Commentary on Revelation, Vision 5 · Chapter 16

Commentary on Revelation · Vision 5 · Chapter 16

p. 373CHAPTER XVI. The Argument, Parts, and Analyſis.

The Preparation of the Viſion we heard: viz, Seven Angells ſtand in the Theatre of Heaven with ſeven Vialls full of the wrath of God ready to poure out the ſame. Now followeth the viſion or the pouring of them out, with the events, namely horrible plagues and the effects thereof: for the Angells having received commandement, in order poure out the Vialls upon divers elements and places, whence followes the joy of the godly, the miſery of the Antichristian adverſaries, and at laſt their rage and destruction.

THe Parts of the Chapter are two:

The former containes the commandement of God, verſe 1.

The ſecond, the execution in the reſt of the Chapter, diſtinct in their pourings out according to the number of the Angells, and ſeven Vialls:

The first on the earth, with the effects thereof, A noiſome ſore fell on the worſhippers of the beaſt. verſe 2. The ſecond on the Sea, with its twofold effect: The corrupting of the Sea, and death of all living creatures in it, verſe 3. The third on the Rivers, the effect whereof is firſt internall, the waters are turned into blood. ver. 4. ſecondly, externall, a twofold gratulation. 1. of the Angell of the waters prayſing the righteouſneſſe of God, ve. 5. in rendring like for like. ve. 6.2. Of a voyce out of the Altar aſſenting to the former, ver. 7. The fourth on the ſun: the effect whereof is threefold: 1. p. 374The ſcorching of men, ver. 89.2. Their blaſphemies. 3. Their impenitency, ibid.

The fift on the throne of the beaſt, the internall effect whereof is the darkning of the Antichriſtian Kingdome, ver. 10. and a twofold externall effect, 1. blaſphemies againſt God, and the moving cauſe: viz. their paines and ſores. 2. Their obſtinacie in ſin, ver. 11. The ſixt on Euphrates, the internall effect whereof is the drying up of the waters thereof, and the end of it, to prepare the way for the Kings of the Eaſt: The externall, three unclean ſpirits, who are deſcribed, 1. by their originall: out of the mouth of the Dragon, the Beaſt, and the falſe Prophet: ver. 13. 2. By their figure or ſhape, they are like to frogs, ibid. 3. by their dispoſition, it is diveliſh ver. 14. 4. By their cunning and impoſtures, working miracles, ibid. 5. By their function or office: to raiſe up warre againſt God, ibid. here an exhortation to the Saints is inſerted, in theſe troubles to be watchfull, ver. 15. 6. By the execution of their charge: the gathering of the enemies into Harmageddon, ver. 16. The ſeventh on the aire, the event whereof is the laſt judgement or conſummation of all things: This is proclaimed, 1. By voyce foreign it is done, ver. 17. 2. It is figured in foure types. 1. By horrible tempeſts, verſe 18. 2. By the diviſion of Babylon, and the ruine of the cities of the Nations: And the efficient cauſe hereof: Gods remembrance of Babylon ver. 19. 3. The flight of the Iſlands and Mountaines, ver. 20. 4. Haile of a talent weight fals on the wicked, the effects whereof are blaſphemies againſt God. v. 21.

Thus we have the Argument and Order of the Chapter: to the underſtanding whereof it ſeemes requiſite in a generall way to premiſe a few things.

1. Of the ſcope, and of the ſeven Vialls, whether they be the ſame with the ſeven Seales and ſeven Trumpets:

2. Of the ſeven Angells pouring out the ſame.

3. Of the laſt Plagues following thereupon.

I. Of the Scope and Vſe of the Plagues: and of the ſeven Vialls, whether they be the ſame with the ſeven Seales and ſeven Trumpets.

COnſidering that I ſpake in the Preface of the Scope of the Viſion, I will now onelyonly adde, that the conſideration of the Order makes very much for the comfort of the godly, and terrour of the adverſaries. In the former Viſion indeed are contained the plagues, by which the beaſt with his aſſociates afflicted the Saints. In the third Viſion, the beaſt fought againſt and killed the two witneſſes, contumeliouſly abuſed their Carkaſſes, and the inhabiters of the earth triumphed over them being ſlaine: In the fourth Viſion the Dragon perſecuted the woman, and made war with the remnant of her ſeed: The beaſt alſo moleſted the Saints by Warre and overcame them, to the great applauſe of his worshippers, and to them onelyonly it was permitted to buy and ſell: ſuch as refuſed to worship the beaſt were ſlain. Thus the tyranny of the beaſt ſtood in its vigour, and his kingdom flourished and was greatly admired at.

Here on the contrary we shall heare of the Plagues by which the beaſt and his followers shall be tormented. Now in the end indeed of the foregoing viſion Babylon and the worshippers of the beaſt were vexed by the preaching of the Angells: But in this Viſion the Saints begin to ſing in triumph over the beaſt, and the Angells are joyned to them pouring out ſeven Vials &c.

p. 375Touching theſe it may be demaunded, whether they agree with the ſeven Seales and ſeven Trumpets. It is anſwered, although there be ſome likeneſſe of effects in the ſix Trumpets, and ſix latter Vialls, yet the ſeven Vials do not altogether anſwer to the ſeven Seales and ſeven Trumpets. The reaſon is plaine by verſe 2. both of this and the foregoing Chapter from the time, becauſe the vialls begin to be poured out on the marked ones of the beaſt, Chap. 16.2. long after the beaſts riſing, even when he was already in part overcome Chap. 15.2. But the originall of the beaſt is firſt treated of in the ſixt Seale, and fift Trumpet, as we noted on ver. 1. of Chap. 13.

The pouring out therefore of the vialls followed after the opening of five Seales, and the ſounding of foure Trumpets, the ſixt Seale and fift trumpet being almoſt ended, and the fourth period of the Chriſtian Church begun, which, as we noted on Chap. 15.1. tooke its beginning from the meaſuring of the Temple or Reformation of Evangelicall Doctrine in the Weſt, and is to endure unto the end.

II Of the ſeven Angells pouring out the Vialls, Who they are, and what the pouring out of the Vialls is.

THeſe ſeven Angells are thought by moſt to be ſuch preachers, whom Chriſt in the laſt times will raiſe up againſt Antichriſt, and according to their threatning inflict theſe plagues on Antichriſtians. If ſo, then theſe Angells of the fift Viſion, should analogically anſwer to the two witneſſes of the third Viſion, and to the three angels of the fourth Viſion: becauſe all theſe are publishers of the Goſpell againſt Antichriſte unleſse perhaps they ſo differ in time, as what at firſt was done by two, that is a few, afterwards was done by three, that is more: and at laſt by ſeven, that is, very many were raiſed up to oppoſe Popery. If we take this ſenſe, then the golden Vialls given to the Angels should be that golden and eternall goſpell, which the firſt of the three angels flying through the midſt of heaven evangelized to the inhabitants of the earth, ſaying with a great voyce, Fear God, &c. Chap. 14. ver. 6. And the pouring out of the vials should be the preaching of the Goſpell, which worketh indeed in the elect the fear of God, joy and life, 2 Cor 2.152 Cor 2:15but to the marked ones of the Beaſt it occaſioneth ſores, diſeaſes and death: as the Apoſtle foretold: That the Goſpell ſhould be a ſavour of death unto death to them that periſh.

This ſenſe Ribera the Ieſuite likes not of, Becauſe it is not the worke of Preachers to inflict plagues, but to foretell and denounce them, Riberas opinion examined.and to deterre men from their evills. But theſe Angells ſaith he, do not foretell the plagues but inflict them. Therefore they are true Angells, by whom the Lord inflicts plagues, with he doth not by the Miniſters of the Goſpell. But theſe things are not ſolid.

For firſt theſe Angells are not ſaid to cauſe the plagues, but to poure out the vialls of Gods fury: Therefore properly the plagues were cauſed by the wrath of God. The angels were onelyonly miniſters of the pouring out, which lets not, but that it may metaphorically be underſtood of the p. 376publishing and denouncing of the wrath of God. As God therefore by his miniſters ſaves ſome, and condemnes others: ſo alſo he inflicts theſe plagues by their preaching.

Secondly, How farre miniſters of the word are ſaid to cauſe plagues.it is not abſurd to ſay that the Preachers of the Word do inflict plagues, becauſe they communicate in the worke of God, which he executes by them. Therefore they are ſaid to beget, and to ſave them that heare them: becauſe in this worke they are foreign Co-workers with God. They are ſaid to forgive ſinnes, becauſe in the name of God they declare and confirme the remiſſion of ſinnes to them that repent. 1 Cor. 4.15 1 Tim 2.16 1. Cor. 3.9. Ioh. 20.211 Cor 4:151 Tim 2:161 Cor 3:9John 20:21Why then may they not alſo be ſaid to ſtrike the wicked with plagues and condemne them, as being Co-workers with God that doth the ſame? certainly in Chap. 11. ver. 5. the two witneſſes ſlew their enemies with fire that came out of their mouth, and they had power to ſmite the earth with all manner of plagues as often as they would. And therefore the Ieſuites reaſon doth not weaken the former opinion, that they are preachers of the word, neither doth he ſolidly prove the contrary, that they should be reall Angells foraſmuch as God doth equally diſpenſe his judgements as well by the preachers of the Goſpell as by Angels, although in a divers manner.

What then? Who the Angells of the ſeven trumpets & of the ſeven vialls are.I ſo judge touching theſe ſeven Angells of the Vialls, as of the ſeven Angells of the trumpets. The ſix former might denote preachers: becauſe at the ſounding of their Trumpets, the temporall events there deſcribed did happen. But the ſeventh could not: becauſe he openly denounced the laſt judgement as preſent; Chap. 10.7. & Chap. 11.15. he therefore was that Archangell, by whoſe voice and Trumpet the dead shall riſe up at the comming of Chriſt. 1. Theſ. 4.16. 1. Cor. 15.52. now this no preacher can do.

So likewiſe theſe ſix former may ſignifie miniſters of the Word, becauſe during their Vialls the marked ones of the beaſt shall be ſmitten with theſe plagues in this life: But the ſeventh proclaiming the conſummation foreign It is done, cannot be any other, but that Archangell the chief Herauld of Chriſt the judge: nevertheleſſe (as before I noted) there is no neceſſity to faſten on this expoſition: for the angells which Iohn ſaw, were ſo in appearance, and miniſters of the plagues in a Viſion: by which repreſentations God shewed to Iohn, what he was about to doe: what kinde of plagues he would inflict on antichriſtians towards the time of the meaſuring of the Temple and Reformation of the Church. But there is no neceſſity urging us to affirme, that he preciſely shewed unto him the manner and perſons, that is how, and by whom he would accomplish the ſame.

III. Touching the Plagues that followed the pouring out of the VIALS.

LAſtly touching the plagues it is demaunded, whether they are properly or allegorically to be underſtood, and whether they are to fall univerſally on all antichriſtians, or on ſome onelyonly, and in what time every one of them is to be inflicted, and after how long time one is to follow the other? p. 377The two latter of theſe queſtions, touching the time, are more curious then profitable, ſeeing they can hardly be defined by the underſtanding of man, further then hath been formerly ſpoken of the beginning and end of the vialls: Whence it is moſt certaine that Antichriſt shall reigne much longer then foure Yeeres.

For the other queſtion on whom they are to be inflicted, whether univerſally on all, or on ſome onelyonly, we shall learn by the ſeverall vialls.

Laſtly it were in vaine generally to diſpute touching the quality of the plagues: ſeeing we shall more rightly underſtand every of them apart in their places.

Ribera indeed thinkes that all of them are to be taken litterally, becauſe theſe plagues are like to thoſe of the Aegyptians, which happened not metaphoricallie, but litterally: him Alcaſar refutes, and interprets the plagues myſtically: yet however it ſufficiently appears there is an alluſion unto the plagues of Aegypt: notwithſtanding neither are they all alike, nor would a litterall ſenſe hence follow: for the hiſtory it ſelf is one thing, and a Viſion alluding to the hiſtory another. In the Hiſtory all thoſe things happened really to the ſenſe: in the Viſion all theſe things are aenigmaticall, as, the Angells, Vials, pouring out, &c. And therefore wee may not doubt that the plagues alſo are aenigmatically ſet forth. Now we will ſpeake of every of them in order.

CHAP. XVI. The firſt Part of the Chapter.

A Command touching the pouring out of the Vialls.

1 And I heard a great voice out of the Temple, ſaying to the ſeven Angels, Go your vvayes and poure out the ſeven Ʋials of the vvrath of God upon the earth.

THE COMMENTARY.

