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Passage 1: 1 Samuel 9

(1Sa 9:1) There was nowe a man of Beniamin, mightie in power named Kish, the sonne of Abiel, the sonne of Zeror, the sonne of Bechorath, the sonne of Aphiah, the sonne of a man of Iemini.

(Notes Reference) Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a (a) mighty man of power.

(a) That is, both valiant and rich.

(1Sa 9:2) And he had a sonne called Saul, a goodly yong man and a faire: so that among the children of Israel there was none goodlier then he: from the shoulders vpwarde he was hier then any of the people.

(Notes Reference) And he had a son, whose name [was] Saul, a (b) choice young man, and a goodly: and [there was] not among the children of Israel a goodlier person than he: from his shoulders and upward [he was] higher than any of the people.

(b) So that it might seem that God approved their request in appointing such a person.

(1Sa 9:3) And the asses of Kish Sauls father were lost: therefore Kish said to Saul his sonne, Take nowe one of the seruants with thee, and arise, goe, and seeke the asses.

(Notes Reference) And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go (c) seek the asses.

(c) All these circumstances were means to serve God's providence, by which Saul (though not approved by God) was made king.

(1Sa 9:4) So he passed through mount Ephraim, and went through the lande of Shalishah, but they found them not. Then they went through the land of Shalim, and there they were not: he went also through ye land of Iemini, but they found the not.

(1Sa 9:5) When they came to the lande of Zuph, Saul saide vnto his seruant that was with him, Come and let vs returne, lest my father leaue the care of asses, and take thought for vs.

(Notes Reference) [And] when they were come to the land of (d) Zuph, Saul said to his servant that [was] with him, Come, and let us return; lest my father leave [caring] for the asses, and take thought for us.

(d) Where was Ramath Zophim, the city of Samuel.

(1Sa 9:6) And he said vnto him, Behold nowe, in this citie is a man of God, and he is an honorable man: all that he saith commeth to passe: let vs nowe goe thither, if so be that he can shewe vs what way we may goe.

(1Sa 9:7) Then saide Saul to his seruant, Well then, let vs goe: but what shall we bring vnto the man? For the bread is spent in our vessels, and there is no present to bring to the man of God: what haue we?

(1Sa 9:8) And the seruant answered Saul againe, and said, Beholde, I haue founde about me the fourth part of a shekell of siluer: that will I giue the man of God, to tell vs our way.

(Notes Reference) And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a (e) shekel of silver: [that] will I give to the man of God, to tell us our way.

(e) Which is about five pence, read (Gen 23:15).

(1Sa 9:9) (Beforetime in Israel when a man went to seeke an answere of God, thus he spake, Come, and let vs goe to the Seer: for he that is called nowe a Prophet, was in the olde time called a Seer)

(Notes Reference) (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the (f) seer: for [he that is] now [called] a Prophet was beforetime called a Seer.)

(f) So called because he foresaw things to come.

(1Sa 9:10) Then saide Saul to his seruant, Well saide, come, let vs goe: so they went into the citie where the man of God was.

(1Sa 9:11) And as they were going vp the hie way to the citie, they found maydes that came out to draw water, and said vnto them, Is there here a Seer?

(1Sa 9:12) And they answered them, and said, Yea: loe, he is before you: make haste nowe, for he came this day to the citie: for there is an offering of the people this day in the hie place.

(Notes Reference) And they answered them, and said, He is; behold, [he is] before you: make haste now, for he came to day to the city; for [there is] a (g) sacrifice of the people to day in the high place:

(g) That is, a feast after the offering, which would be kept in a high place of the city appointed for that use.

(1Sa 9:13) When ye shall come into the citie, ye shall finde him straightway yet he come vp to the hie place to eate: for the people will not eate vntill he come, because he will blesse the sacrifice: and then eate they that be bidden to the feast: nowe therefore goe vp: for euen now shall ye find him.

(Notes Reference) As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth (h) bless the sacrifice; [and] afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.

(h) That is, give thanks and distribute the meat according to their custom.

(1Sa 9:14) Then they went vp into the citie, and when they were come into the middes of the citie, Samuel came out against them, to goe vp to the hie place.

