Read Scripture In A Year: June 26

(1Sa 5:1) Then the Philistims tooke the Arke of God and caried it from Eben-ezer vnto Ashdod,

(Notes Reference) And the Philistines took the ark of God, and brought it from Ebenezer unto (a) Ashdod.

(a) Which was one of the five principal cities of the Philistines.

(1Sa 5:2) Euen the Philistims tooke ye Arke of God, and brought it into the house of Dagon, and set it by Dagon.

(Notes Reference) When the Philistines took the ark of God, they brought it into the house of (b) Dagon, and set it by Dagon.

(b) Which was their chief idol, and as some write, from the navel downward was like a fish, and upward like a man.

(1Sa 5:3) And when they of Ashdod rose the next day in the morning, beholde, Dagon was fallen vpon his face on the ground before the Arke of the Lord, and they tooke vp Dagon, and set him in his place againe.

(1Sa 5:4) Also they rose vp earely in the morning the next day, and beholde, Dagon was fallen vpon his face on the ground before the Arke of the Lord, and the head of Dagon and the two palmes of his hands were cut off vpon the thresholde: onely the stumpe of Dagon was left to him.

(1Sa 5:5) Therefore the Priests of Dagon, and all that come into Dagons house tread not on the thresholde of Dagon in Ashdod, vnto this day.

(Notes Reference) Therefore neither the priests of Dagon, nor any that come into Dagon's house, (c) tread on the threshold of Dagon in Ashdod unto this day.

(1Sa 5:6) But the hand of the Lord was heauie vpon them of Ashdod, and destroyed them, and smote them with the emerods, both Ashdod, and the coastes thereof.

(1Sa 5:7) And when the men of Ashdod sawe this, they sayd, Let not the Arke of the God of Israel abide with vs: for his hand is sore vpon vs and vpon Dagon our god.

(1Sa 5:8) They sent therefore and gathered all the princes of the Philistims vnto them, and sayde, What shall we doe with the Arke of the God of Israel? And they answered, Let the Arke of the God of Israel be caried about vnto Gath: and they caried the Arke of the God of Israel about.

(Notes Reference) They sent therefore and gathered all the lords of the Philistines unto them, and said, (d) What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about [thither].

(d) Though they had felt God's power and were afraid of it, yet they tried him even further, which God turned to their destruction and his glory.

(1Sa 5:9) And when they had caried it about, the hand of the Lord was against the citie with a very great destruction, and he smote the men of the citie both small and great, and they had emerods in their secret partes.

(1Sa 5:10) Therefore they sent the Arke of God to Ekron: and assoone as the Arke of God came to Ekron, the Ekronites cryed out, saying, They haue brought the Arke of the God of Israel to vs to slay vs and our people.

(1Sa 5:11) Therefore they sent, and gathered together all the princes of the Philistims and sayd, Sende away the Arke of the God of Israel, and let it returne to his owne place, that it slay vs not and our people: for there was a destruction and death throughout all the citie, and the hand of God was very sore there.

(Notes Reference) So they sent and gathered together all the lords of the Philistines, and said, Send (e) away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there.

(e) The wicked when they feel the hand of God, grudge and reject him, where the godly humble themselves, and cry for mercy.

(1Sa 5:12) And the men that dyed not, were smitten with the emerods: and the cry of the citie went vp to heauen.

(1Sa 6:1) So the Arke of the Lord was in the countrey of the Philistims seuen moneths.

(Notes Reference) And the ark of the LORD was in the country of the Philistines (a) seven months.

(a) They thought by continuance of time the plague would have ceased, and so would have kept the ark still.

(1Sa 6:2) And the Philistims called the priests and the soothsayers, saying, What shall we doe with the Arke of the Lord? tell vs wherewith we shall send it home againe.

(1Sa 6:3) And they sayd, If you send away the Arke of the God of Israel, send it not away emptie, but giue vnto it a sinne offering: then shall ye be healed, and it shall be knowen to you, why his hand departeth not from you.

(Notes Reference) And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him (b) a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.

(b) The idolaters confess there is a true God, who punishes sin justly.

(1Sa 6:4) Then sayd they, What shalbe the sinne offring, which we shall giue vnto it? And they answered, Fiue golden emerods and fiue golden mise, according to the number of the princes of the Philistims: for one plague was on you all, and on your princes.

(1Sa 6:5) Wherefore ye shall make the similitudes of your emerods, and the similitudes of your mise that destroy the land: so ye shall giue glory vnto the God of Israel, that he may take his hand from you, and from your gods, and from your land.

(Notes Reference) Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your (c) gods, and from off your land.

(1Sa 6:6) Wherefore then should ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he wrought wonderfully among them, did they not let them goe, and they departed?

(1Sa 6:7) Now therefore make a new cart, and take two milch kine, on whome there hath come no yoke: and tye the kine to the cart, and bring the calues home from them.

(1Sa 6:8) Then take the Arke of the Lord, and set it vpon the cart, and put the iewels of gold which ye giue it for a sinne offering in a coffer by the side thereof, and send it away, that it may go.

(Notes Reference) And take the ark of the LORD, and lay it upon the cart; and put the (d) jewels of gold, which ye return him [for] a trespass offering, in a coffer by the side thereof; and send it away, that it may go.

(d) Meaning, the golden emerods and the golden mice.

(1Sa 6:9) And take heede, if it goe vp by the way of his owne coast to Beth-shemesh, it is he that did vs this great euill: but if not, we shall know then, that it is not his hand that smote vs, but it was a chance that happened vs.

(Notes Reference) And see, if it goeth up by the way of his own coast to Bethshemesh, [then] (e) he hath done us this great evil: but if not, then we shall know that [it is] not his hand [that] smote us: it [was] a (f) chance [that] happened to us.

(e) The God of Israel.

(f) The wicked attribute almost all things to fortune and chance, whereas indeed there is nothing done without God's providence and decree.