I. ANd I heard a great voyce] The Angells having received the Vialls full of Gods wrath in Heaven, do not haſten to poure them out, but wait for a heavenly Commandement to doe the ſame: for the miniſters of God neither do, nor indeed may do any thing againſt the wicked of private affection, but in all things are to containe themſelves within the limits of their vocation, that ſo they may righteouſly execute the judgements of God. John therefore heard A great voyce, that is, vehement and terrible: like as he heard Chap. 1. ver. 10. and Chap. 6. ver. 1. & Chap. 11. ver. 12. and doubtleſſe it was the Lamb, or of God ſitting on the throne as chiefe moderator of the plagues: Out of the temple, which ere while was filled with the ſmoake of the glory and power of God. Poure out the ſeven Ʋialls of Gods Wrath] that is, of my wrath. If wee underſtand this of the pouring out of the preaching of the Law and Goſpell againſt Antichriſt, then the commandement here is a teſtimony of the divine calling of ſuch miniſters as p. 378in theſe laſt times have oppoſed the Romane Antichriſt, the Popiſh Sophiſters do enquire after their calling, by whoſe commandement they are ſent, or who ordained them to preach the Goſpell againſt the Church of Rome? here they may ſee a commandement, Go, poure out. But if it be underſtood of the infliction it ſelfe of the plagues, then the commandement is a teſtimony of Gods providence, not onelyonly in permitting them to be inflicted on the wicked, but alſo commanding his miniſters, and himſelfe powerfully inflicting the ſame by them. In vaine therefore do the Antichriſtian adverſaries riſe up, and tyrannically rage againſt the miniſters of God, and publiſhers of the Goſpell: for herein they have to doe with God himſelfe. They are alſo deceived in thinking it is by chance that they are overwhelmed by ſo many plagues: for they lie under Gods hand, avenging his own glory

Poure out] this is a word of aggravation: They are not bid to let fall the plagues by drops as it were, but to poure them forth abundantly on the heads of wicked men, that they may feel the weight of Gods hand.

On the earth] the firſt Viall was onelyonly poured out on the earth, and all the reſt on other elements, as the Sea, Rivers, Sunne, Aire, &c. Therefore it is a Synecdoche, one part beeing put for all: for the calamities of all the other parts or vials ſhall alſo fall on the earth, that is on the inhabitants of the earth, by which name the idolatrous worſhippers of the beaſt are allwayes ſignified in this Propheſie.

The pouring out of the firſt Viall upon the earth.

2. And the firſt vvent, and poured out his Ʋiall upon the earth, and there fell a noiſome and grievous ſore upon the men vvhichwhich had the marke of the Beast, and upon them vvhichwhich vvorshipped his Image.

THE COMMENTARY.

II. AND the firſt went] To wit, the firſt Angell: here we may note the readineſſe and prudencie of the Angells in executing the commandement of God: for being bidden to go & pour out, the word is no ſooner ſpoken, but they incontinently do it, yet not confuſedly, but every one in order, and upon ſuch parts as they were commanded, although for brevity ſake Iohn doth not expreſſe the diſtribution of the Commandement. Here obedience unto the precepts of God is commended unto us: and likewiſe it ſignifies that the troubles of the adverſaries even in this life ſhall long endure, and follow one upon another: for all the evils ſhall not be pour' dout in one month, or yeet, or foure yeers, (as the common fiction is) but the ſeven plagues ſhall ſucceed each other in order, that is, the Antichriſtians ſhall be vexed moſt grievouſly and a long while by many divine judgements, untill ſuch as are recoverable, being broken by their long continued affliction ſhall repent: and the reſt that are incorrigible periſh without excuſe For the word ſeven, as before, I take indefinitely for a full and perfect number: as in Levit. 26.28. I will ſmite you ſeven times for your ſinnes.

On the earth] This (as I ſaid) is either by a ſynecdoche put for the inhabiters of the earth, on whom all the ſeven vialls are to bee poured out: Or by the earth; in a ſtricter ſenſe is ſignified certaine regions of the earth, on which indeed the firſt p. 378viall was poured out, but the effect thereof was on all the inhabitants of the earth. Now what was done? A noyſome and grievous ſore] Greek foreign An evill and miſerable boyle or botch. The old verſion: a very evill and cruell wound, but improperly: for he ſaith not foreign a wound, but foreign an ulcer, that is, a filthie and incurable diſcaſe, as biles and venemous impoſtumes, which in a few hours diſperſe their poyſon into the heart, and either kill or make men to runne mad.

foreign Ʋpon men] Beza, againſt men. He expoundeth and limiteth the foregoing words, upon the earth: neither are all men promiſcuouſly ſmitten with theſe boyles, but the marked ones of the beaſt, and worſhippers of his Image: now who they are we have heard Chap. 13. ver. 16. & Chap. 15. ver, 2. viz. both great and ſmall, rich and poore, bond and free, who alone had power to buy, ſell, and exerciſe the Antichristian trade or merchandize. It is plaine he alludes to the ſixt Egyptian plague, by which the Egyptians, and their Magicians alſo were ſmitten with boyles breaking forth with blaines, ſo as they could not ſtand before Pharaoh: but the Iſraelites were not touched by them: ſo theſe boiles or fores ſhall not touch the Angells or miniſters of the Vialls, and other conquerours of the beaſt, although they alſo ſhall be in the earth, but onelyonly the adherents of the beaſt. Here it may be demaunded whether the beaſt ſhall be free? not in the leaſt, but for brevity ſake he is not mentioned, nor ſuch as have the number of his name: becauſe immediately a peculiar and grievous plague attends both him and his throne.

Now let us ſee what manner of fore this is, Lyras opinion.Lyra takes this firſt Angell to be Pope Hadrian pouring out Anno 740. the boile of excommunication upon Conſtantine, whom he cals Iconomachus or Image-breaker. The Popes excommunication is a noyſome ſore.Rightly indeed he calls the Papall excommunication a boile: for never was there a more cruell peſt depopulating the Church then it: however it is not to the purpoſe here: becauſe this is a plague of the laſt times.

Which thing Foxe not obſerving (otherwiſe a diligent interpreter of the Revelation) very unfitly applies this noyſome ſore unto the raging peſtilence which a little before the Diocletian perſecution (for fifteen yeers together) over ſpread the whole Romane Empire under Gallus and Voluſianus about the yeere 125. In which ſenſe this plague ſhould not at all belong unto the worſhippers of the beaſt in theſe times.Riberas opinion.

Ribera underſtands it properly of incurable Vlcers, lying hid in the inward parts of the body, (like to the ſixt Egyptian plague) with which the worſhippers of his feined Antichriſt ſhall be tormented. Bullinger alſo and Aretius interpret it of the Spaniſh or French diſeaſe, common to the Clergy in their impure ſingle life. Others apply it to other grievous diſeaſes. But ſuch the godly alſo are incident too: But not to the boile or ſore of this Viall.

Andreas therefore more rightly underſtands it of spirituall ulcers, or inward tortures and pangs of a corrupted heart, continually like a Scorpion biting and gnawing the minds of Apoſtates, that is, becauſe Antichriſt whom they worſhipped as God, cannot helpe them in their plagues and diſtreſſes. Notwithſtanding he addes, that happily externall ulcers alſo ſhall torment their bodies, to augment the griefe and torment of their ulcerous conſciences.

Brightman doth well obſerve that the conſtruction it ſelfe (There came a noyſome and grievous ſore upon men, for, in men) doth intimate an inward ulcer, inwardly troubling and vexing the hearts and conſciences of men, and he addes withall it is nothing elſe but malice and envy, Hora. lib. Ep. 2.then which the Sicilian Tyrants could not deviſe a more exquiſite torment, &c.

By which indeed the Papiſts were wonderfully tormented at the pouring out of this Viall: for as ſoon as Luther began to oppoſe popiſh Indulgences in Saxony, Zwinglius and Oecolampadius to extinguiſh Purgatory in Helvetia: It is wonderfull to conſider what hatred, malice, ſorrow, fury, and madneſſe theſe ulcerous Prieſts, Monks, Schoolmen, Cannoniſts, & Biſhops were poſſeſſed with, what arguments p. 380and counſells ſought they not, to extinguiſh this new flame? Certainly this griefe was more tedious and painfull unto them, then any Egyptian ulcer.

The firſt Viall therefore being poured upon the earth, that is, on the Regions of Bohemia, Germanie, and a while after on France, England, Denmarke, &c. begate foule ulcers in the minds of the Papiſts, which are ſo far from being cured as yet, as on the contrary we ſee the Monks and Sophiſters of our time more ulcerous then thoſe of old.

I apply the Earth, The firſt viall chiefly fell on Germany.under the firſt Ʋiall principally unto Germany, becauſe (I know not by what deſtiny) Antichriſt hath more bewitched the Germanes then other people, ſo as they are ready to beleeve, do, or ſuffer any thing whatſoever, for the ſake of the beast, yea ſome have not been aſhamed to boaſt, that the Germanes, at the Popes Commandement, for the redemption of ſoules, would with the beaſts of the field have eaten graſſe, had it not bin for Luther: O wretched ſoile! yet by how much Germany was deeply drown'd in the Gulfe of Superſtitions, by ſo much the Lord in mercy hath pittied them, and vouchſafed the greater grace unto them, above other Nations. For though it is true indeed, that the firſt Ʋiall being poured out on this earth, occaſioned a noyſome and filthy ulcer on the worſhippers of Antichriſt: yet on others who overcame the beaſt, it wrought the true feare of God, encreaſe of joy, and to be ſhort, it recalled the greater part thereof, from Antichriſt to Chriſt, as we may ſee at this day.

CHAPTER XVI. The pouring out of the ſecond Viall on the Sea,

3 And the ſecond Angell poured out his Ʋiall upon the Sea, and it became as the blood of a dead man: and every living ſoule died in the Sea.

THE COMMENTARY.

III. ANd the ſecond Angell powred out] The firſt plague hath wrought but little effect on the ſkabbie Monks, for as yet they many wayes bewray that ulcer of venome and malice which lies hid in their hearts againſt the Goſpell, neither will they ſuffer themſelves to be cured, being blinded by a juſt judgement of God. Ex. 7.20,Exod 7:20And therefore the ſecond Angell proceeds to poure out the wrath of God upon the Sea, which became as the blood of a dead man] that is, corrupted and filthy: and every living ſoule died, &c. It is a plaine alluſion unto the firſt Aegyptian plague: when Moſes turned the waters of Nilus into blood, that the Egyptians could not drinke thereof, and all the Fiſhes of the River dyed. Now we come to the meaning.

Some take it according to the letter, The litterall expoſition of Andreas & Ribera.that the Sea is to be turned into blood, either miraculouſly by Elias and Enoch, as of old by Moſes: or elſe by the ſlaughter of Sea-combats (and ſuch as dwell neer the Sea) under Antichriſt. So Andreas whom Ribera followes, All things ſhall be ſo as is here ſpoken. The Sea ſhall be like to blood, which is poured out when a man is ſlain: or it ſhall be ſo red as if it were dyed with the blood of many men, and all Fiſhes in it ſhall die, as in the River of Egypt.

But the greater part of Interpreters acknowledge that this corrupting of the p. 381Sea is myſtically to be underſtood: for indeed the turning of the Ocean into blood, It cannot hold.cannot be a more heavy plague to Antichriſt, then to the reſt of the ſonnes of men: The loſſe alſo of the Fiſhes would be common to others as well as to him: yea his loſſe would be leſſe: for being the greateſt Monarch he could the eaſier beare it, though there ſhould not be a Fiſh left alive in the whole Sea, ſeeing the Land can furniſh him with infinite dainties: Therefore we muſt not at all keep to the Letter.

To come therefore to the myſtery, Lyras opinion.firſt I paſſe by the hiſtoricall gloſſe of Lyra, touching Charles the Great, who, as he ſaith, poured out this Viall, that is, the vengeance of God upon the Sea, viz. on the Saxons whom he vanquiſhed, which are ſignified by the Sea, becauſe of the multitude of that people.The conjecture of Gagnaeus.

I paſſe by alſo the conjecture of Gagnaeus the Popiſh Commentator, that the ſea ſignifies the gentiles, becauſe of their manifold worſhippings of divers gods whoſe blood (whether it be corporally or ſpiritually taken) is largely to bee poured out. But they erre from the Scope, not obſerving that here is treated of the plagues of Antichriſt.

Moſt of our Interpreters underſtand the ſea to be the world, or the chiefe men of the world, or Ilanders, who ſhall become like corrupted blood, becauſe God will bring upon them all kinds of horrible warres, peſtilence and deſtruction, that every ſoule, that is, the greater part of the wicked ſhall miſerably periſh, or, that all that aſſent to Antichriſt in perſecuting of the Saints ſhall periſh through finall damnation: which opinion is not unfit, yet too generall: foraſmuch as the world was never free from war, peſtilence, and deſtruction: And the godly have allwayes had no leſſe ſhare in theſe evils then others: but theſe plagues ſhalbe peculiar to Antichriſtians.

