The Sealed Book Opened, Commentary · Chapter 6
CAAP. VI.
The sense or explication.
AFter the visions of preparation, follow the visions of prediction whereof this in this Chapter is the first, of the six seales opened: wherein we have, 1. The spreading of the Gospell after Christs ascension. 2. The bloody persecution under the Roman Emperours, tha ensued thereon. 3. The plagues of God which were procured thereby. 4. The cry of the blood of the Martyrs, like Abels, for revenge, and 5. The fearful last wrath and vengeance that should come upon these bloody persecutors.
Vers. 1. ANd I saw when the Lambe opened one of the seales, and I heard as it were the noise of thunder, one of the foure beasts, saying, Come and see.
HEre is the invitation of John after the opening of the first seale by one of the foure beasts, to come and see, as we see the like by the other three beasts after the opening of the ensuing other three seales, God using the Ministery of his faithfull servants (represented by these foure beasts, as is said,) for the instruction of their brethren and the godly in his Church, and for the forewarning of them what is to come▪ whose voice is here compared to thundring, to denotate. 1. That dreadfull things are to be revealed. 2. The power of the Word of God in the mouths of his faithfull Ministers, to turne or terrifie, rouse up and waken, and whose invitation is, to come with dew preparation and attention, that they may understand and see the heavenly mysteries that God is to manifest unto them, as the words of these foure beasts is all of them, come and see.
Vers. 2. And I saw, and behold, a white horse, and he that sate on him had a bow, and a crowne was given unto him, and he went forth conquering and to conquer.
Followes what John saw, to wit, a white horse and his rider, which white horse is the Ministerie of the Word, and the first preaching thereof by the Apostles and their successors in the primitive Church, whereby Christ was carried as it were through the world riding prosperously, as we have it, Psal. 45.4. First then this ministery is compared to a horse, 1. For service, because by them Christ served himselfe as is said, for the conversion of soules. 2. As also to shew that the function it selfe, is a ministration, as Bernard wrote to Eugenius, not a domination, 1 Pet. 5.3. 2. This service is both for peace and war, and so is the service of the ministery to speake peace to the children of peace, and to proclaime war against sin and errour, and the wrath of God against all disobedience. 3. As they are for service, so for cele…ity. Which Cyprian observes, that in the space of two hundred and fourty years the Gospel spread it selfe further then the Roman Empire. 4. For obsequie the horse rides and is ruled as the rider directs, and so should all faithfull Ministers do in discharge of their function as Christ has directed them in his holy Word.
Next, this horse is white, 1. Because of the purity of truth taught without heresie, and that it requires purity of life. 2. Because of the joyfulnesse of the message, being glad tidings of great joy, Luk. 2.10. 3. Because in respect hereof the ministery is beautifull and glorious, as is said, Isai. 52.7. How beautifull on the mountaines are his feet that brings good tidings. 4. Because it is the Gospel of peace, which it offers to all penitent believers, and 5. Because by it Christ triumphs over his enemies, either by conversion or conviction, as the Roman Emperours used white horses only in their solemne triumphs. Qui candore cum nive certabant, sayes Pomponius Laetus.
Followes the description of the rider. 1. From his weapon, a bow, 2. From his dignity royall, a crowne, and 3. From his prosperous successe of conquering, so that by his bow he is a crowned conquerour.
First then, his weapon is a bowe, smiting swiftly, and hiting both near and far off, the arrowes whereof are mentioned, Psal. 45.5. and are made to pierce by the strength of the arme, whereby the Gospell and the piercing power thereof is understood for conversion or conviction, when the arme and power of God to salvation concurs with the preaching thereof, as we see, Act. 2.37.
Next, his Ornament is a crowne, 1. Signifying his royall dignity. 2. His victorious prevailing, after a Crowne of Thornes now wearing a Crowne of Victory and glory.
The last is his successe, denotated by two words, the one in the present, the other in the future, conquering and to conquer, to shew, 1. Where he aimes there is no resistance, but conquered they must be. 2. That he is not like others who go out to war, uncertaine of the Victory or conquest, but he goes out certaine, and conquering. 3. Others are not ever Victorious, but by fortune of war (as they call it) sometimes lose: but as he is certainly Victorious; so is he constantly Victorious, conquering and to conquer, without ever being disappointed or getting the soile.