(1Sa 6:10) And the men did so: for they tooke two kine that gaue milke, and tied them to the cart, and shut the calues at home.

(1Sa 6:11) So they set the Arke of the Lord vpon the cart, and the coffer with the mise of golde, and with the similitudes of their emerods.

(1Sa 6:12) And the kine went the streight way to Beth-shemesh, and kept one path and lowed as they went, and turned neither to the right hand nor to the left: also the Princes of the Philistims went after them, vnto the borders of Beth-shemesh.

(Notes Reference) And the kine took the straight way to the way of Bethshemesh, [and] went along the highway, lowing as they went, and turned not aside [to] the right hand or [to] the left; and the lords of the Philistines went after (g) them unto the border of Bethshemesh.

(g) For the trial of the matter.

(1Sa 6:13) Nowe they of Beth-shemesh were reaping their wheate haruest in the valley, and they lift vp their eyes, and spied the Arke, and reioyced when they sawe it.

(1Sa 6:14) And the cart came into the fielde of Ioshua a Beth-shemite, and stood still there. There was also a great stone, and they claue the wood of the cart, and offered the kine for a burnt offring vnto the Lord.

(Notes Reference) And the cart came into the field of Joshua, a Bethshemite, and stood there, where [there was] a great stone: and (h) they clave the wood of the cart, and offered the kine a burnt offering unto the LORD.

(h) That is, the men of Bethshemesh, who were Israelites.

(1Sa 6:15) And the Leuites tooke downe the Arke of the Lord, and the coffer that was with it, wherein the iewels of golde were, and put them on the great stone, and the men of Beth-shemesh offred burnt offring, and sacrificed sacrifices that same day vnto the Lord.

(1Sa 6:16) And when the fiue Princes of ye Philistims had seene it, they returned to Ekron the same day.

(1Sa 6:17) So these are the golden emerods, which the Philistims gaue for a sinne offering to the Lord: for Ashdod one, for Gaza one, for Askelon one, for Gath one, and for Ekron one,

(Notes Reference) And these [are] the golden emerods which the Philistines returned [for] a trespass offering unto the LORD; for (i) Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;

(i) These were the five principal cities of the Philistines, which were not all conquered to the time of David.

(1Sa 6:18) And golden mise, according to the number of all the cities of the Philistims, belonging to the fiue princes, both of walled townes, and of townes vnwalled, vnto the great stone of Abel, whereon they set the Arke of the Lord: which stone remaineth vnto this day in the fielde of Ioshua the Beth-shemite.

(1Sa 6:19) And hee smote of the men of Beth-shemesh, because they had looked in the Arke of the Lord: he slew euen among the people fiftie thousand men and three score and ten men. and the people lamented, because the Lord had slaine the people with so great a slaughter.

(Notes Reference) And he smote the men of Bethshemesh, because they (k) had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten [many] of the people with a great slaughter.

(k) For it was not lawful for anyone either to touch or to see it, only to Aaron and his sons (Num 4:15, Num 4:20).

(1Sa 6:20) Wherefore the men of Beth-shemesh said, Who is able to stand before this holy Lord God? and to whom shall he go from vs?

(1Sa 6:21) And they sent messengers to the inhabitans of Kiriath-iearim, saying, The Philistims haue brought againe the Arke of the Lord: come ye downe and take it vp to you.

Passage 2: Isaiah 51

(Isa 51:1) Heare me, ye that follow after righteousnes, and ye that seeke the Lord: looke vnto the rocke, whence ye are hewen, and to the hole of the pit, whence ye are digged.

(Notes Reference) Hearken to me, (a) ye that follow after righteousness, ye that seek the LORD: look to the (b) rock [from which] ye are hewn, and to the hole of the pit [from which] ye were dug.

(a) He comforts the Church, that they would not be discouraged for their small number.

(b) That is, to Abraham, of whom you were begotten, and to Sarah of whom we were born.

(Isa 51:2) Consider Abraham your father, and Sarah that bare you: for I called him alone, and blessed him, and increased him.

(Isa 51:3) Surely the Lord shall comfort Zion: he shall comfort all her desolations, and he shall make her desert like Eden, and her wildernes like the garden of the Lord: ioy and gladnesse shalbe founde therein: praise, and the voyce of singing.

(Notes Reference) For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness (c) like Eden, and her desert like the garden of the LORD; joy and gladness shall be found in it, thanksgiving, and the voice of melody.

(Isa 51:4) Hearken ye vnto me, my people, and giue eare vnto me, O my people: for a Law shall proceede from me, and I will bring foorth my iudgement for the light of the people.

(Notes Reference) Hearken to me, my people; and give ear to me, O my nation: for a (d) law shall proceed from me, and I will make my judgment to rest for a light of the people.

(d) I will rule and govern my Church by my word and doctrine.

(Isa 51:5) My righteousnes is neere: my saluation goeth foorth, and mine armes shall iudge the people: the yles shall waite for me, and shall trust vnto mine arme.

(Notes Reference) My (e) righteousness [is] near; my salvation is gone forth, and my (f) arms shall judge the people; the isles shall wait upon me, and on my arm shall they trust.

(e) The time that I will accomplish my promise.

(f) My power and strength.

(Isa 51:6) Lift vp your eyes to the heauens, and looke vpon the earth beneath: for the heauens shall vanish away like smoke, and the earth shall waxe olde like a garment, and they that dwell therein, shall perish in like maner: but my saluation shall be for euer, and my righteousnesse shall not bee abolished.

(Notes Reference) Lift up your eyes to the heavens, and look upon the earth beneath: for the (g) heavens shall vanish away like smoke, and the earth shall become old like a garment, and its inhabitants shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.

(g) Forewarns them of the horrible changes and mutations of all things, and how he will preserve his church in the midst of all these dangers.

(Isa 51:7) Hearken vnto me, ye that know righteousnesse, the people in whose heart is my Lawe. Feare ye not the reproche of men, neither be ye afraide of their rebukes.