Therefore we are more nearly to conſider what this ſea is: What this Sea is.whether that of Glaſſe which Iohn ſaw before the throne Chap. 4.6. and on which ſtood the Conquerours of the beast Chap. 15.2? But it ſeemes not to be the ſame, becauſe this here is a watery Sea, the other of glaſſe. Again, whether it be that into which the burning Mountaine was caſt, Chap. 8.9? It is not, for that denoted the world of the faithfull, that is, the Church, which the Mountaine of the Romane Empire had almoſt overwhelmed: But this here is the Antichriſtian SEA, becauſe one of the laſt plagues is poured upon it.

Or, whether it be that out of which the Beast aſcended, Chap. 13. ver. 1? It ſeemes to be the ſame: for the ſea there ſpoken of, may be taken two wayes: either for the pit, whence the beast aſcended, Chap. 11.7. but ſo it is not here taken: Or for the vile aſſembly of Epiſcopall councels by whoſe authority, chiefly after the ſixt age, the Monarchicall power of the Romiſh chaire was eſtabliſhed: thus it ſhould be the ſame. Therefore Brightman doth not unfitly (as it ſeemes) determine, that this ſea, is the Councell of Trent, into which from the yeer 1545. unto 1563. under five Popes, viz. Paulus 3. Julius 3, Marcellus 2. Paulus 4. and Pius 4. the Rivers and Fountaines out of all parts of the Antichriſtian world did unburthen themſelves as it were into a Sea, that is, thither were gathered 9. Cardinalls, 3. Patriarchs, 33. Archbiſhops, 233. Biſhops, 7. Abbats, 8. Generalls, 4. Counſellours at Law, 149. Divines, 11. Ʋicars of Biſhops, in all 467. together with an infinite number of ſervants, Pages, and Scullions out of every Nation, Tribe, and tongue: For the Angells going forward to pour out Gods Vialls, that former grievous ulcer compelled the Antichriſtians to flow to the Latine Sea to get remedy for their diſeaſe. But what was done? The waters of the ſea became as the blood of a dead man, that is, corrupted and mortall, hence every ſoule living in the ſea dyed, for the Decrees of Trent were bloody, that is written (and ſo indeed generally they were) with the blood of hereticks: But (being falſe and deſtructive) by their filthy and deadly ſavour, they killed the ſoules of all living creatures, ſwimming or ſeeking for life in this ſea.

p. 382CHAP XVI. The pouring out of the Third Viall on the Rivers and Fountaines of Waters.

4 And the third Angell poured out his Viall upon the Rivers and Fountaines of waters, and they became blood.

5 And I heard the Angell of the waters ſay, Thou art righteous, O Lord, which art, and waſt, and shalt be, becauſe thou haſt judged thus.

6 For they have shed the blood of Saints and Prophets, and thou haſt given them blood to drinke, for they are worthy.

7 And I heard another out of the Altar ſay, Even ſo, Lord God Almighty, true and righteous are thy judgements.

THE COMMENTARY.

4. ANd the third Angell poured out] This Angell poures out the wrath of God on the Rivers and Fountaines of Waters which became blood, Greek foreign, which the old verſion renders and blood was made, but foreign is to bee referred to the Rivers and Fountaines of Waters, They to wit, foreign the Waters became blood. The ſenſe of this effect the Angel will declare verſe 6. Thou gaveſt them blood to drinke, (for, thou didſt ſhed their blood) becauſe they ſhed the blood of thy ſervants: The turning therefore of the waters into blood, denotes a bloodie vengeance on bloodthirſty adverſaries: Hence it appeareth, that this plague is divers from the former: although in both there be an alluſion unto the firſt Egyptian plague.

Now we are to ſee, who theſe wicked are, here ſignified by the Rivers and Fountaines.

Lyra thinkes Charles the Great to be this Angell, Lyras opinion.who poured out the Viall, that is, the vengeance of God, upon the Rivers and Fountaines of Waters, that is, on the Moores or Hunni, who anciently inhabited neer the Poole Maeotis, where there are many bublings of waters after the manner of fountaines: And they became blood: becauſe Charles his army killed many of the Hunni. But he erres from the ſcope.

Ribera alſo here urgeth the letter, but abſurdly: For have ever the Rivers and Fountaines ſhed the blood of the Saints according to the Letter? Rib. opinionOr hath God given blood to drinke to the Fountaines?

Gagnaeus therefore doth more rightly apply it metaphorically to the perſecutors of the godly, Gagnaeus opinion.becauſe rivers and flouds of waters do often in Scripture denote grievous perſecutions. Now it may bee demaunded who theſe Perſecutours are?

Foxe underſtands it of the Romane tyrants, Foxe his opinion.who by Ten perſecutions ſhed the blood of Saints in abundance, to whom likewiſe God gave blood to drinke, becauſe ſcarcely one of them dyed a naturall death: But neither is this to the ſcope: for it is certaine this place intends not the puniſhment of the adverſaries of the primitive Church, but the laſt plagues of Antichriſtians.

Others of our Interpreters come neerer to the ſcope, underſtanding the rivers p. 383and fountaines of Waters, the f…ſe Prophets and falſe teachers of Antichrist: Bullinger. Marlorate.becauſe Peter calls them foreign Fountaines, or wells without water, that is, deceivers: for as dry wells fruſtrate the hope of the Traveller, 2. Pet. 2.17:2 Pet 2:17who thinkes to find water in them, and doth not: ſo falſe Prophets deceive ſuch who looke for ſound doctrine and conſolations from them, whatſoever they promiſe or make ſhew of.

Notwithſtanding theſe alſo ſhew not who are here meant, nor do they ſufficiently unfold the kind of the plague here ſignified: but keep for the moſt part to the theſis, that to Antichriſtians the waters become blood, that is, unprofitable, yea deadly to drinke of: for as to the godly all things, yea even their ſinnes do work …gether for their ſalvation: ſo to the ungodly the good creatures of God …come a curſe, and are turned to their deſtruction. This indeed is true, but expreſſeth not the meaning of the propheſie, becauſe that which followeth: Thou gaveſt them blood to drinke, doth not cohere with this ſenſe: for God gave not blood to drinke to theſe rivers and fountaines, that is, layd not a cruell puniſhment on them, in regard they had ſhed the blood of the godly.

Therefore ſuch falſe Prophets are not here ſimply to be underſtood, who onelyonly by their falſe doctrine kill the ſoules, which the Sea of Trent did by its filthy and corrupt blood, killing all that tooke in the ſame, which was the ſecond plague: But ſuch cruell falſe prophets, who either with their owne hands, or by their bloody counſells: and condemnatory ſentences ſhed the blood of innocent Chriſtians. But who are they?

We muſt keep to the Allegory of the Sea, Rivers, and Fountaines. The ſea hath its continuall courſe, and is nouriſhed by the flowing waters of rivers and fountaines: ſo likewiſe the fountaines and rivers have their moiſtneſſe from the vapour of the Sea: hence they are rightly called the breaſts of the Sea, becauſe they both ſuck for themſelves, and give nouriſhment to the Sea. The Sea was the gathering together of Biſhops and Doctors in Councill. The Rivers therefore and fountaines of Waters, who are they, but Biſhops and Doctors, not indeed belonging to the Councell, yet chief Antichriſtian Pillars and Champions for Popery.

Thus alſo in Chap. 8.10. the Rivers and Fountaines were Biſhops and Doctors of the Church, viz. the ſucceſſours of Pope Sylveſter, whom he (being corrupted through the favour and liberality of Constantine) drew with himſelfe from Heaven into the Earth, and made bitter the wholſome and ſweet Doctrine of Chriſt by the wormewood of humane traditions, as there I declared. Therefore here alſo the Rivers and Fountaines are Biſhops and Teachers, but in time diverſe from them. Thoſe were made bitter before Antichriſts riſing: Theſe here exerciſe their cruelty after Antichriſts declining. Theſe therefore became blood, that is, they ſhall pay their own blood for the blood which they ſhed of the Saints. The time and manner whereof the Lord knoweth: 1. Pet: 2.17.whom I beſeech to bring theſe rivers and fountaines to repentance. Therefore I thinke that the event of this Viall is propheticall, which as yet wee have not ſeene, and perhaps underſtand not.

5. And I heard the Angell of the waters] In Chap. 14. ver. 18, This Angell is ſaid to have power over the fire: here he is called the Angell of the waters, hence aroſe the opinion that ſundry Angells are ſet over ſeverall elements.

The Papiſts alſo hence have feined that their tutelar Saints are appointed over diſeaſes, Arts, Handi-crafts, Cities, Countries, and every member of man. But hence nothing can ſolidly be gathered: for the Angell of the waters, is not a Neptune ſet over the waters: but it is the ſame Angell pouring the Viall on the Rivers and Fountaines: ſo called, becauſe God by his miniſtery turned the waters into blood: after the ſame manner the firſt Angell might be called the Angell of the earth, the ſecond the Angell of the ſea, the fourth the Angell of the Sun, &c. becauſe they poured out the Vialls on the earth, ſea, ſunne, &c.

Becauſe thou hast judged thus] He declares God to be juſt in judging theſe things, that is, becauſe he turned theſe cruell and curſed Rivers and Fountaines p. 384into blood, to vindicate Gods judgement from the ſlaunders of the wicked: for it might ſeem that the Plagues of Antichriſtians were not altogether righteous, but rather too cruell. Now the Angell aſcribes them not to men but God, affirming them to be moſt juſt, in regard they ſingularly agree to the rule of diſtributive juſtice, which renders rewards to the juſt, and puniſhments to the wicked.

O Lord which art] Sundry times before the true God, yea Chriſt is thus deſcribed: See Bezas annotations on this place.ſave that in ſtead of foreign which is to come (before uſed) here it is foreign who ſhalt be (as Beza hath brought to light out of an ancient maniſcript) though it commonly be read, foreign and holy, as cohering with the foregoing word foreign righteous, as if he ſhould ſay, Thou art righteous & holy, that is, pure from all unrighteouſneſſe. Let us learn therefore ratherto adore Gods holy judgements, although we do not fully comprehend the cauſes of them, then to repine and murmurre againſt them as being unrighteous.

For they have ſhed the blood of Saints] By the Law of requitall they celebrate the juſtice of God: becauſe they ſhed blood, therefore with blood ſhall they be puniſhed. For hee that ſheddeth mans blood: by man ſhall his blood be ſhed. Gen. 9.6.

Thou gaveſt them blood to drinke] Bloody waters are not to be drunke, yet ſuch ſhall be the drinke of the adverſaries. The hiſtory of Cyrus is knowne, whoſe head being thrown into a great Tub full of blood, Tomyris queen of Scythia upbraiding his cruelty, ſaid: Drink thou blood who couldest not be ſatiated with blood.

But thou wilt ſay, whoſe blood either of the Saints or Prophets have they ſhed? For anſwer to this, (not to ſpeake of the ſecret Plots, Conſpiracies, and poyſonings ordinary to Monkes and their Confederates) read Foxe his booke of Martyrs and thou ſhalt ſee who they were that put to death, even in England alone, multitude of Saints and Prophets, many Biſhops, Doctors, and Teachers, very holy, learned, and innocenr perſons: As Cranmer, Ridley, Latimer, Hooper, with other Martyrs, who in Queen Maryes dayes for their conſtant profeſſion of Evangelicall Doctrine, and oppoſition of Idolatry, were condemned, ſome to the fire, others to other torments: Who I pray have been the architects of all Conſpiracies, Plots, and Commotions in the neighbouring Nations? Let Hiſtories ſpeake. Rightly therefore the innocent blood of the Saints is imputed unto them by the Angell.

For they are worthy] Their cruelty is the reaſon why they juſtly drinke blood. The Angell rejoyceth not ſimply over the plagues of the wicked, but declares the juſtice of God by the law of requitall. Every one ſhall be rewarded according to what he hath done: for this is the judgement of God, that they which commit ſuch things are worthy of death, Rom. 1. verſe 32. God therefore is righteous, and ſo are his judgements on blood-thirſty men.

Before in Chap. The merits of workes hence not eſtablished.3.5. it is ſaid of them that overcame: they ſhall be clothed in white: for they are worthy: hence the merit of good workes ſeemes to be confirmed: for if theſe of right are puniſhed for their cruelty, becauſe they are worthy, that is, becauſe they have merited the ſame: Then alſo the other muſt of right be clothed in white, becauſe they are worthy: that is, becauſe they have merited the ſame. As cruelty therefore is the meritorious cauſe of puniſhment: ſo innocency ſhould be the meritorious cauſe of reward.

I anſwer. The conſequence will not hold from a contrary diſſimilitude. Evill workes in order of juſtice do merit puniſhment: but good workes doe not merit life eternall; becauſe in order of juſtice, the creatures good workes are due debts to the Creator: now nothing that we do can poſſiblie merit: conſidering we are obliged unto it by duty: But to merit, is a worke not due, making a reward due, by the work done, which before was not due.

