THe right understanding of this Chapter, is of great concernment to the understanding of this prophesie; it hath such difficulty in it, that by some it is accounted as crux interpretum. The difficulty is not (even almost with Papists) whether the Roman state be designed here or not; or, concerning the beasts, if by one of them Antichrist be holden forth; both these are palpable and certain, this being compared with the 17. Chap. The difficulty lieth in these two, 1. To what time, state or head of the Roman Empire they relate? 2. If different states be meaned by these two beasts? Or, if one Antichrist, as diversly considered, be set out by these shapes? because one doth not sufficiently paint him out, who standeth both in a Civil and Ecclesiastick relation; so that now Satan, (as it were) being first spoiled of temporall Authority in his lieutennant the heathen Emperour, and being also disappointed of his second design of drowning the Church by errors, setteth himself to hasten up a new Kingdom or Deputy, but in another shape, that by joyning both violence and deceit in him together, he may bring to paste, what these, being essayed separately, did not effectuate. So that this is looked on as the product of the Dragons third design, wherein his uttermost skill kytheth, and the greatest strength of his Kingdom lieth; which design is answerably described in a double type. The 1. sheweth what really Antichrist is, to whom he succeedeth, of whom he hath his power, where he sitteth, and to what hight he cometh, &c. The 2. how he appeareth, what way he carried on and brought about that design, and what weapons and pretences were abused for that end. This we conceive shortly to be the scope and drift of both these types: for more clear understanding whereof, we shall permit some generall propositions, the particulars whereof will appear more in opening this and the 17. Chapter.
Proposition 1. It is ordinary to the Prophets, especially to Daniel, to set out temporall Monarchies, by great beasts, as Chap. 7 and 8 And these beasts do not hold forth individuall persons, but a successive series of the same line on that throne; and it is usuall in this prophesie to borrow types from him; only sometimes that which is spoken in the Old Testament of temporall enemes or straits of the Church, is applied to spirituall and covered enemies, as many things literally agreeing to Antiochus are applied to Antichrist, and things literally true of Pharaoh are applied to the devil. So by a Beast here may be meaned a State of great power and violence against the Church, though not in or by a single person in one generation executed, but for a long time, by a series of one combined body successively under one head. Thus must be understood that of the Churches suffering under the Dragon formerly, his first Deputy the heathen Empire and Emperour being understood thereby, as it was one body, though under diverse individuall Emperours successively.
Propos. 2. Some times one state, thing, or person, will be set out in Scripture by diverse types and beasts; so, Dan. 7 the Persian Empire is set forth by a Bear, the Grecian by a Leopard. In the 8 the Persian by a Ram, and the Grecian by a He-goat. See Chap. 7 the Seleucides Kingdom (though but a brance of the Grecian) is set out by a beast, as different from the other wholly, because in somethings different. Which saith, that though the types be different, yet the party signified may be one, considered in divers respects. In which sense (Chap. 17) this same Antichrist is called the eight beast, and yet really there also but one of the seven and the seventh, thought in appearance, or upon distinct consideration, different from the seventh, vers. 11.
Propos. 3. More particularly, the state or power designed here, is the state and power which hath Rome for the seat of it, as the Metropolies of its Kingdom during its standing, as it was of the heathen Emperours before; for, the Dragon placeth his Deputy in that same seat where the former sate before, vers. 2. Beside, this seat is particularly described (Chap. 17) in three things, 1. In its naturall situation for that time, seven mountains, vers. 9. 2. In its politick Government, to wit, seven sorts, counting-in this beast. 3. In its present Authority, in John’s time, over the Kings of the earth, vers. 13. And what is and hath been the state which hath had and hath Rome for its seat this long time, is not hard to determine.
Propos. 4. By this beast is not set out the Roman Empire simply, as under any head, but as under its seventh and last head or government, whatever it be: for although the beast have in all seven heads, as it is considered in its whole body; yet seing these heads are successive, and the removing of one is the inferring of another, & contra, it is to be looked on at one time as under one head only: Therefore that which was in John’s time being the sixth, Rev. 17 and this beast having the sixth wounded and healed again before he exerce his power, It must follow, that it is here the Roman Empire under its seventh and last government. Hence the difference is remarkable between the beast here and Chap. 12 although it set out the same Empire with seven heads and ten borns: yet, there the heads are crowned, and the horns were not, because the Cesars then reigning keeped their power, the Provinces were governed by their Deputies: here the horns are crowned, to show, that the instruments acted by this beast, have soveraign power, which is more clearly expounded, Chap. 17. However, this is the Roman Empire, or that Government of it, which is the seventh. All the effects here agree to the beast after its head is healed, and after it hath gotten the throne and seat of the Dragon. This beast therefore is compleatly described to shew in what series this last succeedeth so the former; but that of wounding of the bead and healing it again (which must be the head then in being) is to direct us to what state or government of that Empire or series we are to look for the fulfilling of these effects, and which ought to be pointed at as great deputy and lieutennant of the devil to wit, in its again revived and healed condition, which is the last or seventh Government.
