BY the vials (Chap. 16) a generall view was given of the destruction of Antichrists kingdom, especially by the last three. Chap. 17 vers. 1 the Angel proposeth a more particular exposition of that judgment in an explicatory vision: and for the greater clearnesse, he 1. describeth that kingdom, which is the object of these plagues, under the title of a Whore and Babylon, pointing her so out, as it is evident to be Rome in the latter times. 2. He describeth Antichrist the head, under the appearance of a beast, which supporteth that whore. 3. He doth thereafter point out the principall seat of that dominion. 4. He giveth a little generall hint at her destruction: all these were Chap. 17. He proceedeth now to explain more fully that destruction, 1. of the whore Babylon, or Rome, in this 18. Chap. 2 of the beast or head, Chap. 19.
This Chapter belongeth to the explicating of the fifth vial, as appeareth, 1. That vial is on the seat or throne of the beast, this describeth Babylons destruction, which in Chap. 17 we heard to be the beast seat and throne. They therefore describe the judgement of the same thing, to wit, Rome: and if Rome were not Antichrists seat, but to be destroyed by him, Why then would Antichrist and his followers so lament and regrate her ruine?
This destruction of Rome (being stiled Babylon) is set out in expressions borrowed from the Prophets concerning the destruction of old Babylon, whereby its ruine is set down in the certainty, greatnesse, terriblnesse, justice and irrecoverablnesse thereof. And that by the voices of three severall Angels (if the second be an Angel) one after another. The first speaketh unto vers. 4 the second from vers. 4 to vers. 21 the third unto the end, and for confirmation addeth a sign.
In the first, the denouncer is described, vers. 1, 2. His manner of denouncing, vers. 2, 3. The denounciation is set down. The denouncer is another Angel than spoke to John, Chap. 17. God hath many waiting on Him, and maketh use of them at his pleasure. 2. He is a mighty Angel: all angels are mighty, yet there are degrees, some more excelling in strength than others: there are Angels and Archangels, but of how many orders we will not determine. The Schoolmen in this (as in all other unrevealed mysteries) do confidently define, that there are three hierarchies and nine orders, every hierarchie comprehending three orders. The first hath Seraphims, Cherubims, Thrones; the second, Dominations, Mights, or Virtutes, Powers; in the third they place Principalities, Archangels, Angels: this they presume to have from Dionisius (Pseud-areopagita) who faith, de Eccl. Hierar. lib. 7. cap. 7. that he had this by tradition from his master Hierotheus.
Ver. 2. It is said, he cryed with a mighty voice: which sheweth both the thing to be certain and remarkable, and him to be serious in going about it.
The denounciation containeth these three parts of Romes destruction, borrowed from the Prophets. The 1. is Isai. 21:9, Jer. 51:8 the first denouncing Babylons ruine more at a distance long before it come; the second more nearly foretelling it: We had these same words, Chap. 14:8 of an Angel; but this differeth, in that he is called a mighty Angel, and that he cometh down and cryeth mightily, neither of which are in the former. The reason is, because that Angel (Chap. 14) denounced the fall of that Kingdom, first, when the light of the Gospel began to break out; this setteth it out nearer her end; and so speaketh it more clearly and powerfully, to shew it is now by the fifth vial fulfilled, or certainly to be closed.
If it be asked here, how Angels speak, who have no organs as we have? Answ. There are three wayes of speaking attributed to Angels, and mentioned in this Book. 1. When Angels speak to men audibly, as to John, Chap. 1:9. 2. When they speak in visions, as to John in the Spirit, or to Joseph in a dream; even as things are represented to the fight in vision, so may they be to the hearing. 3. When they speak one to and other, as Chap. 14. The first way, Angels speak audibly to men, by forming an audible voice in the air, as they appear to fight by assuming a visible body. The second way they speak in visions, is by putting in, or working impressions of these things on the spirits of men. To the third, they speak one to another, by ordinating by their wills such conceptions towards such an Angel, one or moe to be understood by them; This is most rested on by the Schoolmen, and thus they say, 1. An Angel speaketh to one or moe at once, as he ordinates his conception towards them. 2. That thus they speak with alike case and facility at a distance, as when they are near other. 3. That thus they signifie their conceptions to God. And, 4. thus they say, will the just men made perfect (at least in their souls) have communications one with another, or with Angels in glory. This (they say) is not conceptum imprimendo (which was Scotus opinion) but ordinando, and so then that locutio, or speaking, is not actus ordinans conceptum, but conceptus ordinatus a voluntate, ut alter intelligat. Our Divines do also assent most to this. But this we insist not on, neither will we pass any determination. In a word, Babylon, that is, Rome, her certain and approaching ruine is set down.