7. And I heard another out of the Altar] The old Verſion: I heard another, p. 385omitting the words, out of the Altar: ſome Copies alſo have it, And I heard the Altar: which is a manifeſt errour as Ribera himſelf cannot deny. Iohn therefore heard another, (to wit) Angell comming out from the Altar, undoubtedly being the ſame ſpoken of in Chapter 14. verſe 18.

Even ſo Lord God Almighty] ſee ver. 5.

The pouring out of the fourth Viall on the Sunne.

8 And the fourth Angell poured out his Viall upon the Sunne, and power was given to him to Scorch men with fire.

9 And men were ſcorched with great heat, and blaſphemed the name of God, which hath power over theſe plagues: and they repented not, to give him glory,

THE COMMENTARY.

8. AND the fourth Angell poured out] The two former Vialls were Hiſtoricall to us: the events whereof we have, and do yet ſee. The third as I ſaid is propheticall: ſuch alſo are the four following, the events of them being yet to come, & therefore the ſearching into them is the more obſcure and difficult, the laſt excepted, which containes the finall puniſhments of the adverſaries, the ruine of Babylon and the World. Yet I will ſpeake of each of them that which ſhall ſeeme to bee moſt probable.

The fourth Viall is poured out on the Sunne, the events whereof are, 1. Aſcorching heat, foreign, a moſt violent and burning Feaver engendring intollerable paine. 2. Blaſphemies of men againſt God. 3. deſperate obſtinacy in ſins.Riberas opinion.

If with Ribera we take the Sunne properly, then a horrible ſcorching by reaſon of an exceſſive heat is portended to the Antichriſtians, that their bodies as by a burning flame ſhould be inwardly broiled, like ſuch as are right under Zona torrida, who are tormented with continual heat, & forced in the day time to ſhadow themſelves in Caves under the earth. Drineſſe followes heat: and barrennes the drought of the earth, barreneſſe is accompanied with want of corn, peſtilence, hunger and intollerable thirſt: by which plague the ungodly ſhall rage, and poure forth horrible blaſphemies againſt the Name of God, and at laſt ruſh into utter deſpaire: ſo the ſenſe ſhould be thus, he poured out his Ʋiall on the Sunne, that is, by it ſo powerfully wrought on the Sun, that it ſcorched the earth with its beams more vehemently then formerly. And thus Bullinger, Meyerus, Aretius, Foxe, Why the literall expoſition cannot hold.Chytraeus, (who notwithſtanding alleadgeth alſo a myſticall ſenſe) interpret it

Now the reaſon why I aſſent not unto them is, firſt, becauſe this ſhall be a plague peculiar to the Antichriſtians: whereas heat, drought, barrenneſſe, hunger; and thirſt are common calamities incident to the godly and wicked: neither are we to doubt, But that theſe words, It was given to this Angell, or to the Sun (for the relative foreign may be referred to either, though more properly to the Sunne) to burne or ſcorch men with heat, are onelyonly to be referred to thoſe ulcerous ones having the marke of the beaſt. ver. 2.

Secondly, The ſecond effect ſhould but little agree, for why ſhould men blaſpheme God becauſe of the heat? They would rather curſe the ſunne it ſelf p. 386thus ſcorching them, Lib. 4. pag. 135.after the manner of the Atlants who, as Herodotus reports in Melpomene, curſe the ſun riſing over them, and bitterly raile on it, becauſe with his ſcorching beames it ſpoiles both them and their country.

Thirdly, although afflictions for the moſt part are Sermons of repentance: yet this plague ſeemes chieflly to worke inwardly on the conſcience, thereby to inſtigate men to repentance, but they on the contrary do obſtinately blaſpheme: Therefore I rather underſtand it of an inward, A divers mysticall ſenſe.then outward plague.

Now (paſſing by the letter) the conjectures of Interpreters are very divers touching this ſun, and its ſcorching, which I thinke it not amiſſe briefly to repeat, Lyras opinion.that by comparing them, we may gather a truer ſenſe.

Ly… doting as his manner is, makes this Angell to be Pope Leo III. whom the Romanes by ſedition diſplaced, evilly intreated and caſt into priſon, out of which notwithſtanding he made an eſcape by the meanes of ſome, as Writers report: he poured out his Viall on the ſunne, in declaring the griefe of his mind to Charles the great, King of France: becauſe as the Sun in its light excells all other Planets: ſo he ſhining in faith and magnaminity excelled all the Kings of the earth. To him it was given to afflict men by heat: becauſe Charles came to Rome with an Army and grievouſly afflicted the Popes Rebells, and reſtored Leo to his ſeat. Hereby men were ſcorched, to wit, the ſeditious Romanes by the heat of wrath, and blaſphemed the name of Charles. The reſt I mention not: The unſavourineſſe of the gloſſe being as it plainely appeares altogether contrary, to the ſcope.

Some interpret the Sun to be Antichriſt, Gagnaeus opinion.who falſly affirmes himſelfe to be the Sun of the Church. So Gagnaeus the Papiſt and our Marlorate. He ſhall torment men with heat: 1 Pet 4.121 Pet 4:12that is, afflict them with grievous perſecutions: for heat and fire denote afflictions. But this expoſition cannot ſtand, becauſe Antichriſt will not perſecute his followers, but the godly only who by no torments will be brought to blaſpheme the name of God.

Others underſtand the Sun to be Chriſt the ſun of righteouſneſſe, to whom it ſhalbe given, to torment the conſciences of Antichriſtians with the heat of his wrath, as it were by fire: for becauſe they can by no meanes reſiſt the Goſpell of Chriſt (by the heat of wrath being turned into fury) they ſhall blaſpheme the name of God, that is, the truth of the Goſpell in its cleareſt light, as if it were diveliſh and hereticall, being far from repentance and giving glory to God. If this be the ſenſe, we may then underſtand, what we are to expect henceforward of the Papiſts, and how we are never to hope for any reconciliation with them.Brightmans interpretation.

Here alſo I will alleadge Brightmans opinion not altogether divers from the former. The ſun he interprets of the holy ſcriptures, by whoſe light our darke mindes are enlightned. The Ʋiall is to be poured out on theſe, not to hurt them, as the former vialls were hurtfull to the earth, ſea and rivers, but to give a force and ſet an edge upon them, that may more ſharply pricke and penetrate into the conſciences of men: for although the ſcriptures in our times have been very much illuſtrated, yet many things (eſpecially propheticall) are as yet not ſufficiently explained. And although indeed Antichriſt be plainely diſcovered: yet what ſhifts and feined pretences doth he daily make, to the end the world may not take notice of him? But by how much the day of Iudgement drawes nearer, by ſo much the more ſhall the light of the Sun, that is the Scriptures, bring to the eyes of the world a more abundant and clearer light: The ſumme of all is, that a greater perſpicuity of the Scriptures ſeemes to be expected, by which Antichriſtians as by a more vehement heat of the Sun, ſhall be very much tormented: becauſe the filtineſſe of Antichriſt will hereby be more diſcovered, which ſhall occaſion them to perſecute men with the greater hatred, yea ſuch ſhall be their exceeding folly, as they will rage and fret againſt the Sun, becauſe their filthy whoordomes are laid open to the view of all the world.

This ſenſe is clearer then the former: yet both are to one effect: for Chriſt p. 387by the ſcriptures will ſend forth a great light and new heat, which indeed ſhould rejoyce the adverſaries, amend them, bring them to repentance, but through their owne malice they ſhall be the more enraged thereby. Now all things will be cleare.

And it was given him to ſcorch men] foreign the phraſe denotes ſome extraordinary judgement of God: For indeed neither Chriſt nor his word do in themſelves, or of their own nature worke this effect, viz. to torment men with the ſcorching heat of fury, but the ſunne is given or attributed unto them accidentally: God ſending on Antichriſtians ſtrong deluſion that they ſhould beleeve a lie, becauſe they received not the love of the truth. They ought indeed by the beames of the Sun of righteouſneſſe ſo cleerly ſhining in the holy Scriptures, to be enlightned, warmed and ſtird up to acknowledge, love and imbrace the truth of Chriſt: but they maliciouſly in heat of fury will rage againſt Chriſt, and be tormented by fire, that is, extreame malice and envy. In that he ſaith with the article foreign The men, he expreſly points at them in ver. 2.

9. And men were ſcorched] Again with the article foreign that we might not indifinitely underſtand all men, but onelyonly the ulcerous marked ones of the beaſt: who are like dogs over heated, gaping and hanging out their tongues: for the more their eyes are ſmitten with the beames of the Goſpell, the more deſpitefully they ſhall hate the ſame; and be ſcorched with heat, or rage, becauſe they ſhall find no way how to darken the Sun, and extinguiſh the light thereof.

And they blaſphemed] A ſecond accidentary effect on the Antichriſtians, is by deſperate oppreſſing of the truth, they ſhal break forth into blaſphemies againſt God, to wit, by attributing the worke of God to the devill: like the blaſphemous Iews in Mat. 12. neither is it ſtrange: for they learned to blaſpheme of the Beaſt their head, unto whom as we heard in Chap. 13.5. A mouth was given, ſpeaking great things and blaſphemies againſt God, his name, his Tabernacle, and thoſe that dwell in Heaven: It is true the beast did long before caſt out blaſphemies, but they were nothing in compariſon of thoſe which theſe ulcerous blaſphemers ſhall pour orth againſt God.

Having power] By this attribute he aggravates their fury: they ought humblie to intreat God to take away the plagues: who onelyonly hath power, (as to inflict, ſo) to remove the ſame: but they like mad men, will not ceaſe to ſet their faces againſt the ſun, and to blaſpheme God to their inevitable ruine and deſtruction: for at laſt they ſhall be neceſſitated to fall under their plagues.

Here by the way we are admoniſhed that God is the orderer of all ſcourges: from which if we deſire to be freed, we muſt humbly turne our ſelves by ſupplication unto him.

We are admoniſhed alſo of the end of Gods ſcourges: for the words, And repented not: ſhew, that therefore men were thus afflicted, that they might be r ecalled by this rod, unto true repentance and deteſtation of Idolatry.

Lastly, we are informed how to ſhun and turne away the rod: for had theſe men repented, God would have mitigated and taking away this ſcorching plague. Repentance therefore leſſens and takes away plagues, but impenitencie increaſeth them. Now to repent is to forſake evill workes, and endeavour truly to lead a pious life.

To give God glory] An increaſe of their obſtinacie, in that they would not by repentance, give God his due praiſe. But what glory? I. The glory of his justite, that he had inflicted the ſcorching plagues on them, for their deſerts, and that it were juſt to lay more heavy puniſhments on them except they repented. II. The glory of his truth, that onelyonly the Doctrine of the Goſpell revealed in the word of God, is true and ſaving. III. The glory of his mercy, that forgiveneſſe is prepared for the Repentant, viz. for ſuch who forſaking Antichriſt, do by a livelie faith turne to Chriſt. Laſtly the glory of his almighty power, p. 388that he will utterly deſtroy the beaſt and all ſuch with him, who perſevere in their blaſphemies: Behold in our repentance how many wayes Gods glorie is manifeſted and attributed unto him, and our ſalvation furthered by it.

The pouring out of the fift Viall on the Throne of the BEAST.

10. And the fift Angell poured out his Viall upon the ſeate of the Beaſt, and his Kingdom was full of darkeneſſe, and they gnawed their tongues for paine.

11 And blaſphemed the God of Heaven, becauſe of their paines, and their ſores, and repented not of their deeds.

THE COMMENTARY.

ANd the fift Angell poured out] The fift Viall being poured out on the Throne of the Beast, his Kingdom is filled with darkeneſſe, his worſhippers fret, blaſpheme, and remaine obſtinate unto the end: which effects are not much differing from the former. And therefore this plague is the leſſe obſcure, provided we underſtand what the throne of the beast is, and the darkening of his Kingdome.

Now we are to obſerve that touching this Ʋiall alone, ſcarce any Interpreter keepes to the Letter, but all bring forth Allegories, howſoever ſome more properly then others.

Lyra takes this Angell to be the Emperour Otto, Lyra makes the Romane ſea the throne of the beaſt.who poured out the Ʋiall, that is, vengeance on the throne of the beaſt that is, on Pope John, whom Creſcentius thruſt into the roome of Gregory, living the life of a beaſt: now howbeit he erres from the ſcopes, (as ordinary he doth) yet here he dotes not, but acknowledgeth the Romane Sea to be the beasts throne.

Andreas thinkes the throne of the beaſt to the be Kingdom of Antichriſt, which (ſaith he) ſhall be darkned by this pouring out, becauſe it ſhall altogether ſo appeare, and be wholly deſtitute of the light of the ſun of righteouſneſſe. He underſtands it therefore of the darkneſſe of doctrine, wherewith Antichriſts Kingdome ſhall be utterly overwhelmed: from which opinion our interpreters, as Bullinger, Marlorate, Alphonſus, Artopoeus, Aretius, and Chytraeus do not much differ, ſave onelyonly that they interpret the throne of the beaſt more clearly then he, viz. of the Popiſh Kingdom and its groſſe Idols, errours, and horrible darkning of the truth, which at laſt ſhall be diſcovered by the light of the Goſpell.

