17 For in one hour so great riches is come to nought. And564every ship-master, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,17.For in one hour.In a very brief period—so short, that it seemed to them to be but one hour. In the prediction (ver.8), it is said that it would be “in one day” (see Notes on that place); here it is said that, to the lookers-on, itseemedto be but an hour. There is no inconsistency, therefore, between thetwo statements. ¶So great riches is come to nought.All the accumulated wealth of so great and rich a city. This should have been united withver.16, as it is a part of the lamentation of the merchants, and as the lamentation of the mariners commences in the other part of the verse. It is so divided in the Greek Testaments. ¶And every ship-master.This introduces the lamentation of the mariners, who would, of course, be deeply interested in the destruction of a city with which they had been accustomed to trade, and by carrying merchandise to which they had been enriched. The wordship-master—κυβερνήτης—means, properly, agovernor; then a governor of a ship—thesteersmanorpilot,Ac.xxvii.11. ¶And all the company in ships.Professor Stuart renders thiscoasters. There is here, however, an important difference in the reading of the text. The commonly received text is,πᾶς ἐπὶ τῶν πλοίων ὁ ὅμιλος—“the whole company in ships,” as in our common version; the reading which is now commonly adopted, and which is found in Griesbach, Hahn, and Tittmann, isὁ ἐπὶ τόπον πλέων—“he who sails to a place;” that is, he who sails from one place to another along the coast, or who does not venture out far to sea; and thus the phrase would denote a secondary class of sea-captains or officers—those less venturesome, or experienced, or bold than others. There can be little doubt that this is the correct reading (comp. Wetstein,in loco); and hence the class of seamen here referred to iscoasters. Such seamen would naturally be employed where there was a great and luxurious maritime city, and would have a deep interest in its fall. ¶And sailors.Common seamen. ¶And as many as trade by sea.In any kind of craft, whether employed in a near or a remote trade. ¶Stood afar off.Notes onver.10.
17 For in one hour so great riches is come to nought. And564every ship-master, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,
17.For in one hour.In a very brief period—so short, that it seemed to them to be but one hour. In the prediction (ver.8), it is said that it would be “in one day” (see Notes on that place); here it is said that, to the lookers-on, itseemedto be but an hour. There is no inconsistency, therefore, between thetwo statements. ¶So great riches is come to nought.All the accumulated wealth of so great and rich a city. This should have been united withver.16, as it is a part of the lamentation of the merchants, and as the lamentation of the mariners commences in the other part of the verse. It is so divided in the Greek Testaments. ¶And every ship-master.This introduces the lamentation of the mariners, who would, of course, be deeply interested in the destruction of a city with which they had been accustomed to trade, and by carrying merchandise to which they had been enriched. The wordship-master—κυβερνήτης—means, properly, agovernor; then a governor of a ship—thesteersmanorpilot,Ac.xxvii.11. ¶And all the company in ships.Professor Stuart renders thiscoasters. There is here, however, an important difference in the reading of the text. The commonly received text is,πᾶς ἐπὶ τῶν πλοίων ὁ ὅμιλος—“the whole company in ships,” as in our common version; the reading which is now commonly adopted, and which is found in Griesbach, Hahn, and Tittmann, isὁ ἐπὶ τόπον πλέων—“he who sails to a place;” that is, he who sails from one place to another along the coast, or who does not venture out far to sea; and thus the phrase would denote a secondary class of sea-captains or officers—those less venturesome, or experienced, or bold than others. There can be little doubt that this is the correct reading (comp. Wetstein,in loco); and hence the class of seamen here referred to iscoasters. Such seamen would naturally be employed where there was a great and luxurious maritime city, and would have a deep interest in its fall. ¶And sailors.Common seamen. ¶And as many as trade by sea.In any kind of craft, whether employed in a near or a remote trade. ¶Stood afar off.Notes onver.10.
18 And cried when they saw the smoke of her burning, saying, What565cityis like unto this great city!18.And cried,&c.That is, as they had a deep interest in it, they would, on their own account, as well as hers, lift up the voice of lamentation. ¶Whatcity islike unto this great city? In her destruction. What calamity has ever come upon a city like this?
18 And cried when they saw the smoke of her burning, saying, What565cityis like unto this great city!
18.And cried,&c.That is, as they had a deep interest in it, they would, on their own account, as well as hers, lift up the voice of lamentation. ¶Whatcity islike unto this great city? In her destruction. What calamity has ever come upon a city like this?
