The Sealed Book Opened, Commentary · Chapter 18
CHAP. XVIII.
The Sense or Explication.
IN this Chapter is a more ample denunciation of the destruction of Rome uttered by thre… …rall voices from heaven, as a thi… … there decreed, and certainly to … …med, so that this Chapter has thre… …. In the first is the first voice uttered in the praeterit, Babylon is fallen, to v. 4. In the second is the second voice, and what it did utter, from v. 4. to v. 21. In the third part is the third voice, from v. 21. to the end.
Ver. 1. ANd after these things I saw annother Angel come down from heaven, having great power and the earth was lightned with his glory.
In the first voice we have to consider, 1. Who utters it, and how he is described, 2. How he utters it. And, 3. What he utters or sayes.
First then, he who utters this voice is called an Angel, who is described, 1. From the place from whence he comes, to wit, heaven, whereupon sayes Ribera, videt autem angelum ferentem sententiam desolationis Romanae descendere de coelo, ut omnes videant illam non casu f…eri, sed divina providentia & voluntate. 2. He is said to come down from heaven (he figuring principally Christ himself, powerful and glorious, and secondarily figuring the Ministry of the Gospel) to shew his calling to be from God, or heavenly, to denounce the fall of Babylon.
Next, he is said to come with great power, ut videlicet sciamus (sayes Ribera) neminem posse ei resistere. 2. To shew how powerful the Word of truth should be in the mouths of faithful Pastours for the consuming of Antichrist.
Lastly, it is said, that the earth was lightned with his glory, … quo apparet (sayes Ribera) urbis supplicium clarum & manifestum omnibus futurum. 2. To shew the clear and glorious light of the truth, after long darknesse of ignorance and errour, wherewith the faithful preachers of the Gospel should come to illuminate the blinded mindes of men. By this great power and glory may be likewise signified, that this fall of Babylon shall be a work wherein his great power and glory, who is the great Angel of the Covenant, shall be seen and made manifest to the whole earth.
Ver. 2. And he cryed mi… … …ith a strong voice, saying, Babylon the great is …llen, is fallen, and is become the habitation of devils, and the hold of every foule spirit, and a cage of every unclean and hateful bird.
Secondly the manner of this Angels denunciation is, crying mightily with a strong voice, whereupon sayes Ribera, vox autem fortis indicat magnitudinem supplicii, ac dominum vehementer irasci eidem urbi. 2. This shews the zeal, courage and authority which the faithful Ministers of Christ shall have in delivering their message against Antichrist and his errours, lifting up their voice as a Trumpet, as we we have it, Isa. 58.1.
Thirdly, that which the Angel uttereth is with ingemination, Babylon the great is fallen, is fallen, alluding to Isa 21.9. where the same words are used, and to Jer. 50.1, 2. and 51.8. which ingemination, and speaking likewise in the present time for the future, is to shew the certainty of the matter, though she (as v. 7.) assures her self of the contrary. Yea, further, she is become (sayes the Angel) the habitation of devils &c. alluding in like manner to the words of the Prophets concerning Eastern Babylon, Isa. 13.21. and Jer. 50.51. And justly is this threatned against her. 1. That she shall be a habitation of devils, Because 1. Of her venting the doctrines of devils, as the Apostle calls them, 1 Tim. 4.3. 2. Because of her idolatr…us worship, which the Apostle likewise calls the worship of devils, 1 Cor. 10.20. 3. Because her head, the Pope is Satans or the Dragons Vicar who is the devil, c. 13.11. Next, she shall be a hold of every foule spirit, and justly likewise is this threatned against her, 1. Because of her spiritual uncleannesse which is idolatry. 2. Because also of her corporal uncleannesse both in head and members, Cardinals, Palaces, Cloisters and Nunries, (See Platina in vita, John 12. & Omphrius in vita Sorgii. 3. &c. also Joannae foeminae, & Alex. 6.) whereof thus says their own Mantuan,
—Roma ipsa lupanar
Reddita, foemineo petri domus oblita fluxu
Ad stigios olet usque lares, infestat olympum
Nidore hoc, facta est toto execrabilis orbe.
