The Sealed Book Opened, Commentary · Chapter 16
CHAP. XVI.
The Sense or Explication.
IN the former Chapter was the preparation for the work of God and ruine of Antichrist, follows now the execution and degrees thereof. 1. By a general command, verse 1. Next, by a particular execution to the end of the Chapter.
Ver. 1. ANd I heard a great voice out of the Temple, saying to the seven Angels, Go your wayes, and poure out the vials of the wrath of God upon the earth.
The command is by a great voice, 1. Because of a great and mighty God. And, 2. Commanding a great work to be performed. Next this voice is heard out of the Temple. 1. Because a holy work. And, 2. Because it concernes the Temple or the Church of God, her purging and delivery.
The command or commission it self to the seven Angels is of execution of wrath upon the earthly sort, not in a small measure, but after long provocation on their part, and long suffering patience on Gods part, by pouring out the vials of Gods wrath upon them.
Ver. 2. And the first went, and poured out his vial upon the earth, and there fell a noysome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.
The first plague here inflicted has allusion to that of Egypt, Exod. 9.9. Rome spiritually being so called, c. 11.8. poured out upon the earth, that is, the earthly sort, who had the mark of the beast and worshipped his i…age, that is, the Popes characterized ones, and this plague is said to be a noysome and grievous sore that fell upon them; like the boyles that brake out on the Egyptians, which comes to passe when the putrid humours which are within the body break out to outward view, and as they are loathsome to others, so they are noysome and grievous to themselves who have them, even so this was a plague that fell on the Popish Clergy especially, when the mystery of their iniquity, like corrupt humours in the body began in the several grosse points thereof, as indulgences, worship of images, false reliques and such like, purgatory and merits, &c. to break out and be seen in their own colours, together with the loathsomnesse of their filthy lives from the head to the foot, that is, from their Popes, Cardinals and Prelats, to the lowest sort of Monks, Priests, and Nunnes; which breaking out, and being made manifest by the faithful preachers of the Gospel (typed by this Angel here spoken of) was like a grievous and noysom sore to them, causing sore and noysom grief to their hearts.
Ver. 3. And the second Angel poured out his vial upon the Sea, and it became as the blood of a dead man, and every living soule died in the Sea.
4. And the third Angel poured out his vial upon the rivers and fountains of waters, and they became blood.
This second and third plague poured out upon the sea and fresh waters whereby they became blood, has likewise allusion to that plague of Egypt, Exod. 7.19 whereby all the waters were turned into blood in like manner. For the right understanding of which plagues, the fifth and sixth verses may be called a key to open the right meaning thereof, which shews, that as they had shed the blood of Saints and Prophets, so should theirs be shed, and they should get blood to drink, so that we see, 1. That it is a plague of blood shed, which is here mentioned. 2. That by the sea and rivers of waters, persons are to be understood, it being said, v. 6. as they shed the blood of Saints and Prophets, so God had given them blood to drink. Therefore we must enquire what sort of persons are meant here, and why so called.
First then, bloody persecutors of Gods Saints and Prophets are here meant. They are called, v. 5. waters in the general, therefore that Angel poures out the plague here set down, is called the Angel of the wate s, and by wa…ers in the plural we see c. 17.15. multitudes of pe…ple of divers Nations are understood.
Next, more particularly, they are likened to the sea, whereunto we see the worldly and wicked sort are compared, Isa. 57.20. where it is said, that the wicked are like the troubled sea that cannot rest, whose waters cast up mire and dirt. And as in common, or in their general collection being considered, they are like the sea, so in a more particular consideration they are compared to rivers and fountaines of waters, that as fountaines are ever sending out, and rivers are in of perpetual motion running to the sea, so the wicked are ever manifesting the hid wickednesses of their heart, especially against the godly, and are ever in con…inual machination or action, plotting or practice against them, and so are ever contributing to the common wicked designe (as to the sea) which Satan, or Antichrist and their wicked cruel instruments h…ve against Christ his Church, and truth to beare down the same.
Ver. 5. And I heard the Angel 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 drink: for they are worthy.
7. And I heard another out of the Altar say, Even so, O Lord God Almighty, true and righteous are thy judgements.
Follows upon the execution of the two former plagues the faithful servants of God and preachers of his Name, their comproba…on of this work of his justice, figured here by two Ange… the one here, called the Angel of the waters, that is, who got the commission to poure out his vial upon the waters. The other, v. 7. is said to come from the Altar, alluding to the Temple of the Jews, and the legal sacrifices, as the Apostle does, when speaking of the maintenance of evangelical Ministers, he sayes, that they who serve at the Altar shall eat of the Altar, 1 Cor. 9 13.