(1Sa 9:15) But the Lord had reueiled to Samuel secretly (a day before Saul came) saying,

(1Sa 9:16) To morow about this time I will send thee a man out of the land of Beniamin: him shalt thou anoint to be gouernour ouer my people Israel, that he may saue my people out of the hands of the Philistims: for I haue looked vpon my people, and their crie is come vnto me.

(Notes Reference) To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him [to be] captain over my people Israel, that he may (i) save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.

(i) Despite their wickedness, yet God was ever mindful of his inheritance.

(1Sa 9:17) When Samuel therefore sawe Saul, the Lord answered him, See, this is the man whom I spake to thee of, he shall rule my people.

(1Sa 9:18) Then went Saul to Samuel in the middes of the gate, and said, Tell me, I pray thee, where the Seers house is.

(1Sa 9:19) And Samuel answered Saul, and saide, I am the Seer: goe vp before me vnto the hie place: for ye shall eate with me to day. and to morowe I will let thee goe, and will tell thee all that is in thine heart.

(Notes Reference) And Samuel answered Saul, and said, I [am] the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that [is] in thine (k) heart.

(k) Meaning, all that you desire to know.

(1Sa 9:20) And as for thine asses that were lost three dayes ago, care not for them: for they are founde. and on whom is set all the desire of Israel? is it not vpon thee and on all thy fathers house?

(Notes Reference) And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And (l) on whom [is] all the desire of Israel? [Is it] not on thee, and on all thy father's house?

(l) Whom does Israel desire to be their king, but thee?

(1Sa 9:21) But Saul answered, and said, Am not I the sonne of Iemini of the smallest tribe of Israel? and my familie is the least of all the families of the tribe of Beniamin. Wherefore then speakest thou so to me?

(1Sa 9:22) And Samuel tooke Saul and his seruant, and brought them into the chamber, and made them sit in the chiefest place among them that were bidden: which were about thirtie persons.

(Notes Reference) And Samuel took Saul and his servant, and brought them into the (m) parlour, and made them sit in the chiefest place among them that were bidden, which [were] about thirty persons.

(m) Where the feast was.

(1Sa 9:23) And Samuel saide vnto the cooke, Bring foorth the portion which I gaue thee, and whereof I said vnto thee, Keepe it with thee.

(1Sa 9:24) And the cooke tooke vp the shoulder, and that which was vpon it, and set it before Saul. And Samuel said, Beholde, that which is left, set it before thee and eate: for hitherto hath it bene kept for thee, saying, Also I haue called the people. So Saul did eate with Samuel that day.

(Notes Reference) And the cook took up the shoulder, and [that] which [was] (n) upon it, and set [it] before Saul. And [Samuel] said, Behold that which is left! set [it] before thee, [and] eat: for unto this time hath it been kept for thee since I said, I (o) have invited the people. So Saul did eat with Samuel that day.

(n) That is, the shoulder with the breast, which the priest had for his family in all peace offerings, (Lev 10:14)

(o) That both by the assembling of the people, and by the meat prepared for you, you might understand that I knew of your coming.

(1Sa 9:25) And when they were come downe from the hie place into the citie, he communed with Saul vpon the top of the house.

(1Sa 9:26) And when they arose early about ye spring of the day, Samuel called Saul to the top of the house, saying, Vp, that I may send thee away. And Saul arose, and they went out, both he, and Samuel.

(Notes Reference) And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the (p) top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.

(p) To speak with him secretly: for the houses were flat above.

(1Sa 9:27) And when they were come downe to the ende of the citie, Samuel said to Saul, Bid the seruant goe before vs, (and he went) but stand thou still nowe, that I may shewe thee the worde of God.

(Notes Reference) [And] as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee (q) the word of God.

(q) God's commandment concerning you.

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Passage 2: Isaiah 53

(Isa 53:1) Who will beleeue our report? and to whom is the arme of the Lord reueiled?

(Notes Reference) Who (a) hath believed our report? and to whom is the (b) arm of the LORD revealed?

(a) The prophet shows that very few will receive their preaching from Christ, and from their deliverance by him, (Joh 12:38; Rom 10:16).

(b) Meaning, that no one can believe but whose hearts God touches with the virtue of his Holy Spirit.

(Isa 53:2) But hee shall growe vp before him as a branche, and as a roote out of a dry grounde: he hath neither forme nor beautie: when we shall see him, there shall be no forme that wee should desire him.