19 And they566cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.19.And they cast dust on their heads.A common sign of lamentation and mourning among the Orientals. See Notes on Jobii.12. ¶By reason of her costliness.The word renderedcostliness—τιμιότητος—means, properly,preciousness,costliness; their magnificence, costly merchandise. The luxury of a great city enriches many individuals, however much it may impoverish itself. ¶For in one hour is she made desolate.So it seemed to them. Notes onver.17.
19 And they566cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.
19.And they cast dust on their heads.A common sign of lamentation and mourning among the Orientals. See Notes on Jobii.12. ¶By reason of her costliness.The word renderedcostliness—τιμιότητος—means, properly,preciousness,costliness; their magnificence, costly merchandise. The luxury of a great city enriches many individuals, however much it may impoverish itself. ¶For in one hour is she made desolate.So it seemed to them. Notes onver.17.
20 Rejoice567over her,thouheaven, andyeholy apostles and prophets; for God hath568avenged you on her.20.Rejoice over her.Over her ruin. There is a strong contrast between this language and that which precedes. Kings, merchants, and seamen, who had been countenanced and sustained by her in the indulgence of corrupt passions, or who had been enriched by traffic with her, would have occasion to mourn. But not so they who had been persecuted by her. Not so the church of the redeemed. Not so heaven itself. The great oppressor of the church, and the corrupter of the world, was now destroyed; the grand hindrance to the spread of the gospel was now removed, and all the holy in heaven and on earth would have occasion to rejoice. This is not the language of vengeance, but it is the language of exultation and rejoicing in view of the fact, that the cause of truth might now spread, without hindrance, through the earth. ¶Thouheaven.The inhabitants of heaven.Comp.Notes onIs.i.2. The meaning here is, that the dwellers in heaven—the holy angels and the redeemed—had occasion to rejoice over the downfall of the great enemy of the church. ¶Andyeholy apostles.Professor Stuart renders this, “Ye saints, and apostles, and prophets.” In the common Greek text, it is, as in our version, “holy apostles and prophets.” In the text of Griesbach, Hahn, and Tittmann, the wordκαὶ(and) is interposed between the word “holy” and “apostle.” Thisis, doubtless, the true reading. The meaning, then, is that thesaintsin heaven are called on to rejoice over the fall of the mystical Babylon. ¶Apostles.The twelve who were chosen by the Saviour to be hiswitnesseson earth. See Notes on1 Co.ix.1. The word is commonly limited to the twelve, but, in a larger sense, it is applied to other distinguished teachers and preachers of the gospel. See Notes onAc.xiv.14. There is no impropriety, however, in supposing that the apostles are referred to hereassuch, since they would have occasion to rejoice that the great obstacle to the reign of the Redeemer was now taken away, and that that cause in which they had suffered and died was now to be triumphant. ¶And prophets.Prophets of the Old Testament and distinguished teachers of the New. See Notes onRo.xii.6. All these would have occasion to rejoice in the prospect of the final triumph of the true religion. ¶For God hath avenged you on her.Has taken vengeance on her for her treatment of you. That is, as she had persecuted the churchas such, they all might be regarded as interested in it and affected by it. All the redeemed, therefore, in earth and in heaven, are interested in whatever tends to retard or to promote the cause of truth. All have occasion to mourn when the enemies of the truth triumph; to rejoice when they fall.