(Isa 51:8) For the mothe shall eate them vp like a garment, and the worme shall eate them like wool: but my righteousnesse shalbe for euer, and my saluation from generation to generation.

(Isa 51:9) Rise vp, rise vp, and put on strength, O arme of the Lord: rise vp as in the olde time in the generations of the worlde. Art not thou the same, that hath cutte Rahab, and wounded the dragon?

(Notes Reference) Awake, awake, put on thy strength, O arm of the LORD; awake, as in the ancient days, (h) in the generations of old. [Art] thou not that which hath cut (i) Rahab, [and] wounded the (k) dragon?

(h) He puts them in remembrance of his great benefit for their deliverance out of Egypt, that by it they might learn to trust in him constantly.

(i) Meaning, Egypt, (Psa 87:4).

(k) That is, Pharaoh, (Eze 29:3).

(Isa 51:10) Art not thou the same, which hath dried the Sea, euen the waters of the great deepe, making the depth of the Sea a way for the redeemed to passe ouer?

(Isa 51:11) Therefore the redeemed of the Lord shall returne, and come with ioy vnto Zion, and euerlasting ioy shalbe vpon their head: they shall obtaine ioy, and gladnesse: and sorow and mourning shall flee away.

(Notes Reference) Therefore the redeemed of the LORD shall (l) return, and come with singing to Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; sorrow and mourning shall flee away.

(l) From Babylon.

(Isa 51:12) I, euen I am he, that comfort you. Who art thou, that thou shouldest feare a mortall man, and the sonne of man, which shalbe made as grasse?

(Isa 51:13) And forgettest the Lord thy maker, that hath spred out the heauens, and layde the foundations of the earth? and hast feared continually all the day, because of the rage of the oppressour, which is readie to destroy? Where is now the rage of the oppressour?

(Isa 51:14) The captiue hasteneth to be loosed, and that hee should not die in the pitte, nor that his bread should faile.

(Notes Reference) The captive exile (m) hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.

(m) He comforts them by the short time of their banishment: for in seventy years they were restored and the greatest empire of the world destroyed.

(Isa 51:15) And I am the Lord thy God that deuided the Sea, when his waues roared: the Lord of hostes is his Name.

(Isa 51:16) And I haue put my wordes in thy mouth, and haue defended thee in the shadowe of mine hand, that I may plant the heauens, and lay the foundation of the earth, and say vnto Zion, Thou art my people.

(Notes Reference) And I have put my words in thy (n) mouth, and have covered thee in the shadow of my hand, that I may plant the (o) heavens, and lay the foundations of the earth, and say to Zion, Thou [art] my people.

(n) Meaning, of Isaiah and of all true ministers who are defended by his protection.

(o) That all things may be restored in heaven and earth, (Eph 1:10).

(Isa 51:17) Awake, awake, and stande vp, O Ierusalem, which hast drunke at the hande of the Lord the cup of his wrath: thou hast drunken the dregges of the cup of trembling, and wrung them out.

(Notes Reference) Awake, awake, stand up, O Jerusalem, which hast drank at the hand of the LORD the (p) cup of his fury; thou hast drank the dregs of the cup of trembling, [and] wrung [them] out.

(p) You have been justly punished and sufficiently as (Isa 40:2) and this punishment in the elect is by measure, and according as God gives grace to hear it: but in the reprobate it is the just vengeance of God to drive them to an insensibleness and madness, as (Jer 25:15-16).

(Isa 51:18) There is none to guide her among all the sonnes, whome she hath brought foorth: there is none that taketh her by the hand of all the sonnes that she hath brought vp.

(Isa 51:19) These two thinges are come vnto thee: who will lament thee? desolation and destruction and famine, and the sworde: by whome shall I comfort thee?

(Notes Reference) These two (q) [things] have come to thee; who shall be sorry for thee? desolation, and destruction, and famine, and the sword: by whom shall I comfort thee?

(q) Of which the one is outward as of the things that come to the body, as war, and famine and the other is inward, and belongs to the mind: that is, to be without comfort: therefore he says "How will you be comforted?"

(Isa 51:20) Thy sonnes haue fainted, and lye at the head of all the streetes as a wilde bull in a nette, and are full of the wrath of the Lord, and rebuke of thy God.

(Isa 51:21) Therefore heare nowe this, thou miserable and drunken, but not with wine.

(Notes Reference) Therefore hear now this, thou afflicted, and drunk, but (r) not with wine:

(r) But with trouble and fear.

(Isa 51:22) Thus saith thy Lord God, euen God that pleadeth the cause of his people, Beholde, I haue taken out of thine hande the cuppe of trembling, euen the dregges of the cuppe of my wrath: thou shalt drinke it no more.

(Isa 51:23) But I will put it into their hande that spoile thee: which haue said to thy soule, Bowe downe, that wee may goe ouer, and thou hast layde thy bodie as the grounde, and as the streete to them that went ouer.

Passage 3: Revelation 12-13

(Rev 12:1) And there appeared a great wonder in heauen: A woman clothed with the sunne, and the moone was vnder her feete, and vpon her head a crowne of twelue starres.

(Notes Reference) And (1) there appeared a great wonder in heaven; (2) a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

(1) Until now it has been the general prophecy, comprehended in two parts, as I showed in (Rev. 11:1-19). Now will be declared the first part of this prophecy, in this and the next chapter and the latter part in the fourteenth, fifteenth and sixteenth chapters. To the first part, which is about the conflicting or militant Church belong two things. The beginning and the progress of the same in conflicts and Christian combats. Of which two the beginning of the Church is described in this chapter, and the progress of it in the chapter following. The beginning of the Christian Church we define as the first moment of the conception of Christ, until the time in which this church was weaned and taken away from the breast or milk of her mother: which is the time when the Church of the Jews with their city and temple was overthrown by the judgment of God. So we have in this chapter the story of 69 years and upwards. There are three parts to this chapter. The first, is the history of the conception and pregnancy in (Rev 12:1-4). The second, a history of the birth from (Rev 12:5-12). The third is about the woman who gave birth, to the end of the chapter. These several parts each have their conflicts. Therefore in the first part are two verses: and another of the lying in wait of the dragon against the child about to be born, in the next two verses. In the first point are these things, the description of the mother (Rev 12:1) and the pains of childbirth in (Rev 12:2) all shown to John from heaven. (2) A type of the true holy Church which was at that time in the Jewish nation. This Church (as is the state of the Catholic church) did in itself shine with glory given by God, immutable and unchangeable, and possessed the kingdom of heaven as the heir of it.