(Notes Reference) For he shall grow up before him as a tender plant, and as a (c) root out of a dry (d) ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him.

(c) The beginning of Christ's kingdom will be small and contemptible in the sight of man, but it will grow wonderfully and flourish before God.

(d) Read (Isa 11:1).

(Isa 53:3) He is despised and reiected of men: he is a man full of sorowes and hath experience of infirmities: we hidde as it were our faces from him: he was despised and we esteemed him not.

(Notes Reference) He is despised and rejected by men; a man of sorrows, and acquainted with (e) grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not.

(e) Which was by God's singular providence for the comfort of sinners, (Heb 4:15).

(Isa 53:4) Surely hee hath borne our infirmities, and caried our sorowes: yet wee did iudge him, as plagued, and smitten of God, and humbled.

(Notes Reference) Surely he hath borne our griefs, and carried (f) our sorrows: yet we did esteem him (g) stricken, smitten by God, and afflicted.

(f) That is, the punishment due to our sins, for which he has both suffered and made satisfaction, (Mat 8:17; 1Pe 2:24).

(g) We judge evil, thinking that he was punished for his own sins, and not for ours.

(Isa 53:5) But hee was wounded for our transgressions, hee was broken for our iniquities: the chastisement of our peace was vpon him, and with his stripes we are healed.

(Notes Reference) But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the (h) chastisement for our peace [was] upon him; and with his stripes we are healed.

(h) He was chastised for our reconciliation, (1Co 15:3).

(Isa 53:6) All we like sheepe haue gone astraye: wee haue turned euery one to his owne way, and the Lord hath layed vpon him the iniquitie of vs all.

(Notes Reference) All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the (i) iniquity of us all.

(i) Meaning, the punishment of our iniquity, and not the fault itself.

(Isa 53:7) Hee was oppressed and he was afflicted, yet did he not open his mouth: hee is brought as a sheepe to the slaughter, and as a sheepe before her shearer is dumme, so he openeth not his mouth.

(Notes Reference) He was oppressed, and he was afflicted, yet he (k) opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.

(k) But willingly and patiently obeyed his father's appointment, (Mat 26:63; Act 8:32).

(Isa 53:8) Hee was taken out from prison, and from iudgement: and who shall declare his age? for he was cut out of the lande of the liuing: for the transgression of my people was he plagued.

(Notes Reference) He was taken from (l) prison and from judgment: (m) and who shall declare his generation? for he was cut off from the land of the living: for the transgression of my people was he stricken.

(l) From the cross and grave, after that he was condemned.

(m) Though he died for sin, yet after his resurrection he will live forever and this his death is to restore life to his members, (Rom 6:9).

(Isa 53:9) And he made his graue with the wicked, and with the riche in his death, though hee had done no wickednesse, neither was any deceite in his mouth.

(Notes Reference) (n) And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither [was any] deceit in his mouth.

(n) God the Father delivered him into the hands of the wicked, and to the powers of the world to do with him what they would.

(Isa 53:10) Yet the Lord would breake him, and make him subiect to infirmities: when hee shall make his soule an offring for sinne, he shall see his seede and shall prolong his dayes, and the will of the Lord shall prosper in his hand.

(Notes Reference) Yet it pleased the LORD to bruise him; he hath put [him] to grief: when (o) thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand.

(o) Christ by offering up himself will give life to his Church, and so cause them to live with him forever.

(Isa 53:11) Hee shall see of the trauaile of his soule, and shall be satisfied: by his knowledge shall my righteous seruant iustifie many: for hee shall beare their iniquities.

(Notes Reference) He shall see of the (p) travail of his soul, [and] shall be satisfied: by his knowledge shall my (q) righteous servant justify many; for he shall bear their iniquities.

(p) That is, the fruit and effect of his labour, which is the salvation of his Church.

(q) Christ will justify by faith through his word, while Moses could not justify by the law.

(Isa 53:12) Therefore will I giue him a portion with the great, and he shall deuide the spoyle with the strong, because hee hath powred out his soule vnto death: and he was counted with the transgressers, and he bare the sinne of many, and prayed for the trespassers.