20 Rejoice567over her,thouheaven, andyeholy apostles and prophets; for God hath568avenged you on her.
20.Rejoice over her.Over her ruin. There is a strong contrast between this language and that which precedes. Kings, merchants, and seamen, who had been countenanced and sustained by her in the indulgence of corrupt passions, or who had been enriched by traffic with her, would have occasion to mourn. But not so they who had been persecuted by her. Not so the church of the redeemed. Not so heaven itself. The great oppressor of the church, and the corrupter of the world, was now destroyed; the grand hindrance to the spread of the gospel was now removed, and all the holy in heaven and on earth would have occasion to rejoice. This is not the language of vengeance, but it is the language of exultation and rejoicing in view of the fact, that the cause of truth might now spread, without hindrance, through the earth. ¶Thouheaven.The inhabitants of heaven.Comp.Notes onIs.i.2. The meaning here is, that the dwellers in heaven—the holy angels and the redeemed—had occasion to rejoice over the downfall of the great enemy of the church. ¶Andyeholy apostles.Professor Stuart renders this, “Ye saints, and apostles, and prophets.” In the common Greek text, it is, as in our version, “holy apostles and prophets.” In the text of Griesbach, Hahn, and Tittmann, the wordκαὶ(and) is interposed between the word “holy” and “apostle.” Thisis, doubtless, the true reading. The meaning, then, is that thesaintsin heaven are called on to rejoice over the fall of the mystical Babylon. ¶Apostles.The twelve who were chosen by the Saviour to be hiswitnesseson earth. See Notes on1 Co.ix.1. The word is commonly limited to the twelve, but, in a larger sense, it is applied to other distinguished teachers and preachers of the gospel. See Notes onAc.xiv.14. There is no impropriety, however, in supposing that the apostles are referred to hereassuch, since they would have occasion to rejoice that the great obstacle to the reign of the Redeemer was now taken away, and that that cause in which they had suffered and died was now to be triumphant. ¶And prophets.Prophets of the Old Testament and distinguished teachers of the New. See Notes onRo.xii.6. All these would have occasion to rejoice in the prospect of the final triumph of the true religion. ¶For God hath avenged you on her.Has taken vengeance on her for her treatment of you. That is, as she had persecuted the churchas such, they all might be regarded as interested in it and affected by it. All the redeemed, therefore, in earth and in heaven, are interested in whatever tends to retard or to promote the cause of truth. All have occasion to mourn when the enemies of the truth triumph; to rejoice when they fall.
21 And a mighty angel took up a stone like a great millstone, and castitinto the sea, saying,569Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.21.And a mighty angel.Notes onver.1. This seems, however, to have been a different angel from the one mentioned inver.1, though, like that, he is described as having great power. ¶Took up a stone like a great millstone.On the structure of mills among the ancients see Notes onMat.xxiv.41. ¶And castitinto the sea.As an emblem of the utter ruin of the city; an indication that the city would be as completely destroyed as that stone was covered by the waters. ¶Saying, Thus with violence.With force, as the stone was thrown into the sea. The idea is, that it would not be by a gentle and natural decline, but by the application of foreign power. This accords with all the representations in this book, that violence will be employed to overthrow the Papal power. Seech. xvii.16, 17. The origin of this image is probablyJe.li.63, 64: “And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates; and thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring on her.”
21 And a mighty angel took up a stone like a great millstone, and castitinto the sea, saying,569Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
21.And a mighty angel.Notes onver.1. This seems, however, to have been a different angel from the one mentioned inver.1, though, like that, he is described as having great power. ¶Took up a stone like a great millstone.On the structure of mills among the ancients see Notes onMat.xxiv.41. ¶And castitinto the sea.As an emblem of the utter ruin of the city; an indication that the city would be as completely destroyed as that stone was covered by the waters. ¶Saying, Thus with violence.With force, as the stone was thrown into the sea. The idea is, that it would not be by a gentle and natural decline, but by the application of foreign power. This accords with all the representations in this book, that violence will be employed to overthrow the Papal power. Seech. xvii.16, 17. The origin of this image is probablyJe.li.63, 64: “And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates; and thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring on her.”
22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever crafthe be, shall be found any more in thee; and570the sound of a millstone shall be heard no more at all in thee;22.And the voice of harpers.Those who play on the harp. This was usually accompanied with singing. The idea, in this verse and the following, is substantially the same as in the previous parts of the chapter, that the mystical Babylon—Papal Rome—would be brought to utter desolation. This thought is here exhibited under another form—that all which constituted festivity, joy, and amusement, and all that indicated thrift and prosperity, would disappear. Of course, in a great and gay city, there would be all kinds of music; and when it is said that this would be heard there no more it is a most striking image of utter desolation. ¶And musicians.Musicians in general; but perhaps heresingers, as distinguished from those who played on instruments. ¶And of pipers.Those who played on pipes or flutes. See Notes on1 Co.xiv.7;Mat.xi.17. ¶And trumpeters.Trumpets were common instruments of music, employed on festival occasions, in war, and in worship. Only the principal instruments of music are mentioned here, as representatives of the rest. The general idea is, that the sound of music, as an indication of festivity and joy, would cease. ¶Shall be heard no more at all in thee.It would become utterly and permanently desolate. ¶And no craftsman, of whatsoever craft.That is, artificers of all kinds would cease to ply their trades there. The word here used—τεχνίτης—would include all artisans or mechanics, all who were engaged in any kind of trade or craft. The meaning here is, that all these would disappear, an image,of course, of utter decay. ¶And the sound of a millstone shall be heard no more.Taylor (Frag. to Cal.Dict.vol. iv.p.346) supposes that this may refer not so much to the rattle of the mill as to the voice of singing, which usually accompanied grinding. The sound of a mill is cheerful, and indicates prosperity; its ceasing is an image of decline.