The first Angel ascribes righteousnesse to God himself, because he had judged thus, in giving to blood-thirsty persecuters, blood to drink, they being worthy of such a bloody judgment, because they had shed the blood, both of Saints and Prophets, whereby Pastours are understood, who are called Prophets, not in respect of prediction, as Acts 21.9, 10. nor onelyonly because of priv…te edification, as common Christians may be so called, 1 Cor. 14 1, 3. but of publick interpretation, and application, as we see, 1 Cor. 14.29.
The other Angel, v. 7. doth likewise ascribe truth and righteousnesse to the Lord in his judgements, truth, to wit, in his thre…tning of them, and righteousnesse in the execution of them, as likewise this Angel stiles the Lord from his omnipotency, as the other doth from his eternity, so that he ever liveth to perform what he promises or thre…tneth, as also he is Almighty and powerful to perform the same; and so in neither is he like mortal men.
Ver. 8. And the fourth Angel poured out his vial upon the Sun, and power was given unto 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.
Follows here the pouring out of the fourth vial, with the effect that it produceth, both primarily and secondarily. This vial then is said to be poured out upon the Sunne, not that thereby the Sunne it self, or that which is here meant thereby was plagued, as in the former vials, those things whereon they were poured out, were plagued, but it being poured out upon the Sunne, (as it is said here) power was given him to scorch and plague others. 1. Then, we have to consider, what is meant here by the Sun. 2. What is meant by his scorching. 3. What they do who are scorched. 1. Positively or by commission. And, 2. Negatively or by omission.
First then, by the Sun no other thing is meant, then was understood, c. 9.2. Where it is said, that the Sunne was darkned by the smoak that ascended out of the bottomlesse pit, to wit, the truth of God as it is revealed in his Word, which makes the Sonne of righteousnesse made known to us, and serves as the Sunne to give light to the dark world. This truth of God then by the faithful preaching thereof, after so long obfuscation by Popish errours and ignorance, which is a blessing of it selfe, and to all godly beleevers, is said to be a plague here to those that follow Antichrist in their obdured obstinancy And therefore we see,
Secondly, that the effect thereof upon such, is the scorching of them as it were with fire, not turning, but tormenting them, as is said of the Jewes (Acts 7.54) that when they had heard Steven, they were cut to the heart, and gnashed their teeth.
Thirdly, The thing which these who were so scorched do. 1. Positively, or by sin of commission is, they blaspheme the Name of God, his Name being taken for his Word, as we see, Acts 9.15. which the Papists do calling it obscure, imperfect, a nose of wax, &c. and the truth which is professed and consonant thereto, heresie, lies, Lutheranisme and such like.
2. They repented not to give him glory, that is, to confesse their sinne, as we see the same words in the same sense spoken by Joshuah to Achan, Josh. 7.19. saying, My Son give I pray thee, glory to the Lord God of Israel, and confesse what thou hast done. So Jer. 13.16.
Ver. 10. And the fift Angel poured out his vial upon the seat of the beast, and his kingdome was full of darknesse, 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.
Follows here the fifth vial or plague poured out on the seat of the beast, and the effect that it in like manner produces, both prim…rily and secondarily, which plague we see draws neerer to the beast, and directly strikes at his throne or seat, and has allusion to that plague of Egyptian darknesse, Exod. 10.21. wherein likewise the righteousnesse of Gods judgement, spoken of, v. 7. is seen, that as, c. 9. He brought darknesse upon the world out of the bottomlesse pit; so here the Lord brings darknesse upon his Kingdom…, not, but that his kingdom before his darknesse was brought upon it, was a kingdome of darknesse, as Satan whose vicar the beast is, is the Prince of darknesse; but that darknesse was the darknesse of ignorance and errour, or culpae; and this is the darknesse of heavy calamity, or poenae. (Significat obscuratam esse illorum prosperitatem & laetitiam, qui Antichristo parebant, sayes Ribera) as we see, Jer 13.16. Ezek. 32.8. and Joel 2.2. and the losse of that wonted lustre, respect and reverence that was had thereto, as to the Apostolick sea, and to him that had the keys of the Kingdom of heaven, his Bulls and Pardons, his Indulgences and Excommunications now being no wise regarded.