Propos. 5. We would distinguish this beasts beginning to arise, from his publick appearing; because they are in themselves different events, and have different times: and we conceive it is the publick appearing and manifesting of this to the world that is pointed at hero, which differeth from its begun underhand working: even as the Churches begun flight is different in its rise from its hid private condition at the lowest; so this being contemporary to that, must have that same consideration; for as he riseth, she fleeth, and her flight encreaseth with his rising, like light and darknesse. His beginning will appear to be, 1. after outward persecution; for, the Dragon giveth him that seat and quiteth the chair to him: and so this cannot be the Heathen persecuting Emperours, but some succeding them, and that immediately, for, there is no vacancy of this throne, but the one resigneth it to the other, 2. It beginneth as soon as the womans flight, that is, immediately after Satans dethroning, he seeketh to advance this beast, and piece and piece he groweth from that time; for (vers. 5) his power and commission is for the same fourty two moneths, and time being alike, the period of the close is alike (for when the beast beginneth to be destroyed, her prophets put off their sackcloth, vers 11 and 16) Therefore the beginning of both must be together also. Again, this sheweth it is no French nor German Emperours that can be meaned by this; for they had not their rise so soon; for this will be about the 300. year, as is said before. 3. The manifesting of this beast will be found to be after the devils disappointment of his design to drown the woman (when these grosse heresies prevailed not to gain his end) and also to be contemporary with the healing of the deadly wound which the sixth head had gotten; yea, to be the very healing of it in Romes recovering a publick Court and Authority by the papacy, which by the Cesars and Emperours their becoming Christian and removing their Court from it, had left. It received again in papacie an head, and that same superscription of blasphemy on it, which it had under its former masters, which will fall in about the 6oo year, or a little after, when both the peaceable possessing of Rome by Popes and inbringing of Idolatry made forward together. Beside, in this state the horns are crowned, which from Chap. 17:12 relateth to the erection of new Kingdomes not then in being, which sheweth, that the manifestation of Antichrist and the erection of Kingdoms out of the Empire must go together, and that it is his manifestation which is intended here.
Out of which Propositions we may draw three Conclusions.
Conclusion 1. It is not any state or branch of the civil Romane Empire that is holden forth here, 1. not the Heathenish state, as is said. 2. not the Grecian Emperours, which had their seat at Constantinople; (the first Christian Emperour had in Gods wisdom transferred his Court thither, that so this beast might have the fairer accesse to the Dragons throne) for these had not their seat at Rome. 2. They continued not during these fourty two moneths, but are gone. 3. There was not alway so good friendship between them and the Popes as between these two beasts here, the Emperours being alwayes jealous of them, and sometimes by their lieutenants afflicting and straitning them, and they again, by Excommunications, casting down some of these Emperours who were violent opposers of Image-worship, and of praying, &c. unto Saints departed, as Leo Isaurus, and Constantinus, Copronymus, and others, called fighters against Images by them. 3. This beast appeareth not till the wound be healed. Now, in the Heathen Emperours time it was but hurt, in these Emperours at Constantinople their beginning, it was not perfectly healed till a time thereafter. Neither can it be the succession of French Emperours brought in by Stephanus the third after Carolus Martellus, to wit, Pipinus, Carolus Magnus, Ludovicus Pius, &c. who were called to defend the Empire, partly against the Goths and Lombards, who then trode on Italy; parthly, for restraining the insolency of the Exarches of Ravenna, who, being Deputes to the Grecian Emperour, pillaged and spoiled Italy exceedingly; for these Emperours rise will not come up to this beasts rise. Their rise was about the 750 or 766. Neither is it of that continuance, nor will the rest of the characters agree to it of having that seat, &c. Beside, that Empire is by many counted a speciall favour of God to this part of the world, (Pencerus in vita Caroli Magni) which could never be said of this beasts rise. The like reason also will strike against the German Emperours, or that elective succession brought in by Otho the third, and Carolus the fourth, who may be chief horns of this beast, crowned by him to execute his decrees, and may be amongst these who give their power to this beast, but cannot be the beast himself.
Conclusion 2. By this first beast then is understood-Antichrist in his Kingdom, which appeareth by all the characters given, 1. He succeedeth the Dragon in his seat. 2. His rise, reign, and continuance agree to these fourty two moneths desolate condition of the Church ending and beginning with it. He is worshipped not civilly only (that worship is no fault in it self) but religiously, as no Emperour was; he hath absolute dominion and taketh a title to him over all Kindreds, Tongues, &c. Their submission to him is voluntary and with admiration, which was never to any civil state; he hath crowned horns and Kings under him who reverence him; which will more particularly appear in opening the words: for, all spoken here, agreeth to one beast, and in one state or condition, to wit, under the last head when the wound which the sixth got was healed, (things to come being represented to John as past) the beast thus healed in his head is admired, worshipped, followed, &c. to him power over the Saints is given (alluding as is ordinary in the Antichrists case to Antiochus. Dan.) so either Antichrist is no head of this beast, or he is set out by this beast who this long continueth, and in whom and by whom the Dragon is again worshipped by the men of the earth: all which can agree to no other. To speak in short then, here is set out the Roman Empire as antichristian or headed with Antichrist, having now the sixth head which was wounded by the throwing down of Heathenish Idolatry again healed by the papacies becoming the seventh; (for, there are but seven) and to this Empire as under this head; agreeth all that is spoken unto here, considering it as representing that same civil state, now the seventh time carrying another head of blasphemy, yet again repeated under another type, that it may be known not to be the same head (though on the same beast) with that which was wounded, nor of the same kind altogether with the former.