22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever crafthe be, shall be found any more in thee; and570the sound of a millstone shall be heard no more at all in thee;
22.And the voice of harpers.Those who play on the harp. This was usually accompanied with singing. The idea, in this verse and the following, is substantially the same as in the previous parts of the chapter, that the mystical Babylon—Papal Rome—would be brought to utter desolation. This thought is here exhibited under another form—that all which constituted festivity, joy, and amusement, and all that indicated thrift and prosperity, would disappear. Of course, in a great and gay city, there would be all kinds of music; and when it is said that this would be heard there no more it is a most striking image of utter desolation. ¶And musicians.Musicians in general; but perhaps heresingers, as distinguished from those who played on instruments. ¶And of pipers.Those who played on pipes or flutes. See Notes on1 Co.xiv.7;Mat.xi.17. ¶And trumpeters.Trumpets were common instruments of music, employed on festival occasions, in war, and in worship. Only the principal instruments of music are mentioned here, as representatives of the rest. The general idea is, that the sound of music, as an indication of festivity and joy, would cease. ¶Shall be heard no more at all in thee.It would become utterly and permanently desolate. ¶And no craftsman, of whatsoever craft.That is, artificers of all kinds would cease to ply their trades there. The word here used—τεχνίτης—would include all artisans or mechanics, all who were engaged in any kind of trade or craft. The meaning here is, that all these would disappear, an image,of course, of utter decay. ¶And the sound of a millstone shall be heard no more.Taylor (Frag. to Cal.Dict.vol. iv.p.346) supposes that this may refer not so much to the rattle of the mill as to the voice of singing, which usually accompanied grinding. The sound of a mill is cheerful, and indicates prosperity; its ceasing is an image of decline.
23 And the light of a candle shall shine no more at all in thee; and the571voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy572merchants were the great men of the earth; for by thy573sorceries were all nations deceived.23.And the light of a candle shall shine no more at all in thee.Another image of desolation, as if every light were put out, and there were total darkness. ¶And the voice of the bridegroom and of the bride shall be heard no more at all in thee.The merry and cheerful voice of the marriage procession in the streets (Notes onMat.xxv.1–7), or the cheerful, glad voice of the newly-married couple in their own dwelling (Notes onJn.iii.29). ¶For thy merchants were the great men of the earth.Those who dealt with thee were the rich, and among them were even nobles and princes; and now that they trade with thee no more there is occasion for lamentation and sorrow. The contrast is great between the time when distinguished foreigners crowded thy marts, and now, when none of any kind come to traffic with thee. The origin of this representation is probably the description of Tyre inEze.xxvii.¶For by thy sorceries were all nations deceived.This is stated as a reason for the ruin that had come upon her. It is a common representation of Papal Rome that she hasdeceivedordeludedthe nations of the earth (see Notes onch. xiii.14), and no representation ever made accords more with facts as they have occurred. The wordsorcerieshere refers to the various arts—the tricks, impostures, and false pretences by which this has been done. See Notes onch. ix.21.
23 And the light of a candle shall shine no more at all in thee; and the571voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy572merchants were the great men of the earth; for by thy573sorceries were all nations deceived.
23.And the light of a candle shall shine no more at all in thee.Another image of desolation, as if every light were put out, and there were total darkness. ¶And the voice of the bridegroom and of the bride shall be heard no more at all in thee.The merry and cheerful voice of the marriage procession in the streets (Notes onMat.xxv.1–7), or the cheerful, glad voice of the newly-married couple in their own dwelling (Notes onJn.iii.29). ¶For thy merchants were the great men of the earth.Those who dealt with thee were the rich, and among them were even nobles and princes; and now that they trade with thee no more there is occasion for lamentation and sorrow. The contrast is great between the time when distinguished foreigners crowded thy marts, and now, when none of any kind come to traffic with thee. The origin of this representation is probably the description of Tyre inEze.xxvii.¶For by thy sorceries were all nations deceived.This is stated as a reason for the ruin that had come upon her. It is a common representation of Papal Rome that she hasdeceivedordeludedthe nations of the earth (see Notes onch. xiii.14), and no representation ever made accords more with facts as they have occurred. The wordsorcerieshere refers to the various arts—the tricks, impostures, and false pretences by which this has been done. See Notes onch. ix.21.