The secondary effect that ensues hereon is twofold, like that of the former vial. 1. Positive, they gnawed their tongues for pain, or grief, as it is said of the wicked Jews, Acts 7.54. that at Stevens preaching, they gnashed their teeth for anger. Herein also, (as, v. 7.) Gods judgments being righteous, for with their tongues by false doctrine they sinned, and as by Scorpion tailes they bred pain to many, (as we see, c. 9.10.) therefore now they are said to gnaw their tongues for pain. As likewise it is said, (as we have it before, v. 9.) that they blasphemed the God of heaven, because of their paines, &c. this being a character of their religion, that it is blasphemous, the…efore the whore, c. 17.3. is described to be full of the n…m…s of bla…phemy.
The second effect of the pou…ing out the former vial, is negative, they repented not of their deeds, as was said before, of the former, v. 9. the endured wicked making no better use (like Pharaoh) of the Lords punishments.
Ver. 12. And the sixth Angel poured out his vial upon the great river Euphrates, and the waters there…f were dryed up, that the way of the Kings of the East might be prepared.
Follows here the sixth vial that w…s poured out for the ruine of Rome and papal jurisdiction, which that we may understand the better, we must consider that as Rome is called Babylon, so allusion is made here to the manner of old Babylons d struction▪ whose abundant waters and sp…ings of that gre…t river Euphrates whereon it it was scituate, the Lord thre…tened to dry up; as we see, Jer. 51.36. which was accordingly p…formed thereafter by Cyrus King of Persia, who, as Herodatus reports) by artificial channels diverted that great river, and so dryed up the waters the…of from Babylon and so c…me in upon that side of the City which was fortified onelyonly the…by, and surpr…zed the same; even so the Lord shews that the waters of that great Euphrates, whereon the mystical Babylon sits, which he interprets, c 17.15. to b… peoples, and multitudes, and Nations, and tongues shall in like manne… be dryed up, by making defection there-f…om, to the revealed truth of God: which in the nex… Ch p…er is called the Lambs overcoming of …hem, v. …4. and c. …8.4. is called the c…ming of the Lo…ds people out of that mystical Babylon.
T e end f the drying up of these wat…rs is n…xt set down to b… t…is, that the way of the Kings of the East m…y be prepared, for un…erstan ing whereof, we must consider, that Euphrates, as it was old Chaldean Babylon her fortification, so was it a bar or sepa ation be…ween David and the Kings that were e…stw…rd from him hind…ing their coming into his Kingdom, he…eby then is sig ified▪ th…t as the Papacy and grosse idolatry within its jurisdiction, has been and is the greatest barre both to Jews, Turks and Persians hindring their conversion to the true Christi…n religion, the overthrew thereof by the departure of Peoples and Nations there-from, shall be the greatest prepara…ion that can be to their conversion in Gods own time, and a way as it were made for the embracing the true Christian religion.
Ver. 13. And I saw there unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophets.
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 battel of that great day of God Almighty.
Upon the drying up of the forenamed waters, when Nations and Kingdomes began to depart from Popery, as they did in Luthe…s time and after; here is set down, 1. What emissaries came forth from Satan and Antichrist the Vicar of his power, as their worst and last brood. And, 2. To what end they came. Concerning these then, we have to consider, 1. Who they are. 2. From whence they come. 3. What are their their number. 4. How they are called. 5. Whereto they are likned. And 6. What are their actions, or how they are chiefly exercised.
First then, in a word these who are here described, are the Jesuits of our times, who h…d their beginning, as has been said, shortly after Luthers discovery of …he grossen…sse of Popery in error and practise, and upon the f…lling away of people and Nations from the professon thereof.
Secondly they are said to come out of the mouth of the dragon, the be…st and false prophet, that is, (as sayes Ribera a Jesuit himself) quia, 1. Eorum jussu missi sunt, or as having their mission and commission joyntly from all three, but not from the dragon immediately, but by the beast and false Prophet, that is the Papacy and Pope. 2. They are said to come out of the mouth of the dragon, in respect of inspiration, as being breathed out by him, and inspired with him, for which cause also▪ v 14. they are caled the spirits of devils. 3. They are said to come out of the mouth of the dragon, in respect of expression, and venting the doctrines of devils and of errour, such as are mentioned, 1 Tim. 4.3. even as the words of the mouth expresses the meaning of the minde, as also they vent not onelyonly lies, but likewise, as v. 14. They suggest the councels of cruelty, and breaths blood-shed, and so in both are like the dragon their father, who was a liar and murtherer from the beginning.