(Notes Reference) Therefore I will divide to him [a portion] with the great, and he shall divide the spoil with the strong; because (r) he hath poured out his soul to death: and he was numbered with the transgressors; and he bore the sin (s) of many, and made intercession for the transgressors.

(r) Because he humbled himself, therefore he will be extolled to glory, (Phi 2:7-12).

(s) That is, of all that believe in him.

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Passage 3: Revelation 15-16

(Rev 15:1) And I sawe another signe in heauen, great and marueilous, seuen Angels, hauing the seuen last plagues: for by them is fulfilled the wrath of God.

(Notes Reference) And (1) I saw another sign in heaven, great and marvellous, seven (2) angels having the seven last plagues; for in them is filled up the wrath of God.

(1) This is that other passage of the acts of Christ, as I noted before See Rev 14:14. Now therefore is shown a singular work of the judgment of God belonging to the overthrow of Antichrist and his forces, of which divine work the preparation is described in this chapter: and the execution in the next. The preparation is first set down generally and in type in this verse: and is after particularly set forth in the rest of the chapter. (2) Of which (Rev 8:9) in sending forth the plagues of the world: for even these plagues do for the most part agree with those.

(Rev 15:2) And I sawe as it were a glassie sea, mingled with fire, and them that had gotten victorie of the beast, and of his image, and of his marke, and of the number of his name, stand at the glassie sea, hauing the harpes of God,

(Notes Reference) (3) And I saw (4) as it were a sea of glass mingled with fire: and (5) them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, (6) stand on the sea of glass, having the harps of God.

(3) There are two parts of the narration: one, the confession of the saints glorifying God, when they saw that preparation of the judgments of God, to (Rev 15:3-4), another the vocation, instruction, and confirmation of those instruments which God has ordained for the execution of his judgments, in (Rev 15:5-8). (4) This part of the vision alludes to the sea or large vessel or brass, in which the priests washed themselves in the entrance of the temple: for in the entrance of the heavenly temple (as it is called) in (Rev 15:5), is said to have been a sea of glass, most luminous and clear to the commodity of choice mixed with fire, that is, as containing the treasury of the judgments of God, which he brings forth and dispenses according to his own pleasure: for out of the former, the priests were cleansed of old: and out of this the ungodly are destroyed now in (Rev 4:6). (5) That is, the godly martyrs of Christ, who shall remain faithful even in miracles to that beast; see (Rev 13:17; 14:9,10) (6) Glorifying God, from the particular observation of the weapons and instruments of God's wrath, floating in the sea of glass.

(Rev 15:3) And they sung the song of Moses the seruant of God, and the song of the Lambe, saying, Great and marueilous are thy workes, Lord God almightie: iust and true are thy wayes, King of Saints.

(Notes Reference) And they sing (7) the song of Moses the (a) servant of God, and the song of the Lamb, saying, (8) Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy (b) ways, thou King of saints.

(7) That song of triumph, which is (Exo 15:2).

(a) So is Moses called for honour's sake, as it is set forth in (Deu 34:10). (8) This song has two parts: one a confession, both particular, in this verse, and general, in the beginning of the next verse (Rev 15:4), another, a narration of causes belonging to the confession, of which one kind is eternal in itself, and most present to the godly, in that God is both holy and alone God: another kind is future and to come, in that the elect taken out of the Gentiles (that is, out of the wicked ones and unbelieving: as in (Rev 11:2) were to be brought to the same state of happiness, by the magnificence of the judgment of God, in (Rev 15:4).

(b) Thy doings.

(Rev 15:4) Who shall not feare thee, O Lord, and glorifie thy Name! for thou onely art holy, and all nations shall come and worship before thee: for thy iudgements are made manifest.

(Rev 15:5) And after that, I looked, and beholde, the Temple of the tabernacle of testimonie was open in heauen.

(Notes Reference) (9) And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:

(9) The second part of the narration (as was noted in) See Rev 15:2 in which first the authority of the whole argument and matter is figured by a forerunning type of a temple opened in heaven, as in (Rev 11:19) namely that all those things are divine and of God, that proceed from thence in this verse. Secondly, the administers or executors, come out of the Temple in (Rev 15:6). Thirdly, they are furnished with instruments of the judgments of God, and weapons fit for the manner of the same judgments; (Rev 15:7). Finally, they are confirmed by testimony of the visible glory of God, in (Rev 15:8). A similar testimony to which was exhibited of old in the law; (Exo 40:34).

