Read Scripture In A Year: June 25

Passage 1: 1 Samuel 4

(1Sa 4:1) And Samuel spake vnto all Israel: and Israel went out against the Philistims to battel and pitched beside Eben-ezer: and the Philistims pitched in Aphek.

(1Sa 4:2) And the Philistims put themselues in aray against Israel: and when they ioyned the battell, Israel was smitten downe before the Philistims: who slewe of the armie in the fielde about foure thousand men.

(1Sa 4:3) So when the people were come into the campe, the Elders of Israel said, Wherefore hath the Lord smitten vs this day before ye Philistims? let vs bring the Arke of the couenant of the Lord out of Shiloh vnto vs, that when it commeth among vs, it may saue vs out of the hande of our enemies.

(Notes Reference) And when the people were come into the camp, the elders of Israel said, (a) Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.

(a) For it seems that this war was undertaken by Samuel's commandment.

(1Sa 4:4) Then the people sent to Shiloh, and brought from thence the Arke of the couenant of the Lord of hostes, who dwelleth betweene the Cherubims: and there were the two sonnes of Eli, Hophni, and Phinehas, with the Arke of the couenant of God.

(Notes Reference) So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which (b) dwelleth [between] the cherubims: and the two sons of Eli, Hophni and Phinehas, [were] there with the ark of the covenant of God.

(b) For he used to appear to the Israelites between the cherubim over the ark of the covenant, (Exo 25:17).

(1Sa 4:5) And when the Arke of the couenant of the Lord came into the hoste, all Israel shouted a mightie shoute, so that the earth rang againe.

(1Sa 4:6) And when the Philistims heard the noyse of the shoute, they said, What meaneth the sound of this mightie shoute in the host of the Ebrewes? and they vnderstoode, that the Arke of the Lord was come into the hoste.

(1Sa 4:7) And the Philistims were afraide, and saide, God is come into the hoste: therefore saide they, Wo vnto vs: for it hath not bene so heretofore.

(Notes Reference) And the Philistines were afraid, for they said, God is come into the camp. And they said, (c) Woe unto us! for there hath not been such a thing heretofore.

(1Sa 4:8) Wo vnto vs, who shall deliuer vs out of the hande of these mightie Gods? these are the Gods that smote the Egyptians with all the plagues in the wildernes.

(Notes Reference) Woe unto us! who shall deliver us out of the hand of these mighty Gods? these [are] the Gods that smote the Egyptians with all the plagues in the (d) wilderness.

(d) For in the Red Sea in the wilderness the Egyptians were destroyed, which was the last of all his plagues.

(1Sa 4:9) Be strong and play the men, O Philistims, that ye be not seruants vnto the Ebrewes, as they haue serued you: be valiant therefore, and fight.

(1Sa 4:10) And the Philistims fought, and Israel was smitten downe, and fled euery man into his tent: and there was an exceeding great slaughter: for there fell of Israel thirtie thousand footemen.

(Notes Reference) And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel (e) thirty thousand footmen.

(e) David alluding to this place in (Psa 78:63) says they were consumed with fire: meaning they were suddenly destroyed.

(1Sa 4:11) And the Arke of God was taken, and the two sonnes of Eli, Hophni and Phinehas died.

(1Sa 4:12) And there ranne a man of Beniamin out of the armie, and came to Shiloh the same day with his clothes rent, and earth vpon his head.

(Notes Reference) And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes (f) rent, and with earth upon his head.

(f) In token of sorrow and mourning.

(1Sa 4:13) And when hee came, loe, Eli sate vpon a seate by the wayside, wayting: for his heart feared for the Arke of God and when the man came into the citie to tell it, all the citie cried out.

(Notes Reference) And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart (g) trembled for the ark of God. And when the man came into the city, and told [it], all the city cried out.

(g) Lest it should be taken by the enemy.

(1Sa 4:14) And when Eli heard the noyse of the crying, he sayd, What meaneth this noyse of the tumult? and the man came in hastily, and tolde Eli.