Thirdly, their number is said to be three, a definite being put for an indefinite, and of witnesses three being most aboundant, two, as c. 11.4. being sufficient, this is to shew their number should abound every where. Three likewise they are called, as coming from three orignals, the Dragon, the Beast, and the false Prophet.
Fourthly, they are called spirits, not that they want bodies, but as Gen. 6.3. Carnal men are called only flesh, though also they have souls, so these are called spirits, though they have bodies. 1. Because of their pretended condition; to wit, that they are spiritual and conversant about such things, as the Roman Clergy is called the spirituality. …. Because of their agility in action, being n…mble and sedulous like spirits, and like the old Pharisees compassing sea and land to make proselytes to themselves, or compasse their worldly or wicked purposes. 3. Because of their subtilty, both in speculation and practise.
And as they are called spirits, so it is with this double adjection 1. They are called unclean spirits, (a title common with Satan.) 1. Because they are so in themselves by spiritual whoredome which is Idolatry, and corporal likewise for the most part, under pretence of si…gle life and chastity. 2. Because of inducing others, and causing them to commit spiritual whoredome, and so being like Jeroboam, who not onelyonly sinned himself, but also made Israel to sin.
Next, they are called the spirits of devils. Because, 1. Inspired and sent out by him, this being their holy calling. 2. Because of their ha…ching every where most divelish plots against the true religion. And, 3. Because of their divelish practises likewise m…ny wayes where they may prevaile to satia…e their cruelty and avarice.
Fifthly, they are likned to frogs; because, 1. As froggs breed of corruption, so are they the b ood of a corrupt Church and doctrine. 2. The froggs are amphibia, so are the Jesuits partly spiritual, as they c…ll them; partly secular, and meddle more with policy then piety. 3. Frogs are in great number together in their marrish places, so are Jesuits in their Colledges, and in Popish Countreys. 4. They have one sound, which they ever crout and ingeminate, and so has the Jesuits, the Church, the Church, just like the old Jews that cryed, the Temple, the Temple. 5. They are loudest at night when the Sun is gone down, and so are the Jesuites where the light of the Gospel shines not. 6. The light of a cleer torch at such a time makes them silent, and all of them to hide themseves, and so does the cleere light of Gods Word to the Jesuites, where it is powerfully taught. 7. It is also said of the froggs, that the frogges who were the plague of Egypt, they haunted not only the Court and Countrey, but also all ovens and kneading troughs, Exod 8.3. even so the Jesuites they haunt all places and persons where they may procure riches and gaine to their Order; and lastly, sayes one merrily, ranarum quadrata capita geometricis eorum pileis apte respondent.
Sixthly, their actions are, 1. Working miracles, which is subjoyned to the title they get, of spirits of devils, to shew that such as they pretend to be wrought by them for confirming their idolatrous religion, are not true or divine miracles, but as has been said on c. 13.13. they are wraught by the power of the devil, and are either lying or inducing to lies, and so deceitful alwayes.
N…xt, it is said that they go forth as Satan and Antichrists emissaries to the Kings of the earth, that is, who are onelyonly earthly minded, and are those spoken of, c. 18.9. who shall bide by the whore to her last cast, the end of whose going to such farre and neer, signified by the whole world, to wit, that is Christian; shall be to gather them to battle, for upholding their religion so by blood and cruelty, which gathering is not to be understood local in one place, but as we say material, when they are involved in one cause, and set upon one course to maintain Popery.
Next, the day to which they are said to gather them to battel, is caled the great Day of God Almighty, thereby to signifie, 1. That it is not earthly men that these earthly Kings oppose, but it is God Almighty, and his cause against whom they set themselves. 2. That in that day against these mighty enemies of his Church, He who is more Mighty, even God Almighty, shall manifest his power and great strength. 3. This day is called his day, not theirs, to shew the successe, that he shall be victorious thereon, as we commonly call the day theirs, who are the victors.
Ver. 15. Behold, I come as a thief: Blessed is he that watcheth and keepeth his garments, lest he walk, naked, and they see his shame.