The second part of the denounciation setteth out this ruine in its greatness, as dreadfull and irrecoverable, borrowed from Isai. 13:14 and 34:13, 14, 15 Jer. 51:37 where old Babylons ruine is spoken of, she shall be so far destroyed (for, it is so certain that it is supposed and set down as come already) that in stead of unclean men and great pomp of great men in her before, now she shall be utterly desolate, haunted and inhabited by none, but ghosts or ill spirits, and furies, and foule and unclean creatures; such as Oules, Wild-rats, &c. as ye see old Abbacies or Monasteries, or Castles when walls stand and none dwelleth in them, they are direful-like to men, so shall Rome be, faith this Angel; which importeth a great desolation, and it is used for that end in the Scriptures cited.
If it be asked. If there be such a thing, as the haunting of evill spirits in these desolate places? We answer, 1. That there are evill spirits rangeing up and down through the earth is certain, even though hell be their prison properly, yet have they a sore of dominion and abode both in the earth and air; partly, as a piece of their curse, this is laid on them to wander; partly, as their exercise to tempt men, or bring spirituall or temporall hurt to them, this is clear, Job. 1. 2. That they haunt such desolate places of the earth most, may be also clear. Hence Matth. 12 he is said to walk through wast and dry places, and he used to drive these that were possessed to the tombes: This is, and may be partly a part of their curse, to be restricted there (except as they get liberty to go abroad, as these got to enter the swyne, and not to be cast to hell) therefore is it here φυλακὴ in the originall, which signifieth a prison; partly, to shew the accursedness of the place to be thus inhabited, as Saul was when an evil spirit possessed him after his rejection: partly, they delight in these places, as fitted to make them the more terrible from them, and as triumphing in the desolation they have brought on men, these judgments being the effects of sin brought on by them. Some think they glory in these desolations and graves, as evidences of their victory over men, which yet tendeth to their greater condemnation. 3. What ever be of the former, this is sure, that such places desolate, and uninhabited, use to work generally a honour and terrour in the minds of men (which possibly may flow from the former) so that they are ever accounted irksom, direfull, and horrible places to abide in, and this common estimation is enough for the scope here, which is to shew what dreadfull desolation. Rome should fall into, and lye in. Cities, even great cities had need to be humble and holy, it is hard to know what may come on, and what may dwell in the greatest: Cities that once have been the greatest in the world, may now be the proof of this.
The justice of this judgement (though great) is declared, ver. 3 two wayes, 1. By the greatness of her sins, in three, 1. fornications 2. a luxurious and delicious way of living; 3. intising of others to these sins shamelesly. 2. Her sin is set out by the extent of it, in her making others partake with her: and there are, 1. all Nations; 2. Kings; 3. all Merchants that are made rich by her magnificence: these three are the parties with whom the sinneth. 1. For the sins, we may understand them, 1. spiritually of idolatry and superstitions, pompous worship, as is before said: thus her merchandizing is not the least part of her sin, it must therefore be such a merchandizing as is sinfull. 2. literally, of filthiness, pride, affluence and superfluity of all things in apparell, dwellings, diets, &c. Rome aboundeth in these. 2. For the parties sinning, Nations and Kings, are clearly literally to be understood, as before. It is more difficult what is to be understood by Merchants. Certainly they must not at least only, be common Merchants: for, 1. they are the great men of the earth, that buy and fell these wares. And, 2. the wares are souls of men, vers. 14. And therefore, 3. these Merchants must be understood chiefly, as Merchants of such wares as are vendible or sellable at Rome, and wherein especially its market excels, and goeth beyond other places: and that is not so much in outward commodities, as, 1. they sold pardons, indulgences, Bishopricks, yea Christ, heaven, dispensations, &c (as it is said, omnia sunt Rome venalia) These make their great men rich. 2. They buy costly things for their own pomp, and the pomp of their worship: and therefore they are called Merchants, who both buy and sell, and they are singularily Merchants beyond others. The righteousnesse then of this sad judgement appeareth, 1. from the greatnesse of her superstition, idolatry and superfluity. 2. From her propagating of it to others. 3. From her making a trade of it, so that no calling almost did thrive better than to be amonger of her superstitions, either in carrying something from her, or bringing something to her.