Thirdly, she shall be a cage of every unclean and hateful bird, and this also most justly, which sort being either ravenous, as kites and such like, or haters of the light, as owls and bats, &c. so has she had of both sorts in her. As, 1. Simoniacal, ravenous and greedy vultures, exposing all things saleable at Rome, (Ep. ad Jo…n. Perogalum) as their Aeneas Sylvius afterward Pope, by the name of Pius 2. testifies, as (l. de calam. temp.) also their Carmelit frier Mantuan in these words, Templa, sacerdotes altaria sacra, coronae, ignes, thura, praeces, coelum est venale, Deusque. 2. Numbers of lucifugae, or haters of the light of the Gospel, are and have been found in her, because by that light, their errours, idolatry, and other works of darknesse are detected.
Ver. 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.
The cause of all which horrible, and alrish devastation is here again repeated, which was before in the same words set down, c. 14.8. and c. 17.2. only a third is added concerning her Merchants and their enriching, of whom we will supercede to speak, till we come to v. 11.
Ver. 4. And I heard another voice from heaven, saying, Come out of her my people, that ye be not partakers of her sinnes, and that ye receive not of her plagues.
Follows here the second voice which John heard from heaven, like that of the Angels exhortation to Lot to come out of Sodom, wherein allusion is to the same words, Jer. 51.45. upon which words sayes the Jesuite Ribera, cum Roma evertenda & incendenda erit, Deus electos in ea relictos ut exeant, admonebit, but they are to be extended not only to these who are within the walls of Rome, but also to all such who are within her jurisdiction, nor yet is a locall departure here to be meant, but a moral, or a departure not so much out of such bounds, but from her errours, superstition and idolatry, as the next words shews, saying, that ye be not partakers of her sinnes, &c. which departure is not a schismatical separation of any from the true Church, b…t the true Churches separation of her self by Gods command. From a Schismatick society from the truth and a false Church or Antichristian. The reason of which command is from the danger that otherwise will ensue, to wit, if they who are Gods people come not out of her, but be partakers of her sinnes they shall assuredly in like manner receive of her plagues.
Ver. 5. For her sinnes have reached unto heaven, and God hath remembred her iniquities.
The reason of the inflicting which plagues, and why they have cause to beware of the same is here subjoyned, saying, for her sinnes have reached unto heaven, and God hath remembred her iniquities, as we see the like phrase, Gen. 4.10. and 18.20. upon which words Ribera observes, saying, nullum est peccatum quamvis parvum, quod non perveniat usque ad coelum, id est, ad Dei notitiam, non tamen solet Scriptura ejusmodi verbis uti, nisi cum peccata maxima sunt, & eorum vindicta differenda non est, where we see, that for two causes these words are used, 1. To shew the greatnesse of her sins as crying sinnes, like that of Cain, and these of Sodom. And, 2. That Gods judgements for them we…e hard at hand to be inflicted, which the Lord no longer would seem to forget; for by an usual speech in Scripture, as the Lord is said to forget our sinnes when he forgives them, so is he said to remember them when he is to punish them,
Ver. 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.
The next exhortation is unto retribution, diversly and exprest, so that it is not enough to come out of Babylon, thereby to have a care of their own safety, but likewise to shew their zeale for God, and their obedience to his command, Gods people are bidden to reward her, as she has rewarded them, not hereby allowing private revenge, but commanding and recommending to publick persons specially, a publick work for Gods glory and a publick good, as we see, c. 17.6. and practised by Josiah, 2 Chron. 34.
Next, they are bidden double to her double according to her works, which though it would at first seeme contrary to equity, to make the punishment greater then the offence by doubling the same, yet these words, according to her works solves the doubt, shewing howsoever her punishment should seem to be great and double as it were, yet she should receive only that which was just, according to her works, therefore sayes Ribera, non significat eam duplo majori poena affici, quam commerita fuerat, sed sensus est, affligite eam, & cruciate duplo magis quam ipsa vos cruciavit.
Ver. 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 Queene, and am no widow, and shall see no sorrow.