(1Sa 4:15) (Nowe Eli was fourescore and eighteene yeere olde, and his eyes were dimme that hee could not see)

(1Sa 4:16) And the man sayd vnto Eli, I came from the armie, and I fled this day out of the hoste: and he sayd, What thing is done, my sonne?

(1Sa 4:17) Then the messenger answered and sayd, Israel is fled before the Philistims, and there hath bene also a great slaughter among the people: and moreouer thy two sonnes, Hophni and Phinehas are dead, and the Arke of God is taken.

(Notes Reference) And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, (b) are dead, and the ark of God is taken.

(b) According as God had said before.

(1Sa 4:18) And when he had made mention of the Arke of God, Eli fell from his seate backward by the side of the gate, and his necke was broken, and he dyed: for he was an olde man and heauie: and he had iudged Israel fourtie yeeres.

(1Sa 4:19) And his daughter in lawe Phinehas wife was with childe neere her trauell: and when she heard the report that the Arke of God was taken, and that her father in lawe and her husband were dead, she bowed her selfe, and trauailed: for her paines came vpon her.

(Notes Reference) And his daughter in law, Phinehas' wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she (i) bowed herself and travailed; for her pains came upon her.

(i) And positioned her body for her labour and delivery.

(1Sa 4:20) And about the time of her death, the women that stoode about her, sayd vnto her, Feare not: for thou hast borne a sonne: but she answered not, nor regarded it.

(1Sa 4:21) And she named the childe Ichabod, saying, The glory is departed from Israel, because the Arke of God was taken, and because of her father in lawe and her husband.

(1Sa 4:22) She sayde againe, The glory is departed from Israel: for the Arke of God is taken.

(Notes Reference) And she said, (k) The glory is departed from Israel: for the ark of God is taken.

(k) She uttered her great sorrow by repeating her words.

Passage 2: Isaiah 50

(Isa 50:1) Thus sayeth the Lord, Where is that bill of your mothers diuorcement, whome I haue cast off? or who is the creditour to whome I solde you? Beholde, for your iniquities are yee solde, and because of your transgressions is your mother forsaken.

(Notes Reference) Thus saith the LORD, Where [is] the (a) bill of your mother's divorcement, (b) whom I have put away? or which of my creditors [is it] (c) to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

(a) Meaning, that he has not forsaken her, but through her own opportunity as in (Hos 2:2).

(b) Who would declare that I have cut her off: meaning, that they could show no one.

(c) Signifying, that he sold them not for any debt or poverty, but that they sold themselves to sins to buy their own lusts and pleasures.

(Isa 50:2) Wherefore came I, and there was no man? I called, and none answered: is mine hand so shortened, that it cannot helpe? or haue I no power to deliuer? Beholde, at my rebuke I drie vp the Sea: I make the floods desert: their fish rotteth for want of water, and dieth for thirst.

(Notes Reference) (d) Why, when I came, [was there] no man? when I called, [was there] none to answer? Is my hand (e) shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish smelleth rotten, because [there is] no water, and dieth for thirst.

(d) He came by his prophets and ministers, but they would not believe their doctrine and convert.

(e) Am I not able to help you, as I have helped your fathers of old, when I dried up the Red sea, and killed the fish in the rivers, and also afterward in Jordan?

(Isa 50:3) I clothe the heauens with darkenesse, and make a sacke their couering.

(Notes Reference) I clothe the heavens with blackness, and I make (f) sackcloth their covering.

(f) As I did in Egypt in token of my displeasure, (Exo 10:21).

(Isa 50:4) The Lord God hath giuen me a tongue of the learned, that I shoulde knowe to minister a woord in time to him that is weary: he will raise me vp in the morning: in the morning hee will waken mine eare to heare, as the learned.

(Notes Reference) The Lord GOD hath given (g) me the tongue of the learned, that I should know how to speak a word in season to [him that is] (h) weary: he awakeneth morning by morning, he awakeneth my ear to hear (i) as the learned.

(g) The prophet represents here the person and charge of them that are justly called to the ministry by God's word.

(h) To him that is oppressed by affliction and misery.

(i) As they who are taught, and made meet by him.

(Isa 50:5) The Lord God hath opened mine eare and I was not rebellious, neither turned I backe.