Now those of his foes whom he conquers not by conversion, but by conviction or eversion, were, 1. The Devils when by the preaching of the Gospel he silenced their oracles, and cast downe their Idols. 2. The bloody persecutors, when by the courage and constancy of his Martyrs the Christian profession more flourished and they were disappointed, and 3. The swarme of damnable hereticks, whose foggy mists of terrour by the clear light of his truth he dispersed and vanquished.
Verse 3. And when he had opened the second seal, I heard the second beast say, come and see.
4. And there went out another horse that was red: and power was given to him that sate thereon, to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.
Here is set downe what John saw when the second seal was opened, and the second beasts invitation of John to come and see. The vision then which he saw, was of a red horse and his rider, which red horse signifies the bloody persecution, which speedily and immediately followed upon the preaching of the Gospel, as the riding of a swift horse.
The rider upon which horse is described. 1. From the nature of his power, which he has not of himselfe, but it is given him, to wit, from him who hath all power in heaven and earth. 2. From the tenure of his commission, or execution of his power, in two things, 1. In taking peace from the earth, to wit, that which is earthly or externall, for as for that inward or heavenly peace, which Christ calls his peace, and which he left to his Disciples, Joh. 14.27. no man can take from them. Next in killing one another, that is, man killing man, and so being more cruell and brutish then brute beasts are, who kill not those ordinarily that are of their owne kinde. 3. He is described from the slaughtering weapon given him to that effect, to wit, a great sword, to signifie the great persecution that should ensue under ten Emperours, both for length of time, as also for fiercenesse and cruelty.
Verse 5. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and loe, a black horse: and he that sate on him, had a paire of ballances in his hand.
Follows here Gods punishments on the world for their persecution of the Lords servants, which are mainly three, Famine, the Pestilence, and wilde beasts. Famine of the body, because they had refused the food of their soules; pestilence or death corporall, because they had rejected life spirituall; and devouring beasts, because they had destroyed Gods servants like cruel devouring beasts.
After Johns invitation then (as before) by the third beast, upon the opening of the third seal, he sees a black horse and his rider, by which black horse is signified famine, ver. 8. from the effect, because it makes the most beautifull countenance look so, as we see, Lam. 4.8. Next, his rider is said to have a pair of ballances in his hand, to shew that such penury should be as God threatneth, Levit. 26.26. when the staffe of bread being broken, the bread it selfe should be delivered by weight, and they should eate, but not be satisfied.
Verse 6. And I heard a voice in the midst of the foure beasts say, A measure of wheate for a peny, and three measures of barley for a peny, and see thou hurt not the oyle and the wine.
Next to this vision, we have, 1. A Proclamation of the cheapnesse of victuall through the plenty thereof, which like Pharaoh's seven yeares did precede this famine and dearth, of a measure of wheat for a peny, and three measures of barly for a penny, to shew, 1. How soone can God turne plenty to penury, and 2. How unexpected this plague should come upon men.
Next, we have an injunction given to the Angell executer of this judgement, not to hurt the oyle and the wine, to shew thereby the Lords mixing of mercy with justice, even when he is punishing his enemies, and smiting the other graine; yet not to smite the oyle and wine, and therefore how much more will he temper the Cup which he gives to his owne as medicinall for their amendment, when dealing with the wicked he rather punishes all, as v. 8. nor in all.
Verse 7. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.
8. And I looked and behold, a pale horse, and his name that sate on him was death, and hell followed with him: and power was given unto them, over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
After the ordinary preparation or invitation of John to come and see, (as has been said before) upon the opening of the fourth seale, John sees a pale horse, typing the pestilence, and his rider death who makes pale faces, which plague is one of the forementioned in Levit. 26.25. and Deut. 28.21. And was executed in so great a measure (Niceph. l. 3. c. 11.) in Vespasians time, that for many dayes ten thousand died a day, as also in Decius time (Oros. l. 7. c. 21.) so invaded the whole Roman Empire, that no City or house was free. He that followeth death is called hell, thereby to shew that the persecutors of the Gospel shall be punished with such a death of their bodies, as shall have hell also following for their souls.
Followes the limited power that was given to the forenamed plagues, and that of the beasts of the earth mentioned hereafter, to wit, only over the fourth part of the earth, so that, 1. Such plagues or punishments comes not upon any place or persons, till (as the Centution spake of his servants) the Lord direct them to go, and arme them with power and commission. 2. As we also see, Ezek. 9. Their commission and power is so limited that they cannot touch one person, but such as the Lord has numbred and appointed to destruction, which made David so confident of his owne safety, though they should fall in so great number both at his right and left hand.