The second voice (from vers. 4 to vers. 21) setteth out the same thing, but as by a new witnesse of that destruction which men easily believed not. This is either the Lord himself immediately who calleth the people his, My people, or, his Ministers mediately by his Authority calling them: His words set out this destruction, 1. by way of exhortation to Gods people, from vers. 4 to 9. 2. By way of commination, or foretelling of the lamentation should follow this great desolation amongst her friends, Kings, Merchants, and Ship-masters, to vers. 20. 3. By incitation to Gods People to rejoyce over her, Vers. 20. &c. All which sheweth the greatnesse of the desolation: that, 1. all that would shun the judgement, would flee from it, as Lot did out of Sodom. 2. As it giveth ground of fear to some, so it giveth ground of lamentation to others. 3. Of rejoycing to a third fort, that is, these who have formerly separated from her. It must then be great that maketh and worketh fear, grief and joy so universally.
The exhortation hath two parts with the reasons of them. 1. There is an exhortation to separate from her vers. 4 and 5 which sheweth, that now her ruine is at hand (get you, faith he, quickly from her, as Moses saith, Numb. 16:26 to the people, to separate from Korah, Dathan, &c. it is borrowed from Jer. 51:6) and that their delivery approacheth with her ruine and fall. The second exhortation, is; vers. 6, 7, 8 and it is an upstirring of Gods people not to be remisse in executing Gods judgements on her according to their callings and stations, as God shall give them opportunity.
Concerning the first exhortation we are to enquire, (beside its scope, which is clear to shew her approaching ruine) 1. What fort of separation this is, which is called for. 2. In matter of fact, if any Godly have been, may be, or are to be in Rome before its destruction? 3. What is the necessity or warrant of separating from Rome? and what more now than before? And why Babylon only is to be separated from, if this be peculiar to her?
Before we answer, we must premit a twofold confederation of Babylon, and being in Babylon. 1. Babylon, or Rome, may be considered meerly as a great City or Dominion. 2. As an Ecclesiastick sinfull degenerating party, or apostatized Church of Antichrist: so in the first acceptation, to be in Rome, differeth from the second, which is to be of Rome, as Gods people were in Babylon, yet not of Babylon; lived in the place, but did not partake of their sin. So one may be in Rome two wayes, 1. locally; thus he is not of it as an antichristian Church, nor is this in it self sinfull, if by some circumstances it become not so. 2. One may be in Rome as a member of that Church; thus he is not formally one of Gods people, and if he belong to his Election, he is to be called in due time.
For answer then to the first question, there are three things distinguished, even by Independent Divines (Vide Norton ad Aposs.quæst. ult.) 1. there is Schisma, that is, a separating from the unity and from the communion of a true Church, whether more or lesse pure, if it be a true Church: this is simply and alway sinfull, because it is from a true Church: This Schism consisteth not alway in diversity of Doctrine, which is heresies; but in divided practices from the communion of a true Church, as Augustin contra Faustum, lib. 2. cap. 3. Schismaticos facit nondiversa fides, sed disrupta communionis societas, so it renteth unity, and is either negativum Schisma, where its simply a withdrawing, without setting up a new distinct Church; or, positive, when it not only withdraweth, but setteth up another worship, or Church (as the Novatians and Donatists did) to keep communion only with themselves. And this is called to have altare contra altare. 2. There is separation, and that is, 1. either in whole, when people withdraw from communion in whole from others, as no Church; or, 2. in part, when they acknowledge them Churches, yet cannot communicate in some things with them (as in the Sacrament with Uniquitaries, since that uniquity sprung up) this is sinfull or lawfull according to the grounds of it. If it be no Church, such as Babel was, a totall separation is necessary; or, in part it is lawfull, if it exceed not its ground: but when separation is from a true Church (though with some defects) totally, or beyond that wherein she is corrupted, that is, sinfull, and (as Cotton saith on Cant. 6, a condemning as no Church that which Christ accounteth one, and is too much nycity not to keep communion with them, with whom He keepeth communion. Thus it becometh Schisma.
The third is secession, that is, without refusing the communion of another, yet locally to remove upon some urgent or lawfull occasion spirituall or temporall, to another or better constitute Church, that is lawfull and is no separation; but may be even from a lawfull Church and pure. The first, to wit, a schism, is neither here called-for, nor is it possible to make a schism with Rome (the not being a true Church which is rent, or from whom the rent is) and the second, to wit, separation and that totall, is called-for, and was so alway since the became antichristian, that none continue in her communion, but that they renounce it. The third also is now called-for here, that they would even separate locally from her, as Let did from Sodom, or these that were near Korah, did from their tents: because, 1. the scope is clear to set out the greatnesse and suddennesse of her ruine: therefore they had need to keep a locall distance, as in the examples foresaid. 2. The former separation was alway necessary in heart and practice from that party (and it is like, except it be amongst any yet to be called, was actually before this) but here something more and peculiar to this reason, to wit, her destruction, is called-for, which was not alway before required. Separation may be without secession, and secession in changing place without separation in communion; but here both are called-for.