(Isa 50:6) I gaue my backe vnto the smiters, and my cheekes to the nippers: I hidde not my face from shame and spitting.

(Notes Reference) I gave my back to the (k) smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.

(k) I did not shrink from God for any persecution or calamity. By which he shows that the true ministers of God can look for no other recompense of the wicked, but after this sort, and also that is their comfort.

(Isa 50:7) For the Lord God will helpe me, therefore shall I not bee confounded: therefore haue I set my face like a flint, and I knowe that I shall not be ashamed.

(Isa 50:8) Hee is neere that iustifieth mee: who will contend with me? Let vs stande together: who is mine aduersarie? let him come neere to me.

(Isa 50:9) Beholde, the Lord God will helpe me: who is he that can condemne me? loe, they shall waxe olde as a garment: the mothe shall eate them vp.

(Isa 50:10) Who is among you that feareth the Lord? let him heare the voyce of his seruant: hee that walketh in darkenesse, and hath no light, let him trust in the Name of the Lord, and staye vpon his God.

(Notes Reference) (l) Who [is] among you that feareth the LORD, that obeyeth the voice of his servant, that walketh [in] darkness, and hath no light? let him trust in the name of the LORD, and rely upon his God.

(l) Showing that it is a rare thing that any should obey correctly God's true ministers, though they labour to bring them from hell to heaven.

(Isa 50:11) Beholde, all you kindle a fire, and are compassed about with sparkes: walke in the light of your fire, and in the sparkes that ye haue kindled. This shall ye haue of mine hand: ye shall lye downe in sorowe.

(Notes Reference) Behold, all ye that kindle (m) a fire, that surround [yourselves] with sparks: walk in the light of your fire, and in the sparks [that] ye have kindled. This shall ye have of my hand; ye shall lie down in sorrow.

(m) You have sought consolation by your own devises, and have refused the light and consolation which God has offered: therefore you will remain in sorrow and not be comforted.

Passage 3: Revelation 10-11

(Rev 10:1) And I sawe another mightie Angel come downe from heauen, clothed with a cloude, and the raine bowe vpon his head, and his face was as the sunne, and his feete as pillars of fire.

(Notes Reference) And (1) I saw (2) another mighty angel come down from heaven, clothed with a cloud: and a rainbow [was] upon his head, and his face [was] as it were the sun, and his feet as pillars of fire:

(1) Now John passes to the other prophetical history, which is of the Church of God, as I showed that this book should be distinguished (Rev 4:1). This story goes from here to (Rev 22:1). This whole chapter is a transition from the common history of the world to that which is particular of the Church. There are in this transition or passage, two preparatives as it were, to this Church story comprised in this whole chapter. One is the authority of Christ revealing his mysteries and calling his servant, to (Rev 10:7). The other is John, his calling proper to this place, and repeated from before to the end of this chapter. Authority is given to this revelation, by these things: first, by the appearing from heaven in this habit and countenance, strong, ready glorious surveying all things by his providence, and governing them by his omnipotence (Rev 10:1). Secondly, that he brought not by chance, but out of a book, this open revelation, set forth to the eye, to signify the same to the sea and land, as the Lord over all (Rev 10:2). Thirdly that he offered the same not whispering or muttering in a corner (as false prophets do) but crying out with a loud voice to those who sleep, and with a lionish and terrible noise roused the secure: the very thunders themselves giving testimony to it (Rev 10:3). Lastly, for that he confirmed all by another (Rev 10:5-7).

(2) Christ Jesus, see (Rev 7:2)

(Rev 10:2) And hee had in his hande a little booke open, and he put his right foote vpon the sea, and his left on the earth,

(Notes Reference) And he had in his hand a (3) little book open: and he set his right foot upon the sea, and [his] left [foot] on the earth,

(3) Namely, a special book of the affairs of God's Church: For the book that contains things belonging to the whole world, is said to be kept with the Creator (Rev 5:1) but the book of the Church, with the Redeemer: and out of this book is taken the rest of the history of this Apocalypse.