(Rev 15:6) And the seuen Angels came out of the Temple, which had the seuen plagues, clothed in pure and bright linnen, and hauing their breasts girded with golden girdles.

(Notes Reference) And the seven angels came out of the temple, having the (10) seven plagues, clothed in (11) pure and white linen, and having their breasts (12) girded with golden girdles.

(10) That is, commandments to inflict those seven plagues, by way of metonymy.

(11) Which was in old time a sign of the kingly or princely dignity.

(12) This girding was a sign of diligence, and the girdle of gold was a sign of sincerity and trustworthiness in taking in charge the commandments of God.

(Rev 15:7) And one of the foure beastes gaue vnto the seuen Angels seuen golden vials full of the wrath of God, which liueth for euermore.

(Notes Reference) And one of the (13) four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.

(13) Of these before (Rev 4:7).

(Rev 15:8) And the Temple was full of the smoke of the glory of God and of his power, and no man was able to enter into the Temple, till the seuen plagues of the seuen Angels were fulfilled.

(Notes Reference) And the temple was filled with smoke from the glory of God, and from his power; (14) and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

(14) None of those seven angels could return, till he had performed fully the charge committed to him, according to the decree of God.

(Rev 16:1) And I heard a great voyce out of the Temple, saying to the seuen Angels, Go your wayes, and powre out the seuen vials of the wrath of God vpon the earth.

(Notes Reference) And (1) I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

(1) In the former chapter was set down the preparation to the work of God: here is delivered the execution of it. In this discourse of the execution, is a general commandment, in this verse, then a particular recital in order of the execution done by every of the seven angels, in the rest of the chapter. This special execution against Antichrist and his crew does in manner agree to that which was generally done on the whole world, chapters eight and nine and belongs (if my conjecture fail me not) to the same time. Yet in here they differ from one another, that this was particularly effected on the princes and ringleaders of the wickedness of the world, the other generally against the whole world being wicked. Therefore these judgments are more grievous than those.

(Rev 16:2) And the first went and powred out his viall vpon the earth: and there fell a noysome, and a grieuous sore vpon the men, which had the marke of ye beast, and vpon them which worshipped his image.

(Notes Reference) (2) And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the (3) mark of the beast, and [upon] them which worshipped his image.

(2) The history of the first angel, whose plague on the earth is described almost in the same words with that sixth plague of the Egyptians in (Exo 9:9). But it does signify a spiritual vicar, and that torture or butchery of conscience seared with a hot iron, which accuses the ungodly within, and both by truth of the word (the light of which God has now so long shown forth) and by bitterness stirs up and forces out the sword of God's wrath. (3) See (Rev 13:16)

(Rev 16:3) And the second Angel powred out his viall vpon the sea, and it became as the blood of a dead man: and euery liuing thing dyed in the sea.

(Notes Reference) (4) And the second angel poured out his vial upon the sea; and it (a) became as the blood of a dead [man]: and every living soul died in the sea.

(4) The history of the second angel, who troubles and molests the seas, that he may stir up the conscience of men sleeping in their wickedness; (Rev 8:8).

(a) It was turned into rotten and filthy blood, such as is in dead bodies.

(Rev 16:4) And the third Angel powred out his viall vpon the riuers and fountaines of waters, and they became blood.

(Notes Reference) (5) And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

(5) The story of the third angel striking the rivers, in this verse, who proclaiming the justice of God, commends the same by a grave comparison of the sins of men, with the punishment of God: which is common to this place, and that which went before. Wherefore also this praising is attributed to the angel of the waters, a name common to the second and third angels, according as both of them are said to be sent against the waters, though the one of the sea, the other of the rivers, in (Rev 16:5-6).

(Rev 16:5) And I heard the Angel of the waters say, Lord, thou art iust, Which art, and Which wast: and Holy, because thou hast iudged these things.

(Rev 16:6) For they shed the blood of the Saints, and Prophets, and therefore hast thou giuen them blood to drinke: for they are worthy.

(Rev 16:7) And I heard another out of the Sanctuarie say, Euen so, Lord God almightie, true and righteous are thy iudgements.