The last plague spoken of, is a destroying by the beasts of the earth, threatned in Levit. 26.22. and executed on the Idolatrous Samaritans, Pharaoh and Herod. Gods power being able to arme the smallest beast or vermine to punish and bring downe the pride of the loftiest, yea, with Nebuchadnezzar, to turne them to beasts.
Verse 9. And when he had opened the fift seale, I saw under the Altar the soules of them that were slaine for the Word of God, and for the testimony which they held.
Followes what John saw upon the opening of the fifth seal, to wit, under the Altar the soules of them that were slaine for the Word of God, by which Altar Christ Jesus is meant, as we may see, Heb. 13.10. And as the Jesuit also Ribera expounds under whom as the head, in glory they are said to be in a like condition as members, or now in perfect submission and obedience, or as Carthusian sayes, Sub cujus custodia sunt & quiete. The Papists in an apish imitation hereof will have the relickes of the bodies of their Saints laid under their Altars.
In whose further description we have, 1. Their courage, suffering to the death 2. Their innocency, for the Word of God, the cause, not the suffering making them truly Martyrs; and 3. Their constancy, holding fast their testimony even to the end.
Verse 10. And they cried with a loud voice, saying, How long, O Lord, holy, and true, doest thou not judge and avenge our blood on them that dwell on the earth?
Here also they are said to cry with a loud voice, which crying notwithstanding is not vocall, but metaphoricall, as Abel's blood was said to cry, Gen. 4.10. and as Christs blood is said to speake better things then the blood of Abel: so that by their blood that cries in the hainous guiltinesse of the shedding thereof, they are said to cry, or as Gregory expounds it, (l. 2. omral. c. 6.) Magnus corum clamor, magnum est defiderium tum resurrectionis, tum judicii. And therefore God is said to heare the desires, Psal. 10.17.
The titles they give unto God are two, holy and true, suitable to their desire, thus; because thou art holy thou canst not suffer iniquity to be unpunished, and because thou art true, thou canst not but performe thy promise to us, and thy threatning against our persecutors.
The two works also which they attribute to God here. 1. Judging is to which belongs cognition, and 2. Avenging, to which belongs execution: which order of proceeding, God as a righteous judge observed with our first parents; Cain, Sodom, and others, teaching all judges so to proceed.
The persons are they who dwell on the earth, not so much by corporall habitation therein, as their hearts affection thereto.
Vers. 11. And white robes were given unto every one of them, and it was said unto them, that they should rest yet for a little season, untill their fellow servants also, and their brethren that should be killed, as they were, should be fulfilled.
Followes the answer which they get, 1. Reall by donation. 2. Vocall by direction. The re…ll is, that White robes were given to every one of them, in exchange of their red or bloody robes they had on earth when they were slaine, and by which is understood the joy, tranquillity and glory, that their soules now have in heaven, whereof the Prophet speakes, Psal. 16.11. and Isai. 61. 3. Also it is said that these robes were given them, as life eternall and glory is called Gods free gift, Rom. 6. last without our meriting, although we died Martyrs, Rom. 8.18.
That which is, as it were by speech said to them, is, that they should rest for a little season, &c. where we see, 1. Their condition, as it is said Rev. 14.13. And 2. that the whole time from Johns dayes to Christs second comming is but a little season, and therefore it must be far lesse now. 3. That the cause why Christs comming is delayed is, because the number of his Saints is not yet accomplished, such who should suffer for his name, whose titles here are two. 1. Brethren, not by race, or place, but adoption and grace, having one father, Eph. 3.15. one mother, Gal. 4.26. one spirit by whom all are inanimate, and one inheritance by communication without division or diminution. 2. They are called fellow servants (which stile the Angels take, Rev. 22.9.) shewing thereby that communion between the Saints in heaven and these on earth, not to receive any religious service from them on earth, but both of them to serve one Lord in heaven.
Vers. 12. And I beheld, when he had opened the sixth seal, and lo, there was a great earthquake, and the sun become black, as sackcloath of haire, and the Moone became as blood.
13. And the starres of heaven fell unto the earth, even as a figtree casteth her untimely figs, when she is shaken of a mighty winde.
14. And the heaven departed as a scroule when it is rolled together, and every mountaine and Iland were moved out of their places.