(Rev 12:2) And she was with childe, and cried traueiling in birth, and was pained readie to be deliuered.

(Notes Reference) And (3) she being with child cried, travailing in birth, and pained to be delivered.

(3) For this is the barren woman who had not given birth; (Isa 45:1; Gal 4:27). She cried out with good cause, and was tormented at that time, when in the judgment of all she seemed near to death, about to die because of her weakness and poverty.

(Rev 12:3) And there appeared another wonder in heaue: for beholde, a great red dragon hauing seuen heads, and ten hornes, and seuen crownes vpon his heads:

(Notes Reference) And there appeared another wonder in heaven; (4) and behold a great red dragon, having (5) seven heads and ten (6) horns, and seven crowns upon his heads.

(4) That is the devil or Satan, see (Rev 12:9), mighty, angry and full of wrath. (5) By this to withstand those seven churches spoken of, that is, the catholic church, and that with kingly objects and tyrannical magnificence: signified by the crowns set on his heads, as if they belonged to him by the proper right, without controversy: as also he boasted to Christ; See (Mat 4:9; Rev 13:1). (6) More than the horns of the Lamb, or than the churches are: so well equipped does the tyrant brag himself to be, to do all manner of wickedness.

(Rev 12:4) And his taile drew the thirde part of the starres of heauen, and cast them to the earth. And the dragon stood before the woman, which was ready to be deliuered, to deuoure her childe, when shee had brought it foorth.

(Notes Reference) (7) And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon (8) stood before the woman which was ready to be delivered, for (9) to devour her child as soon as it was born.

(7) After the description of Satan follows this action, that is, his battle with the Church partly to that which is visible, in which the wheat is mingled with the chaff, and the good fish with that which is evil: its good part, though in appearance it shined as the stars shine in heaven, he is said to thrust down out of heaven, and to pervert: for if it were possible he would pervert even the elect (Mat 24:24) and partly to the elect members of the holy catholic church in the second part of this verse. Many therefore of the members of this visible Church (says John) he overthrew and triumphed on them. (8) He withstood that elect Church of the Jews which was now ready to bring forth the Christian Church and watched for her to give birth. For the whole Church, and whole body is compared to a woman: and a part of the Church to that which is brought forth, as we have noted in (Son 7:6). (9) Christ mystical (as they call him) that is, the whole Church, consists of the person of Christ as the head and of the body united to it by the Spirit, so is the name of Christ taken on (1Co 12:12).

(Rev 12:5) So shee brought foorth a man childe, which should rule all nations with a rod of yron: and that her childe was taken vp vnto God and to his throne.

(Notes Reference) (10) And she brought forth a man (11) child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne.

(10) The second history of this Church delivered of child: in which first the consideration of the child born, and of the mother, is described in two verses (Rev 12:6): secondly the battle of the dragon against the young child, and the victory obtained against him in the three verses following (Rev 12:7-9): last of all is sung a song of victory, to (Rev 12:10-12). Now John in consideration of the child born, notes two things: for he describes him, and his station or place in this verse.

(11) That is Christ the head of the Church joined with his Church (the beginning root and foundation of which is the same Christ) endued with kingly power and taken up into heaven out of the jaws of Satan (who as a serpent did bite him on the cross) that sitting on the heavenly throne, he might reign over all.

(Rev 12:6) And the woman fled into wildernes where she hath a place prepared of God, that they should feede her there a thousande, two hundreth and three score dayes.

(Notes Reference) (12) And the woman fled into the wilderness, where she hath a place prepared of God, that (13) they should feed her there a thousand two hundred [and] threescore days.

(12) The Church of Christ which was of the Jews, after his ascension into heaven, hid itself in the world as in a wilderness, trusting only in the defence of God, as Luke witnesses in Acts.

(13) Namely the apostles and servants of God ordained to feed with the word of life, the Church collected both of the Jews and Gentiles unless any man will take the word "alerent" impersonally after the use of the Hebrews, instead of "aleretur" but I like the first better. For he has respect to those two prophets, of whom Revelation 11:3 speaks. As for the meaning of the 1290 days, see the same.

(Rev 12:7) And there was a battell in heauen, Michael and his Angels fought against the dragon, and the dragon fought and his angels.

(Notes Reference) And there was war in heaven: (14) Michael and his angels fought against the dragon; and the dragon fought and his angels,

(14) Christ is the Prince of angels and head of the Church, who bears that iron rod (Rev 12:5). Also See Dan 12:1. In this verse a description of the battle and of the victory in the two verses following (Rev 12:8-9). The psalmist noted this battle as did Paul; (Psa 68:9; Eph 4:8; Col 2:15).

(Rev 12:8) But they preuailed not, neither was their place found any more in heauen.

(Notes Reference) (15) And prevailed not; neither was their (a) place found any more in heaven.

(15) The description of the victory, by the denying of the thing in this verse, and by affirming the opposite in (Rev 12:9). As Satan gained nothing in heaven, but was by the power of God thrown down into the world of which he is the prince, Christ himself and his elect members standing still by the throne of God.

(a) They were cast out so, that they were never seen any more in heaven.

(Rev 12:9) And the great dragon, that olde serpent, called the deuil and Satan, was cast out, which deceiueth all the world: he was euen cast into the earth, and his angels were cast out with him.

(Rev 12:10) Then I heard a loude voyce in heauen, saying, Now is saluation, and strength, and the kingdome of our God, and the power of his Christ: for the accuser of our brethren is cast downe, which accused them before our God day and night.