(Notes Reference) (6) And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments.

(6) A confirmation of the praise before going out of the sanctuary of God, whether immediately by Christ, or by some one of his angels, for Christ also is called another angel; (Rev 3:8, Rev 7:2, Rev 12:1)

(Rev 16:8) And the fourth Angel powred out his viall on the sunne, and it was giuen vnto him to torment men with heate of fire,

(Notes Reference) (7) And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

(7) The story of the fourth angel, who throws the plague on the heavens and on the sun, of which Luke notes the effects in (Luk 21:26). The one peculiar, that it shall scorch men with heat in this verse. The other proceeding accidentally from the former, that their fury shall so much more be enraged against God in (Rev 16:9), when yet (O wonderful mercy and patience of God) all other creatures are first stricken often and grievously by the hand of God before mankind, by whom he is provoked: as the things before declare.

(Rev 16:9) And men boyled in great heate, and blasphemed the Name of God, which hath power ouer these plagues, and they repented not, to giue him glorie.

(Rev 16:10) And the fifth Angel powred out his viall vpon the throne of the beast, and his kingdome waxed darke, and they gnawed their tongues for sorowe,

(Notes Reference) (8) And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

(8) The story of the first angel, who strikes the kingdom of the beast with two plagues abroad the darkness, with biles and distresses most grievous, throughout his whole kingdom that by this he might wound the conscience of the wicked, and punish the perverse obstinacy of the idolaters: of which arose perturbation, and thence a furious indignation and desperate madness, raging against God and hurtful to itself.

(Rev 16:11) And blasphemed the God of heauen for their paines, and for their sores, and repented not of their workes.

(Rev 16:12) And the sixth Angel powred out his viall vpon the great riuer Euphrates, and the water thereof dried vp, that the way of the Kings of the East should be prepared.

(Notes Reference) (9) And the sixth angel poured out his vial upon the great river (10) Euphrates; and (11) the water thereof was dried up, (12) that the way of the kings of the east might be prepared.

(9) The story of the sixth angel, divided into his act, and the event of it. The act is, that the angel cast out of his mouth the plague of a most glowing heat, in which even the greatest floods, and which most were accustomed to swell and overflow (as Euphrates) were dried up, by the counsel of God in this verse. The event is, that the madness with which the wicked are enraged that they may scorn the judgments of God, and abuse them furiously to serve their own turn, and to the executing of their own wicked outrage.

(10) The bound of the spiritual Babylon, and to the fortresses of the same (Rev 9:14).

(11) So the Church of the ungodly, and kingdom of the beast is said to be left naked, all the defences of it in which they put their trust, being taken away from it.

(12) That is, that even they who dwell further off, may with more convenience make haste to the sacrifice, which the Lord has appointed.

(Rev 16:13) And I sawe three vncleane spirits like frogs come out of the mouth of that dragon, and out of the mouth of that beast, and out of the mouth of that false prophet.

(Notes Reference) And I saw (13) three unclean spirits (14) like frogs [come] out of the mouth of the (15) dragon, and out of the mouth of the (16) beast, and out of the mouth of the (17) false prophet.

(13) That is, every one of them focus their whole force, and conspired that by wonders, word and work they might bring into the same destruction all kings, princes and potentates of the world, cursedly bewitched by them by their spirits, and teachers of the vanity and impunity of the beast that committed fornication with the kings of the earth. This is a good description of our times.

(14) Croaking with all importunity and continually day and night provoking and calling forth to arms, as the trumpets and furies of wars, as is declared in (Rev 16:14).

(15) That is, the devil; (Rev 12:3)

(16) See (Rev 13:1).

(17) That is, of that other beast; (Rev 13:11), for so he is called also in (Rev 19:20, Rev 20:10).

(Rev 16:14) For they are the spirits of deuils, working miracles, to go vnto the Kings of the earth, and of the whole world, to gather them to the battell of that great day of God Almightie.

(Rev 16:15) (Beholde, I come as a theefe. Blessed is he that watcheth and keepeth his garments, least hee walke naked, and men see his filthines)

(Notes Reference) (18) Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

(18) A parenthesis for admonition, in which God warns his holy servants, who rest in the expectation of Christ, always to think of his coming, and to look to themselves, that they be not shamefully made naked and circumvented of these unclean spirits, and so they be miserable unprepared at the coming of the Lord; (Mat 24:29, Mat 25:13).