It is true this is generally otherwayes expounded by learned Interpreters, whereof some do expound this first beast to hold forth the Roman civil Empire become Christian; others understand it of the complex body of Kings arising out of the ruines of the Empire (as Mede calleth it universitas regum & incolarum) and so they distinguish this beast as representing some civil power from the two horned beast following, which to them is Antichrist and an Ecclesiastick state; yet, upon the matter, there will be found no great difference: for even these acknowledge this civil power (whether consisting in Emperours or Kings) to be acted and made use of by this Ecclesiastick beast, which is the same, upon the matter, that we say, to wit, that the head acting these horns is the Antichrist; and therefore the beast is to get its denomination from the head whereby the rest are swayed. Beside, if we look narrowly to this description, we may well call Emperours, (as they now are) or Kings, horns of this beast, but cannot account them the beast it self, but as they are united in and under him; for, the beast here, is that which supporteth the whore, Chap. 17 which is acknowledged by the same forenamed Author to be the Ecclesiastick beast. Again, this beast having its beginning immediately after the close of Heathenish persecution, that can neither be said of the Roman Empire or of that university of Kings. We may add, that the horns of this beast, being crowned (that is, having supream civil power) cannot be thought subject to any other civil power: and it is clear here, that the worshippers of this beast are of equal extent with these who bear his mark, and are contradistinguished from the hundreth fourty four thousand that were sealed, whereby all Papists are included as under his power: and seing this can agree to no Emperour (whose dominion is not of such extent) so neither can this beast be applied to him. Again, it cannot be the university of Kings, for they are horns acted by this beast, and so may be distinguished from him, as we will often find them, as, (Chap. 17) these horns are turned to hate the whore, which was supported by this beast, Chap. 19 this beast is cast into the lake with the false prophet, (and therefore must be understood of this first beast according to that learned Author) yet can it not be said, that all these Kings or Emperours go to the pit, as if none of them could remain after Antichrist, especially considering the prophesie of the Lords making some of these Kings, who were formerly horns of this beast, to become instruments of his vengance against the whore. We conclude it therefore, as most safe and consistent with this prophesie, to expound this first beast of Antichrists, who acteth these horns, and to whom the Kings of the earth willingly gave their power, and so to be applied to the Pope and his Kingdom, supposing him to be Antichrist.
Conclus. 3. It remaineth therefore that these two beasts must be, upon the matter, one; the last holding forth no different state, but the same which the former held forth, in a different notion. Therefore there is no particular description of the parts of it, or of its rise in respect of time and continuance, but it becometh one in all these with the former. Therefore in this Chapter there is but one name, one character, and one beast or number alway spoken of; yea, they have one Sea, commission, &c. and are designed by one beast, Chap. 11 vers. 7 spoken of as one Chap. 17 yea, the woman that is said to sit on the beast, vers. 13 is called this very City or Empire, Rome, vers. 18. The woman certainly is the antichristian Church, but that woman (vers. 18) is not a distinct government or state from that civil state, or from Antichrists state, but that same supported by its civil power, Therefore they are one. Thus we see every one of these conclusions do follow each other: if it be not the civil Empire which is typified by the first beast, it must be Antichrists, and so both one; for, the last is he. We may add, that in the Chapters following, when ever Antichrists diminishing is spoken of, or the destroying of his kingdom, it is done under the name of the beast, and but as one, as may appear by these and the like phrases, who worship him, who had gotten victory over him, his seat, Chap. 16 which by all is expounded to be Rome. Therefore these two must be one, and such an one as hath one seat at Rome over all Nations with a slavish, superstitious, or rather idolatrous dependance on him: and therefore when he is here set out, and elsewhere through this Book, by diverse representations, as a woman carried by the beast, and false prophet, It is not as if they were two things, but diverse types setting out one diversly considered, to set out Antichrists two swords Civil and Ecclesiastick, or his twofold means he maketh use of, to wit, power and violence, as a beast, hypocrisie and dissembling, as a false prophet: for, it cannot be thought, that one can be of such sibnesse and likenesse to Antichrist, in all things as this beast, rising with him, reigning with him, falling and going to the pit with him, especially seing two heads are nor consistent together, as upon one seat at the same time, as hath been said. This is acknowledged by Bellar lib. 3. de Pont. cap. 15 Idem Antichrist us per duas bestias exprimitur; per unam ratione regiœ potentiœ & tyrannidis; qua coget bomines violenter, per alteram, ratione magicœ artis, qua callide hominess seducet, that is, The same Antichrist is expressed by the two beasts; by the one, because of his kingly power and tyrannie, whereby he shall force men violently; by the other, because of his magick art, whereby cunningly he shall seduce men. And he alleageth Rupertus for the Author of this exposition. And, ibid. calleth Antichrist King of the Roman Empire, but not under the name of Emperour. This also agreeth with the titles ordinarily assumed by the Pope, who is a good Prince, whereby he exerciseth temporall armes, and a holy Pope, whereby he is armed with spirituall weapons. See the history of the Councell of Ireni, pag. 37.
