rome, by p. 469whom they were not killed: but it is falſe: for Heaven and the Prophets alſo are bid to rejoyce over her, although neither Heaven nor the Prophets were ſlaine by her.

The ſoules therefore of the ancient and latter Martyrs to whom (requiring God to avenge them before the time, were given White robes, that they might in the meane while reſt content with their felicity) are now at length bid to rejoyce, becauſe the time of vengeance is at hand. yea, becauſe God had now avenged their blood, and abundantly anſwered their deſire.

This cauſe of joy is added: For God hath avenged you on her] In the Greeke the Hebraiſme is very Emphaticall: Becauſe God hath judged your judgement on her: For both the cauſe of their Martyrdome is approved: that it was a judgement, that is, righteous and pleaſing to God: as alſo the puniſhment of Babylon is wholly attributed to God the Iudge, and the avengement of the innocent blood of the Saints is made the moſt righteous cauſe thereof.

But he ſeems to command rejoycing over evill; not in the leaſt: But bids them to rejoyce, becauſe the riot and tyrannie of Babylon is repreſſed, and the Church freed from the ſame: as alſo becauſe Gods glorie is vindicated from the blaſphemies of the ungodly. Now the deliverance of the Church, the ſuppreſſing of the wicked, the vindicating of Gods glorie, and Declaration of Gods righteouſneſſe in puniſhing the ungodly, are not evill things, but excellent and the moſt juſt judgements of the Lord. So that the Heavenly Inhabitants are bid to rejoyce not over evill but good things. And this is the meaning, Pſal. 58.10.Ps 58:10whenſoever in Scripture the Saints are commanded to rejoyce over the enemies: The righteous ſhall rejoyce when he ſeeth the vengeance: he ſhall waſh his feet in the blood of the wicked: where ſtraightway a reaſon is added: A man ſhall ſay, Verily, there is a reward for the righteous: Doubtleſſe there is a God that judgeth in the Earth.

Whence it appeareth, that this rejoycing of the Godly is oppoſed to two weightie Tentations: I. Leaſt it might bee thought Godlineſſe ſhould want its fruit. II. Leaſt the Godly might ſeeme to be quite forſaken of God under the Croſſe.

If therefore thou object. To rejoyce over anothers harme is prohibited otherwhere: but here the Saints are bid to rejoyce over other mens harmes: Therefore they are commanded to doe that which is forbidden in other places: The Aſſumption is falſe: Or there are four termes: for to rejoyce over evils, as they are evils and torments, not as they are a righteous avengement, and an illuſtration of Gods glory, is forbidden in Scripture.

The Third Part of the Chapter. The Voyce of the third Angell, figuring the deſtruction of Babylon, under the Similitude of a Milſtone caſt into the SEA.

21 And a mighty Angel took up a ſtone like a great milſtone, and caſt it into the Sea, ſaying, Thus with violence shal that great City Babylon be throwne downe, and be found no more at all.

22 And the voice of harpers and muſicians, and of Pipers, and Trumpeters, shalbe heard no more at all in thee, and no Craftsman of whatſoever craft he be, shal be found any more in thee: and the ſound of a milſtone shal be heard no more at all in thee.

23 And the light of a candle shall shine no more at all in thee: and the voice of the Bridegrome and of the Bride shal be heard no more at all in thee: for thy Merchants were the great men of the Earth, for by thy ſorceries were all Nations deceived.

24 And in her was found the blood of Prophets, and of Saints, and of all that were ſlaine upon the Earth.

p. 470THE COMMENTARY.

AND a mighty Angell] The ſecond voyce leaves ſpeaking: And another Angell comes forth on the Scene: Greeke foreign One Angell indefinitely, that is, One of the companie of the ANGELS, who was to ſeale up the whole action of Babylons judgement by an externall Symbole.

foreign Strong] Hee is ſaid to be mighty becauſe of the Symbole, which did require more then humane ſtrength. For he takes up (as if it were but a ſtraw) a ſtone, like a great Milſtone (which ten ſtrong men can hardly move) and caſteth it with force into the Sea. Therefore in Scripture the Angells are worthily commended for their ſtrength, to comfort the Godlie, and terrifie the wicked.