(Rev 10:3) And cried with a loude voyce, as when a lyon roareth: and when he had cried, seuen thunders vttered their voyces.

(Rev 10:4) And whe the seuen thunders had vttered their voyces, I was about to write: but I heard a voice from heauen saying vnto me, Seale vp those things which the seuen thunders haue spoken, and write them not.

(Notes Reference) (4) And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, (a) Seal up those things which the seven thunders uttered, and write them not.

(4) A godly care is laudable, but must be married with knowledge. Therefore nothing is to be done but by the calling of God, which must be expected and waited for by the godly.

(a) Keep them secret.

(Rev 10:5) And the Angel which I sawe stand vpon the sea, and vpon the earth, lift vp his hand to heauen,

(Notes Reference) And the angel which I saw stand upon the sea and upon the earth (b) lifted up his hand to heaven,

(b) This was a gesture used of one that swears, which men do now use.

(Rev 10:6) And sware by him that liueth for euermore, which created heauen, and the thinges that therein are, and the earth, and the things that therein are, and the sea, and the thinges that therein are, that time should be no more.

(Notes Reference) And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, (5) that there should be (c) time no longer:

(5) Neither time itself, nor the things that are in time: but that the world to come is at hand, which is altogether of eternity, and beyond all times.

(Rev 10:7) But in the dayes of the voyce of the seuenth Angel, when he shall beginne to blow the trumpet, euen the mysterie of God shalbe finished, as he hath declared to his seruants the Prophets.

(Notes Reference) But in the days of the (6) voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

(6) See (Rev 11:15; Rev 16:17).

(Rev 10:8) And the voyce which I heard from heauen, spake vnto me againe, and said, Go and take the litle booke which is open in the hand of the Angel, which standeth vpon the sea and vpon the earth.

(Notes Reference) (7) And the voice which I heard from heaven spake unto me again, and said, Go [and] take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

(7) The other part of this chapter concerning the particular calling of John to the receiving of the following prophecy, which is enjoined him, first by sign, in three verses, then in plain words in the last verse (Rev 10:9-11). To the setting forth of the sign belong these things: That John is taught from heaven to ask for the book of the prophecy in this verse: for these motions and desires God inspires that asking for the book, he is charged to take it in a figurative manner, the use of which is expounded in (Rev 10:9) (as in) (Eze 2:9) whence this similitude is borrowed: lastly that John at the commandment of Christ took the book, and found by experience that the same as proceeding from Christ, was most sweet, but in that it foretells the afflictions of the Church, it was most bitter to his spirit.

(Rev 10:9) So I went vnto the Angel, and saide to him, Giue me the litle booke. And he said vnto me, Take it, and eate it vp, and it shall make thy belly bitter, but it shalbe in thy mouth as sweete as honie.

(Rev 10:10) Then I tooke the litle booke out of ye Angels hand, and ate it vp, and it was in my mouth as sweete as hony: but whe I had eaten it my belly was bitter.

(Rev 10:11) And he said vnto me, Thou must prophecie againe among the people and nations, and tongues, and to many Kings.

(Notes Reference) (8) And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

(8) A simple and plain declaration of the sign before, witnessing the divine calling of John, and laying on him the necessity of it.

(Rev 11:1) Then was giuen me a reede, like vnto a rod, and the Angel stoode by, saying, Rise and mete the Temple of God, and the altar, and them that worship therein.

(Notes Reference) And there (1) was given me a reed like unto a rod: and the angel stood, saying, Rise, and (2) measure the temple of God, and the altar, and them that worship therein.