He proceeds here in aggrivating her guiltinesse, as the just cause of Gods plagues upon her, by naming three points thereof. 1. Pride or vain glory. 2. Voluptuousnesse of life. And, 3. Security, as for the first, glorificare se, est superbe jactare & extollere se, ac velle omnibus major existimari (says Ribera) which to be true of the Pope, and the Church of Rome, 1. By their lofty and proud claimes, any one may see. 2. By the Popes proud carriage, as that Kings must kisse his feet, the Emperour is to carry his traine the day of his Coronation, hold his stirrop, lead his bridle, and bring in his first measse of meat, else in his absence the greatest Prince that is present, as we have it set down in the first book of sacred Ceremonies, f. 26. 35. and 41.
Next, for he delicious living in all sort of voluptie, this is also more then palpable to any who will look on the Popes Court, the Cardinals pallaces, their Episcopal-seas, stately Abbies, and other sumptuous buildings, so pleasantly situate and plentifully furnished, whose retribution in respect of the former is set down to be this, that how much she hath glorified her self and lived deliciously so much sorrow and torment shall be given her. The evidence likewise of whose gloriation, and of her sinful security is set down in these words, for she saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow, and this she saith not by word, but in her heart ne superba videatur (sayes Ribera) noting thereby her hypocrisie, and covering her pride under shew of humility.
Next, her words are, I sit a Queen, allusion being herein to Isa. 47.7, 8. and to the gloriation of old Chaldean Babylon, …reon sayes Ribera, Ceterum verba Johannis non ita accipienda sunt, ac si tunc à Roma dicerentur, cum ipse vivebat, sed de tempore extremo intelligenda sunt, de quo nunc sermo est, cum jubentur sancti exire, ne cum ea puniantur, ex quo manifestum est eo tempore magnam futuram esse Romae potentiam, ac multis eam urbibus aut etiam provinciis imperaturam. Where it is to be noted, 1. That the very word is here used of sitting, or Sea, whereby the Popes residence and exercising his jurisdiction is signified, as it is also said, 2 Thes. 2.4. that Antichrist shall sit in the Temple of God, that is, exercise his power and jurisdiction in that place which he shall pretend and give out to be the Temple or true Church of God, 2. She sayes she sits a Queen, id est (sayes Ribera) magnum imperium habeo multis impero, or as the Pope calls himself Monarch, and his Spouse the Roman Church, Mother and Mistris over all other Churches, and therefore they paint her like a Queen, with a rich triple Crown, a book, and Peters keys in her hand, as may be seen in the frontispeece of sundry of their books.
Next she sayes, and am no widow, which is an allusion likewise to the glorying of old Babylon, saying the same, Isa. 47.8. whereon sayes Ribera, 1. Vid a dicitur urbus, quando imperio suo, & frequentia civium privatur, (as is threatned, v. 22, 23.) wherefore sayes Jeremy, Lam. 1.1. how doth the City sit solitary that was full of people? How is she become a widow? 2. She sayes, and am no widow, in respect of the continual succession of Popes, ruling as her head and husband over her, which succession she b…ags shall continue to the worlds end, therefore she subjoynes, that she shall see no sorrow, or matter of such mourning as widows have for losse of their husband, or (as Esay speaks) for the losse of children.
Ver. 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.
Follows here her disappointment, where we have, 1. The equity of her punishment implyed in the illative (therefore) that is, because of her former sins and security. 2. We have the Celerity of the execution thereof, in one day, a speech likewise borrowed from Isa. 47.9. which v. 11. he expounds to be as much as suddenly. 3. We have the multiplicity thereof, 1. Death, for she made many of Gods Saints die. 2. Mourning for, as c. 11.10. that was her rejoycing. 3. Famine, for she lived deliciously, but famished Gods people. And 4. She shall be utterly burnt with fire, for she burnt many of the bodies of the martyrs of Christ so.
The reason of the inevitablenesse of these plagues, and that they shall assuredly come upon her, is set down in these words, for strong is the Lord that Judges her, therefore says Ribera, si quis miratur tam potentis & florentis civitatis opes uno die posse subverti, sciat Deum qui eam damnaturus est, esse fortem, & posse omnia facere quae velit.
Ver. 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 smoak of her burning.
10. Standing afar off for the feare of her torment, saying, Alas, alas that great City Babylon, that mighty City: for in one houre is thy judgement come.