But hardly any one is ſo abſurd as Ribera, who ſaith that the Kingdome of his feined Antichriſt ſhall be darkened, becauſe all his worſhippers ſhall be ſmitten with grievous wounds, and ſo their proſperity and joy obſcured. But he too much wreſteth the metaphor of darkeneſſe, for not the proſperity of Antichriſtians, but the Kingdome, that is, the power of Antichriſt is ſaid to be darkened: Hereby alſo this plague ſhould nothing differ from the firſt.

But what if the throne of the beaſt be the ſeat of the Pope of Rome? and the darkning of Rome, its ſpoyling and ruine: of which ſee Chapter 17. ver. 16,

p. 389Artopoeus therefore thinketh that the ſpoyling of the City Rome by Charles V. Duke of Borbon anno 1527. is here ſignified, but ſo this plague ſhould not have been very great: for the Emperour ſoon reſtored the Pope again: neither did there thence follow greater darkeneſſe to the Papall kingdom then before.

Brightman applies this darkening of the beaſts throne to the laſt deſtruction of the Rome, by which the dignity thereof ſhall not onelyonly be a little leſſened, but wholly periſh according to the verſe of Sibyll foreign Then thou ſhalt be wholly in aſhes, as if thou hadſt never bin Rome. Nevertheleſſe he thinkes that the beaſt ſhall remaine ſometime after the deſtruction of the City, not to regaine his former dignity, but that ſoon after a more horrible deſtruction may befall him. Therefore his Kingdome is ſaid to bee darkened, not wholly exſtinguiſhed, but deprived of its former luſtre.

For mine owne part, I dare not ſimply diſapprove of this propheticall ſenſe: eſpecially ſeeing the Ieſuits themſelves begin to propheſie of the deſtruction of Rome, and baniſhment of the Pope, as before in Chap. 14. I ſhewed out of Ribera. For though the Turke ſit ſtill, yet certainly Chriſtian Kings and Princes will put their hands to this worke of God, for to thruſt the Pope out of his neſt: as Iohn Chap. 17.16. doth not obſcurely intimate.

Notwithſtanding if it be thought more agreeable not to reſtraine the Throne of the beaſt to the City Rome, but rather to underſtand the ſame of his whole Kingdome, which is ſaid to be darkened, becauſe in the Egyptian Type (for it is a plain Alluſion unto the ninth plague of Aegypt) not onelyonly Pharaohs royall Court, Ex. 10: 23Exod 10:23but the whole land, except the dwellings of the Iſraelites, was overwhelmed with moſt thick darkneſſe three dayes together: I ſee not to whom I ſhould rather aſſent, then to our foreſaid interpreters, who expound it of the darkening, or totall darkneſſe, in which Antichriſt hath deeply involved and plunged the Chriſtian world theſe thouſand yeers, which ſhall wholly be diſſipated by the cleare light and preaching of the Goſpell.How the beaſts king dome is darkened.

The darkening therefore of Antichrists Kingdome, is not a bringing in of a new darkeneſſe: for his kingdom was never inlightned with the light of true doctrine: But began to be darkened even from the firſt, after that the ſmoake of the bottomleſſe pit had filled all parts and places thereof with a moſt groſſe myſt or blindneſſe, although the world in regard of its externall luſtre thought it to be moſt bright and ſhining. But the full manifeſtation of the darkeneſſe, and diſpelling of the ſmoak, ſhall be a fatall darkning unto Antichriſt, when the moſt cleare light of the Goſpell ſhall breake forth and ſhine in all parts of the world: for then the beaſts abominations ſhall be layd open to the view of all men: whereupon many ſhall deſert him: his glory ſhall be obſcured, his authority deſpiſed, and his Kitchin grow cold. This plague ſhall be more grievous then the former: or certainly an extreame encreaſing thereof: for then the beaſt ſhall be neereſt to utter ruine: of which more afterward.

And they gnawed their tongues] Now follow three ſecundary effects of this Viall on the Vaſſalls and Worſhippers of Antichriſt.

Firſt, they gnaw their tongues: By which proverbiall Speech is noted the extreame rage they ſhall fall into: And the cauſe is added: to wit, for the paine or griefe in which they ſhall be becauſe of the fatall declining of the Popiſh Kingdome: for mad or furious perſons uſe to bite their lips, tongues, and fingers, and gnaſh their teeth as beaſts not able to revenge themſelves. It may alſo be an Alluſion to ſuch as have the Falling-Sickneſſe, who by the ſharpe ſits of their diſeaſe are wont to bite their lips and fingers: with the like madneſſe or phrenſie, the Papiſts ſhall then be vexed, when they ſee the Popes Kingdome to be darkened, expoſed to contempt, and the authority thereof taken away: when Kings, Princes, and the Vulgar ſort ſhall deny obedience unto the ſame.

Secondly, They ſhall blaſpheme the God of Heaven] As before: for becauſe p. 390they goe on to condemne the Goſpell of Chriſt as diveliſh hereſie, and wickedly accuſe the ſame as the cauſe of all the Commotions and troubles which themſelves have raiſed.

Thirdly, They repented not of their deeds] viz, which we have expounded verſe 9. and before in Chapter 9. ver. 20.21.

The pouring out of the Sixt Viall on Euphrates.

12 And the ſixt angell poured out his Viall upon the great River Euphrates: and the Water thereof was dryed up: that the way of the Kings of the Eaſt might be prepared.

13 And I ſaw three uncleane Spirits like Frogges come out of the mouth of the Dragon, and out of the mouth of the Beaſt, and out of the mouth of the falſe Prophet.

14 For they are the Spirits of Devils, working miracles, which go forth unto the Kings of the earth, and of the whole world, to gather them to the battell of that great day of God Almighty.

15 Behold, I come as a theefe: Bleſſed is he that watcheth and keepeth his garments, leſt he walke naked, and they ſee his shame.

16 And he gathered them together to a place, called in the Hebrew tongue, Armageddon.

THE COMMENTARY.

12 AND the ſixt Angell poured out] The ſixt Ʋiall is poured out on that great River Euphrates, which, as hiſtories teſtifie, runneth through Babylon, & is the bound of the Eaſtern Paleſtina. Two events do follow, The drying up of the waters of Euphrates, And the ſending forth of three uncleane Spirits unto the Kings of the earth to make Warre againſt God, &c. By the former, the plague it ſelfe, by the latter, the laſt endeavour of the Beaſt to keepe off the plague is ſignified.

The drying up of Euphrates is by ſome properly, by others myſtically expounded.

Andreas expounds it properly, Andreas opinion touching the drying up of Euphrates.yet doubtingly: Perhaps, ſaith he, Euphrates by Gods permiſſion ſhall be ſhallow, as that it will be eaſie for the Kings of the Nations and other men to paſſe over for to kill each other: Now theſe Kings of the Eaſt for whom the way ſhall be prepared, he gueſſeth to be Gog and Magog, who ſhall come out of the region of the Scythians: Or Antichriſt, with other Kings out of the eaſtern Perſia, where the Tribe of Dan ſhall inhabit, of which Tribe Antichriſt is to be borne, and paſſe over Euphrates to the deſtruction and death of the ſoules and bodies of very many. The firſt clauſe of which ſentence, touching the litterall drying up of Euphrates, Ribera approveth: but the latter hee rejecteth, viz. of Antichriſts comming out of the Eaſt with other kings over the River Euphrates being dryed up: becauſe (ſaith he) Antichriſt ſhall ſit in Jeruſalem on this ſide of Euphrates: and therefore ſhall not come out of the Eaſt which is beyond it, but ſuppoſeth that the ſeven Kings of the Eaſt ſhall be called forth by the three p. 391impure ſpirits, to joyne themſelves with Antichriſt in that generall battell againſt Chriſtians. Wonderfull darkneſſe, and fabulous toyes: no token of any plague doth appeare in theſe things: whereas it is certaine that the beasts laſt plague ſave one, is here denounced.

Here alſo I ſee our Brightman to keep to the Letter about the drying up of Euphrates, but in a diverſe ſence and end. Euphrates in this place, as in Chap. 9.14. in the ſixt Trumpet, he underſtands to be the River of Meſopotamia which made the paſſage of the Eaſterne People into Judea very difficult: The waters whereof he thinkes after the overthrow of Rome, ſhall be dryed up by a like miracle as of old it happened at the red Sea and the waters of Iordane. To what end? That the way of the Kings that come from the riſing of the Sun might be prepared: that is, that the Iews dwelling in the Eaſt may the eaſier and more ſpeedily returne unto Ieruſalem their native Countrey, not to reſtore the Iewiſh worſhip, but to embrace the Goſpell of Chriſt. Rev. 5.10Rev 5:10And he ſaith further that the converted Iews are called Kings, becauſe all Chriſtians are Kings and Priests to God: And Kings of the Eaſt, becauſe they ſhall come from thence, and all the Eaſtern people ſhall be in ſubjection to them.Brightmans reaſons.

This opinion he backes with four reaſons.

Firſt, becauſe it was never heard, that ſuch a miracle happened to any Nation, but the Iews, who paſſed thorow the red Sea and Iordan as on dry ground.

Secondly, becauſe the Prophet Iſaiah in Chap. 44. ver. 22. & 51.10. & 63.11. ſemeth to promiſe unto the Iews ſuch a kind of paſſage, namely that the River ſhould be dryed up in their return unto Ieruſalem.

Thirdly, becauſe the Apoſtle Rom. 11.25. hath foretold that in the laſt times the Iewiſh Nation ſhall with great zeale turne to Chriſt.

Fourthly, becauſe it is not probable that ſo great a myſterie as their converſion ſhould be paſſed by in this propheſie. Now either it muſt here be mentioned, or elſe it is not at all ſpoken of in this Booke.

Thus I have clearlie laid downe the opinion of this Interpreter, Not very ſolid.which indeed is pious, ingenious, much deſired by the godlie, and perhaps probable alſo: notwithſtanding his arguments are of little waight.

For though it be granted that the drying up of the Sea and Iordan was peculiar to the Iews: 1yet hence it will not follow that the Kings of the Eaſt ſignifie the Iews to be converted to Chriſt.

Concerning the drying up of Euphrates we read nothing thereof, 2but only in this place now in queſtion: neither is the ſame promiſed by the Prophet Iſaias, but the Iews aſſurance touching their deliverance out of Babylon is confirmed by the miracles which God of old had wrought for them.

The myſterie foretold Rom. 11. hath partly been already accompliſhed, 3ſome Iews now and then having been converted to Chriſt: and partly yet remaines to be fullfilled, when many every where in Europe Aſia & Africa, ſhall imbrace the Goſpell, yet without a miraculous paſſing over Euphrates (beyond which it is not certaine that any Iews do inhabit) or returning into their countrey: ſeeing the faith of Chriſt is not in the leaſt tyed to the Territories of Iudea.

Laſtly, this myſterie is not paſſed by in ſilence, 4but was before plainely figured out in the Viſion of the 144000. ſealed ones out of the twelve Tribes of Iſrael. Chapter 7.

But what ever his reaſons are, this one thing moves me not to aſſent thereunto: becauſe either in theſe words of the drying up of Euphrates, the ſixt plague is pointed at, or elſe here is no plague at all; for the following words ſet not forth a plague, but the Beaſts endeavour to defend himſelfe (although in vaine) againſt the ſame.The drying up of Euphrates is myſtically to be under ſtood.

I think therfore that the drying up of Euphrates is rather myſticallie to be taken.

Now I find two myſticall interpretations (for Alcaſars new and fooliſh opinion I leave to himſelfe) which ſuppoſe, that the place here is a manifeſt alluſion p. 392unto the taking of Babylon by Cyrus who drawing the ſtreame of Euphrates another way, made the River ſhallow and paſſable, to the ſpoyling of the city, through the middeſt whereof it ran.

Euphrates denotes the Turkes now poſſeſſing the ſame: Artopoeus opinion.The waters thereof drawne out into other Brooks, the ſtronge incurſions of the Turkes on the Romane Empire, whoſe Princes being diſtracted becauſe of the darkening and weakning of the Beaſts Kingdome: ſome of them deſiring to ſee it overthrown: on the contrary others wiſhing the ſafety thereof: hence refuſe to joyne their forces together for to reſiſt the power of the Turkes, who by this meanes ſhall the more eaſily breake in from the Eaſt and ſpoile them, as hitherto experience hath taught us. This is the opinion of Artopoeus, which I rehearſe, not becauſe I altogether approve thereof (for ſo the Plague ſhould no more appertaine to Antichriſt, then to us) but becauſe it is not altogether diſagreeing from what we ſee by daily experience.Bullingers opinion.