(1) The authority of the intended revelation being declared, together with the necessity of that calling which was particularly imposed on John after which follows the history of the estate of Christ his Church, both conflicting or warring, and overcoming in Christ. For the true Church of Christ is said to fight against that which is falsely so called, over which Antichrist rules, Christ Jesus overthrowing Antichrist by the spirit of his mouth: and Christ is said to overcome most gloriously until he shall slay Antichrist by the appearance of his coming, as the apostle teaches in (2Th 2:8). So this history has two parts: One of the state of the Church conflicting with temptations until Chapter 16. The other of the state of the same church obtaining victory, thence to Chapter 20. The first part has two sections most conveniently distributed into their times, of which the first contains a history of the Christian Church for 1260 years, what time the gospel of Christ was as it were taken up from among men into heaven: the second contains a history of the same Church to the victory perfected. These two sections are briefly, though distinctly propounded in this chapter, but both of them are discoursed after in due order. For we understand the state of the Church conflicting, out of Chapters 12 and 13, and of the same growing out of afflictions, out of Chapters 14 to 16. Neither did John unknowingly join together the history of these two times in this chapter, because here is spoken of prophecy, which all confess to be but one just and immutable in the Church, and which Christ commanded to be continual. The history of the former time reaches to (Rev 11:2-14), the latter is set down in the rest of this chapter (Rev 11:15-19). In the former are shown these things: the calling of the servants of God in (Rev 11:4) the conflicts which the faithful must undergo in their calling, for Christ and his Church, thence to (Rev 11:5-10) and their resurrection, and receiving up into heaven to (Rev 11:11-14). In the calling of the servants of God, two things are mentioned: the begetting and settling of the Church in two verses, and the education of it in two verses. The begetting of the Church is here commended to John by sign and by speech: the sign is a measuring rod, and the speech a commandment to measure the Temple of God, that is, to reduce the same to a new form: because the Gentiles are already entered into the Temple of Jerusalem, and shall shortly defile and overthrow it completely.

(2) Either that of Jerusalem's, which was a figure of the Church of Christ, or that heavenly model in (Rev 11:19) but I like the first better, and the things following all agree to it. The sense therefore is, you see all things in God's house, almost from the passion of Christ, to be disordered: and not only the city of Jerusalem, but also the court of the Temple is trampled under foot by the nations, and by profane men whether Jews or strangers: and that only this Temple, that is, the body of the Temple, with the altar, and a small company of good men who truly worship God, do now remain, whom God sanctifies and confirms by his presence. Measure therefore this, even this true Church, or rather the true type of the true Church, omitting the rest, and so describe all things from me, that the true Church of Christ may be as it were a very little centre, and the Church of Antichrist as the circle of the centre, every way in length and breadth compassing about the same, that by way of prophecy you may so declare openly, that the state of the Temple of God, and the faithful who worship him, that is, of the Church, is much more upright than the Church of Antichrist.

(Rev 11:2) But the court which is without the temple cast out, and mete it not: for it is giuen vnto the Gentiles, and the holy citie shall they treade vnder foote, two and fourtie moneths.

(Notes Reference) (3) But the (a) court which is without the temple (b) leave out, and measure it not; for it is given unto the (4) Gentiles: and the holy city shall they tread under foot (5) forty [and] two months.

(3) As if he should say, it is not your place to judge those who are outside, (1Co 5:12) who are innumerable: look to those of the household only, or to the house of the living God.

(a) He speaks of the outer court, which was called the peoples court, because all men might come into that.

(b) That is counted to be cast out, which in measuring is refused as profane. (4) To profane persons, wicked and unbelievers, adversaries to the Church. (5) Or a thousand, two hundred and sixty days, as is said in (Rev 11:3): that is, a thousand two hundred and sixty years, a day for a year, as often in Ezekiel and Daniel, which I noted before See Rev 2:10. The beginning of these thousand two hundred and sixty years, we account from the passion of Christ, by which (the partition wall being broken down) we were made from two into one (Eph 2:14). I say, one flock under one shepherd in (Joh 10:16) and the end of these years precisely falls into the reign of pope Boniface the eighth, who a little before the end of 1294, entered Rome in the feast of Saint Lucie (as Bergomensis says) having put in prison his predecessor Coelestinus, whom by fraud, under colour of Oracle, he deceived: for which cause it was well said of him, "Intravit ut vulpes, regnavit ut leo, mortuus est ut canis." That is, "He entered like a fox, reigned like a lion, and died like a dog." For if from 1294, you subtract the number of years Christ lived on the earth, you will find there remains just one thousand two hundred and sixty years, which are mentioned in this place and many others.