Follows here the amplification of her former destruction by three sorts of bewailers of the same, 1 Kings. 2. Merchants, and 3. Sea-men.
First then, of these Kings who shall lament for her, we have to consider, 1. Who they are. 2. When they shall lament for her. 3. Their jesture, and 4. The words of their lamentation.
First then, they are those who have committed spiritual fornication with her, lived deliciously, and still continue in her idolatrous worship, and opposing the truth by persecution, which is called, warring against the Lamb, delighting in an easie, carnal and pompous worship which is sensual and lesse presses true mortification. 2. The time when they shall lament for her, shall be when they shall assuredly understand of her utter ruine and destruction, which is called here the seeing of the smoak of her burning. 3. The gesture is set down to be standing farre off for feare of her torment, whereby is shewne, that at this so great and unexpected desolation and ruine of Rome, they shall be so astonished, that through fear they shall have no thought of taking up arms for her relief but rather seek by all means that they be not involved in her present judgement. 4. The words of their lamentation is set down, wherein they acknowledge, that notwithstanding of her gran…ure and might which the world admired, and wherein her self did put such confidence, in one houre (as it were) suddenly and speedily her judgement was come.
Ver. 11. And the Merchants of the earth shall weep and mourn over her, for no man buyeth her merchandize any more.
12. The merchandize of gold, and silver, and precious stones, and of pearles, and fine linnen, and purple, and silke, and scarlet, and all Thine-wood, and all manner vessels of Ivory, and all manner vessels of most precious wood, and of brasse, and yron, and marble.
13. And Cynamome, and odours, and oyntments, and frankincense, and wine, and oyle, and fine floure, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
14. And the fruits that thy soule lusted after, are departed from thee, and all things which were dainty, and goodly, are departed from thee, and thou shalt finde them no more at all.
15. The Merchants of these things which were made rich by her, shall stand affar off for the fear of her torment, weeping and wailing.
16. And saying, Alas, alas, that great City that was cloathed in fine linnen, and purple, and scarlet, and decked with gold, and precious stones, and pearles.
Follows in these verses following, the lamentation of the second sort of people for her, who are called here, Merchants of the earth, noting thereby their earthly disposition, after pomp and pelf, and v. 23. they are called the great men of the earth, being as Cardinals and others esteeme themselves, Kings and Princes, Peers. The reason of whose mourning over her is set down to be this, because no man buyeth their Merchandize any more, as their consecrated agnus dei's, their soul-masses, pardons and such like.
The particular rehearsal of whose merchandizes is set down, v. 12, 13. and wherein allusion is to Ezek. 27.12. shewing thereby the great riches, costly furniture, and pompous glory of the Roman Church, and amongst other things to shew what sort of Merchants are here meant, to wit, spiritual Merchants, or Merchants of spiritual things as Mantuan formerly cited, records, there is subjoyned as the closure of all, the soules of men.
These in like manner, v, 15. as the former Kings do, stand afar off for fear of her torment, so that now God being in wrath against her, she can finde no succor from her dearest lovers, but fruitlesse condoling, like Jobs friends, who were miserable comforters.
Ver 17. For in one houre so great riches is come to nought. And every ship-master, and all the company in ships, and sailers, and as many as trade by sea, stood afar off,
18. And cryed when they saw the smoke 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 greaty city, wherein were made rich all that had ships in the sea, by reason of her costlinesse, for in one houre is she made desolate.
Follows the last sort of mourners, their carriage and lamentation, alluding in like manner to Ezek. 27.29. and the foretold destruction there of Tyrus a Sea-town of great grandure and renown. These mourners are Sea-men, whereby are signified the inferior Roman Clergy of all their several orders, whose numerous swarme and diversity is for that cause set down here by a heap of words, as every Ship-master, and all the company in ships, and Sailers, and as many as trade by sea, or as Ezekiel speaks, c. 27.29. all that handle the oar, and the Mariners, and all the Pilots of the Sea, whose life did depend upon the Merchant-trade of that great City, and flourishing of the City it self, of all which sort it is said, that though they stood close to her in the day of her prosperity, yet now with the former they stand afar off from her, lamenting her ruine and their own losse, so that as it is said of Jerusalem, Lam. 1.2. all her friends have dealt treacherously with her and forsaken her. As for the casting of dust on their heads, this was an ancient custome of mourners, as we see, Jos. 7.6. 1 Sam. 4.12. and Job 2.12.