But what is meant by this throwing? It would have ſeemed frivolous, had not the ſignification thereof bin added, Tract. 81. in Iohan.for ſignes without the word are dead Ceremonies: Therefore our Sacramentall ſignes which we call Sacraments, have the word annexed touching the things ſignified, according to that of AUSTIN, Let the word be joyned to the Element, and it becomes a Sacrament. The word therefore is the ſoule of the Sacrament, The ſoul of ſigns is the word.becauſe it expoundeth what the ſigne in every Sacrament doth ſignifie. Whence it is certain, that ſignes teſtifie the ſame thing to the eye, that words ſound to the eare, and that Sacraments ſignifie the ſame benefits of Chriſt, which are taught in the Word or Goſpell, hence alſo Auſtin often calls them Ʋiſible words: De catal. Chap. 3. Cantr. fauſt. Cap. 16. Tract. 18. in Iohan.becauſe, as I ſaid, they repreſent the ſame thing to the eye, which the word ſounds to the eare: But to the matter.

Thus with violence ſhall the great City Babylon be caſt downe, and ſhal be found no more at all.] Hence it appeares, that ſignes repreſent the ſame thing, that the word doth, but much more effectually, becauſe they work upon two Sences together, & ſtir up to faith, viz. The eyes by the Symbole: The eares by the word. For the ſame judgement which hitherto we have received or heard by the voice of the Angels, and the Iamentation of the wicked: we now alſo as it were behold with our eyes under the Type of a Milſtone throwne into the Sea. So that the thing which before was certaine to the eare, is now made far more certaine, the Sence of the Eyes confirming the ſame. The Particle foreign ſo denotes the force and analogie of the Type. The Analogie between a milstone, and Babylon.For as a great Milſtone cannot be eaſily moved: ſo the great Citie Babylon, is hardlie to be conquered. As a Milſtone is thrown down, ſo Babylon ſhall be cut off. As a ſtone is throwne with force: So Rome ſhall ſuddenly, and with force be overwhelmed. As a ſtone is ſwallowed up by the Sea: So fire (a contrarie Element) ſhall devour Babylon. As a Milſtone thrown into the Sea, remaines covered in the bottome thereof, and can no more be drawn out: So Rome being once burnt with fire, ſhal not be found or repaired any more, but remain in aſhes. This is the analogie of the type and antitype.

We are to know, Ier. 51.63.Jer 51:63that the ſame Type was of old uſed about the deſtruction of Ancient Babylon: for Ieremie is commanded to bind the Booke of his Propheſie, not indeed to a Milſtone, but another ſtone, and caſt it in the midſt of Euphrates: ſaying, So ſhall Babylon ſincke, and ſhall not riſe from the evill that I will bring upon her, and they ſhall bee weary. Thus Old and New Babylon go borh one way in Gods judgement.

The Great Citie BABYLON] This is ſo often reiterated in this Propheſie, as it confounds with ſhame the boaſting of Papiſts touching the greatneſſe of the Romiſh Citie and Church.

22. And the Voyce of Harpers] The Angell aggravates the moſt ſad deſolation, which ſhall there appeare, where now lofty Rome doth pride it, by propheticall phraſes, threatning the privation of ſuch good things, which are requiſite p. 471for the pleaſure and neceſſitie of a flouriſhing Common-wealth.

To the pleaſure of a Citie belong muſicall Inſtruments, Harpes, Fluites, Trumpets, and Artiſts that have skill to uſe them. By Harpes, men are occaſioned to rejoyce at Feaſts: At the ſound of the Fluite, they uſe to dance: By Trumpets, the people are called to holy and civill meetings, and Souldiers ſtir'd up to war, whither for exerciſe, or in earneſt. Nothing, ſaith he, of theſe things ſhall bee heard in thee any more. Therefore there ſhall bee nothing but meere deſolation and ſadneſſe.