(Rev 11:3) But I wil giue power vnto my two witnesses, and they shall prophecie a thousande two hundreth and threescore dayes, clothed in sackcloth.

(Notes Reference) And (6) I will give [power] unto my two witnesses, and they shall (7) prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.

(6) I would rather translate it "illud" than "illam" the temple than the city: for God says, I will give that temple, and commit it to my two witnesses, that is, to the ministers of the word, who are few indeed, weak and contemptible: but yet two, that is, of such a number as one of them may help another, and one confirm the testimony of another to all men, that from the mouth of two or three witnesses every word may be made good among men; (2Co 13:1). (7) They will exercise their office enjoined by me by the space of those 1260 years, in the midst of afflictions though never so lamentable, which is figuratively shown by the mourning garment.

(Rev 11:4) These are two oliue trees, and two candlestickes, standing before the God of the earth.

(Notes Reference) These (8) are the two olive trees, and the two candlesticks standing before the God of the earth.

(8) That is, the ordinary and perpetual instruments of spiritual grace, peace and light in my Church, which God by his only power preserved in this Temple. See (Zec 4:3).

(Rev 11:5) And if any man wil hurt them, fire proceedeth out of their mouthes, and deuoureth their enemies: for if any man would hurt the, thus must he be killed.

(Notes Reference) (9) And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

(9) The power and surety of the holy ministry, which is truly evangelical, is declared both in earth and in heaven, protecting the administers of it, and destroying its enemies, in this verse, divine power, most mightily showing itself forth in heaven, earth and the sea in (Rev 11:6) as it is described in (2Co 10:4) according to the promise of Christ in (Mar 16:17). This is the second place (as I said before) of the combats which the servants of God must undergo in the executing of their calling, and of the things that follow the same combats or conflicts are these things to overcome, in these two verses: to be overcome and killed in (Rev 11:7) After the slaughter follow these things, that the carcasses of the godly, laid abroad in (Rev 11:8) and being unburied, are scorned, together with cursing and bitter abhorrance (Rev 11:9) and that therefore congratulations are publicly and privately made in (Rev 11:10).

(Rev 11:6) These haue power to shut heauen, that it raine not in the dayes of their prophecying, and haue power ouer waters to turne them into blood, and to smite the earth with all maner plagues, as often as they will.

(Rev 11:7) And when they haue finished their testimonie, the beast that commeth out of the bottomlesse pit, shall make warre against them, and shall ouercome them, and kill them.

(Notes Reference) (10) And when they shall have (c) finished their testimony, (11) the beast that ascendeth out of the bottomless pit shall make war against them, and shall (12) overcome them, and kill them.

(10) That is, when they have spent those 1260 years mentioned in (Rev 11:2-3) in publishing their testimony according to their office.

(11) Of which after Chapter 13, that beast is the Roman Empire, made long ago of civil, ecclesiastical: the chief head of which was then Boniface the eighth, as I said before: who lifted up himself in so great arrogancy, (says the author of "Falsciculus temporum") that he called himself, Lord of the whole world, as well in temporal causes, as in spiritual: There is a document of that matter, written by the same Boniface most arrogantly, shall I say, or most wickedly, "Ca. unam sanctam, extra de majoritate & obedientia." In the sixth of the Decretals (which is from the same author) many things are found of the same argument.

(12) He shall persecute most cruelly the holy men, and put them to death, and shall wound and pierce through with cursings, both their names and writings. That this was done to very many godly men, by Boniface and others, the histories do declare, especially since the time that the odious and condemned name amongst the multitude, first of the brethren Waldonenses or Lugdunenses, then also of the Fraticels, was pretended, that good men might with more approbation be massacred.

(Rev 11:8) And their corpses shall lie in the streetes of the great citie, which spiritually is called Sodom and Egypt, where our Lord also was crucified.

(Notes Reference) And their dead bodies [shall lie] in the (13) street of the great city, which (d) spiritually is called Sodom and Egypt, (14) where also our Lord was crucified.