Concerning the Image, mentioned vers. 14 and 15 we also premit, that by it, is understood no meer civil power, seing it receiveth such worship, and that universally; but it is the same power or state here typisied by the first beast or Antichrists temporall Kingdom under the same notion, as it is described here. It is called, 1. the image of this beast, which was wounded, because although it be not in all things the very same Empire, yet doth it so exactly represent the former Roman state, that it may well be called his image, as if a pattern had been taken from that. 2. It is called also his Image, that is, the Image of the two horned beast, because it is his creature, and is brought forth by him, and may be claimed as his, when it is brought forth; and therefore although it be the Image of the first and second beast, yet in diverse respects: wherein also we may conclude, that by both these beasts, and also by the Image here mentioned, is understood the same Antichrist or antichristian Kingdom. This introduction hath been the more largely insisted on, both because exceeding usefull for understanding the prophesie, and also because difficult, and by Diverse otherwayes applied.
We come then to the Chapter, which hath two parts. The first setteth out Antichrist in his power, outward glory and cruelty, as in one series with the heads of that beast, and as now being that same seat and power, but under another head. This part of Antichrists description is begun at, 1. Because this is indeed the thing which he is, appear what he will. 2. Because temporall greatnesse was the first bait that took with the Pope, and brought forth other corruptions as they might advance that; this is the end. 3. Because, in this respect, by his power, seat and predecessors, he is best discerned and known what he is and who he is. 4. Especially he is here looked on as an head or kind of government of a body politick, whereof some were already past: he is described with respect to that series as he succeedeth these who went before him in that same seat, The Roman Empire here, under the first beast, being considered as with so many heads whereof he is the last. In the second vision he appeareth without respect to seat or succession, but as in himself; and so is described. In a word, in the first vision, to vers. 11 he is holden forth as a temporall idolatrous Monarch, having the seat of the Dragon in possession.
The second part of the Chapter, (from vers. 11) setteth out the means and wayes how he came to that temporall greatnesse, and how he entertaineth it, by spirituall weapons, miracles and censures, with hypocrisie, drawing all men to give him that voluntary adoration which he desired. In the first beast, is set forth the nature of the antichristian Kingdom and power compleatly with the supream head and Kings acting under him: In the last, is set forth especially the head himself. This being compared with Chap. 19:20 will be more clear. Again, for the first part, 1. Antichrist is typically described, to vers. 9. 2. Some plain Doctrine and uses are laid down, vers. 9, 10.
Before his description a word is prefixed, I stood on the Sea shore, or the sand. It is to shew what posture John was in when he saw this. He was put in that conveniency, that now when the devil goeth to renew his war he may see what it produceth. He saw it at no great distance, but was placed commodiously to discern the rise of this monstruous beast. This word kniteth not only the series of the vision with the close of the former Chapter, but also timeth the matter, to wit, the publick appearing of this beast, as a fruit of Satans third design after the storm of grosse he resies by the first four trumpets is over.
To come particularly to the description; it is in many parts or respects, 1. Its originall or rise, is, from, or, out of the sea. By Sea we understand a low base beginning, rising out of the commotions of a troubled world and coming to an height by temporall changes and afflictions on the Empire, yet indeed proceeding out of the bottomlesse pit, as Chap. 9 which is that same to ascend out of the sea, save that this may serve to clear how subservient the tossings and shakings of the Empire were to its rise. 2. If we take Sea, as it was Chap. 5 it will be a rising out of the bulk of Church-men and an ascending above them, alluding in generall to Dan. 7 and 8.
This beasts rise is set out actively; it was not raised up nor exalted as lawfull powers are, but it raised it self up and by its own working wrought it self out of its own station to such a height.
This rise is palpable, I saw him rise: not that he was not working and rising before, but that he, who insensibly under the great confusions of the Empire had been settling his own throne, now he bringeth his power from the sea to land, as a settled thing, owning it and appearing in it.
Secondly, After the rise is described, there is given a generall character of him (vers. 1) in three things, 1. He had seven heads; not together, but successively, seven kinds of Governments, though the seventh was not come, Chap. 17 in John’s time, that is, the Roman Empire, having in all seven sundry Governments, to wit, 1. Kings. 2. Consuls. 3. Tribuni. 4. Dictators. 5. Decemviri. 6. Cesars, or Emperours, who were then present. This seventh, who is called the eighth, was not then come. This will be more clear on Chap. 17.