For answer to the second, if there shall then be any of Gods people de facto in Rome; or, quo jure may they be there till then? Answ. In these Conclusions (having distinguished Gods people. 1. In elected, regenerated and called, and elected but un-called.) 1. Many un-called have been and may be in Rome, yea even of it, and these are called to separate; for, experience telleth us, God hath called many who have been members of her, and may do so still. 2. Many of Gods called people have been in Rome locally, but not of it, and have continued long so in her bosome: There are true worshippers in the Temple, Chap. 11 even when the outter court is trod on by heathenish Papists, then the Prophets prophesie even in the great city, and God hath a Temple and Church even where Antichrist fitteth, though His Congregation be not that Church, even as the Lord had His Word, Prophets, and People at old Babylon, captive, when the face of Worship was overturned in Judah; so in this Babylon, He keepeth still His Word, Baptism (as in the former He did Circumcision) and a Ministery that was never lost, but all the fourty two moneths of Antichrists reign the Prophets prophesie, though in sackcloth. Hence in all the universall expressions of Antichrists dominion, still they are excepted (Chap. 13 and 17) whose names are written in the Book of life: and (Chap. 7) an hundred fourty and four thousand are sealed, who (Chap. 14) are found on mount Zion, even before light in Luthers time brake forth. And it may possibly be, that some sinfully (as some of the people in Babylon did) have not made a secession from Rome, and these parts, though they have formerly separated from her communion: or, otherwayes by their callings (as Obadiah was engaged with Ahab) being intangled to live still. This voice putteth them to it, not to lodge a night in it, for they know not when Gods judgement may seize upon it; yet she is Eabel and these in her are Gods people, even then: but now when the Gospel breaketh out, and her judgement approacheth, they are called not only to separate from her, but to remove out of her and expect her judgement.
For the third, the necessity or warrant of separating, it is grounded on these, 1. She is Eabel and ye are My People, and there is no communion between light and darknesse, Christ and Antichrist: this giveth the great ground, she is but your oppressor, Babylon, not your Mother the Church. 2. Ye cannot shun her Sins, if ye stay; not only should ye own Me in separating your selves when ye are called (which belongeth to the first ground, that is, to confesse with the mouth, by profession, as well as to believe with the heart) but if ye stay ye are still in danger of snares; yea, sometimes in lesse or more, are partaking of them (as Joseph did in swearing by Pharaohs life at the Court of Egypt. And by this it may also appear, that many living in such places are engaged and ensnared in many things, that at a greater distance they would be liberated of.
If any ask, May not one abide in Rome now, and not be a partaker of her sins, more than before? Answ. The hazard is greater now, 1. They have a retiring place and a standard for Truth set up, that they should now follow. 2. They have Gods call and invitation to come out: and though He was a Sanctuary to them in their wildernesse-state while the set time of their captivity lasted, yet when He openeth the door, that is not to be expected so confidently from Him. 3. Babel groweth still more corrupt, and never more than since Trent added to all her former abominations. 4. Because Romes judgement hasteneth: and though they keep themselves free of many of her sins, yet they may share or her temporall wrath, as Lots family was in hazard, had not the Lord removed it from Sodom. A third reason of secession, is, the coming great plague, so that God, who had long spared, was, by judging her, to make it appear. He had forgotten nothing, and now her sins being come to an height, her judgement shall delay no longer; and this presseth a locall secession.