(13) That is, openly at Rome: where at that time was a most great crowd of people, the year of Jubile being then first ordained by Boniface to the same end, in the year 1300, an example of which is read in chapter 1 "Extra, de poenitentys & remissionibus." So by one act he committed two wrongs against Christ, both abolishing his truth by restoring the type of the Jubile, and triumphing over his members by wicked superstition. O religious heart! Now that we should understand the things of Rome, John himself is the author, both after in the seventeenth chapter almost throughout, and also in the restriction now next following, when he says, it is that great city (as he calls it) (Rev 17:18) and is spiritually termed Sodom and Egypt: and that spiritually (for that must here again be repeated from before) Christ was there crucified. For the two first names signify spiritual wickednesses: the latter signifies the show and pretence of good, that is, of Christian and sound religion. Sodom signifies most licentious impiety and in the most confident glorying of that city, as it were in true religion, being yet full of falsehood and ungodliness. Now who is ignorant that these things do rather, and better fit Rome, than any other city? The commendations of the city of Rome for many years past, are publicly notorious, which are not for me to gather together. This only I will say, that he long since did very well see what Rome is, who upon leaving, used these verses: "Roma vale, vidi, Satis est vidisse: revertar, Quumleno, meretrix, scurra, cinadus ero." "Now farewell Rome, I have seen thee, it was enough to see: I will return when as I mean, bawd, harlot knave to be"

(d) After a more secret type of meaning and understanding.

(14) Namely in his parts, as also he said to Saul in (Act 9:5)

(Rev 11:9) And they of the people and kinreds, and tongues, and Gentiles shall see their corpses three dayes and an halfe, and shall not suffer their carkeises to be put in graues.

(Notes Reference) And they of the people and kindreds and tongues and nations shall see their dead bodies (15) three days and an half, and shall not suffer their dead bodies to be put in graves.

(15) That is, for three years and a half: for so many years Boniface lived after his Jubile, as Bergomensis witnesses.

(Rev 11:10) And they that dwell vpon the earth, shall reioyce ouer them and be glad, and shall sende giftes one to an other: for these two Prophets vexed them that dwelt on the earth.

(Notes Reference) And they that dwell upon the earth (16) shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets (17) tormented them that dwelt on the earth.

(16) So much the more shall they by this occasion exercise the hilarity of their Jubile.

(17) The gospel of Christ is the affliction of the world, and the ministry of it, the savour of death to death, to those that perish, (2Co 2:16).

(Rev 11:11) But after three dayes and an halfe, the spirit of life comming from God, shall enter into them, and they shall stande vp vpon their feete: and great feare shall come vpon them which sawe them.

(Notes Reference) (18) And after (19) three days and an half (20) the Spirit of life from God entered into them, and they (21) stood upon their feet; and great fear fell upon them which saw them.

(18) The third passage, as noted before, is of the rising again of the prophets from the dead, and their carrying up into heaven. For their resurrection is shown in this verse: their calling and lifting up into heaven, in the verse following.

(19) That is, what time God shall destroy that wicked Boniface.

(20) That is, the prophets of God shall in a manner rise again, not the same in person (as they say) but in spirit: that is, in the power and efficacy of their ministry, which John expressed before, in (Rev 11:5-6) So the prophecy that is spoken of Elijah, is interpreted by the angel to be understood of John the Baptist (Luk 1:17). For the same Boniface himself, who sought to kill and destroy them, was by the fire of God's mouth (which the holy ministry shows and exhibits) devoured and died miserably in prison, by the endeavour of Satra Columensis and Nagaretus a French knight, whom Philip the fair King of France sent into Italy but with a very small power.

(21) That is, the most grievous heat of afflictions and persecution shall stay for a while, for the great amazement that shall arise on that sudden and unlooked for judgment of God.

(Rev 11:12) And they shall heare a great voyce from heauen, saying vnto them, Come vp hither. And they shall ascend vp to heauen in a cloude, and their enemies shall see them.

(Notes Reference) And they heard a great voice from heaven saying unto them, (22) Come up hither. And they ascended up to heaven in a cloud; (23) and their enemies beheld them.