This beast is further described (vers. 2) in his parts and commission. His parts are described in three similitudes, 1. His likenesse was as a leopard; that was his shape. A Leopard or Panther, is called loving and a friend to all creatures, save the Dragon, so faith Isidorus; Franzius joyneth the Hyæna and the Cock, and calleth him animal ferocissimum & astutum, Hist. animal, cap. 9. pag. 60. Beside that he is bountifull and not terrible as the Dragon. By this the devil sheweth his subtilly, choosing that shape to appear in wherein folks would least suspect him. This beast is famous for these three, 1. Swiftnesse, Habak 1:8 for this the Grecian was compared to him. 2. Cruelty, Hos. 5:14. 3. Subtilty, Jer. 5:6. All agree here.
His feet are like a bears. Thus was the Persian, Dan. 7 with three ribbs in his teeth. By this, cruelty is holden forth and strength, or the exercising of cruelty by force, not unagreeable to this Antichrist, as cruell as ever the Persian was against the people of God.
His mouth as a lyons mouth: partly, to shew his capacity towards others; partly, to shew his insolencie and audacity against God in wicked bold decrees: in which respect, the Babylonian Monarchy is compared to a Lion, Dan 7. This Lions mouth is indeed (vers. 11) the Dragons mouth; and there is allusion to these three beasts in this one, to shew, that one could not set forth such a monster; and that this which is meaned here, is some monstrous brood partaking of something of the cruell nature of all other tyrants, and in some things going beyond and differing from them all.
The beast is set forth in his predecessor and author, that is, the Dragon, who loveth this beast so well, and layeth so much weight on his greatnesse, that now, the power which he usurped in the world by Heathen Emperours being ranversed and removed, he constituteth this beast his universal vicar, as he is called, Chap. 9 the Angel and prime Deputy of the bottomlesse pit; and accordingly he authorizeth and invests him in that office by his gift and donation in three steps, 1. He gave him, that is, as he offered to Christ all the world, or so far as he could reach, he streacheth himself to advance him by giving him his power; partly, furnishing him with lying miracles, so he cometh after the working of Satan, 2 Thess. 2:9 partly, committing to him and employing for him all his forces and armies; his might to the uttermost was engaged to support Antichrist his Deputy. 2. He gave him his seat, that is, Rome, where he before by the Heathen Emperour held his throne. The Emperour now is laid by, as such, and this seat made vacant for the Pope. This is the fear, as is clear, Chap. 17. ult. this is called Satans throne in an eminent way, because from it, he gave out his orders, &c. as is spoken in part of Pergamos, Chap. 2:3. He gave him a great authority, that is, not as if ever his dominion on that seat by any prescription of time could be lawfull, seing it riseth from this ground of the devils grant, who hath none to give; But it implied two things, 1. That by the devils instigation he should venditate and give out himself to have a large authority and power committed to him, even such ample large commissions and power as the like were never heard of; his triple Crown reacheth to command heaven, by giving orders to the Angels; and earth, by disposing of all the Kingdoms of it; Hell and Purgatory, by bringing thence and sending thither whom he pleaseth, and at what price he pleaseth, without any controll, so that none can say, what dost thou? he is only countable to the Dragon who commissionateth him. This is clear from Popes practices and their Schoolmens writings in defence of his power. 2. That by that same mean never was any authority so much reverenced, adored and obeyed as this blasphemous usurpation of the Popes should be, witnesse the generall inslaving of the world to him so long: what pennances & submissions and pains have been gone about by great Emperours and Kings, even to the laying of their neck under his feet, to be trodden on by him? Many instances and examples are of it.
Before he go on to describe the practice of this beast, he putteth in a word (vers. 3) concerning the wounding and healing of one of the heads of this beast, and the effect of it, to shew that what is spoken of this beast, belongeth to it allanerly under its last policie or seventh head; and the healing of this head, is the very ground and rise of this wondering. For understanding this, ye must consider two things, 1. concerning the story in fact. 2. Concerning the phrase of this Book. 1. For matter of fact, as ye have heard, Rome had seven sorts of Governments, (including the Pope) all Idolaters; The sixth, to wit, Heathen Emperours, was then when John wrote, it was the immediate foregoing head to this seventh. By Constantine and other Emperours this Heathenish Religion was altered to Christian, and the seat of the civil Empire transported to Constantinople, so that Rome seemed to want an head, especially an head that had blasphemy on it, till by the Popes stepping up at Rome both were helped. 2. Consider, that when this Revelation speaketh of the Empire, it speaketh of it with respect to its Religion, and as it was the seat of the Dragons exercising power in all these Governments, even as under the sixth seal a change of Religion in the world is set out by types, as if the world were changed; so here the wounding of a head, is not a cutting off of Emperours simply, but their ceasing to be a head to that beast, and to be blasphemous and persecuting as before; for, they are not head, to it simply, but as having on them a name of blasphemy; for, they hold of the Dragon: and this healed head is his creature, Vers. 4 and he is worshipped in it. This cannot be said of civil Authority in it self, which is Gods Ordinance. The devil the must have a speciall hand in this cure, so the wounding or slaying of a head deadly, will not infer the ceasing of that Government simply, but to be such as it was, as in other visions and changes in the worlds passing away, &c. which holdeth out, not its annihilating, but its ceasing to be such. See Chap. 6:13 and Chap. 8.