To the neceſſitie of a Citie are required all kinde of Artiſts, Ariſt. in Eth:and Handicrafts men: For a City conſiſts not of a Phyſitian alone, but of a Phyſitian and the husbandman. But no Craftsm… ſhall be found in thee any more: ſo that in ſtead of the deliciouſ…ſſe and abundance of theſe pretious wares, ſhalbe miſery and deſolation:

To the upholding of mans life Corne alſo and Millers are requiſite: by whom the ſeed is grinded, and the meale prepared for bread and neceſſary food. The voyce ſaith he of a Milſtone ſhalbe heard no more in thee] In ſtead of abundance of fine floure and delicacies, ſhall be povertie and want.

Alſo burning lights are requiſite for the night ſeaſon, without which wee ſhould beforced to paſſe the halfe of our Life in darkeneſſe. Theſe alſo, ſaith he, ſhall ſhine no more in thee] Therefore there ſhal be datkneſſe and deſolation.

Lastly to the preſervation of Cities, there muſt of neceſſity be procreation of children in lawfull Matrimonie, for without Weddings and Marriage a Citie muſt needs periſh, (either by death of her Citizens) or bee full of Baſtards. Alſo there ſhall bee no more Weddings in thee] For the voice of the Bride and of the Bridegrome ſhall bee no more heard in thee. Thus thy deloſation ſhall bee conſummated.

Behold in what a horrible manner the deſtruction of Rome is aggravared. Now theſe things becauſe of the ſimilitude are here applied out of the Ancient Prophets: See Iſa. 24.8. and Jerem. 7.34. and Ezech. 26.13. In the former, the deſolation of Iudea, in the latter, that of Tyrus is ſet foorth under the like Figures.

Becauſe thy Merchants are the great men of the Earth] He concludes with repeating the cauſes of this horrible judgement: that the Romaniſts might not complaine of overmuch rigour. In the Analyſis we ſhewed the cauſes to be three. 1. Riot. 2. Witchcraft. 3. Slaughter of the Saints. Their riot is noted in one moſt evident ſigne onelyonly, becauſe her Merchants are foreign The great men of the Earth, as if he ſhould ſay, not minding their condition, and originall, they cary themſelves as Princes, uſurping authoritie over all men. Who now will ſay, that theſe are ordinarie Traders? what if one or two Merchants come to be Princes, what is that to all theſe? As therefore their wares were allegoricall: So theſe are Allegoricall-Merchants, Spirituall-Prelates, Eccleſiaſticall-Princes, Cardinals, Palriarchs, Archbiſhops, Biſhops, &c. as before we ſhew'd. At firſt the ſeven Deacons of Rome were Cardinals, ſeverallie placed through the Citie to preach, and adminiſter holy things: But now there are ſixtie eight purpled Fathers, being as they ſay, the chiefe Senate of the whole world, who according to their inſtruction may not ſtand up though a Prince or a King ſalute them, or give them the way, and chiefe ſeat at Banquets. What therfore can be more arrogant then the pride of theſe Merchants?

For by thy ſorceries] This cauſe hath bin often declared: He cals the Idolatrie, falſe doctrines, ungodlie and ſuperſtitious traditions (by which Antichriſt hath ſeduced the Chriſtian world) Witchcraft, both in regard of like efficacie: becauſe as with Charming-cups they infatuate worldly men, and draw the ſouſe to deſtruction: becauſe alſo Magicke is alwayes joyned with Idolatrie, as we find in ſpeciall among the Idolatrous Papiſts.

24. And in her was found the blood of the Prophets] The crueltie of both old and new Rome againſt the Godlie is here noted: but chiefly of the new, who p. 472under pretence of the Catholicke Religion, hath for theſe thouſand yeers ſhed as much Chriſtian blood, if not more, then the old Pyrants in the firſt three hundred yeeres.

Is found in thee] Becauſe the greater part of Martyrs are ſlain at Rome.

And of all that were ſlaine upon the Earth] Becauſe alſo the Martyrs that ſuffered in other Kingdomes and Provinces, were ſlaine by the authoritie of the Romiſh Strumpet: And therefore all that blood ſhall be juſtly avenged on her: The ſame was before ſaid Chap. 16. ver. 6. For they have ſhed the blood of Saints, and thou hast given them blood to drinke. Of which ſee more on the place.