But the other I much preferre before all the reſt, viz. which Bullinger, Aretius, and Illyricus have learnedly expounded, that Euphrates ſignifies the principall Fortreſſes of the Antichriſtian Babylon, and by meanes whereof it grew to ſo great power, and hitherto hath ſtood in its ſtrength: namely their ſpirituall Revenues, Tithes, Firſt-fruits, Taxes, Annuities, Copes, Indulgences, Peter-pence, Impropriations, Diſpenſations, Vacancies, Commendums: to be ſhort, all the wealth and riches that were wont to flow to Rome out of all parts of Chriſtendome. The waters of Euphrat.Theſe waters ſhall be dryed up, becauſe theſe Taxes and Tributes formerly payed to the Beaſts kingdome ſhall be as was ſaid, darkened, that is, no more flow to Rome, but be beſtowed otherwhere, ſo as the Cheſts, Cellars, Kitchins, and Store-houſes of the Pope ſhal grow empty. The Way ſhall be prepared for the Kings of the East, to take Babylon, that is, without any let or hinderance kings, Princes, and People of all ſorts ſhall foreſake Antichriſt, Tread the Beaſts kingdome under foot, & embrace the goſpel. The Kings I ſay of the East metaphorically are ſuch as hitherto were adicted to Antichriſt, but then embracing and profeſſing the Goſpell: (for the faithfull are Kings) & ſhall come from the Eaſt, that is, from Chriſt, who is the Day-ſpring from on high, Luke 1.78.

The Analogie of this myſticall interpretation is proved both by divine and humane hiſtorie. Herodotus, and Xenophon witneſſe, that Babylon had two principle Fences: One without, viz. Their Walles, being fifty Cubites thicke, and two hundred Cubites high: The other within, viz. Euphrates running through the middeſt of the Citie, being of ſuch a depth that two men, howbeit ſtanding one on the necke of another, yet no part of their bodies would appear above water, as Gobryas in Xenophon ſpeaketh: The hiſtory of Cyrus in taking of Babylon.ſo that the River was of greater ſtrength to the City then the Walles. Notwithſtanding the kings of the Medes came and beſieged Babylon, viz. Darius the Mede, and Cyrus the Perſian, according to the propheſie of Ieremy in Chap. 51.28. Prepare againſt her the Nations, with the kings of the Medes, that is, the kings comming from the East: for Media and Perſia lies to the eaſt of Babylon. Now the Beſiegers deſpairing to winne the Walles took counſell how to divert Euphrates: for which purpoſe having made many deepe ditches, in the ſame night that the Babylonians were at their riotous feaſtings and ſo overcome with wine and ſleep, the waters of Euphrates were brought into the aforeſaid ditches, and the enemy paſſed through it into the City on dry ground, took the pallace of Belſhazzar, killed him, and wonne Babylon, as we have it in Daniel 5. ver. 30. & Ier. 51.32. her paſſages were ſtopt, &c.

To this Type the thing in hand doth very well anſwer: for the Antichriſtian Babylon hath chiefly by two Monuments ſtood unmoveable. Outwardly in ſtead of walles, The walles of the Romane Babylon.ſhe hath Emperours, kings and nations, who as Vaſſals to the Pope do at his becke, take up Armes in defence of Babylon: Within her is Euphrates drawing to Rome as through a deep channell, the treaſures of the world, in ſo much as the Churches Eſchequer doth far ſurpaſſe the Treaſures of all Monarchs in the p. 393earth. It hath bin obſerved, that in moſt Provinces Clergie-men have had Two-thirds of all rents, ſcarcely one third remaining to the Prince and people: Thus as Babylon gloried becauſe of her deep waters: ſo Rome boaſteth of her exceſſive riches: but like as the waters of Euphrates being diverted, the River was dryed up, The deepe waters of the Romish Babylon.and thereby an eaſie paſſage was prepared for the kings of the Eaſt, who tooke Babylon in one night: Even ſo Romes holy tribute being intercepted and derived otherwhere, there will be an eaſie way made for faithfull kings and teachers to paſſe as through dry Foordes, Rev: 18.8that new Babylon may fall in one day and bee deſtroyed.

If thou aske, who ſhall make the ditches, and turne theſe Tributes of Rome another way: See the History of Cyrus: his army wrought day and night, till at length the worke being finiſhed, Cyrus himſelfe opened the Sluces and drew the waters from the City: ſo the continuall labours and endeavours of Gods miniſters ſhall prepare the ditches: and Cyrus the Lords anointed Iſay 54.1. that is, faithfull kings and princes ſhall themſelves open the more thus prepared, draw backe the Rivers of Babylon, and convert her Tributes to better uſes, as in Chap. 17. ver. 16. is plainely taught unto us.

Thus we have heard the meaning of the ſixt Viall, which without doubt is proper and true, for Babylon ſhall receive no plague more grievous then this, before the totall deſtruction thereof.

Neither is this interpretation new, or lately thought of by us: but even my Anonymus hath expreſt the ſame 260. yeers agoe, in theſe words: He dryed up] that is, The preaching of the Gospell doth and ſhall cauſe men to take away all temporall things, that is, Poſſeſſions and earthly Dominion from the Clergy, and they ſhall no more be given unto them.

Neither are the waters of Euphrates onelyonly begun to be dryed up a little: but almoſt a hundred yeers the way hath bin a preparing for the kings of the Eaſt, to invade Babylon: Thus Bohemia in a great meaſure is fallen off from Antichriſt, and long agoe hath denied to encreaſe Babylons waters: The like we ſee in England, Scotland, Denmarke, Swethland, with a great part of Germany, France, Poland and Hungarie: And what would ye thinke, if at laſt the waters of Italy and Spaine ſhould be dryed up alſo?

But let us ſee the induſtry of the Beaſt in keeping off this plague. While Cyrus of old prepared the motes and built Turrets before the walles of Babylon, they ſcorned him, and therefore it was no wonder they periſhed on a ſudden becauſe of their ſecuritie. But the Romiſh Babylon will more carefully ſtand on her watch, and make the ſiege of the Eaſterne kings tedious and difficult, as it followeth.

13. And I ſaw come out of the mouth of the Dragon] The internall effect of the ſixt Viall we have heard ſpoken of: The drying up of Euphrates, being the ſixt plague of the Beast. The externall effect now followeth, viz. the Beaſts Ambaſſage unto the Kings of the earth to make Warre, for to keepe off the plague. The Connexion is to be conſidered. By ſix Plagues the beaſt is almoſt waſted.

I. By the venemous ulcer on ſuch as had the marke of the beast.

II. By the death of every living ſoule in the corrupted Sea.

III. By the blood of the Rivers and Fountaines.

IIII. By ſcorching of men by the heat of the Sunne.

V. By the darkeneſſe of the Beaſts kingdome.

VI. By the drying up of the River of Euphrates.

Now becauſe the Beasts kingdome ſhall ſeem by all theſe plagues to be brought to a moſt deſperate condition: he on the contrary will leave nothing unattempted for to uphold the ſame: And as the Poet ſpeaketh: Flectere cum nequeat ſuperos, Acharonta movebit.

And therefore to advance his throne againe, and bring backe the waters of Euphrates into the Channells of Babylon, he will not feare to lift up his hand againſt p. 394Heaven: but by an unheard of fury will move warre againſt God, and by his Legates ſollicite, and draw the kings of the earth into the Confederacie of this warre. But with what event? Here indeed it is not mentioned, but ſhall be declared in the following Viſion Chap. 19. Namely that this his laſt rage ſhall expoſe the Beast, his kingdom, and the kings his Aſſociates, unto utter deſtruction. This is the ſumme.

But becauſe this laſt tumult ſhall be raiſed by the Beaſts Legates, Iohn here expoundeth in order, from whom they are ſent, and to whom, who, and what manner of Meſſengers they are, wherefore they are ſent, together with the ſucceſſe of their Meſſage: all which things we will briefly conſider.

The Authours of the Ambaſſage are, The authors of this war & ambaſſage.the Dragon, Beaſt, and Falſe Prophet. Of the Dragon and Beaſt we ſpake in Chapter 13. The falſe Prophet is here firſt mentioned. Now there we ſhewed that he is the ſame Land-beaſt, who by great ſignes cauſed the Sea-beaſt to be worſhipped, and this will more clearly appeare in Chap. 19.20. where the ſame effects are attributed to the Falſe Prophet, which before were ſpoken of the beast riſing out of the earth. Moreover we there made it appeare that both Beasts do repreſent one and the ſame Antichriſt under a divers ſhape. The former, as a King: The latter, as a deceiver: Out of the mouth therefore of theſe three goe forth theſe three Meſſengers, that is, they are ſent by their invention, counſell, commandement and authority, for this is meant by the Type of going forth out of the mouth: How the three Legates proceed out of the mouth of theſe three.ſeeing Satan properly hath no mouth. Neither is the ſenſe, as if one ſhould proceed out of the mouth of the Dragon, another out of the mouth of the Beast, and the third out of the mouth of the Falſe Prophet: for thus their originall and authority would ſeem not to be equall: But that they all three go forth as it were out of one mouth, by the common conſpiracy of the three aforeſaid parties, for to performe their interprize, viz, with lies, in behalfe of the Dragon, who is the father of all lies, and by tyranny in the behalfe of the Sea-beast, who repreſents Antichriſt as he is a ſecular Monarch, and withall deceit of unrighteouſneſſe in behalfe of the Land-beaſt, that is, Antichriſt as he is a ſpirituall Impoſtor. Now let us conſider the Meſſengers themſelves.

Three impure Spirits] Ribera underſtands them to be Three Devills, whom they call familiar ſpirits, ſuch as Magicians ſend forth at their pleaſure. But they ſhall be men properly, becauſe they go, ſpeake, and have to do with Kings in a civill way, all which little ſuites with Devills.

Notwithſtanding they are ſaid to be ſpirits, becauſe by profeſſion they ſhalbe Spirituall Fathers: And Three, becauſe there ſhall be many of them, ſufficient for to performe what they ſhall undertake: for a threefold number denotes perfection: as before in Chap. 11. the two witneſſes were indefinitely put for a few, yet ſufficient for the Teſtimony of the truth. Yet here it ſeemes they are ſaid to be three rather then ſeven (which number the Scripture more frequently uſeth) becauſe they ſhall be the choiſeſt and ſubtleſt out of the flockes of Locuſts, who ordinarily are not very many. Notwithſtanding they ſhall be of the true kind of the Locuſts: however they differ in forme and office.

Impure Spirits] Not onelyonly being of an impure originall, but nature and manners alſo, labouring to ſtaine both divine and humane things, even as the Locuſts who came out of the filthy bottomleſſe pit, did defile all things with their venemous mouths and tailes.

Like to Frogs] They ſhall not be Frogs, nor in the forme of Frogs (for ſo they ſhould be unfit meſſengers to be ſent to Kings) but like to Frogs, in filthineſſe, impudencie, and loquacitie, becauſe like as Frogs with their continuall croaking (foreign) are moſt irkeſome to our eares: Ariſtoph. in Ranis:ſo theſe Emiſſaries of Antichrist living a moſt impure life within their Covents, and being taught much to bable, do fill the eares of Kings with their cries, untill they induce them unto their holy Warre: Neither are they much unlike to the Locusts: for Locuſts skip like Frogs: beſides they reſemble the foure ſquare heads of Frogs by their geometricall hoods.

p. 39514. For they are the Spirits of Devills] He further deſcribes them by their nature and craft: they are inſtructed in the Schoole (not of the holy Ghoſt, but) of the evill one: and therefore they ſhall have the nature and diſpoſition of their maſter: yet will ſome of them make a fairer ſhew, and thereby prove more hurtfull, and are the more carefully to be avoided.

Working miracles] They ſhall gaine credit to their Ambaſſage, not ſo much by words, as by ſignes and miracles, and thereby allure and deceive the Kings of the earth. But by what ſignes, and whoſe? by lies and the efficacie of Satan, from whom they originally proceed: for the wonders they worke are deluſions of Satan, which are ſpoken of in 2. Theſſa. 2.9, & Rev. 13.14. & 19.20.

Which go forth unto the Kings of the earth] Thirdly, he declares their office: they ſhall leave the function of teaching unto others of their order, and ſhall be imployed in Warlike Meſſages.

Here Ribera erreth, in thinking that theſe Kings are the ſame unto whom the way was prepared by the drying up of Euphrates: for they were Kings of the Eaſt, ſpoiling the beaſt: But theſe are the Kings of the earth and of the whole world: The former were againſt, Theſe ſhall be for Antichriſt.

The Kings of the earth] Thus he calleth (as before) the ſworne Vaſſalls of the Beaſt, and therefore they are ſaid to be of the earth, however by profeſſion they would ſeeme to be Chriſtians.

And of the whole world] That is, all Forraigne Kings whatſoever: for at laſt the beaſt will labour to have the friendſhip and aſſiſtance of them all. For in regard he ſhall ſee that they of his owne profeſſion are more remiſſe and negligent then he would have them, therefore by Ambaſſages he will ſtirre up Forraigne Princes, and by all meanes labour to draw them on his ſide.