Add, that this wound is not to be given to the head after this beasts arising; but before it; yea, the healing of this is the same with this beasts rising: for, all he doth, he doth it after it is made whole, Then he is admired, then he fighteth with the Saints. This head then that is wounded, is that which was in John’s: time, to wit, Heathen Emperours. It is here particularly said to be wounded, which is not said between the succession of any other two heads, because they succeeding one to another, their Idolatry was not hurt. But here, when Heathenish Emperours were cast out, Heathenish Idolatry was cast out with them. Idolatry before keeped alwayes its room in all the heads equally, here it is degraded. 2. It is for a time interrupted before this head be again publick, to wit, between the altering of Heathenish Idolatry and the publick appearing of Popes. Therefore it appeareth desperately wounded, rather now than between any other heads before, where the interruption between them was not so desperate and palpable. 3. At other times, no question, the civil state of the Empire got many wounds by many invasions and invaders; but the Dragon, who is still here represented as chief through all the heads, got never such a wound. Shortly, this third verse containeth three things, 1. The heads wounding. 2. Its healing. 3. Its effect on the world. The head that is wounded is the Heathen Cesars, or Emperours; for, five were past, the seventh was not till the wound was healed. Therefore it was the sixth then present which was wounded. This wound is in two things, 1. A deadly stroke upon Idolatry, so as it was (Chap. 6) under the sixth seal, the Idolatrous body was slain and overturned by it; that same may be said of the blasphemous head. 2. By an hudge eclipsing of the chief seat of this Empire, by the Emperours removing his Court to Constantinople, where by the glory of that city was diminished; So, when John speaketh of this wound, I saw (saith he) an hudge Idolatrous beast with seven successive Idolatrous Governments (counting both what was past and what was to come) and I saw the sixth of them thus wounded and that deadly, 1. Because it was a great stroke it got, none would have thought that after these two Rome should have had again an Idolatrous Government in pomp; and yet, 2. but wounded as it were to death, because I saw the devil after recover that ground another way which he lost by this.
The particular effect in this verse, is, All the world wondered after the beast. It is more to wonder after than at the beast. Here beginneth the effects of his enchantment on the world after this healing which was not before. 2. This admiration after the beast, is more particularly set forth afterward: It implieth, 1. an unexpected amazement, as at the seeing of something they had not seen or thought to see so soon: and certainly the wicked world could not have expected again an Idolatrous head so soon. 2. It importeth a sort of Divine or Religious reverence or doting on the beast superstitiously; for, it is after the beast: which is clear afterward, as holding out an estimation of some Religious thing in this head (who is called Christs vicar) more than in any which went before; which cannot agree to a civil state. 3. It importeth a willingnesse or gladsomnesse in the doing of this, as affected or delighted with it: It is other wayes expressed by enchanting the inhabitants of the earth; mens wicked nature, that loveth whoring from God, now welcometh exceedingly this corrupt beast, and submitteth to him, and drinketh- in in a deluded way his fornications willingly, where we have an emblame of mans nature. 2. The parties admiring, are, all the world, that is, as large dominion and possibly more under this head healed than ever any head had before him; It is all who are not elected: whereby it is clear again, that his beast wondered-after is Antichrists; and this admiration or worship, is more than civil: he hath exceeding many; yea, Emperours, Kings, and great men giving their power to him, and that willingly, Chap. 17 which they never did to any other. In a world, saith he, when this head came up, this beast got moe followers and other sort of respect than ever before.
For clearing this exposition of the wound and healing, Consider, this wound must be at the time of the Churches begun flight, which was contemporary with the fall of Idolatrous Emperours: for, this healed head is contemporary with the womans flight, therefore this wound must be before, which can be no other but that, thought this healing immediately appeared not, as is said. 2. Consider, that at that time five heads were past, the seventh to come, which riseth after the healing of this wounded head, and is the seventh, or papacy; it is not wounded here, nor was it in being before these fourty two moneths began, and during that time it hath power, and is not wounded: It must be then the sixth of the Emperours that suffered at that time when the woman began to flee. Now, there was then no wound in the temporall grandour, glory and state of the Empire, it was as great under Constantine as ever (Therefore he is known by that name Constantine the great) it must then be the change we expounded it to be. 3. Add, if the papacyes rising to be the seventh head, be the healing of this wound, Then must the wound be such a want or change as papacy supplieth; But papacy healeth this and is the seventh head. This beast which endureth fourty two moneths and hath power from the Dragon, healeth and recovereth this seat that was lost, and sitteth again in Rome, &c. and this is papacy, as is proven and will (Chap. 17) more fully appear. Now, the thing which the devil aimeth at by the papacyes settling at Rome, is the recovering of that worship, which he lost; and by the Popes means again by Idols and Images the devil is worshipped, Chap. 9:20 and here, v. 2. Ergo, the removing this Idolatrous worship by publick Authority, which was the Dragon’s casting from Heaven, Chap. 12 is the wound here. Beside, temporall overrunning of the Empire by Goths, Vandals, and such like, can neither be called one wound, because it was frequent; nor attributed to this seventh head, because out of it the Popesreaped still advantage; as also they suit not this time, nor was the Emperours healed after these incursions, so as to have more following than before; and the Emperours not being heads, after they became Christian (as will be clear, Chap. 17) and it not being they who are wondered at, as this head after its healing is, It cannot therefore be applied to them but as is said.