(Notes Reference) And I heard a loud voice saying in heaven, (16) Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

(16) The song of victory or triumph containing first, a proposition of the glory of God and of Christ shown in that victory: secondly, it contains a reason for the same proposition, taken from the effects, as the enemy is overcome in battle, in this verse, and the godly are made conquerors (and more than conquerors) (Rom 8:37). Thirdly a conclusion, in which is an exhortation to the angels, and to the saints: and to the word, a prophecy of great misery, and of destruction obtained by the devil against mankind, since he himself will soon be miserable (Rev 12:12).

(Rev 12:11) But they ouercame him by that blood of that Lambe, and by that worde of their testimonie, and they loued not their liues vnto the death.

(Notes Reference) And they overcame him by the blood of the Lamb, and by the word of their testimony; and they (b) loved not their lives unto the death.

(b) He is said in the Hebrew tongue, to love his life, who values his life more than anything else: and on the other side, he is said not to love his life, who does not hesitate to risk it, if need requires it.

(Rev 12:12) Therefore reioyce, ye heauens, and ye that dwell in them. Wo to the inhabitants of the earth, and of the sea: for the deuill is come downe vnto you, which hath great wrath, knowing that he hath but a short time.

(Rev 12:13) And when the dragon sawe that hee was cast vnto the earth, he persecuted the woman which had brought forth the man childe.

(Notes Reference) And when (17) the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man [child].

(17) The third part: a history of the woman delivered, consisting of two parts, the present battle of Satan against the Christian Church of the Jewish nation, in (Rev 12:13-16): and the battle intended against the Church of the Gentiles, which is called holy by reason of the gospel of Christ in (Rev 12:17).

(Rev 12:14) But to the woman were giuen two wings of a great eagle, that she might flie into the wildernes, into her place, where she is nourished for a time, and times, and halfe a time, from the presence of the serpent.

(Notes Reference) (18) And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her (c) place, where she is nourished for a (19) time, and times, and half a time, from the face of the serpent.

(18) That is, being strengthened with divine power: and taught by oracle, she fled swiftly from the assault of the devil, and from the common destruction of Jerusalem and went into a solitary city beyond Jordan called Pella as Eusebius tells in the first chapter of the third book of his ecclesiastical history: where God had commanded her by revelation.

(19) That is, for three and a half years: so the same speech

is taken in See Dan 7:25. This space of time is reckoned in manner from that last and most grievous rebellion of the Jews, to the destruction of the city and temple,for their defection or falling away, began in the twelfth year of Nero, before the beginning of which many signs and predictions were shown from heaven, as Josephus wrote, lib.7, chap.12, and Hegesippus lib.5, chap.44, among which this is very memorable. In the feast of Pentecost not only a great sound and noise was heard in the Temple, but also a voice was heard by many out of the Sanctuary which cried out to all, Let us depart from here. Now three and a half years after this defection by the Jews began, and those wonders happened, the city was taken by force, the temple overthrown, and the place forsaken by God: and the length of time John noted in this place.

(Rev 12:15) And the serpent cast out of his mouth water after the woman, like a flood, that he might cause her to be caried away of the flood.

(Notes Reference) (20) And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.

(20) That is, he inflamed the Romans and the nations that in persecuting the Jewish people with cruel arms, they might at the same time invade the Church of Christ, now departed from Jerusalem and out of Judea. For it is a normal thing in scripture, that the raging tumults of the nations should be compared to waters.

(Rev 12:16) But the earth holpe the woman, and the earth opened her mouth, and swalowed vp the flood, which the dragon had cast out of his mouth.

(Notes Reference) (21) And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

(21) That is, there was offered in their place other Jews, to the Romans and nations raging against that people: and it came to pass by this that the Church of God was saved entirely from that violence, that most raging flood of persecution which the dragon vomited out being completely exhausted in the destroying of those other Jews.

(Rev 12:17) Then the dragon was wroth with the woman, and went and made warre with the remnant of her seede, which keepe the comaundements of God, and haue the testimonie of Iesus Christ.

(Notes Reference) (22) And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

(22) Being set on fire by this means, he began to be more mad, and because he perceived that his purpose against the Christian Church of the Jewish remnant was come to nothing, he resolved to fall on her seed, that is, the Church of the Gentiles, gathered by God and the holy members of the church. This is that other part, as is said in (Rev 12:13) in which the purpose of Satan is shown in (Rev 12:17) and his attempt, in (Rev 13:1).

(Rev 13:1) (12:18) (And I stood on the sea sand.) And I saw a beast rise out of the sea, hauing seuen heads, and ten hornes, and vpon his hornes were ten crownes, and vpon his heads the name of blasphemie.

(Notes Reference) (23) And I stood upon the sand of the sea, and (1) saw a beast rise up (2) out of the sea, having seven heads and (3) ten horns, and upon his horns ten crowns, (4) and upon his heads (5) the name of blasphemy.