Here before the successe of their sedulity is interlaced a warning to all the godly of a twofold duty; the first is of watching, because the best, like the Disciples in the garden, in time of greatest danger are subject to sleep, and this duty he in forces by a twofold reason. 1. Because of the manner of his unexpected and sudden coming. 2. From the good that shall redound to them who do watch, which is, Blessed is he who watcheth. The second duty is, of keeping their garments, to wit, 1. Of a sound profession, holding fast verity. 2. Of a holy conversation, holding fast piety, or to speak it in a word, as the Lord expounds it himself in the praising of Job▪ it is constancy in a godly integrity every way, therefore sayes the Lord to Satan, He still holdeth fast his integrity, although thou movest me against him, Job 2.3. and this duty he likewise inforceth from a twofold reason, as we say, ab incomodo. 1. Lest they walke naked. 2. Lest their shame be seen. (So Ionas 1.4. Mat. 26.40.)
Where it is likewise to be remarked, that our Saviour says, I come, in the present time, 2 Pet. 3.4. to shew that he is on his journey, however the wicked put his day afarre off, and mock with the first world, and howsoever also his own afflicted ones think he has forgot them.
Ver. 16. And he gathered them together into a place, called in the Hebrew tongue, Armageddon.
The place to which these Kings shall be grathered is here next set down, whereby is meant, not any particular locality, or place of such a denomination, where any such battel shall be, but the enemies intention which they shall have therein, and yet the contrary event thereto, for the Hebrew word Har signifies a mountain, shewing thereby that the enemies shall have a high and great interprize in hand, against the Church of Christ for her utter abolition; and Megiddo is a place famous for the overthrow of Israels enemies at the waters thereof. Judges 5.19. by weak instruments in comparison of their enemies, because as is said, Judges 4.14. the Lord marched out before them, shewing thereby in like manner, that the gathering of the Kings and enemies of Christs Church together, by the croaking of these sedulous frogs, shall have the like event and successe, as was that of Jabin King of Canaan and his Captaine Sisera, who were gathered against Israel by the waters of Megiddo, which was to their own utter destruction. Note also that it is said, he gathered them, that is, the dragon by those his emissaries, to shew by whom he worketh effectually in those last dayes.
Ver. 17. And the seventh Angel poured out his vial into the aire, and there came a great voice out of the Temple of heaven, from the Throne, saying, It is done.
Fo…lows here the pouring out of the seventh vial into the aire, that is, on the place where Satan doth rule, who is therefore called the Prince of the aire, Eph. 2.2, denotating thereby the full and final destruction of his power in prevailing any more. The declaration whereof is subjoyned to have been by a great voice that all may heare and take notice therof, coming out of the Temple, signifying this work of the Lords for his Church, and against her enemies to be a holy work, and from the Throne, figuring thereby likewise that it was also a just and glorious work, and whereof God himself, who sits thereon, was to be the worker, as we have it, c. 18.8. saying, It is done, that is, as was said before, c. 14.8. Babylon is fallen.
Ver. 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.
Next is shewn here what ensued thereon, to wit, voices of great lamentation of sundry sorts of people, as we see hereafter, c. 18.9.10. and 11, &c. but of much rejoycing of the godly and praising God, as we see, c. 19.1. In like manner, thunder, lightning and earthquake, such as there was never the like earthquake so mighty and great, that is such a terrible storm of Gods wrath, that at last like thunder, lightning and earthquake so mighty and great, that is, such a terrible storm of Gods wrath, that at last, like thunder and lightning, did break out, as was foretold and threatned, c. 14 10. together with such a mighty concussion of the kingdom of Antichrist, after the former darkning thereof, v. 10. in every place of his jurisdiction, as the like had never been seen of any estate whatsoever before that time.
Ver. 19. 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.
The more particular effect of which concussion does here follow, to wit, that the great City, or Roman jurisdiction and worship, which was before entire, when all the world wondred after the Beast, becomes now rent as it were, and divided in three parts, alluding thereby to that destruction of Jerusalem, spoken of by Ezekiel 5.12. divided likewise in three unto (…ee c. 18.8.) seve…al judgements, which division is accompanied with the fall of the Cities of the Nations, that is of particular and national Churches that were called Romane Catholick, and were under the Roman or Papal jurisdiction. And great Babylon came in remembrance before God, not that ever he was unmindful of her wickednesse against himself, or her cruelty against his people, but she is said to come in remembrance now at last before him, as the following words shew, unto punishment, or to give to her for the full cup of her sinnes, the full cup of the wine of the fiercenesse of his wrath.
Ver. 20. And every Island fled away, and the mountains were not found.