THe first part of this Chapter describeth Antichrist under a secular notion of civil power. It setteth him out, first, in his rise, vers. 1, 2, 3. In three things, 1. To what state he belongeth, to wit, that of seven heads and ten horns, that is, the Roman, vers. 1:2. Of what nature he is; he is compounded of monstrous qualities, vers. 2. 3. To what time or revolution of that Roman state he belongeth, to wit, that which after the wounded head was healed and the horns had gotten Crowns, that is to say, after the civil Empire is weakened and divided in sundry Kingdoms, and the Pope steppeth up to act them all.
The first effect after his rising, (vers. 4) is set out in three steps, expounding the wondering that was mentioned, vers 3. 1. It is said they worshipped the Dragon. 2. The Beast. 3. Their respect to the Beast, is set down in a Question or two, expressing their admiration.
This worship is not such as is given to civil Emperours, but is some religious, superstitious worship. 1. It is somewhat which is sinfull to be given, which meer civil worship is not: for, Christ, the Prophets and Apostles do allow honour where it is due, as to great men, &c. 2. It is such worship, as is, on the matter, worship to the devil, that is, not as directly intended to him, but as all Idolatry and worshipping of Images is interpretatively worshipping of devils, Chap. 9:20 it being not commanded of God, but derogatory to him; so the worlds applauding and adoring this Antichrist will be, on the matter, before God a worshipping of the devil, especially considering that this Antichrist is peculiarly the devils lieutennant and trusty servant: and therefore, what honour he getteth, redoundeth to the honour of him that commissionateth him; so this worship terminateth immediately on the beast; as ye see in the end of the vers. who is like him? but mediately and consequently on the devil, who gave him power. In a word, the world gave divine honour to this beast, and in him to the devil that commissionated him. Now, concerning that divine honour Popes get in their titles, by being accounted gods on earth and able to forgive sins, being adored by kissing their feet and by reverencing their words and decrees as infallible, even like Scriptures; yea, esteeming the Scriptures (as Bail. Iesu. Catech part. 1) but as Luvius, writings without their Authority, and so receiving them only as they are ratified by them, &c. These are known things.
It may be questioned here, how it can be said, that the devil gave him power, seing he hath no power to give, and seing it is universally said, Rom. 13. That the powers that are, are of God? Answ. Certainly this power is by Gods secret justice to punish the worlds ingratitude, 2 Thess. 2. He sendeth this delusion for a just end; yet it is said to be of the devil and not of God, because it is not by His revealed approving will but contrary to it. 1. In the nature of the power, or the things wherein he taketh power. 2. Of his way of coming to it. 3. In his exercising of it: in all which he holdeth of the devil as his author, and not of God, who hath warranted no such thing in His Word.
However by this worshipping, it appeareth that this beast who is the object of it, is more in the account of his worshippers than ordinary Monarchs. 2. That he standeth in a speciall relation to the devil, who is thus a sharer of his honour, and so can be no other than the Antichrist.
The particular worship, is instanced in two questions, 1. Who is like the beast? which setteth out their thoughts of him as more than ordinary. It looketh like these questions that the true worshippers of the true God have of Him, Who is like the Lord? &c. so there is a superstitious admiration wrought through delusion in these false worshipers, as supposing Antichrist to have some divine eminency and singularity in him, which hath been verified in reference, to the Popes. 2. These two questions also hold out the ground and height of their admiration, to wit, his dreadfulnesse and power. Therefore the second question is, Who is able to make war with him? or, who can stand in opposition to Him? It looketh to His power and the consequents of it. This was the worlds judgement of their Popes long, That they thought the greatest powers could not make head against them, and indeed so it was; partly, by that drunk-in delusion of his sanctity and Authority; partly, by his Excommunications and Bulls, deposing Kings, loosing Subjects from their oaths, giving away their Crowns, hounding out others on them; and all this to be excuted under pain of damnation: and partly, by his having all civil powers at his devotion, as horns to push with where he pleased, and to set one against another; he did what he pleased. The examples of the Popes proceedings against the Emperours of the East, who were against Images, and against Emperours of the West, giving their Crowns from them to others, which wrought such terrour upon all others, that there was much more fear to anger the Pope than ever there was to anger any Monarch; yea, than there was to anger God, to such an hight came his impiety. Mark here the Lords censure of Popery in its full extent, it is a worshipping of the devil; and this, in lesse or more, will be His censure of all corrupt worship not warranted by Him.