Ver. 20. Rejoyce over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her.
Follows here after the lamentation of the wicked, the other part of the amplification of her destruction by the Saints rejoycing, specically the holy Apostles and Prophets, whereby are signified, not only themselves, but all their faithful successors who taught their doctrine, whereon Eph. 2.20. Christs Church is said to be built, and who felt most of any the malice and cruelty of that bloody whore. This rejoycing of the godly is set down by way of Apostrophe, first, to heaven, that is, either those that are in heaven, Saints and Angels, or the godly on earth that are of a heavenly disposition. Let all such rejoyce at the Lords glorifying of himself in the just destruction of his enemies. Likewise (sayes Ribera) coelum exultare jubet propter Romae ruinam, quoniam multa flagitia in ea perpetrata sunt contra Deum, & plurima idola adorata sunt.
Ver. 21. And a mighty Angel took up a stone like a great milstone, and cast it into the sea, saying, Thus with violence shall that great City Babylon be throwne down, and shall be found no more at all.
22. And the voice of harpers, and musitians, and of pipers, and trumpeters, shall be heard no more at all in thee: and no craftsman, of whatsoever craft he be, shall be found any more in thee: and the sound of a milstone shall 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 bridegroom and of the bride shall 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.
Follows here the third voice of a mighty Angel with a sign joyned thereto, signifying Romes utter ruine. 1. Which mighty Angel (sayes Ribera) figura est Dei omnipotentis, qui magna fortitudine & potentia consumpturus est Babylonem. 2. The signe which he uses is, the taking up a great stone like a milstone, and casting it into the sea, alluding to that which is set down concerning Eastern Babylon, Jer. 51.63. where Jeremy bids Serajah take the book wherein the words were written against Babylon, and bind a stone to it, and cast it in the midst of Euphrates, and say, thus shall Babylon sink, and shall not rise from the evil that I will bring upon her. In place of which stone there, we have here a great milstone spoken of, and in place of a river, the sea, and in place of a man, Seraejah, a mighty Angel, representing God; all which are to shew that greater and more irrecoverable shall be the destruction of the Western Babylon Rome, then this was of the Eastern.
3. With the signe this Angel joynes the words of signification. 1. That with such violence Babylon shall be thrown down, even this great City, as this great milstone was thrown into the sea. 2. That as this great milstone, so this great City should be found no more, or as Jeremys words are, she should so sink, that she should never any more rise from the evil that God should bring upon her; where we see, 1. That her destruction shall be violent, such as is used against malefactours, because she used violence against Gods servants. 2. It shall be a down throwing destruction, 1. Because she threw down Gods true Worship, as Ahab did Gods Altar, and in place thereof erected her idolatry. 2. Because she exalted her self so, as we see, 2 Thes. 2.4. and Rev. 18.7. And thirdly, it shall be an irrecoverable and utter destruction, as the sinking of a milstone in the sea, because she was a sink of all sort of sinne, like Sodom in the day of her prosperity, which made her own Mantuan call her, collunies scelerum, and her famous Petrarch to say, quicquid denique impietatis & morum pessimorum sparsim habet, aut habuit orbis terrae, totum istic cumulatim videas, à cervatimque reperias. Whereunto may be added, 1. As this milstone was thrown down by the coelestial hand of a mighty Angel that represented God; so shall Rome be thrown down and utterly destroyed by the coelestial hand of the Almighty God, as the chief agent, and as is told us, v. 8. 2. As this milstone could make no resistance, so neither shall Rome be able in that day of the Lords wrath. And, 3. As the throwing down of a thing with violence shews his indignation at the same, who is the down-caster, so shall Romes destruction shew Gods fierce indignation that he has at her in the day of his visitation.
Follows, v. 22. the amplification of Romes destruction, particularized in these points, 1. That there should be found no more in her of what belong'd to pleasure or delight, as the voice of harpers & musitians, &c. 2. Nor what belong'd to profit or commodity, as craftsmen or the like. 3. Nor what belonged to food or necessitie, as grinding any grain, or noise of a milstone. Nor, 4. v. 23. What the darknesse of the night requires in humane society, as the light of a candle. Nor, 5. The means of propagation of mankinde by lawful marriage, without which propagation the world, nor no State can stand.