Hence it followeth, 1. That it is no schism to quit fellowship with Rome, the being no wife to the Lamb, is therefore no mother to His Children; the giveth them poyson for sincere milk, by corrupting the truth of the Gospel, and not suffering them to feed upon the Truth: She hath been condemning, persecuting and destroying the true worshippers for many generations together, and would have no fellowship with any without the beasts character: therefore is there a necessity of separating, as was said to the Witnesses, Chap. 11. Come up hither, and here, Come out of her. 2. It followeth also, that folks not only may quit Rome, but of duty they should do it, in obedience to Christs call, and they would try their warrant that go there for curiosity, seing here is a command to quit it; Who are they that know what night or day this horrible judgement will be executed? it were dreadfull curiosity to be found there then. 3. It followeth, that where God warranteth separation, it is from a company that is no Church, and must be supposed a Babel; and therefore there is no separation allowed by Him from a true Church, seing this is a proof of His disclaiming her to be a Church, to command them to separate from her. Therefore here is Babylon contradistinguished from his People, who are called to come out of her: which supposeth that He calleth none of His to separate from such as are His. It’s one thing to withdraw from civil conversing with particular wicked men, another thing to separate from Gods Church for its defects. There is therefore this observable in separating and withdrawing, that we are to keep lesse fellowship in civil things with a Brother that is a Church-member & is grosse, than with one that is without, and not a member, as the Apostle writeth, 2 Cor. 5:10. But we may and should, on the other side, keep Church-fellowship with a true Church, though in many things faulty and corrupt, whereas we may not at all with an idolatrous company in their worship. Hence, in that same Epistle to the Corinthians, going to, and eating in, Idols temples, or at their seasts, was so much condemned; yet communicating with the Church of Corinth, or living as a member of it, (though corrupt both in doctrine and practice) was never found fault-with as to worship: for, it is clear, that that of not eating with an offending Brother, looketh only to civil fellowship, because it is such a fellowship that is condemned with them, as is allowed to Heathens, which certainly is such: If our Churches therefore be Christs Churches, as sometimes the favourers of separation grant, There can be no separation from them without turning to a schism.
The second exhortation may be read by way of prophesie; or, because the former is by way of precept, so is this to be understood also, Reward her, ver. 6 in inviting them to a just zeal in recompensing her. It seemeth to be borrowed from Psal. 137:8, Jer. 51:35 and considering that the Lord here calleth for it, & that according to every ones station and place, from Kings in their place, and Subjects in theirs, there can be no question of the warrantablenesse of it. It is, that all (as they shall be called,) who have seen Romes whoredom, shall, or should be ready in holy zeal, by doing or praying, to concur for executing Gods judgements on her. This word, reward, implyeth a just meeting and recompense. She did first the wrong, and now in justice they do but repay. Those to whom it is spoken, are the persons exhorted formerly to come out of her, to wit, Gods People, who formerly suffered by her, as the expression of retaliation cleareth.
The justice and dreadfulnesse of this stroke, is comprehended in three reasons; annexed in three expressions, 1. Render unto her double as she had served you. Which words not only hold out their recompencing of her to be just, (Legetalionis) but also great. So double is, 1. very much, Isa. 40:1, 2. 2. Double, that is, not above her deserving; for, that will not be poured-out in eternity, but it is much or more than ever she for all her malice was able to effectuate on you. She would fain have utterly destroyed you, so as to have left no memory of you, but could not get it done: but now wholly make ye her desolate: for, justice will count in her judgement, not according to her practice in what she was able to effectuate, but according to her sin, & the mark she aimed at: which being against God, deserveth more than they were able to do. Therefore it is not unjust with God, to make these His instruments (even before men) to render double to her in temporall miseries, being all within what was due to her. The expression of filling the cup, is to the same purpose.
A second thing aggreaging her judgement, is, That as she getteth double, as the fruit of her malice, So let her have (saith the Lord) judgement according to her pride and haughtinesse; which being very great, her judgement cannot but be so, seing here it is both the cause and measure thereof. And that her pride is great, there is a word cited out of Isa. 47 and applyed to her for evincing it. This is ver. 7.
The third expression, is, ver. 8 hanging these plagues on her former sins, Therefore, &c. Aggreging them, 1. that they came thick and many together. 2. Sudden, in one day. 3. Unexpected and irrecoverable, utterly burnt, another destruction than ever she saw before. And because it is incredible-like, as things have for a long time stood, a word is added to confirm it, for, strong is the Lord God who judgeth her: It is not men, nor yet Angels, though both be instruments; but it is the Lords controversie, and the judgement is his. Therefore believe it will come, and be encouraged ye to do this work who shall be called to it; for, the Lord is engaged in it, and cannot be over-powered. This being the Lords quarrel, and to be executed by Saints once wronged by her, it cleareth, 1. That it is the same war with that, Chap. 17:14. 2. That Rome is in a present guilt when she is destroyed. 3. That it is not executed by Antichrist, but by such as had suffered formerly by her: and afterward, (ver. 20) are commanded to rejoyce over her.
FOlloweth now the second part of this Angels discourse whereby the sad desolation of Rome is soretold, to wit, the sad lamentation of all her friends; it shall be so great and dreadful, as to affect and astonish them all: This is the scope, which is clear, and we shall insist the lesse in the words.