(23) That is, as a mighty tempest he poured out on the whole world (whose prince he is) to raise the floods and provoke the nations, that they might with their furious bellows toss up and down, driven here and there, and finally destroy the Church of Christ with its holy members. But the providence of God resisted his attempt, that he might save the Church of the Gentiles, yet tender and green. The rest of this story of the dragon is excellently presented by the apostle John later in (Rev 20:1-15). For here the dragon endeavouring to do wickedness, was by God cast into prison. (1) The apostle having declared the forming of the Christian Church, and the state of the Church from which ours takes her beginning, now goes to the story of the progress of it, as is shown in the beginning of the former chapter. This history of the progress of the Church and the battles of it, is recorded in this chapter, but distinctly in two parts, one is of the civil Roman Empire, (Rev 13:1-10). Another of the ecclesiastic or prophetic body, there to the end of the chapter. In the first part these things are shown: First the state of the Empire, in (Rev 13:1-4) then the acts of it in (Rev 13:5-7) after the effect: which is exceedingly great glory (Rev 13:8). Last of all is commended the use: and the instruction of the godly against the evils that shall come from the same in (Rev 13:9-10). The history of the state, contains a most ample description of the beast, first entire in (Rev 13:1-2) and then restored after harm, (Rev 13:3-4). (2) On the sand where the devil stood practising new tempests against the Church, in the verse next before going: at which time the Empire of Rome was endangered by domestic dissensions and was mightily tossed, having ever and again new heads, and new emperors. See (Rev 17:8) (3) Having the same instruments of power, providence, and most expert government which the dragon is said to have had, in (Rev 12:3). (4) We read in (Rev 12:3) that the dragon had seven crowns set upon seven heads because the thief claims to be proper lord and prince of the world, but this beast is said to have ten crowns, set on several, not heads but horns: because the beast is obligated to the dragon for all; (Rev 13:2) and does not otherwise reign, then by law of subjection given by him, namely that he employ his horns against the Church of God. The speech is taken from the ancient custom and form of dealing in such ease: by which they that were absolute kings did wear the diadem on their heads: but their vassals and such as reigned by grace from them, wore the same on their hoods: for so they might commodiously lay down their diadems when they came into the presence of their sovereigns, as also the elders are said, when they adored God which sat upon the throne, to have cast down their crowns before him in (Rev 4:10)

(5) Contrary to that which God of old commanded should be written in the head piece of the high Priest, that is, "Sanctitas Jehova", Holiness unto the Lord. The name of blasphemy imposed by the dragon, is that which Paul says in (2Th 2:4) "He sits as God and boasts himself to be God" For this name of blasphemy both the Roman Emperors did then challenge to themselves, as Suetonius and Dion do report of Caigula and Domitian: and after them the popes of Rome professed the same of themselves, when they challenged to themselves sovereignty in holy things of which kind of sayings the sixth book of the Decretals, the Clementines, and the Extravagants, are very full. For these men were not content with that which Anglicus wrote in his Poetria, (the beginning of which is "Papa stupor mundi" The pope is the wonder of the world) "Nec Deus es, nec homo, sed neuter es inter utrungue." Thou art not God, nor art thou man, but neuter mixed of both: as the gloss witnesses on the sixth book: But they were bold to take to themselves the very name of God, and to accept it given of other: according as almost a hundred and twenty years since there was made for Sixtus the fourth, when he should first enter into Rome in his papal dignity, a Pageant of triumph, and cunningly fixed upon the gate of the city he should enter at, having written upon it this blasphemous verse: "Oraclo vocis mundi moderaris habenas, Et merito in terrs crederis esse Deus." That is, By oracle of thine own voice, the world thou governest all, And worthily a God on earth men think and do thee call. These and six hundred the like who can impute to that modesty by which good men of old would have themselves called the servants of the servants of God? Verily either this is a name of blasphemy, or there is none at all.

(Rev 13:2) And the beast which I sawe, was like a Leopard, and his feete like a beares, and his mouth as the mouth of a lion: and the dragon gaue him his power and his throne, and great authoritie.

(Notes Reference) And the beast which I saw was like (6) unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: (7) and the dragon gave him his power, and his seat, and great authority.

(6) Swift as the leopard, easily grabbing all things, as the bear does with his foot, and tearing and devouring all things with the mouth as a lion does. (7) That is, he lent the same power to the beast to use, when he perceived that he could not escape, but must be taken by the hand of the angel, and cast into the bottomless pit; (Rev 20:1-15) yet he did abandon the same power completely from himself, but that he might use it as long as he could.

(Rev 13:3) And I sawe one of his heads as it were wounded to death, but his deadly wound was healed, and all the world wondred and folowed the beast.

(Notes Reference) (8) And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.

(8) This is the other place that pertains to the description of the beast of Rome: that besides that natural dignity, and breadth of the Roman Empire, which was eluded to in the two former verses, there was added this also as miraculous, that one head was wounded as it were to death, and was healed again as from heaven, in the sight of all men. This head was Nero the Emperor, in whom the race of the Caesars fell from imperial dignity, and the government of the commonwealth was translated to others: in whose hands the Empire was so cured and recovered to health, as he seemed to all so much the more deeply rooted and grounded fast, than ever before. Hence follows those effects, which are next spoken of: First an admiration of certain power, as it were, sacred and divine, sustaining the Empire and governing it: Secondly, the obedience and submission of the whole earth, in this verse: Thirdly, the adoration of the dragon, and most wicked worshipping of devils confirmed by the Roman Emperors: Lastly, the adoration of the beast himself, who grew into so great estimation, as that both the name and worship of a God was given to him, (Rev 13:4). Now there were two causes which brought in the minds of men this religion: the show of excellency, which brings with it reverence: and the show of power invincible, which brings fear. Who is like (say they) to the beast? Who shall be able to fight with him?

(Rev 13:4) And they worshipped the dragon which gaue power vnto the beast, and they worshipped the beast, saying, Who is like vnto the beast! who is able to warre with him!

(Rev 13:5) And there was giuen vnto him a mouth, that spake great things and blasphemies, and power was giuen vnto him, to doe two and fourtie moneths.

(Notes Reference) (9) And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him (10) to continue forty [and] two months.

(9) The second part containing a history of the acts of the beast, as I said See Rev 13:1". The history of them is concluded in two points: the beginning, and the manner of them. The beginning is the gift of the dragon, who put and inspired into the beast both his impiety against the godly and those that were of the household of faith, in (Rev 13:5) The manner of the acts or actions done, is of two sorts, both impious in mind, and blasphemous in speech against God, his Church and the godly in (Rev 13:6) and also most cruel and injurious in deeds, even such as were done of most raging enemies, and of most insolent and proud conquerors in (Rev 13:7)

(10) Namely his actions, and manner of dealing. As concerning those two and forty months, I have spoken of them before. See Rev 12:6

(Rev 13:6) And he opened his mouth vnto blasphemie against God, to blaspheme his Name, and his tabernacle, and them that dwell in heauen.