Here is shewn by giving her this forenamed cup, what great alteration shall be made of the estates of sundry, though like Islands they seemed to be strongly fortified, and like mountaines to be surely founded, as were Popish prelates and their grandure into sundry countreys, yet so unexpected and speedy shall be their ruine, that they shall as it were flee away, and their grandure no more to be found. As also here, by the fleeing away of the Islands, and the mountaines there being no more to be found, is signified, that there shall be no place in that day of Gods wrath to flee unto for safety, neither Island in the sea, nor mountain on dry land.
Ver. 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.
Here likewise last of all is shewn, that this great alteration and change shall be linked with terrible and heavy judgements that shall light upon the endured and last adherents to Antichrist, likned here by allusion to that plague of Egypt, Exod. 9.18. to a great and unusual hail, every stone whereof was a talent, or sixty pound weight; the bad use whereof which these obdured miscreants make, as has been said before, v. 9. and 11. in place of repentance, and by an humble confession of their sins, giving glory to God, they blaspheme God because of the plague and greatness thereof, as Cain complained that his punishment was greater then he could bear, Gen. 4.13.
Lessons or Applications on the sixteenth Chapter.
Ver. 1. THe voice that gives c…mmission to the seven Angels to p…ure out th…i… vials, comes from the Temple to shew that the work of reformation for the overth…ow of Antichrist, is a holy work, therefore let Magistrates by the Sword, Ministers by the Word, and People by their Pra…ers joyne to promote the same.
2. They poure not out their vials on the earth till they are bidden go and do so, which teaches us in like manner that we should have a calling and a warrant for our doings.
3. These vials are poured out on the earth, which teaches us, th…t sinnes committed on the earth, or any part thereof unrepented of, brings down at last the vials of Gods wrath thereon.
Ver. 2. Having heard, go, they went, which teaches us the like ready obedience when once we have a lawful calling and warrant to the Lords work, and conforme furniture as they had.
2. In this first plague poured on the earth by the first Angel and in sundry subsequent, allusion is to the plagues of Egypt, which teaches us, that it is necessary that for understanding of Scripture and Gods dealings therein, we be acquainted with Scripture.
3. We see likewise that alike sinnes ever procure like punishments.
4. The breaking out of their corrupt humors into visible sores, call…d here a pl gue, shows us, that it is a plague to the wicked, that grieves them to have their sinnes detected, as we see, Act. 7▪54
Ver. 3, 4. The pouring out of these vials not all at once, but one after another, teaches us Gods long suffering patience to the most wicked, expecting their repentance, Rev. 2.20. and as we see in Pharaoh.
2. The retribution of blood for blood, as we see in this plague, and the reason thereof, v 6. shews as is acknowledged, v. 5. and 7. how righteous are the Lords judgements, Judg. 1.7.
3. We see also that as many wayes as men have to sin, God has as many ways to punish their sin.
Ver. 5. By the Angels praising God for his righteous judging, we see that it is our duty in like manner so to do, not rejoycing that men are plagued or destroyed, but that God gets glory, and his justice is seen on wickednesse, and that his Church gets deliverance.
2. The eternity that is here ascribed to God, shews us, that no wickednesse in no age can escape unpunished, as long as he lives who is everlasting.
Ver. 6. Where it is said, that they shed the blood of the Saints and Prophets, we see how farre the Lord suffers the wicked sometime to prevaile against his dearest children.
2. What has b… the lot ever of the Saints and Prophets of God in all ages, and what it shall be even to the end, as we see, c. 6.11.
3. That cruelty is a badge of Antichristianisme.
4. Th…t the blood-thirsty shall not escape unpunished, and that the Lord proportions the punishments sutably to their sin, for as they thirsted after blood, so here they get blood to drink.
5. Where it is said here, for they are worthy, we see it to be true that distinction which the Apostle makes, Rom. 6.23. that the wicked merit their punishment, but not so the godly life everlasting.
Ver. 7. In this antiphony of the other Angel conforme to the first, we see what happy harmony should be among the godly, specially in the work of Gods worship, like the unity, Act 4.32. without contrariety, like that contradiction of Korah, Numb. 16.11. or confusion, as was at the building of Babel, but like that which was at the builing of the Temple, 1 King. 6.7.
2. Gods eternity before, v. 5. and his omnipotency here, are two strong props of comfort, like Solomons two brasen pillars to the godly, but grounds of terrour to the wi…ked.
3. As the Angel here joynes truth and righteousnesse in God, so let us therein imitate him to be true in our speeches, and righteous in our actions.