Now if thou demaund who theſe Legates are, I anſwer: Who theſe three ſpirits are that are ſent forth.(howſoever undoubtedly they ſhall manifeſt themſelves ſo much the more, by how much Antichriſts fighting againſt God ſhall appeare, and the nearer we come to the day of Iudgement: yet) it ſeems not to be obſcure in the leaſt, both by hiſtory and experience. For it is plaine that the chiefe of theſe Meſſengers, are the Legates a latere: who are ſent with full power unto the Kings of the earth to negociate for Babylon: next to them are the Biſhops who order and direct the affaires of the Court: In the next place are the Monkes and Ieſuites who inſinuate themſelves into the cloſſets of women, dive into counſells, and are Architects of diſſention; Theſe (as their own Epiſtles witneſſe) are daily ſent as Legates to the kings of India, America and Africa, to bring them into the fellowſhip of this warre that is a preparing. And now of late (if I be not deceived) they have made the king of Perſia bounden to the Sea of Rome. And indeed without the religious interpoſition of theſe men, ſcarſe any counſells of peace or warre can be handled in Court, as experience teacheth.

Moreover this Type doth very fitly agree to Frogs. They are Spirits, viz. ſpirituall fathers: but uncleane like Frogs] Becauſe (ſaith my Anonymus) they remain in the mire of riches prating and tatling againſt the truth of the Goſpell. Spirits of devills] becauſe (ſaith the ſame Authour) they are inſpired by the Devill onelyonly ſo to doe. Working miracles] or doing ſignes, that is, making ſhew of outward holineſſe, though in truth they be the greateſt hypocrites, having their affections ſet on the earth and wordly Pompe, and therefore howſoever they be the trueſt Proctours of Antichriſt, yet being outwardly cloaked with ſo many ſignes of Sanctitie, they captivate as it were all men, ſo that they are eſteemed of them more holy then the reſt of men. Theſe things Anonymus: but we are further to conſider, that by prodigious and falſe miracles they ſhall gaine credit to their Ambaſſage. viz. ſuch by which the beaſt himſelfe is ſaid to ſeduce the Inhabitants of the earth Chap. 13.14. Now it is notorious, that there are none at this day in the world, who arrogate to themſelves the glory of working ſignes and miracles, but the Popes Emiſſaries. Thus we ſee, who the Legates are, and to whom they go forth.

p. 396To gather them to the Battell] They will not profeſſe to make warre againſt God: for then they ſhould never induce any but mad men unto it: but pretend that it is a warre undertaken for Gods glory, and againſt hereticks, for the ſafetie of the Catholicke Church: although in very deed it ſhall be againſt the God of Heaven: they ſhall, I ſay, prepare a great Dyet, to cut off at laſt all the heririckes in one battell, and at once reſtore the affaires of the Romiſh Sea. But O great folly! for it ſhall not be the day of Hereticks but of God: Namely, Of God Almighty] Whereby the faithfull ſhould be ſtird up to conſider the wonderfull judgements of God. The Frogs indeed ſhall gather the Kings of the earth to Warre, thereby to root out the Goſpell of Almighty God. But by that war God will root them both out together. It is called a great Day, becauſe the judgement of that day ſhall be great and wonderfull by the ſlaughter of all adverſaries: of which in Chap. 19.

15. Behold I come as a thiefe] By a prophetical Parentheſis, he exhorts us unto watchfullneſſe. And it is inſerted by the occaſion of that great Day in which the enemies ſhall come to fight againſt Chriſt. Chriſt then on the contrary ſhall come to cut off the adverſaries. Now this his comming ſhall be ſudden and unexpected like a thiefe in the night as Mat. 24.43. Luke 12.39. 1. Theſſa. 5.2. Reve. 3.3. We muſt watch therefore, leaſt being brought aſleepe by the cares of the World, we be on a ſudden oppreſſed by that great day of the Lord.

And keepe his garments] That they be not polluted with the defilements of the fleſh, and of this World: or rather, that they be not ſecretly ſtollen away: for if their garments be taken from them, they ſhall be forced to goe naked, having nothing wherewithall to cover their ſhame. 2 Cor. 92This exhortation agrees with the doctrine of the Apoſtle: We deſire to be clothed upon with our houſe, which is from Heaven: if ſo be that being clothed we be not found naked. And with that of Christ, unto the Biſhop of Laodicea Chap. 3.18. I counſell thee to buy white raiment, that thou mayſt be clothed, and that the ſhame of thy nakedneſſe do not appeare. See the expoſition on that place: And indeed Beza ſuppoſeth that this Parentheſis is for ſome reaſon from thence here inſerted: but there is no cauſe of ſuch ſuſpicion, ſeeing the occaſion of the Parentheſis is manifeſt: and that the metaphor taken from garments is familiar to this Booke.

16. And gathered them] The old Verſion: And he ſhall gather them, as if it were foreign Beza in his latter Edition: he gathered them, (according alſo as it is in our Engliſh Tranſlation) to wit Chriſt, or God, referring it to the foregoing Verſe: But in his former more rightly: And they gathered them: viz. the three uncleane Spirits: for the words foreign and foreign do cohere: as if he had ſaid, The spirits went forth to gather the Kings of the world and they gathered them: the 14. verſe, as we have ſhewed, being inſerted by a parentheſis: It is true, the Verbe foreign being in the ſingular number, may carry both ſenſes: notwithſtanding it plainely appeares from the end of the Spirits going forth, that in the Text by an Atticiſme (uſuall to the Greekes) the Noune foreign Spirits being plurall is joyned with a verbe of the ſingular number. Now the end of the Ambaſſage of the uncleane Spirits was to gather the Kings: leaſt therefore it ſhould ſeeme they had bin ſlacke in their office: their endeavour is added: And they gathered them, viz. to the Battell, for by their importunitie, ſubtilty, and jugling, they perſwaded the kings to take up this warre. The Kings therefore of the earth, and of the whole world are in readineſſe with their armies for to defend the Beaſt againſt God Almighty. O deteſtable madneſſe! The whole world will be up in armes: no corner ſhall be in quiet, or free from the warre of theſe frogs. And indeed it ſeemeth that towards the end of the world it ſhall come to paſſe, that not onelyonly Popiſh kings (who then ſhall be but few) but alſo forraine and barbarous nations, as of India, Aſia, & Africa, being induced by the craft and deceit of the frogs, ſhall joyne their forces againſt the profeſſours p. 397of the Goſpell, for to reſtore the authority of the Pope. What a confuſion ſhall there then be in all places? And how great ſhall the feare and trembling of the godlie bee?

Now what ſhall be the event of this unhappy expedition? This is reſerved to the following Ʋiſion: onelyonly the place where the battell ſhall be fought, is ſet forth by the Hebrew word Armageddon: Of Armageddon the place of the battell.concerning which if I ſhould alleadge the ſeverall gueſſes of Interpreters (ſeeing it ſeemes not to be manifeſted either by Scripture or Hiſtories) time would faile me.

In the writing of the word copies do differ, generally it is writen foreign Harmageddon with two dd: ſome have it Harmagedon with one d: ſome foreign Hermagedon with E: divers ſignifications are alſo alleadged.

Jerome expounds it The mountain of thieves: Others A curſed Troup, from foreign and foreign: Others, The army of malediction or deſtruction: Others, The deceit of deſtruction: Others, The ruine of the River or ſtreame: Others, The mountaine of the Goſpell: Others, The mountaine of apples or fruit.

Two of theſe opinions I like beſt. Firſt theirs who render it, The deceit or guile of deſtruction from foreign ſubtle, and foreign. which ſignifies cutting off or ruinating: that the very place of the battle it ſelfe might diſcover the impoſture of the Frogs, who having put the Kings in hope of a great prey, ſhould deceitfully bring them into the place of their deſtruction, where they ſhall be ſlain in a horrible manner, not by the ſword of men, but by the ſword of Almighty God: for while they tumultouſly rage, and fiercely fight againſt the Goſpell, in a moment they ſhall all be oppreſſed by the laſt judgement, and be caſt into the Lake of brimſtone with the Beaſt, falſe Prophet, and the Frogs, as it is in Chapter 19. verſe 19.

The other opinion of Beza I rather approve, that Armageddon is that place where Joſias unhappily fighting with Necho king of Egypt, was ſlaine, as we read 2. Chron. 35.22. & Zechar. 12.11. where it called the field or valley of Megiddon: here foreign The mountaine Megiddon: for at the foot of the mountaine was a valley or large field for Combat, but Megiddo was not the name of the mountaine or field, but of a citie, after which the field and the mountaine called Gilboe neer unto the ſame, took their denomination.

Neither doth it hinder that the field Megiddo was tragicall, not unto the adverſaries, but to good Ioſias: for it may be anſwered, that two things are here aimed at: The opportunity of the place, as being moſt fit for battle: and the mourning which there was of old for the death of Ioſias: the which at laſt ſhalbe here, in regard of the deſtruction of the adverſaries.

The ſumme is this: This curſed armie here treated of, ſhall bee gathered into the place of its deſtruction, which is not meant of one certaine place, but wherever it be that theſe unbleſſed Troupes ſhall then gather themſelves and rage againſt God, there the day of judgement ſhall come upon them.

The pouring out of the ſeventh Viall into the Ayre.

17 And the ſeventh Angell poured out his Viall into the ayre, and there came a great voice out of the Temple of Heaven, from the Throne, ſaying, It is done.

18 And there were voices and thunders, and lightnings: and there was a great earthquake, ſuch as was not ſince men were upon the earth, ſo mighty an earthquake and ſo great.

p. 39819 And the great City was divided into three parts: and the Cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceneſſe of his wrath.

20 And every Iſland fled away, and the mountaines were not found.

21 And there fell upon men a great haile out of Heaven, every ſtone about the weight of a talent, and men blaſphemed God, becauſe of the Plague of the haile: for the Plague thereof was exceeding great.

THE COMMENTARY.

ANd the ſeventh Angel poured out] Now the Battle is expected: but yet it is intercepted by the ſeventh Angell pouring out the ſeventh Ʋiall, and laſt plague, the which reſpecteth the laſt judgement, and the caſting the Fighting Adverſaries into eternall puniſhment.

It is ſo apparent that this is a true deſcription of the laſt judgement, that almoſt all Interpreters acknowledge the ſame. Yet none of them give a ſufficient reaſon why it is here again repeated, ſeeing it hath ſo often before been deſcribed, ſave onelyonly they ſay it is done by way of anticipation. But what cauſe is there that this Anticipation ſhould be ſo often iterated? certainely none at all, except it be becauſe this is the laſt Act of the fift Ʋiſion: Now every of the Viſions, as hitherto wee have ſeene, doe end with the laſt Judgement.

So that this part of the Viſion is to be compared with the former Analogies of Chap. The latter Act of Viſion 5.7. towards the end of the ſecond Ʋiſion: and Chap. 11. towards the end of the third Viſion: and Chap. 14. towards the end of the fourth Ʋiſion. Now in this they differ, that in Chap. 7. the laſt judgement is onelyonly deſcribed by the deliverance of the godly: On the contrary in Chap. 11. & 14. and here alſo, it is only figured out by the deſtruction of the Antichriſtians.

This alſo is to be obſerved: That the ſeventh Ʋiall doth anſwer to the ſeventh Trumpet in Chap. 11. but not to the ſeventh Seale in Chap. 8. the opening whereof did not ſhut up the foregoing Viſion, but made way for the following. Now to the words.

The laſt Viall is poured out into the Ayre, which is the common receptacle of all living creatures. The ayre therefore being ſmitten with the fury of Gods wrath, and infected with peſtilence, what ſhould follow but the common deſtruction of the creatures and end of other things: of which that we might not doubt, there came a great voyce, ſaying, foreign, It is done. It is a great voyce, becauſe with marveilous earneſtneſſe it proclaimeth the judgement of the laſt Day. It came out of the Temple of heaven from the Throne] that we might underſtand it was the voice of God, or Chriſt the Iudge ſitting on the Throne. The voice, It is done, is as it were abrupt or ſuddenly broken off: becauſe in a moment it ſhall put an end to the fatall battle of the wicked againſt God. The word foreign is expounded It hath bin, or, It is done: in both which ſenſes is proclaimed the end of the world: Beza limits it, It hath bin, to wit, Babylon: as it is in the Poet: Troja fuit, fuimus Troes. But it is better to take it abſolutely, It is done, that is, now is the end of all wordly matters: for it is a dramaticall clauſe: As when the Comoedie is ended, one cryeth out, in diſſmiſſing the Spectators: Acta est fabula: Plaudite: So then the faſhion of this world ſhall paſſe away and come to an end, when it ſhall be proclaimed foreign It is done: as Chriſt dying on the Croſſe cryed out foreign It is finiſhed, ſignifying that the myſterie of our redemption was now accompliſhed by his death, that we might not ſeeke or exſpect any thing p. 399otherwhere as neceſſary to ſalvation. In a word, by this voyce we are ſent backe to what was before ſpoken by the Angell ſounding the ſeventh Trumpet Chap. 10.7. That the mysterie of God ſhould be finiſhed. As before therefore at the ſounding of the Trumpet, ſo now at the pouring out of the ſeventh Viall, the Angell cryeth foreign It is done, or It is finiſhed.