The causes of all which are set down here, and v. 24. to be foure, 1. Damnable covetousnesse, her Clergy turning Merchants, and making merchandize of spiritual things, as v. 13. of the soules of men. 2. Ambition, her Merchants being the great men of the earth, as indeed the Pope with his Cardinals and Prelates are, whereupon (sayes the Jesuite Ribera) sed cur quasi causa supplicii Romae ponitur, mercatores ejus fuisse principes terrae? Primum, ut tyrannis ejus ostendatur, quae quibus volebat, regnum & principatum deferebat, etiamsi indigni aut alieni, modo amici sui essent, to which may be joyned, & aliis auferebat, deinde (says he) propter id quod continuo sequitur, to wit. 3 Her bewitching idolatry, and deceiving errours, joyned oft times with plaine sorceries of lying miracles, witchcraft necromancy, not only among her inferior Clergy, but the Popes themselves, as may be seen in Platina in the life of Sylvester the second; so likewise in Abbas Urspergensis in the life of Gregory the seventh, where it is shewn, that in the Councel of Brixia, Anno. 1080. he was condemned as a manifest Necromancer, which made that famous Poet of his time, Chaucer of Woodstock and Elme Esquire, and Embassadour for Edward the third, Anno 1341. so to write of the Popes, in his plowmans tale.
He mot on hunting with dog and bitch
And blown his horn, and cryen, hey,
And sorcerie usen as a witch,
Such keipen evil Peters key.
4. Her cruelty and bloodshed is the cause, therefore, v. 24. it is said, and in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth, whereupon (unto admiration) sayes the Jesuite Ribera, Nos autem ut & alia omnia, ita & haec de una civitate dici affirmamus, id est, de Roma: non enim dicit omnes sanctos interfectos esse in ea sed inventum esse in ea sanguinem omnium sanctorum qui interfecti sunt in terra, id est, ipsi imputati ut authori.
Lessons or Applications on the eighteenth Chapter.
Ver. 1. BY this new vision, we see that the Lord still increases the knowledge of his heavenly mysteries to his faithful servants, who delight therein, and desires the same.
2. By this Angel his power and glory spoken of, we see to our comfort what a head the Church of Christ has, whose power and glory shall be made manifest to all in the destruction of Antichrist and his other enemies.
Ver. 2. Where it is said in the present time, Babylon is fallen, it teaches us, that Gods threatnings of punishments to come, are as sure as if they were already performed.
2. Where it is said, that she is become the habitation of devils, &c. we see what shall be the local succession that shall be in Rome at last.
Ver. 3. In rendring the reason of such a fearful devastation of Rome, we see that the Lord is just and righteous in all his wayes, in punishing none without a just cause.
Ver. 4. By this command to Gods people to go out of her, we see that our separation from the Church of Rome is warrantable, and that it is not from Christs Church, but of Christs Church from Babylon.
2. Here also we have in answer to that Popish question, Where was your Church before Luther? to which I reply, in the midst of Babylon, and bosom of the Roman Church, even as the seven thousand in Israel were in the bosome of the idolatrous Church of the Jewes in the Reigne of Ahab.
3. We see here likewise the condition of the Church militant, like chaff and corn together till the day of the winnowing.
4. We see the danger of evil company, ready to draw the godly to participate with them in their sins, and we too prone to be drawn by them.
5. Participation in sin will make participation in judgement.
Ver. 5. By the reaching of her sinnes up to heaven, we see that sins, though they be transient actions, yet they have a permanent pleading before the Lords tribunal to bring down judgements.
2. We see the Lords long suffering, who presently upon the acting of sinne inflicts not punishment, till impenitency joyned with impiety cry for the same.
3. Where it is also said, that the Lord remembred her iniquities, we see that the Lord at last will punish, and not seeme to be ever forgetful, and that those who will not remember his Commandments to obey him therein, nor their sins to repent, he will remember towards them his sharpest judgements.