Ver. 8. We see here that the Sunne, which by the heat and light thereof is a blessing, is here a plague to the wicked, so that the Lord turnes their blessings into curses, as he turns that which by nature is a curse to blessings to the godly.
2. We see that the preaching of the Gospel of truth, represented here by the Sun, whereof others get good, they get nothing thereof but evil, to wit scorching, that is, torment of an evil conscience, hardning, as clay is by great heat, and stirring up to rage.
3. Where Gods Word is here compared to the Sunne, we see that of it self it is not obscure, but to those whose eyes are blinded by prejudice and misbelief, or as the Apostle sayes unto them who perish.
4. The Sun which now shines here and scorches Antichrians was before darkned, c. 9. but is not so any more, which shews us, that although errour and ignora…ce prevail for a while, yet at last truth shall have the victory.
Ver. 9. These who are scorched do blaspheme Gods Name, which teaches us the difference between the wicked and the godly, and how the same is best seen in trouble, the godly ever blesse God, as Job did; but the wicked rage impatiently and blaspheme, as Iobs wife wi…led him to do, and as these do here.
2. It is said, that God had power over these plagues, which teaches us when any plague is upon a land, or persons, to whom they should go to be delivered therefrom.
3. We see that plagues or punishments are inflicted upon any to bring them to repentance, as we see Hosea 5.15. but the wicked make no such, but a wrong use thereof, as it is said here, that they blasphemed, but repented not.
4. Where it is said, to give him glory, we see that by true repentance God gets the glory, and we the good, and who glorifies him so here, shall be glorified with him hereafter.
Ver. 10. As we see in the plagues of Egypt, so we see here, that the Lord begins farther off at first, to wit, at the earth, waters, and Sun, before he come neerer to the Throne or seat of the beast▪ which should teach men before God come neer them with his plagues or punishments, to draw neer to God by true and timely repentance.
2. The wonted glory and lustre that the Beasts Kingdom had by ignorance, errour and idolatry, is now turned to darknesse, which teaches us, that all seeming good, profit, pleasure or advancement, &c. which is got by sin at last ends in the contrary.
3. As nothing could hinder the darknesse of Egypt whereunto allusion is made, so nothing could hinder this, which teaches us, that when God is to punish, none are able to impead his judgments.
4. It is said here, that they gnawed their tongues for paine, where we see that as the Lord makes the guilty conscience of the wicked to be their own accuser and condemner, so he makes them likewise to be his own tormenter and burden.
5. We see here again the Lords sutable judgements to the sinne, they seduced and sinned by their tongue, therefore here they are punished in their tongue, wherefore beware in what manner, or by what member we sin, lest by the same we be likewise punished.
Ver. 12. By drying up of Euphrates, we see that there is no earthly fortification, or other thing whatsoever to be trusted unto, especially when God comes against any.
2. Where this is done, that the way of the Kings of the East may be prepared, we are taught hereby, that when God has a work to perform, he can make way for the accomplishment thereof, as we see ln Josephs preferment, Mordecai's advancement, his peoples safety, Hamans overthrow, and such like, therefore let none question, as Luke 1.34. How shall this be? for as is said there, v. 37. with God nothing is impossible.
3. Hereby also we see, the hope that is, of the conversion of these open enemies of the Christian name at last.
Ver. 13, 14. By the coming of these uncleane spirits out of the mouth of the dragon, beast and false prophet, we see what and from whence the calling and vocation of that Jesuitical late sect of our times is, and whose emissaries these are.
2. By the time of their arising, to wit, upon the drying up of the waters of Euphrates, expounded, c. 17.15. and upon the nature of their imployment, verse 14. here we see, according as is told us, verse 17. That the fall of mystical Babylon, Rome is at hand, and that they are the last prevalent Sect that shall arise before the same.
3. In respect that they come out of the mouths of the forenamed three, it is no marvel that they breath blood and lies.
4. Proceeding from all three joyntly, we see of what nature is Popish unity.
5. Being called spi…its, no wonder likewise that they be subtle and sedulous.
6. Being also spirits of devils, who are so called, from their knowledge, foreign, we see what Jesuitical subtilties and learning is, whereby they have sophisticated all true divinity, to wit, nothing else, but that which they have common with the devil, and are thereby not foreign but foreign.
7. Working of miracles is ascribed to them, whereby we see what advantage Romanists make for their cause by pretending the working of miracles, which the Spirit of God here, and 2 Thes. 2.9. maketh to be in the last times a badge of Antichrist and his frogs.