In the fifth seale the Saints cry for the day of judgement which the Lord promises shall come upon the accomplishment of the number of his elect, and when the cup of all the wicked is full: wherefore upon the opening of the sixth seal followes the description of that last day, and how dreadfull it shall be to the wicked: and this is proved, 1. By the name that it gets, v. 17. the great day of Gods wrath. 2. From the universall concussion and change of heaven and earth and all creatures therein, which never was, nor shall be till then, as we likewise see, Matth. 24.29. 3. All the wicked of all sorts here are judged and so confounded, that they cry to the mountaines and rocks to fall on them, v. 16. which they shall never do, but at the day of judgement.
The terrour then of this day is described from the twofold effects thereof. 1. Upon the insensible creatures, as the earth Sun and Moone, and 2. Upon the reasonable creatures, but reprobates. For the first, in the originall it is foreign, or a great concussion of the universe, and thereafter is set downe how the terrour of that day increases, the earth trembling at the r judgement, whose hearts in this life could not tremble thereat, the Sun refusing to shine on them on whom the Lord frownes, the Moone and Starres also refusing their comfort of light to such who had ever walked in darknesse, and who refused the light of the Sun of righteousnesse. The Moone also is said to be red as blood, as blushing at such who had been so bloody persecutors. As also when it is said that the Starres shall fall like greene figs, it shews that the world shall not dec…y through matur…ty, or not being able longer to last, but shall be like unripe shaken fruit by a mighty winde, which is that which our Saviour sayes, that the dayes shall be shortned for the elects sake.
Neither shall the heaven and earth, (as is shewne,) v. 14. be destroyed in respect of their substance, but changed in the quality, as we see, Psal. 102.25. Rom. 8.21. and 2 Pet. 3.13.
Verse 15. And the Kings of the earth, and the great men, and the rich men, and the chiefe captaines, and the mighty men, and every bondman, and every freeman, hid themselves in the dennes, and in the rocks of the mountaines.
Here followes how this day shall affect the reprobate, the forewarning whereof could never affect them, of whom we have seven ranks set downe, comprehending all sorts from the highest to the lowest, and all wherein flesh can have confidence: yet let all be combined, they cannot resist in judgement, nor yet subsist therein.
Verse 16. And said to the mountaines and rocks, Fall on us, and hide us from the face of him that sitteth on the Throne, and from the wrath of the Lambe.
Therefore not daring to run to the Creator, because their conscience tells them that he is in wrath, we see here, 1. That they run to the creature. 2. They crave that of the senslesse creature (having been before more senslesse themselves, Luk. 23.30) that which the creature cannot afford, to wit, to hide them from Gods presence, which is impossible, as we see, Psal. 139.7. and which is now unto them so intolerable, and (which is chiefly to be admired) from the wrath of a Lamb.
Ver. 17. For the great day of his wrath is come, and who shall be able to stand?
Last of all, they acknowledge the day to be now come, which (with Noah's scoffers) they put far from them before, and which is justly called the great day of wrath. 1 Because all the children of wrath shall be judged in that day. 2. Because then also all the vialls of Gods wrath in a full deluge shall be powred out upon them.
Next, they acknowledge their inability to stand in judgement, whereof Gods word forewarned them before, Psal. 1.5. the reason whereof is, 1. Because without them they have the sight of an angry Judge. 2. A guilty conscience within them, like that hand writing, Dan. 5. 3. Before them their sinnes as a dreadfull ditty, Psal. 50.21. 4. Behind them Satan the tempter to be now their tormenter, above them the heavens and glory thereof shut against them for ever, and under them the flames of hells fire attending them with easlesse and endlesse torment in all eternity.
The Lessons and Application on the sixth Chapter.
Ver. 1. WHereas the Lord uses the Ministery not of Angels, but of men, represented by the four beasts here, to reveale his secrets and whole counsell to us; let us learne hereby to reverence the holy Ministery.
2. As their invitation here is to John, come and see; so let us accordingly come to the holy mysteries of God, that we may see, that is, have our spirituall sight and knowledge of heavenly things increased, and not come onelyonly for the fashion, as many do.
Ver. 2 Seeing the Ministery of the Gospel is assimilate to a horse for Christs service; let this be the end of their entry into that function, and to advance Jesus Christ above all things.
2. This horse is white, which should remember them of purity in doctrine, and holinesse of life.
Also, seeing their message which they have, for which they are likened to a white horse, is, joy and peace, let us count it a great blessing where it is, and on the contrary a fearful judgement to be deprived thereof.
3. Wherever Christ as the rider with his bow comes in power and me…cy, hereby he pierces the heart, as Act. 2.37. and wounds the conscience that he may heal, therefore let every one try if ever they have found this piercing and wounding power.