(Notes Reference) And he opened his mouth in blasphemy against God, to blaspheme his name, (11) and his tabernacle, (12) and them that dwell in heaven.

(11) That is, the holy Church, the true house of the living God.

(12) That is, the godly who as a group hid themselves from his cruelty. For this bloody beast charged those holy souls falsely with innumerable accusations for the name of Christ as we read in Justin Martyr, Tertullian, Arnobius, Minutius, Eusebius, Augustine and others: whose example the latter times followed most diligently, in destroying the flock of Christ: and we in our own memory have found by experience, to our incredible grief. Concerning heaven, see in (Rev 11:12)

(Rev 13:7) And it was giuen vnto him to make warre with the Saints, and to ouercome them, and power was giuen him ouer euery kinred, and tongue, and nation.

(Rev 13:8) Therefore all that dwell vpon the earth, shall worship him, whose names are not written in the booke of life of that Lambe, which was slaine from the beginning of the world.

(Notes Reference) And all that dwell upon the earth shall worship him, (13) whose names are not written in the book of life of the Lamb slain from the foundation of the world.

(13) That is, such as are not from everlasting elected in Christ Jesus. For this is that Lamb slain; (Rev 5:6). These words I do with Aretas, distinguish in this manner: whose names are not written from the laying of the foundation of the world, in the book of Life, of the Lamb slain. This distinction is confirmed by a similar verse in (Rev 17:8).

(Rev 13:9) If any man haue an eare, let him heare.

(Notes Reference) (14) If any man have an ear, let him hear.

(14) The conclusion of this speech of the first beast, consisting of two parts, an exhortation to attentive audience, in this verse: and a foretelling, which partly contains threatenings against the wicked and partly comfort for those who in patience and faith shall wait for that glorious coming of our Lord and Saviour Christ; (Rev 13:10)

(Rev 13:10) If any leade into captiuitie, hee shall go into captiuitie: if any kill with a sword, he must be killed by a sword: here is the patience and the faith of the Saints.

(Rev 13:11) And I beheld another beast comming vp out of the earth, which had two hornes like the Lambe, but he spake like the dragon.

(Notes Reference) (15) And I beheld another beast coming up out of the earth; (16) and he had two horns like a lamb, and he spake as a dragon.

(15) The second part of the vision, concerning the ecclesiastical dominion, which in Rome succeeded that which was politic, and is in the power of the corporation of false prophets and of the forgers of false doctrine. Therefore the same beast, and the body or corporation is called a false prophet by John; (Rev 16:13, Rev 19:20). The form of this beast is first described in this verse, then his acts in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a son of the earth (as they say) obscurely born, and little by little creeping up out of his abject estate.

(16) That is, in show he resembled the Lamb (for what is more mild or more humble then to be the servant of the servants of God? but indeed he played the part of the dragon, and of the wolf; (Mat 7:15). For even Satan changes himself into an angel of light; (2Co 11:14) and what should his honest disciples and servants do?

(Rev 13:12) And he did all that the first beast could doe before him, and he caused the earth, and them which dwell therein, to worship the first beast, whose deadly wound was healed.

(Notes Reference) (17) And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein (18) to worship the first beast, whose deadly wound was healed.

(17) The history of the acts of this beast contains in sum three things, hypocrisy, the witness of miracles and tyranny: of which the first is noted in this verse, the second in the three verses following: the third in the sixteenth and seventeenth verses. His hypocrisy is most full of lies, by which he abuses both the former beast and the whole world: in that though he has by his cunning, as it were by line, made of the former beast a most miserable skeleton or anatomy, usurped all his authority to himself and most impudently exercises the same in the sight and view of him: yet he carries himself so as if he honoured him with most high honour, and did truly cause him to be reverenced by all men.

(18) For to this beast of Rome, which of civil Empire is made an ecclesiastical hierarchy, are given divine honours, and divine authority so far, as he is believed to be above the scriptures, which the gloss upon the Decretals declares by this devilish verse. "Articulos solvit, synodumque facit generalem" That is, "He changes the Articles of faith, and gives authority to general Councils."

Which is spoken of the papal power. So the beast is by birth, foundation, feat, and finally substance, one: only the Pope has altered the form and manner of it, being himself the head both of that tyrannical empire, and also of the false prophets: for the empire has he taken to himself, and to it added this cunning device. Now these words, "whose deadly wound was cured" are put here for distinction sake, as also sometimes afterwards: that even at that time the godly readers of this prophecy might by this sign be brought to see the thing as present: as if it were said, that they might adore this very empire that now is, whose head we have seen in our own memory to have been cut off, and to be cured again.

(Rev 13:13) And he did great wonders, so that hee made fire to come downe from heauen on the earth, in the sight of men,

(Notes Reference) (19) And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,

(19) The second point of the things done by the beast, is the credit of great wonders or miracles, and pertaining to the strengthening of this impiety: of which signs some were given from above, as it is said, that fire was sent down from heaven by false sorcery, in this verse. Others were shown here below in the sight of the beast, to establish idolatry, and deceive souls: which part John sets forth, beginning (as they say) at that which is last, in this manner: First, the effect is declared in these words, "He deceives the inhabitants of the earth". Secondly, the common manner of working, in two sorts: one of miracles, "for the signs which were given him to do in the presence of the beast", the other of the words added to the signs, and teaching the idolatry by those signs "saying to the inhabitants of the earth, that they should make an image to the beast, which etc." Thirdly, a special manner is declared, "That it is given to him to put life into the image of the beast" and that such a type of quickening, that the same both speaks by answer to those that ask counsel of it, and also pronounces death against all those that do not obey nor worship it: all things which oftentimes by false miracles through the procurement and inspiration of the devil, have been effected and wrought in images. The histories of the papists are full of examples of such miracles, the most of them false, many also done by the devil in images, as of old in the serpent; (Gen 3:5). By which example is confirmed, not the authority of the beast, but the truth of God and these prophecies.