The parties brought in lamenting, are of three sorts, most especially concerned, who are sufficient as to the scope. 1 Kings; ver. 9, 10 then Merchants, ver. 11, 3. Shipmen and Traders by Sea, ver. 17. All these shall joyn in lamenting, but for their severall ends:
The Kings, that is, some of the Kings, Chap. 17 who shall not hate her with the rest, but shall continue favourers of the beast, till the battell of Armageddon, they shall lament this desolation, not acknowledging Gods justice, but affected with their own particular, and otherwise blinded. By which it is clear, 1. That not all the ten horns, Chap. 17 but some of them, shall hate the whore. 2. That after Romes destruction, many shall remain unsatisfied with it, even when the prophesie is fulfilled, which faith, that the fulfilling of prophesies maketh them not palpably to be so where there is prejudice formerly drunken-in. 3. It faith, that Romes desolation will be sad to many Kings that are enemies to Christ, and therefore not be executed by them.
These Kings are such as have been partakers of her sin, and have been in love with her externall pomp & delicate way, now thay have one common lamentation with the rest, Alas, alas, that sheweth affection in them, and desolation on her, that they lament for. 1. In its greatnesse, she is burned. 2. In its terriblnesse, they stand afar off for fear: they cannot or dare not help her, though they lament her. 3. in its greatnesse and unexpectednesse, that mighty city is destroyed in one hour. And seing these Kings both partake of her fornications and give their power to the beast, It must follow, that these go together: and therefore this sin, for which Rome is, ruined, is Antichrists sin, and that defection hath been derived to all the Nations from it, and by it, before its destruction, & that for a long time, which hath intoxicated or bewitched them so to affect her.
If it be asked, why Kings so much lament, and are affected? Answ. Many of them, or some of them, are still drunken with that wine of her fornications, and cannot lay by that pomp of externall worship, whereby their magnificence hath opportunity to kyth, and they love a naturall formal way of worship, and cannot abide the simplicity and spirituality of the Gospel. 2. They have been for a long time entertained with counterfeit respects from that Court, receiving titles and priviledges from her that have sometimes been thought much of, such as to be Protector Ecclesiæ to the Roman Emperour, Rex Catholions to Spain, Rex Christianissimus to France, Defensores Ecclesiæ to the Helvetians, Defensor Fidei to the Kings of England, sanctified Swords and Banners, &c. These vanities are now taken away from them. 3. All men (especially great men) love an easie and lazie form of worship, such as Popery is, to get dispensations to their oaths, unlawfull incestuous Marriages (as often many Popish Kings do, Spain with his Neece, Polland with his Brothers wife for the time) Pardons, and Indulgences for money for their greatest sins. These things the Kings love well, and will be in heaven as soon as any, if money will do it, and cannot abide to want these things that give them liberty, when there is hope by some money to recover all. 4. Enimity at Christs way and yoke, They see her going down maketh way for the flourishing and spreading of the true Religion that they still were suppressing, and that galleth them. These reasons are from their interest. 5. Possibly also the fear of sharing in that judgement, they being joyntly someway engaged with her, it may affect them, and that fear maketh them stand afar off.
The next who lament, are the Merchants, who have their Alas, (ver. 16) also upon these common grounds (i.e. the ruine of an excellent outward glorious City) in a generall way of pity, especially considering that she, that was just now gallant in all pomp, is suddenly brought to this desolation; yet the ground is also more peculiar, they by their losse do lose their trade and gain in merchandizing; and thus their particular sticketh to them. Therefore Merchants are in two wayes in this lamentation to be understood, 1. Literally, the Merchants of those forts of wares which Rome in its greatnesses and luxury made use of; and that for two ends, first, In their pomp and civill outward grandour. These four are mentioned, 1. all things serving for decking the body go geously, as ver. 12. Gold silver, precious stones, pearls, fine linen, scarlet purple, &c. 2. All things that adorn a house, as, Sweet-wood, ivory, vessels of precious wood, brasse, iron, ibid. ver. 12. 3. All manner of things for pampering the body, and the table, and for favour, as Spices, cinamen, odours, wine, sheep, oxen, wheat, &c ver. 13. 4. All necessaries for outward pomp and equipage in peace and war, that is Servants, horses, and chariots: In a word, whatever delicious thing was desirable. These were all much made use of at Rome; and are still by their Ecclesiastick Princes. Secondly, they are much made use of in their external service, & manner of worship, Gold and Sliver in their Images and decorement of Churches, Purple to their Cardinals; fine linen about their Relicts and Masse, Tables or Altars; Oylin many things, &c. Thus Merchants that were sure how to get these things sold at a good rate at Rome, are now disappointed of their gain; these things sel not so well, and they lament for it, as it is said concerning Tyrus, Ezek. 27 but this is not all. This fort of merchandise is still of worth, Gold, silver, &c. and though Rome be destroyed they might have recourse else where to their market; it must therefore be some other sort of merchandise and merchants who live especially by these wares of Rome, and whose merchandise and trade falleth, when it falleth and is so peculiar to Rome; it is clear; for, this merchandise is of souls of men, distinct from bodies (or the words, souls & bodies, in the Original, differ in the cafe, to shew that one thing is not understood by both) that is, selling souls out of Purgatory, and sending them by it at their pleasure, and trading with their Dispensations, indulgences, &c. And by her Merchants then must be understood their Cardinals and great Church-men, who are (ver. 23) called the great men of the earth (and such a greatnesse is a part of Romes sin and a cause of her ruine) whole trade is now cryed down at Romes destruction, none buyeth their wares now when their vanity is discovered (as in a great part hath been since Luthers dayes) These wares are such as are peculiar to Rome, these make their great men rich: and therefore this decay maketh them cry out, Alas alas! This is merchandizing of false teachers, spoken of 2 Pet. 2, 3 who professe themselves shepherds, but feed themselves and not the flock, Ezek. 34. This must be the merchandizing and the Merchants here understood; for, great men of the earth, are not for common wares, and this trade is pitched-on here as sinfull in respect of them, as committing fornication with her was in the Kings.