4. Christ had a Crowne of thornes given to him before, but now he gets a Crowne of Victory and Glory, and so may his true members expect the same, after their sufferings here.
5. Christ wherever he comes, he comes conquering and to conquer, it is in vaine then to resist, for his arrowes shall not be shot, or his Word returne in vaine, with…ut conversion, or conviction, turning or terrifying, try then if he have conquered sin in thee.
Ver. 4. By this coming forth next of this red horse, we see that it is no marvel to see persecution follow and accompany the preaching of the Gospel.
2. Where it is said that power was given to him that sate thereon so to do, we see that Satan nor his cruellest instruments can do nothing without Gods power and permission, to cause one haire fall from the head of the godly: which power he gives, 1. That the members may be conforme to their head 2. To shew his mighty power in them and make them examples of courage, patience and constancy to others. 3. To purge his Church of temporizing hypocrites and to discover them to all men. 4. To confou…d Satan and his instruments, in letting them see that the blood of his Saints shall be the seed of his Church.
3. We see that all bloody persecutors of the truth are but Satans base instruments, who is a lier, opposing the truth and a murderer, persecuting the same from the beginning.
4. We see also that a false rel…g…on, whereof Satan is a broacher, and the persecutors of the truth maintained, is ever bloody and cruell, Rev. 17.6.
5. The worst also that cruell presecutors can do when they prevaile is shewne to us, that they can only take or bereave them of externall peace, but not of that which Christ has given them, and passes all naturall understanding.
6. If none can take peace from the earth but by Gods power and permission, then when wars come, we should go to God, and by mourning for our sinnes, desire him to restore to us that blessing which he has taken from us.
7. Where it is said, that power was also given them to kill, one man another, we see, where the spirit of Satan prevailes, men forgetting humanity, become more cruel then the most cruell and savage beasts whatsoever.
8. A great sword was given to this rider on the red horse, to shew that for any work which is by Gods power or permission, fitted instruments are never wanting for execution thereof.
Ver. 5. Upon the back of persecution come Gods plagues on the persecutors; so that ever when sinne has acted its part, punishment comes on the Stage.
2. We see that God sees the wrongs done to his servants, and will not faile in his owne time to revenge them, Exod. 3.7.
3. We may behold here the equity and suitablenesse of Gods judgements to mens sinnes, they reject the spirituall food, persecuting the offerers, and so famish their own souls; and here for punishment God withdrawes from them the corporall food, and famishes their bodies.
4 If we cannot want the comfort of one creature (as bread) but that the same is a grievous plague unto us, how much more grievous should it be to want the comfortable favour of God the Creator.
5. The celerity of this, and the other judgements is figured by a horse, to shew that though the Lord be a long suffering God, yet when he visits, he shall visite quickly.
Ver. 6. The immediate preceding plenty and cheapnesse, of a measure of wheate for a peny, &c. Before this famine and dearth come on, shews that Gods judgements come on the wicked, when there is least appearance oft-time, and they least look for them, as that storme of fire and brimstone that came on Sodom suddenly after a fair Sun-shine morning, Gen. 19.23, 24.
2. In the midst of justice, lo, the Lords sparing mercy even to the wicked, in commanding to spare the oyle and the wine, and in the time of the famine and penury of other grain, leaving this to their comfort.
3. We see here (and in the plagues of Egypt) that the Lord begins at lighter punishments, but if no amendment be, as we see, v. 8. and as he threatneth, Lev. 26.21. he will send heavier.
Ver. 8. By this plague of pestilence, we see that the Lord has many and divers arrows in his quiver, and ways to punish both great and small, so that though they escaped famine who were rich, yet here pestilence to punish them.
2. The death of the wicked ends not their misery, for (as we see here) hell followes.
Also, their death is counted a plague here, but it is far otherwise to the godly.
3. Where it is said, that power was given to these, has been already touched, v. 4. Gods judgements being like the centurions servants.
4. A fourth part is onelyonly smitten, that others might fear and repent, which use all men should make of the Lords corrections on others.
5. The beasts of the earth that were created for mans service and use, are here made the punishers of man for sinne: thus can sin then turn our blessings into curses, and these that should be for our comforts, to be our crossers. As also when men turne brutish, he can by brute beasts punish them justly.
Ver. 9. By the soules of them that were alive, though their bodies were slaine for the Word of God, we see a clear proof of the souls immortality.
2. Whereas they were slaine for the Word of God, we see 1. Satans rage and malice against the truth, and Word of God; it being to hi… Kingdome, as Moses rod to the Egyptian Sorcerers.