24 And in her was found the blood of prophets, and of saints, and of574all that were slain upon the earth.24.And in her.When she came to be destroyed, and her real character was seen. ¶Was found the blood of prophets.Of the public teachers of the true religion. On the wordprophetssee Notes onver.20. ¶And of saints.Of the holy. See Notes onver.20. ¶And of all that were slain upon the earth.So numerous have been the slain, so constant and bloody have been the persecutions there, that it may be said that all the blood ever shed has been poured out there.Comp.Notes onMat.xxiii.35. No one can doubt the propriety of this representation with respect to Pagan and Papal Rome.In regard to the general meaning and application of this chapter the following remarks may be made:—(1) It refers to Papal Rome, and is designed to describe the final overthrow of that formidable Antichristian power. The whole course of the interpretation of the previous chapters demands such an application, and the chapter itself naturally suggests it.(2) If it be asked why so much of this imagery is derived from the condition of amaritimepower, or pertains tocommerce, since both Babylon and Rome were at some distance from the sea, and neither could with propriety be regarded as seaport towns, it may be replied, (a) that the main idea in the mind of John was that of a rich and magnificent city; (b) that all the things enumerated were doubtless found, in fact, in both Babylon and Rome; (c) that though not properly seaport towns, they were situated on rivers that opened into seas, and were therefore not unfavourably situated for commerce; and (d) that, in fact, they traded with all parts of the earth. The leading idea is that of a great and luxurious city, and this is filled up and decorated with images of what is commonly found in large commercial towns. We are not, therefore, to look for aliteralapplication of this, and it is not necessary to attempt to findallthese things, in fact, in the city referred to. Much of the description may be for the mere sake ofkeeping, or ornament.(3) If this refers to Rome, as is supposed, then, in accordance with the previous representations, it shows that the destruction of the Papal power is to be complete and final. The image which John had in his eye as illustrating that was undoubtedly ancient Babylonas prophetically described inIs.xiii., xiv., and the destruction of the power here referred to is to be as complete as was the destruction described there. It would not be absolutely necessary in the fulfilment of this to suppose that Rome itself is to become a heap of ruins like Babylon, whatever may be true on that point, but that the Papal power, as such, is to be so utterly destroyed that the ruins of desolate Babylon would properly represent it.(4) If this interpretation is correct, then the Reformation was in entire accordance with what God would have his people do, and was demanded by solemn duty to him. Thus, inver.4 of this chapter, his people are expressly commanded to “come out of her, that they might not be partakers of her sins, nor of her plagues.” If it had been the design of the Reformers to perform a work that should be in all respects a fulfilling of the command of God, they could have done nothing that would have more literally met the divine requirement. Indeed, the church has never performed a duty more manifestly in accordance with the divine will, and more indispensable for its own purity, prosperity, and safety, than the act of separating entirely and for ever from Papal Rome.(5) The Reformation was a great movement in human affairs. It was the index of great progress already reached, and the pledge of still greater. The affairs of the world were at that period placed on a new footing, and from the period of the Reformation, and just in proportion as the principles of the Reformation are acted on, the destiny of mankind isonward.(6) The fall of Papal Rome, as described in this chapter, will remove one of the last obstructions to the final triumph of the gospel. In the Notes onch. xvi.10–16, we saw thatonegreat hindrance to the spread of the true religion would be taken away by the decline and fall of the Turkish power. A still more formidable hindrance will be taken away by the decline and fall of the Papal power; for that power holds more millions of the race under its subjection, and with a more consummate art, and a more powerful spell. The Papal influence has been felt, and still is felt, in a considerable part of the world. It has churches, and schools, and colleges, in almost all lands. It exercises a vast influence over governments. It has powerful societies organized for the purpose of propagating its opinions; and it so panders to some of the most powerful passions of our nature, and so converts to its own purposes all the resources of superstition, as still to retain a mighty, though a waning hold on the human mind. When this power shall finally cease, anyone can see that perhapsthemost mighty obstruction which has ever been on the earth for a thousand years to the spread of the gospel will have been removed, and the way will be prepared for the introduction of the long-hoped-for millennium.