Having set down the Merchants (who are the great Clergie-men) their lamentation for their temporal losse and hazard also, to wit, both lucrum cessans, and damnum emergens, (which two are the great grounds of lamentation among the men of the world,) He proceedeth (Ver. 15) to the lamentation of the Ship-men and under-rowers of Peters Bark, (as they call it) or inferiour Clergie-men and Sub-ministers of the Church of Rome, who have their standing by this trade, ver. 17 and their lamentation is much more, as having a more sensible touch of their own misery in hers, They cast dust on their heads (possibly being more blinded than others) and regrate the desolation of that City that had no equall in her pomp, and hath now no equal in her ruine; yet so they lament, as it appeareth what pincheth them most, She made all that tradeth in Ships, rich, Ver. 19 not simply all, who traded in outward things, but all her dependers in Abbacies and Convents, Priests, Jesuites, and all inferiour orders and officers, that were servants to this stately City in her merchandise, and providing for her venting of her wares, and carrying them through the world, and bringing back returnes for the adorning of her again; all in that Sea are made rich: So the Merchants suit with the wares, the Ship-men and Sea must be suitable to both, imploying a trade and traffick of Rome, sinfull to her, and inriching to her servants and merchants occupied in it, These Ship-mens standing dependeth on Rome, and her tuine is theirs: for, all of that sort live by her trade, and that is the change of her Merchants: from which it is clear, that that Sea is not literally to be taken here, but so as serveth to this Antichristian trade and end of merchandizing in the forms, laws and Ecclesiastick state of that Whore and her Clergie, who are most usefull in that imployment and made up by it. The Orders are the ships and men that trade; The Sea is the spirituality under which notion they trade. Hence also we may see what trade inricheth Rome most (to wit, of souls) and what holdeth on its Merchants, to wit, self interest; it giveth them such a being as they have in worldly esteem and grandour: and what wonder it be sad to them to part with such a trade?
The third part of the Angels denounciation followeth, vers. 2). setting out the greatness and fulnesse of this ruine by the great ground of joy it should give, and justly give to all Gods people formerly oppressed by her. The words are by an Apostrophe spoken to others than these he was speaking to in the words before. By Heavens, Apostles and Prophets may figuratively be understood the great glory God shall have out of Romes destruction, so that it shall affect heaven and be ground to them of joy; or, rather by heaven is meaned the Church, so they come in as obeying this, Chap. 19 and they sing, And by Apostles and Prophets is understood their successors, who are to be in the Church unto the end. The reason why they should joy, is, because in this judgement God hath had respect to them, to vindicate them and to liberate them, and is to take vengeance on her for them. If it be asked, how she, to wit, Rome antichristian, was guilty of the bloud of the Prophets and Apostles, vers. 20 and all Saints, vers. 24. Or, 2. How they are to rejoyce at her destruction? Answ. 1. She is guilty of the Apostles bloud as of the Prophets bloud (though she never actually shed the bloud of any of them) in these three, 1. because there is but one body, and who wrongeth any of the members on that common account, as such, he wrongeth the head and all the rest: for, they have one cause. 2. Because they who wrong one, they virtually wrong all: and their malice would reach to all, if they had them, as Matth. 23:31 ye are the children of them that killed the Prophets, for ye shall slay me, and would have done so to them, if ye had had them. 3. They are accessory in serving themselves heirs to the judgements of all persecuters, who have all one lot, and who come last in, come in on the same score with the former; so is the generation that Christ lived in, guilty of all the bloud was shed from Abels time (Matth. 23) unto that. For answer to the second, they rejoyce not carnally or selfishly: But, 1. for that they see the glory of Gods justice manifested. 2. That they and especially the truth they suffered for, and the threatnings they had pronounced in his name, do appear now to be vindicated and ratified, and God owneth them, which for a long time was not believed in the world: Thus he hath judged your judgement, that is, there was still a controversie between them and Babylon, God cometh and now decideth for them, and declareth it was truth they suffered for, and not errour. 3. That by this mean, way is made to the spreading of Chists Kingdom, the snare is removed from many a poor soul. This is joy full to them, and upon this account they formerly prayed for it, & this addeth to their joy, when God now heareth them, & maketh it appear he heareth them.