(Rev 13:14) And deceiued them that dwell on the earth by the signes, which were permitted to him to doe in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound of a sword, and did liue.

(Notes Reference) And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an (20) image to the (21) beast, which had the wound by a sword, and did live.

(20) That is, images, by "enallage" or change of the number: for the worship of them ever since the second Council of Nicea, has been ordained in the Church by public credit and authority, contrary to the Law of God.

(21) In the Greek the word is in the Dative case, as much to say, as to the worship, honour and obeying of the beast: for by this maintenance of images, this pseudo-prophetical beast mightily profits the beast of Rome, of whom long ago he received them. Wherefore the same is hereafter fittingly called the image of the beast, for images have their beginning from the beast, and have their form or manner from the will of the beast, and have their end and use fixed in the profit and commodity of the beast.

(Rev 13:15) And it was permitted to him to giue a spirit vnto the image of the beast, so that the image of the beast should speake, and should cause that as many as would not worship the image of the beast, should be killed.

(Notes Reference) (22) And he had power to give (a) life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

(22) The papists books are full of these miracles of the images of the beast, (that is, which the beast ordained to establish idolatry) which miraculously speak, and give judgment, or rather astonishingly, by the fraud of the false prophets.

(a) To give life, as Jannes and Jambres imitated the miracles that Moses did.

(Rev 13:16) And he made all, both small and great, rich and poore, free and bond, to receiue a marke in their right hand or in their foreheads,

(Notes Reference) (23) And he causeth all, both small and great, rich and poor, free and bond, to receive (24) a (b) mark in their right hand, or in their foreheads:

(23) The third point is a cruel exercise of power, as was said before, usurped over men, in this verse: and over their goods and actions, in the next verse. For he is said, to bring on all persons a cruel slavery, that as bondslaves they might serve the beast. Also he is said to exercise over all their goods and actions, an abuse of indulgences and dispensations (as they term them) among their friends and against others, to use most violent prohibitions, and to curse, even in natural and civil, private and public contracts, in which all good faith ought to have place.

(24) That is their consecrated oil, by which in the ordinance (as they call it) of confirmation, they make servants for themselves, the persons and doings of men, signing them in their forehead and hands. They make the sign left by Christ, see (Rev 7:3) and the ordinance of baptism useless. For whom Christ has joined to himself as signified by baptism this beast challenges with his greasy consecrated oil, which he does not hesitate to prefer over baptism, both in authority and value.

(b) The mark of the name of the beast.

(Rev 13:17) And that no man might buy or sell, saue hee that had the marke, or the name of the beast, or the number of his name.

(Notes Reference) And that no man might (25) buy or sell, save he that had the (26) mark, or the name of the beast, or the number of his name.

(25) That is, have any trade or dealings with men, but only those who have this annointing and consecration of Clearkely shaving of the head, as they call it, read Gratian "de Consecratione, distincione tertia.c.omnes.cap spiritus, etc." of these matters.

(26) Here the false prophets require three things, set down in the order of their greatness, a character, a name, and the number of the name. The meaning is, that man that does not have their first annointing and clerical shaving of the head: secondly holy orders, by which is communicated the name of the beast: or finally has not attained that high degree of pontifical knowledge, and of the law (as they call it) canonical, and has not made up in account and cast the number of the mysteries of it: for in these things consists the number of the name of the beast. This is excellently set forth in the next verse.

(Rev 13:18) Here is wisdome. Let him that hath wit, count the number of the beast: for it is the number of a man, and his number is sixe hundreth threescore and sixe.

(Notes Reference) (27) Here is wisdom. Let him that hath understanding count the number of the beast: for it is the (28) number of a man; and his number [is] Six hundred threescore [and] six.

(27) That is, in this number of the beast consists that popish wisdom, which to them seems the greatest of all others. In these words John expounds the saying that went before the number of the beast, what it has above his distinctive mark and his name. These things, says John, the mark and the name of the beast, is wisdom: that is, only the wise and such as have understanding, can come by that number: for they who would attain it must be knowledgeable doctors, as the words following declare.

(28) How great and of what denomination this number of the beast is by which the beast accounts his wisdom, John declares in these words, "Do you demand how great it is?" It is so great, that it occupies the whole man: he is always learning, and never comes to the knowledge of it: he must be a man in deed that does attain to it. You ask what denomination it is? Truly it is six throughout, all the parts of it in their denominations (as they term them) it stands of six by units, tens, hundreds, etc. There is not one part in the pontifical learning and order, which is not either referred to the head, the top of it, or contained in the same: so fitly do all things in this hierarchy agree with one another, and with their head. Therefore that cruel beast Boniface the eighth, does commend by the number of six those Decretals which he perfected: in the sixth book. "Which book (he says) being to be added to five other books of the same volume of Decretals, we thought good to name Sextum the sixth: that the same volume by addition of it, containing a senary, or the number of six books (which is a number perfect) may yield a perfect form of managing all things, and perfect discipline of behaviour." Here therefore is the number of the beast, who empowers from himself all his parts, and brings them all back to himself by his discipline in most wise and cunning manner. If any man desires more of this, let him read the gloss on that place. I am not ignorant that other interpretations are given in this place; but I thought it my duty, with the good favour of all, and without the offence of any, to propound my opinion in this point. For this cause especially, since it seemed to me neither profitable, nor likely to be true, that the number of the beast, or the name of the beast should be taken as the common interpreters take it. This number of the beast teaches, gives out, imprints, as a public mark of those who are his, and esteems that mark above all others, as the mark of those whom he loves best. Now those other expositions seem to be far removed from this property and condition of that number: whether you respect the name Latinus, or Titan, or any other. For these the beast does not teach, nor give forth, nor imprint, but most diligently forbids to be taught, and audaciously denies: he does not approve them, but reproves them: and hates those that think so of this number, with a hatred greater then that of Vatinius.