3. We see next, that it is not the punishment or suffering, but the cause that makes the Martyr; and that their suffering was not for any doctrine, but that which was contained in Gods written Word.
4. We see the courage and constancy of the Martyrs, being faithfull and constant to the death; and therefore they have gotten the Crowne of life.
Ver. 10. Where it is said that they cryed with a loud voice, (meaning their blood,) we see that it is a fearfull thing to shed innocent blood, specially of Gods servants for righteousnesse or testimony of the truth.
2. They ascribe to God, holinesse and truth: in both which we should strive to imitate him.
3. The interrogation, how long? shews how patient and long-suffering a God, the Lord is, even to the wicked, waiting for their repentance, being slow to wrath, but re…dy to forgive.
4. In judging first which imports cognition, before avenging which infers execution: we see how all inferiour judges should accordingly proceed.
5. We see here in like manner that the godly remit the revenge of their causes to God, not being vindictive themselves, as we see in Steven, for vengeance is the Lords, and he will repay.
6. We see also that God is judge over all that dwell on the earth; and though M…narch's or the greatest that touch his anointed or do his Prophets any harme, they shall not escape his judgement and revenge.
Ver. 11. The happy estate of the godly after this life in rest and glory, as is shewne us Rev. 14.13. and here.
2. To the time of the full punishment to the wicked; and consummation of the glory of the godly, from Johns dayes till then, it is called but a little season in regard of eternity, therefore small is the wickeds respite, or delay of the godlies full recompence.
3. We see that to the worlds end the godly must look for a like lot of persecution for the truth and righteousnesse, as others have had before them.
4. The title of brethren given to the godly on earth common with the glorified Martyrs and Saints in heaven, shews their common adoption and communion of Saints.
5. The other title of fellow-servants, shews also that all have one Lord, to whom onelyonly by both, all religious service is to be given, and not any such by these on earth to these that are in heaven
6. Where it is said [till the number of such be fulfilled as were to suffer as they had,] shews, that the particular number of Gods Saints, and their sufferings is knowne to God, even to the worlds end, 2 Tim. 2.19. he knowes their persons, he fore-sees their sufferings, he sees them when they are, and shall at last revenge them, and give themselves a large remuneration.
Ver. 12. Seeing the terrour of the last day is so great as is here described, as the Apostle infers, what manner of persons then should we be?
V…r. 13, 14. The wretched estate of the wicked, who though they feel not here that they are under wrath as long as they enjoy the comfort of the creatures, yet the day comes when they shall be destitute of all comfort from any of them.
2. Seeing the world is such a building, that shortly all the props and powers thereof will be shaken and faile; let us be carefull to attaine to a better Kingdome, which, as the Apostles sayes, cannot be moved, H…b. 12.28.
Ver. 15. We have here a glasse for all flesh to look into, and nothing whereof we most account or confide in, can availe in the day of account.
2. That men of all sorts shall be condemned, as well Monarchs, as the meanest, (called here bondmen) by that righteous judge, and that neither grandure sh…ll procure respect, valour escaping, or riches be able to corrupt the judge, but as in death, so Kings and beggers shall be alike in judgement.
3. The folly of the wicked both in life and judgement: in their life they think oft-times to hide their sins, and after this life in the day of judgement they think to hide themselves, in both being blinde by not acknowledging Gods all seeing eye.
Ver. 16. The wicked in their life time had no feare of Gods wrath nor care to flee therefrom, and now in judgement out of time, they feare and would faine flee, but cannot, wherefore it is fearfull to slip the day of grace.
2. They presumed in their life time, and now in desperation they cry to the mountaines to fall upon them, finding the weight of their sins whereof they were insensible before more heavy then the mountaines, and whose hearts were harder then the rocks, these cry to the rocks to fall upon them, and to do that which neither mountaines nor rocks were able to do, to wit, to hide them from Gods face, and the wrath of the Lamb.
3. We see that though Christ be a Lamb meek and mercyfull now, yet his wrath in the day of judgment like a Lyons shall be intollerable.
Ver. 17. We see that after the day of great mercy, at last the great day of the Lords wrath shall come upon the wicked, wherein the truth of his threatnings, shall be seen.
2. As the wicked shall be by their owne confession, through the guilt of conscience, unable to stand in judgement, so on the contrary, in that day when his wrath is kindled, they are pronounced blessed who trust in him, Psal. 2.12. and these who have cleane hands and a pure heart shall then stand in judgement.