24 And in her was found the blood of prophets, and of saints, and of574all that were slain upon the earth.
24.And in her.When she came to be destroyed, and her real character was seen. ¶Was found the blood of prophets.Of the public teachers of the true religion. On the wordprophetssee Notes onver.20. ¶And of saints.Of the holy. See Notes onver.20. ¶And of all that were slain upon the earth.So numerous have been the slain, so constant and bloody have been the persecutions there, that it may be said that all the blood ever shed has been poured out there.Comp.Notes onMat.xxiii.35. No one can doubt the propriety of this representation with respect to Pagan and Papal Rome.
In regard to the general meaning and application of this chapter the following remarks may be made:—
(1) It refers to Papal Rome, and is designed to describe the final overthrow of that formidable Antichristian power. The whole course of the interpretation of the previous chapters demands such an application, and the chapter itself naturally suggests it.
(2) If it be asked why so much of this imagery is derived from the condition of amaritimepower, or pertains tocommerce, since both Babylon and Rome were at some distance from the sea, and neither could with propriety be regarded as seaport towns, it may be replied, (a) that the main idea in the mind of John was that of a rich and magnificent city; (b) that all the things enumerated were doubtless found, in fact, in both Babylon and Rome; (c) that though not properly seaport towns, they were situated on rivers that opened into seas, and were therefore not unfavourably situated for commerce; and (d) that, in fact, they traded with all parts of the earth. The leading idea is that of a great and luxurious city, and this is filled up and decorated with images of what is commonly found in large commercial towns. We are not, therefore, to look for aliteralapplication of this, and it is not necessary to attempt to findallthese things, in fact, in the city referred to. Much of the description may be for the mere sake ofkeeping, or ornament.
(3) If this refers to Rome, as is supposed, then, in accordance with the previous representations, it shows that the destruction of the Papal power is to be complete and final. The image which John had in his eye as illustrating that was undoubtedly ancient Babylonas prophetically described inIs.xiii., xiv., and the destruction of the power here referred to is to be as complete as was the destruction described there. It would not be absolutely necessary in the fulfilment of this to suppose that Rome itself is to become a heap of ruins like Babylon, whatever may be true on that point, but that the Papal power, as such, is to be so utterly destroyed that the ruins of desolate Babylon would properly represent it.
(4) If this interpretation is correct, then the Reformation was in entire accordance with what God would have his people do, and was demanded by solemn duty to him. Thus, inver.4 of this chapter, his people are expressly commanded to “come out of her, that they might not be partakers of her sins, nor of her plagues.” If it had been the design of the Reformers to perform a work that should be in all respects a fulfilling of the command of God, they could have done nothing that would have more literally met the divine requirement. Indeed, the church has never performed a duty more manifestly in accordance with the divine will, and more indispensable for its own purity, prosperity, and safety, than the act of separating entirely and for ever from Papal Rome.
(5) The Reformation was a great movement in human affairs. It was the index of great progress already reached, and the pledge of still greater. The affairs of the world were at that period placed on a new footing, and from the period of the Reformation, and just in proportion as the principles of the Reformation are acted on, the destiny of mankind isonward.
(6) The fall of Papal Rome, as described in this chapter, will remove one of the last obstructions to the final triumph of the gospel. In the Notes onch. xvi.10–16, we saw thatonegreat hindrance to the spread of the true religion would be taken away by the decline and fall of the Turkish power. A still more formidable hindrance will be taken away by the decline and fall of the Papal power; for that power holds more millions of the race under its subjection, and with a more consummate art, and a more powerful spell. The Papal influence has been felt, and still is felt, in a considerable part of the world. It has churches, and schools, and colleges, in almost all lands. It exercises a vast influence over governments. It has powerful societies organized for the purpose of propagating its opinions; and it so panders to some of the most powerful passions of our nature, and so converts to its own purposes all the resources of superstition, as still to retain a mighty, though a waning hold on the human mind. When this power shall finally cease, anyone can see that perhapsthemost mighty obstruction which has ever been on the earth for a thousand years to the spread of the gospel will have been removed, and the way will be prepared for the introduction of the long-hoped-for millennium.