Ver. 6 We see Romes ruine recommended to all Gods people, therefore for this end let Pastours preach, people pray, and Princes performe.
2. We see it is not enough to come out of Babylon and leave her sinnes, but also to do that to her which God commands for her sinnes, as we are commanded to cease to do evil, and learn to do well.
3. In the retribution commanded, we see what bloody persecuters may in the end expect.
Ver. 7. We see that their end who seeks only their own glory, neglecting Gods, and to live in sinful pleasures, shall be at last in torment and sorrow.
2. By her saying, she sits as Queen and shall see no sorrow, we see the security of the wicked, till unawares Gods judgements come upon them.
3. She sayes this in her heart (sayes the Lord) therefore we see the Lord sees, and heares the heart as well as the mouth.
4. We see that the most wicked Atheists in heart, will eschew open Atheisme by profession thereof with their mouth, except od Pharaohs, who said, Who is God that I should obey him?
Ver. 8. Gods judgements long delayed, come oft-times on the wicked suddenly.
2. Multiplying of sins, procures multiplying of plagues, as we see here, death, famine and burning
3. We see here that Romes last destruction shall be by fire, and like Sodom a combustion in ashes.
4. Here is a bulwark against all disfidence, that it shall not be, or it is unlikely, for strong is the Lord that judges her.
Ver. 9, 10. In the lamenting of those Kings that lived deliciously with her, we see wherein ends the pleasures and rejoycing of the wicked.
2. When God begins to punish in wrath, the strongest arme of flesh cannot avail.
3. We see that Gods judgements will terrifie the stoutest hearts whatsoever, therefore they stand far off, for the fear of her torment.
4. How fast soever the mightiest be linked in wickednesse or evil courses, yet Gods wrath and judgements shall dissipate them far asunder.
5. Where they acknowledge that now at last in one houre her judgement is come, we see that the most incredulous and wicked shall in the end acknowledge the truth of the Lords threatnings.
Ver. 11. and 13. We see, 1. What the P…pish Clergy are, to wit, such as make merchandize of all things, as their own Pope, Aeneus Sylvius, alias, Pius the second, and their Mantuan confesse, yea, who make merchandize of the soules of men.
2. The disposition of the wicked is like to these Merchants, who weep not for their sinnes, but for their worldly crosse, because no man buys their merchandize any more.
Ver. 17. Where it is said, that in one houre so great riches is come to nought, we see what the greatest riches are to trust to.
2. All these hear named now stand afar off, which teaches us how fruitlesse and helplesse is the wicked their friendship one to another in the day of the Lords visitation.
Ver. 18. Where they say in their lamention, what City is like to this great city.
1. We see that wicked worldlings still look at worldly grandure deploring the decay of that, but looks not to the true cause thereof, and to Gods justice to magnifie the same.
2. In one houre being made desolate, it shews, that when God comes he speedily executes.
Ver. 20. Where the heaven and holy Saints therein are exhorted now to rejoyce over her, we see the vicissitude of the godlies and wickeds rejoycing and mourning, the one mourned here and shall rejoyce for ever, and the other rejoyced here, as c. 11.10, and shall mourn for ever.
2. Where it is said that God avenged them on her; we see that God is the avenger of the wrongs of his own, when they cannot, nor through Gods prohibition may not, therefore remit to him.
3. This also should let the wicked see, when they wrong the meanest of the goldly, what a great party they make against themselves.
Ver. 21, &c. By this signe of a milstone cast into the sea, we see, the higher advancement of the wicked, the lower shall be their dejection in the end.
2. v. 22. We see that the abuse of Gods good benefits, makes the Lord to withdraw them from any.
3. We see also that the Lord makes the very places where sins have been acted to carry the stamp of his deep displeasure.
4. v. 23. Where it is said, for thy Merchants were the great men of the earth, it teaches us that greatnesse attained to by wickednesse, draws on destruction.
5. Also, where it is added, that by her sorceries likewise were all Nations deceived, this shews the efficacy of Antichristian delusion, and that multitude can be no true note of the Church.
6. v. 24. It is said, that in her was found the blood of all that were slaine on the earth, which teaches us, that being accessory to any sinne, as well as acting thereof, makes guilty before God.