The last part of the Chapter followeth, from ver. 21 by the second Angel, who by word and sign confirmeth this finall and utter destruction of Rome. The sign goeth first, the word next, and the cause of it is set down in the close. The sign is a mighty, Angels taking up a great stone, like a milstone, and casting it in the sea. So that as this heavy stone, which is thrown down by a mighty Angel to the bottom of the sea, cannot but suddainly fall and not arise, so sure shall this fall of Babylon or Romes destruction be, and that with violence, and she shall no more be found. This is the Angels exposition, vers. 21 as taken from jer. 51:63, 64 and spoken of old Babylon. He proceedeth to amplifie this desolation, ver. 22, 23 out of jer. 25:10, 11 where the sad desolation of Judah is prophesied in these (almost the same) tearms. 1. There shall be no more chearfulnesse and mirth there. 2. No tradsmen usefull for mans life there, 3. No milstone; or provision meet for entertaining mans life there. 4. No light of a candle, or what is comfortable, but absolute darknesse there. 5. No marrying or chearfull solemnity of that kind, without which there can be no continuing city. These particulars are instanced, according to the manner of the Prophets, to set out desolation, and its continuing in the highest degree.
The causes follow, and they are three great ones, the first is, vers. 23 for thy merchants were the great men of the earth: whereby it is clear, 1. These are not common traders, but such as become by this trade to be, and are accounted, great men on the earth, though not in heaven. 2. That it must be something sinfull and peculiarly sinfull to Rome, which is not to be found elsewhere, it being given here as the first cause of their judgement, which could not be of ordinary merchandizing, but that in an extraordinary way she imployed such men (and made it a trade honourable even for the best) in such things as were sinfull, wherein even Princes thought it honourable to be imployed, and these imployed were thought so; for though it be borrowed from the traffick of Tyrus, Ezek. 27 yet it is to be applyed spiritually, as many other things in this prophesie, not to temporall wares, but spirituall: this being Johns way (as before was observed) to borrow expressions from the Prophets their setting forth of temporall evils, and to apply them to spirituall.
The second cause is her sorceries whereby many were deceived, which is to be understood spiritually also, as the former of entysing or bewitching, (Gal. 3:1) to idolatry: and her superstitious worship, though literally sorcery, where in Rome abounded, is not to be secluded, as neither in the former the literally trading where such was.
The third sin is perfecution and Bloudshed, and that of all sorts, Ministers and People; yea, she being the last persecuter and head of all the persecutions throughout other Kingdoms, whether by Inquisitions, Massacres or Wars, she is found justly guilty of all (upon the reasons given before) and it is now repayed on her, though others will not be freed of the judgement.
These are the sins, now if Rome be this Babylon, (as adversaries confess) these sins most either be the sins of heathen Rome, or of popish Rome, or of Rome under their seigned Antichrist that must procure this judgement (for, its ruine is not to be separated from its cause) but they cannot be sins of heathen Rome that procureth the ruine of that city, which is irreparable, such as is here: for, 1. the sins here procuring this judgement are such as Rome is to be actually taken in the guilt of, and many presently are acting in it; but that idolatry and perfection of old Rome is broken off long since. 2. This ruine is on an whore: and therefore such sins as belong to one making defection, which cannot be applied to heathen Rome; for, this is whoring Rome that is here. 3. These sins are following step of idolatry, and perfection, that was to be on the earth, to wit, Antichrist after the heathenish persecution cealeth, as was cleared, Chap. 6 for Saints are to be killed after that fifth seal, which is to be performed by the beast, Chap. 13 and 17 and here it is closed.