18 And there were voyces, and lightnings, and thunders] Theſe horrible effects of the laſt Viall do figuratively ſignifie the comming of Chriſt the Iudge, the end of the world, and the deſtruction of the ungodly, as Chap. 11.19. Now the effects are Four. 1. Reſpects the Aire. 2. The Earth. 3. The Sea. 4. Men.

Firſt, there are voyces, and lightnings and thunders in the Aire: 1. Signes in the aire.Theſe are not ſuch lightnings as came forth from the throne Chap. 4.5. Neither ſuch as happened at the caſting of the cenſer upon the earth Chap. 8.5. (for they were effects of the preaching of the word) but ſuch as concluded the third Ʋiſion Chap. 11.19. Beeing Signes I ſay, of Chriſts comming to judgement, and taking vengeance in flaming fire on them that know not God, who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power: to wit, 1 Theſſ. 1.81 Thess 1:8thoſe ſhakings of the powers of Heaven, the melting of the elements and horrible tempeſts ſpoken of by Chriſt and Peter, Mat. 2429 & Pet 3.10with theſe things the Lord will at laſt come to judgement, and take away the furious weapons out of the hands of all ſuch as fight againſt God.

Secondly, In the earth, 2is an earthquake ſuch as was not ſince men were upon the earth] And no wonder: for this ſhall be no naturall earthquake, Signes in the earth.but the earth being ſmitten with lightning from Heaven, ſhall be ſhaken and rent into a thouſand pieces, and be burnt with fire, with all the workes that are therein.

Now the Antichriſtian earthquake, before mentioned in Chap. 6.12. and 8.5. differs from it.2. Pet 3.10.2 Pet 3:10

19. And the great City was divided] Or rather broken &c. Now he expoundeth what (in this common deſtruction) happened in particular to Antichriſts Seat, and Cities of other adverſaries, that is, their kingdomes, Forts, Armies, and Palaces.

The great City was broken] that it, rent aſunder by the earthquake into three parts, that is, It fell being broken to pieces: for here three parts denote the deſtruction: and the threefold number, the perfect, full, and utter ruine thereof: for a Citie being divided by an earthquake into divers parts cannot remaine entire, but muſt of neceſſity periſh. Thus I underſtand this rupture, not of a light ſha-, king, or rent, but of a totall ſubverſion of the great City: The which ſenſe the following word foreign Fell doth neceſſarily import: for the Great City ſhall ſuffer no leſſe overthrow then other cities of the nations.

But what Great City is here intended? Vndoubtedly, The great City broken into parts: ſee chap 11 8. & 14 8 & 17.18.the ſame in whoſe ſtreets the bodies of the two witneſſes did lie unburied, Chap. 11.8. that is, the Citie, Dominion and Church of Rome, which is the Kingdome of Antichriſt, being as it were one Great City, becauſe it is governed by one head, the Pope.

Brightman includes the Turkiſh kingdome or Empire, becauſe here is treated of the totall deſtruction of all the ungodly. But the Mahumetane tyrannie is more rightly comprehended under the Cities of the Nations: that ſo wee might take notice that Rome is ſet forth by the Great City, both formerly, here, and in the following Chapter alſo.

The Allegory of ſome ſeems to me not to be proper: namely that the great Citie, that is, the univerſallity of men ſhall be divided into three parts, that is, in the laſt time there ſhall be found three ſorts of men in the Church, Christians, Papiſts, and Neutralls: for theſe three ſorts ſhall not then take their beginning, ſeeing they have already bin a long while in the world.

Ribera following Andreas, makes Jeruſalem to be this great citie, underſtanding the diviſion of it into three parts, to be three ſorts of people living in the ſame, Chriſtians, Iews, and Saracenes. But the following Chapter doth evidently ſhew p. 400that not Ieruſalem but Rome is this citie, as ſtanding on ſeven Mountaines, and in Iohns time having dominion and power over the Kings of the earth, and therefore Alcaſar doth juſtly reject this opinion, although himſelfe doth wholly erre from the ſcope.

Neither is it materiall that Ribera ſuppoſeth that Rome muſt be overthrowne before theſe things do happen, unto which alſo Brightman ſeemes to aſſent in his expoſition on the fif… Viall: for of this wee ſhall ſee more in the following Chapter: however the Ieſuite erreth, feining that Rome ſhall be deſtroyed before Antichriſts riſing, ſeeing Iohn in Chapter 11. and againe Chap. 17. doth not obſcurely make the great City ſtanding on ſeven hills to be the Seat of Antichriſt. But how long before the end Rome ſhall be cut off, the Lord knoweth: If ſome time before, it makes nothing againſt the ſenſe by us alleadged. For by the great City we are not onelyonly to underſtand the walles and ſtreets of Rome, but all places wherever the Romiſh Antichriſt hath any juriſdiction: which as the Ieſuite confeſſeth may ſtand (although Rome bee deſtroyed before) even unto this laſt Earthquake.

And the Cities of the Nations fell] Wee have heard of the ruine of Rome, Antichriſt, and his kingdom. Now is added what happened to the other Adverſarie kingdomes: They alſo fell by the foreſaid Earthquake: for the Cities of the Nations I take to be the kingdoms, Provinces, Forts, and power of the Barbarians, not belonging to Antichriſts kingdom, as Iewes, Turkes, Saracens and the like, diſperſed throughout the whole world, which ſhall all at the ſame time be ruinated: And thus it muſt neceſſarily be underſtood: for if here we ſhould underſtand the Nations figuratively, viz. of the Antichriſtian Papiſts, who worſhippe God after the manner of the heathens, as it is before taken in Chapter 11.1. it would ſeem to be a tautologie not to be approved of.

And great Babylon came into remembrance before God] That which before he called the Great City: here he calles it great Babylon, and ſo much we may plainely gather from the voice of the ſecond Angel, Babylon is fallen, is fallen, that great City, Chapter 15.8. & 18.10. Wherefore I ſee no reaſon why we ſhould here ſeeke for another Babylon, to wit, a new Rome, that is, Conſtantinople as Brightman ſuppoſeth: for ſeeing Conſtantinople to this day, and ſo without doubt ſhall continue in Mahumetiſme and idolatry, the ſame ſhall fall with the Cities of the Nations. But to imagine that the Weſterne Chriſtians after Popery ſhall bee abo…ſhed, and alſo drive the Turke out of the Eaſt, and recover, or overthrow Constantinople, the Metropolis of the Turkiſh Empire, this, I ſay, ſeemes to me to be a thing rather to be wiſhed then expected, in regard that our owne ſinnes ſhall fight for the Turke, even againſt our ſelves: untill ſuch time that the great Citie Babylon, and all the Cities of the nations ſhall be utterly overthrowne by the univerſall Earthquake.

Wherefore then doth he repeat the name of the great City? I anſwer: hee doth it by an Emphaticall foreign or reverſion, that we may not thinke the diviſion, which before he ſpake of, to be ſmall, or to happen by chance, but underſtand the juſt and horrible judgement of God in the deſtruction thereof: for then the Lord will give unto her the cup of the fury of his wrath: by which phraſe is ſignified the moſt fearfull judgement of God executed on her, in regard of her idolatry and tyranny, according to the threatning of the third Angell Chap. 14.10. as if he had ſaid: The great City is broken, Babylon, I ſay, the great is come into remembrance before God, that foraſmuch as ſhe hath made drunk the world with the wine of her fornication, ſhe herſelfe alſo ſhall have her fill of the cup of the fury of Gods wrath, that is, God will puniſh her in a horrible manner. Shee is ſaid to come into remembrance before God foreign or after the manner of men. For God did ſeeme for a thouſand years and more, to connive and forget her as it were, in not puniſhing her wicked Idolatry and tyranny, but at laſt by his horrible judgements he will make it knowne, that ſhe was never out p. 401of his remembrance, and that he never approved of her flagitious workes.

Now in what ſenſe, and how many wayes both in the good and evill part, God is ſaid to forget and to remember, and wherefore the Scripture ſpeaketh thus of God, we have fully expounded in our Commentary on Geneſis, touching theſe words, And God remembred Noah. Chap. 8.1.

20. And every Iſland fled away] The third kind of wonders are in the Sea, 3Signes in the Sea.intimating how they that live (though never ſo remote) in the Iſlands, ſhall alſo be overwhelmed by this fatall Earthquake: for every Iſland ſhall flee away, that is, ſhall vaniſh away and periſh, either by water or fire. Now by Iſlands the Hebrews underſtand all places ſeated neer the Sea: The Mountaines alſo which are either in the Iſlands or other mediterranean places, ſhall not be able to ſhelter the adverſaries, becauſe there ſhall none be found, but all bee ſwallowed up by the violence of the Earthquake. In the dayes of Noah when the flood came, men ranne to the Mountaines for ſafety: and at the deſtruction of Ieruſalem, Chriſt counſelled his diſciples to flee unto the Mountaines. But here now the wicked cannot flee to the Iſlands or Mountaines: becauſe then they ſhall not be: by a like manner of Speech the end of the world is ſet forth afterward in Chap. 20.11. Before in the Antichriſtian Earthquake Chap. 6.14. the mountaines and Iſlands too, are ſaid to be removed out of their places in an allegoricall ſenſe, but not to have fled and vaniſhed away, as in this place. Now after what manner Antichriſt removeth the Mountaines and Iſlands both civilly and eccleſiaſtically, we have there declared.

21. 4And there fell great haile of a talent waight] The fourth kind of ſignes are on men, haile of a talent weight falling on the heads of the ungodly, In men:It is an alluſion unto the ſeventh plague of Egypt: where haile mingled with fire very grievous, ſuch as there was none like it in all the land of Egypt ſince it became a Nation, Ex. 9 24.Exod 9:24ſmote all that was in the field both man and beaſt, and broke every herbe and tree of the field: We read alſo of another grieyous kind of haile, when great stones from Heaven fell on the Canaanites, and ſlew more of them, then did the ſword of the Iſraelites. Ioſhua 10.11. But the foreſaid was nothing in reſpect of this, which ſhall be of a talent waight, that is, he will caſt downe haile like to huge Bullets of an hundred pound, ſuch as a ſtrong man is hardly able to move, much leſſe eſcape without being hurt or killed if they fall on his head. Thus I rather take the talent for our hundred pound weight, then for the money talent of 60. or 80. Minas, as Luther hath rendred it: the Greekes indeed call any thing that is great foreign Talentary.

This haile fell on men, yet not on all men, but onelyonly upon blaſphemers, as the effect ſheweth: for their puniſhments are here alone deſcribed: whereas the godly ſhall be as free from this haile, as were the Iſraelites of old: ſo that it notes the dreadfull deſtruction of the ungodly, which ſhall be as terrible as if haile of an hundred pound weight fell on them, and cruſhed them to pieces: And who knows, but that this very thing ſhall be litterally accompliſhed: for touching the ſignes of the laſt day, nothing muſt be thought incredible.

And men blaſphemed God] A horrible effect of the plague. The wicked being cruſhed by the haile (after the example of the Aegyptians and Canarnites) will cry, as before, to the Mountains fall us, and to the hills cover us, &c. wiſhing that they might periſh and bee conſumed by the ſame, but they ſhall onelyonly be ſmitten therewith, their plague not being ended in one day, but ſhall bee tormented for ever and ever, as we heard before in Chap. 14.11. Therefore being turned into furious rage, they ſhall blaſpheme and accuſe the LORD as it were of cruelty, as having loſt all hope of being ever freed from the torment of the haile. Therefore hee ſaith: They blaſphemed God becauſe of the plague of the haile: for the plague thereof was very great. The which is a briefe deſcription of the eternall torments of the Reprobates, who will never repent of their wickedneſſe.

p. 402Becauſe of theſe blaſphemies Brightman ſuppoſeth that the end is not here ſpoken of, for then, ſaith he, the wicked ſhall themſelves ſubſcribe to the ſentence of the Law, and ſay Amen unto the ſame: But wee are to minde, that howſoever they ſhall inwardly indeed ſubſcribe as being convinced in their conſciences that they ſuffer juſtly: yet outwardly with their tongues, they will never ceaſe to poure out blaſphemies againſt Gods adminiſtrations, for if they feared not to breake forth this way againſt him while they lay under temporall plagues: what wonder is it then, if they doe the like, or more when they ſhall bee tormented with the laſt plugue of the haile, that is, in hell for ever. Thus we ſee that the fife Viſion endeth with the end of the world.