8 The sedulity in evil which is subjoyned, should teach true Pastours to be more diligent for the work of God, and in good.
9. Their excitation to battel and blood where ever they come, and gets the eare of great men should teach all Kingdoms and Common-wealths, what may be expected where they are, and the more to be aware of them.
Ver. 15. Seeing Christs coming is to be sudden and unexpected like a thiefs, as we are here exhorted, we should ever be on our watch, and in all things circumspect.
2. Wi…h the garment of a holy profession, we should joyne the p…actise of a holy conversation.
3. Without these we see what our spiritual estate is, to wit, a shameful nakednesse to be seen of Saints and Angels, and which shall disable us to stand before God in Judgement.
4. We see that Satans aime by temptation and trouble is to bereave us of these, and therefore we are exhorted the more carefully to keep them.
Ver. 16. Where it is said, that he, that is, Satan gathered them, who, v. 14. are said to be gathered by his Jesuitical agents. As also that he and they gathered them to the like event, as at Megiddo, Jabin and Sisera had, that is, to their own destruction. Let Popish Princes take heed to this, and beware of such Jesuitical instigations.
2. We see that an evil cause shall ever have an ill successe in the end, as we see Judg. 20. and here.
3. Seeing the successe of this gathering has its name from the like event before at Megiddo, then from Gods power and works of old for his Church, or confidence for like future successe ought to be confirmed.
Ver. 17. The seventh vial is poured out in the aire, whereof Satan is called the prince, Eph. 2.2. as thereby having the advantage above us, whereby we see wherein Satan or his instruments place their greatest advantage against the godly, God even in that shall disappoint him and them, yea ofttimes plague them therein.
2. Where it is said, that there came a voice out of the Temple, and from the Throne, we see where the Lords Throne is seated of his gracious government, to wit, in his Church and true members thereof. As also, that his judgements are all holy and righteous.
3. Where it is said, in the preterit, It is done, which in the future was onelyonly to be done, this teaches us, that Gods threatnings of judgements, except men repent, are as sure as if they were already executed.
Ver. 18. These voices (as they are expounded) shews that lamentation shall be to the wicked when rejoycing shall be to the godly.
2. These thunders and lightnings, shew, that as fiery and slatulent exhalations that ascend and ripen in the clouds, by agitation seeking a vent, at last breaks out with a terrible noise and lightning, and causes a sudden storme, so does the sins of the wicked that ascend to heaven after the Lords long suffering patience brake forth at last into a terrible storm of the wrath of God.
3. As there is thunder and lightning from heaven, so there is an earthquake below, which teaches us, that when God is angry against the wicked, heaven and earth are ready to conspire to punish them.
4. This concussion of the earth shews, that there is no earthly or worldly estate so stable, but when God is angry may easily be shaken, and that they that confide therein, are but like foolish builders upon the sand.
Ver. 19. Where it is said, that the great City was divided, we see that no worldly grandure is priviledged or able to save.
2. Division also goes before destruction, c. 18.2.
3. Where the lesser Cities of the Nations are said to have fallen likewise, it teaches us, that the seduced as well as the seducer shall be punished, and the blind that are led by the blinde shall both fall into the ditch.
4. It is said that great Babylon came in remembrance before God, which teaches us, that God is not oblivious of mens sins, nor his Churches wrongs, but will punish the one, and redress the other in his own time.
5. He is said to give to her the cup of the wine of the fiercenesse of his wrath, which shews us how the Lord proportions his punishments suitable to mens sinnes, giving cup for cup, as we see, c. 17.4.
6. We see here likewise, what abused long suffering doth at last produce, to wit, not only wrath, but fiercenesse of wrath.
7. We see that Gods punishments of the wicked are in wrath, without mixture, as c. 14.10. whereas the corrections of his children are ever in love and mixed with mercy.
8. We see what a fearful sinne idolatry is, which procures Gods fierce wrath.
Ver. 20. We see here by the Islands fleeing away, and the mountains disappearing, the instability of al earthly estates, though seeming never so strongly fortified, or great in worldly grandure.
Ver. 21. This heavy hail shews, that weighty sins procure weighty judgements.
2. That this hail came from heaven, it teaches us, that all such come from the God of heaven when his wrath is kindled, and his patience abused.
3. It is said they blasphemed God on whom it fell, which shews that the wicked who presume and count little of sin here, shall at l…st despaire, and thereby blaspheme God with Cain, thinking their punishment to be greater then they can endure.