(Rev 16:16) And they gathered them together into a place called in Hebrewe Arma-gedon.

(Notes Reference) (19) And he gathered them together into a place called in the Hebrew tongue (20) Armageddon.

(19) Namely the angel, who according to the commandment of God, was to do sacrifice: nonetheless that those impure spirits do the same wickedly, as servants not to God, but to the beast that has seven heads.

(20) That is, (to say nothing of other expositions) the mountain itself, or mountain places of Megiddon. Now it is certain by the Holy Scripture, that Megiddon is a city and territory in the tribe of Manasseh, bordering on Issachar and Asher, and was made famous by the lamentable overthrow of king Josias; (2Ch 35:22; Zec 12:11). In this mountain country God says by figure or type that the kings of the people who serve the beast shall meet together; because the Gentiles did always cast that lamentable overthrow in the teeth of the Church of the Jews, to their great reproach and therefore were persuaded that that place should be most fortunate to them (as they speak) and unfortunate to the godly. But God here pronounces, that that reproach of the Church and confidence of the ungodly, shall by himself be taken away, in the same place where the nations persuaded themselves, they should mightily exult and triumph against God and his Church.

(Rev 16:17) And the seuenth Angel powred out his viall into the ayre: and there came a loude voyce out of the Temple of heauen from the throne, saying, It is done.

(Notes Reference) (21) And the seventh angel poured out his vial into the (22) air; and there came a great voice out of the temple of heaven, from (23) the throne, saying, (24) It is done.

(21) The story of the seventh angel to the end of the chapter, in which first is shown by sign and speech, the argument of this plague, in this verse: and then is declare the execution of it in the verses following.

(22) From whence he might move the heaven above, and the earth beneath.

(23) That is, from him that sits on the throne, by metonymy.

(24) That is, Babylon is undone, as is shown in (Rev 16:19) and in the chapters following. For the first onset (as I might say) of this denunciation, is described in this chapter: and the last containing a perfect victory, is described in those that follow.

(Rev 16:18) And there were voyces, and thundrings, and lightnings, and there was a great earthquake, such as was not since men were vpon the earth, euen so mightie an earthquake.

(Notes Reference) (25) 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.

(25) Now is declared the execution (as is said) in (Rev 16:17) and the things that shall last come to pass in heaven and in earth before the overthrow of the beast of Babylon: both generally in (Rev 16:18) and particularly in the cursed city, and such as have any familiarity with it, in the last verses.

(Rev 16:19) And the great citie was deuided into three partes, and the cities of the nations fell: and that great Babylon came in remembrance before God, to giue vnto her the cup of the wine of the fiercenesse of his wrath.

(Notes Reference) (26) And the great city was divided into three parts, and the cities of the nations (27) fell: and great (28) Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

(26) The seat or standing place of Antichrist.

(27) Of all who cleave to Antichrist and fight against Christ.

(28) That harlot, of whom in the next chapter following. Now this phrase "to come into remembrance" is from the Hebrew language, borrowed from men, and attributed to God.

(Rev 16:20) And euery yle fled away, and the mountaines were not found.

(Notes Reference) And every island fled away, and the mountains (29) were not (b) found.

(29) That is, were seen no more, or were no more extant. A borrowed Hebraism.

(b) Literally "appeared not"; (Gen 5:24)

(Rev 16:21) And there fell a great haile, like talents, out of heauen vpon the men, and men blasphemed God, because of the plague of the haile: for the plague thereof was exceeding great.

(Notes Reference) (30) And there fell upon men a great hail out of heaven, [every stone] about the weight of a (c) talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

(30) The manner of the particular execution, most evidently testifying the wrath of God by the original and greatness of it: the event of which is the same with that which is in (Rev 9:12) and that which has been mentioned in this chapter, from the execution of the fourth angel till now, that is to say, an incorrigible pertinency of the world in their rebellion, and a heart that cannot repent; (Rev 16:9-10).

(c) About the weight of a talent, and a talent was sixty pounds, that is, six hundred groats, by which is signified a marvellous and strange weight.