(22) They were called by God into heaven, and taken out of this wicked world, into the heavenly Church, which also lies hidden here in the earth, to exercise their calling secretly: of whom this wretched world was unworthy; (Heb 11:38). For the church of the wicked is by comparison called the earth, or the world: and the Church of the godly, heaven. As it was in ancient times among the godly Israelites: so among the Jews in the days of Manasseh and other kings, when the earth refused the heirs of heaven, we read that they lay hidden as heaven in the earth.

(23) Yet they could not hinder the secret ones of the Lord (as the Psalmist called them) (Psa 83:3) but they prospered in his work.

(Rev 11:13) And the same houre shall there bee a great earthquake, and the tenth part of the citie shall fall, and in the earthquake shalbe slaine in nomber seuen thousande: and the remnant were sore feared, and gaue glorie to the God of heauen.

(Notes Reference) (24) And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, (25) and (e) gave glory to the God of heaven.

(24) Bergomensis said, in 1301, "This year a blazing star foretelling great calamity to come, appeared in heaven: in which year during the feast of St. Andrew, a great earthquake occurred as never before: it continued for many days, and overthrew many stately houses." This he said of the year following the Jubilee: which John many ages before, expressed word for word.

(25) They were indeed broken with present astonishment of mind, but did not earnestly repent as they ought to have done.

(e) Glorified God by confessing his name.

(Rev 11:14) The second woe is past, and beholde, the third woe will come anon.

(Notes Reference) (26) The second woe is past; [and], behold, the third woe cometh quickly.

(26) He passes to the second history, which is the second part of this chapter. John calls these the second and third woe, see (Rev 9:12).

(Rev 11:15) And the seuenth Angell blewe the trumpet, and there were great voyces in heauen, saying, The kingdomes of this worlde are our Lordes, and his Christes, and he shall reigne for euermore.

(Notes Reference) (27) And the seventh angel sounded; and there were great voices in heaven, saying, (28) The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever.

(27) Of whose sounding the trumpet Christ expressly foretold in (Rev 10:7) and this is the second part of this chapter, containing a general history of the Christian Church, from the time of Boniface to the consummation of the victory declared by voice from heaven. In this history there are three branches: a preparation by the sound of the angels trumpet: a narration by the voice of heavenly angels and elders and a confirmation by sign.

(28) The narration has two parts: an acclamation of the heavenly creatures in this verse, and both an adoration by all the elders in (Rev 11:16) and also a thanksgiving in (Rev 11:17-18). The sense of the acclamation is, "Now the Lord has entered his kingdom and has restored his church in which most mightily recovered from the profanation of the Gentiles, he may glorify himself." Namely that, which the Lord ordained when he first ordained his Church, that the faith of the saints does now behold as accomplished.

(Rev 11:16) Then the foure and twentie Elders, which sate before God on their seates, fell vpon their faces, and worshipped God,

(Notes Reference) (29) And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,

(29) As before in (Rev 7:11). This giving of thanks is altogether of the same content with the words going before.

(Rev 11:17) Saying, We giue thee thankes, Lord God almightie, Which art, and Which wast, and Which art to come: for thou hast receiued thy great might, and hast obteined thy kingdome.

(Rev 11:18) And the Gentiles were angrie, and thy wrath is come, and the time of the dead, that they shoulde be iudged, and that thou shouldest giue reward vnto thy seruants the Prophets, and to the Saintes, and to them that feare thy Name, to small and great, and shouldest destroy them, which destroy the earth.

(Notes Reference) (30) And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

(30) A speech of the Hebrew language, as if to say, as Gentiles being angry, your inflamed wrath came on them, and showed itself from heaven, occasioned by their anger and fury.

(Rev 11:19) Then the Temple of God was opened in heauen, and there was seene in his Temple the Arke of his couenant: and there were lightnings, and voyces, and thundrings, and earthquake, and much haile.

(Notes Reference) And the temple of God was (31) opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

(31) This is the confirmation of the next prophecy before going by signs exhibited in heaven, and that of two sorts, of which some are visible, as the passing away of the heaven, the opening of the temple, the ark of the covenant appearing in the temple, and testifying the glorious presence of God, and the lightning: others apprehended by ear and feeling, which bear witness in heaven and earth to the truth of the judgments of God.