The second step of the description of his dominion, is in its continuance, vers. 5. What is spoken of his blasphemies, cometh in vers. 6. He speaketh great things, in threatnings, promises and assertions of his own power. This the devil putteth him to; not by giving him power, But, 1. by making him take this power to him, as though he might blaspheme without hazard, he having liberty to say and do what he will. And 2. By moving others to grant this to him, as if he only were to be exempted, and this is meaned by power given him to blaspheme: which is not simply to blaspheme as others do, but a liberty by his office to do it without controll, as one who legally and by right doth what he doth: and this agreeth well to the Pope, who pretendeth a power to do whatever he doth. This is a peculiar clause and article (as it were) in his commission, and it alludeth to what is spoken of Antiochus, Dan. 7:25.
His time or countinance in this blasphemy, is, fourty and two moneths: the same with the Gentiles trading-under the holy City, Chap. 11:2 during which time blasphemy prevaileth, and the Saints are overcome and he domineereth. By the fourty and two moneths are not to be understood so many naturall dayes, but (as was expounded) along considerable time, probably counting a day for a year. This only is marked here, to shew it would not be ashort storm, it looked like a continuing one: and this expression, It was given him to continue, though there be a limitation in it, yet its main purpose is to shew its long continuance. 2. To shew it belonged to the same time of the Churches low condition, Chap. 11 and 12 and that he is the beast spoken of Chap. 11 vers. 7. 3. To learn us where to fix this beasts first life, or from what time to deduce him; It is from the Churches fleeing or the Gentiles beginning to read under foot the holy City. 4. It sheweth also that this power of his, is bounded, and though God give him way so long in His just permissive providence, yet it is but so long: His close trysteth precisly with the witnesse killing and the putting off their sackcloath.
His blasphemy is more fully set down, vers. 6 in reference to three objects, whom he taketh a liberty to blaspheme, which, being in reference to God, derogateth some way from His excellent holinesse and pure so veraign Nature; when applied to men or creatures; to blaspheme, is to speak ill of, to detract from and to wrong them by our words, so to blaspheme God and the King, 1 Kings 21:10 and in the New Testament often, Col. 3:8, Tit. 3:2 or to make them subservient to our blasphemy.
This blasphemy is three wayes vented, 1. Against God: this he doth by assuming to himself and giving to Idols, Angels and Saints, what is due to God and His Son Jesus Christ. What prerogative is more than to forgive sins, and to be worshipped with religious worship? and this he taketh to himself and giveth to others at his pleasure, making them the object of Adoration, Invocation, and so of Faith; his Dispensations, Indulgences, &c. 2. It is against Gods Tabernacle, that is, either the humane Nature of our Lord Jesus, called the true Tabernacle, Heb. 9 wherein God dwelleth in a speciall manner, Joh. 1 and Col. 2:9 or His Church and Saints on Earth, which is called the Temple, Chap. 11 opposit to the outward Court, and is Gods Tabernacle with men, because in them he dwelleth, and, as it were, sojourneth till He bring them to a settled enjoying of Himself in His Temple in Heaven, which sometimes in Scripture is opposed to the Tabernacle, as the triumphant Church is to the militant. Both these the Pope blasphemeth; the first, by Masses, Hoasts, Adorations, Transubstantiation, and such things as these, whereby our Lords humane Nature is quite altered and blasphemed, as if it were there, or had a created being at the pleasure of a wretched man. The second, the true Church and Saints are here blasphemed, to wit, by curses, reproaches, excommunications, and devoting of them to destruction, and proposing them as the vilest men and as the greatest hereticks in the world. Instances many are palpable. 3. He blasphemeth these that dwell in Heaven, that is, Saints departed, and Angels, fathering many mischievous things on them, abusing their name to Idol-worship and charmes: is there any thing more wronged and abused by them than Peter and Mary the blessed Virgin? when many vile things are fathered on them and fought from them as if they approved these things, Idols and Idolatrous Temples stiled by them and erected to them; and what greater wrong than this can be done to these Saints, while as the Angel (Rev. 19) reproved John for it? These three, to wit, God, His Church-militant and triumphant, the most excellent things in the world, he wrongeth them all and in the highest degree; and to whom agreeth this so well as to the Pope? and all this he doth not only in his own person, but, by decrees ordaineth it as by law. In short, as Antiochus blasphemed all whom in His practice he despised, and abused all, so shall he do and so hath he long done as if he professedly did blaspheme them.
The fourth part of the exercise of his power, is in persecution, vers. 7. It was given to him, even as all the rest was given, to make war with the Saints and to overcome them: here are his fightings with the remnant of the womans seed, Chap. 12:17 he raiseth the world against them, and over their bodies they prevail. This war with the Saints taketh in all violent Martyrdoms of singular persons put to death for opposing this beasts usurpation, as were (specially in the end of these moneths) very many in Italy, Germany, England, &c. It taketh in also the purposed wars that for many years to the effusion of much bloud were undertaken against the Waldenses and others that looked on the Pope as Antichrist. Ten hundreth thousand men were slain (as is reported by Peronius apud Med.) in France, and this done by way of stated war, not by pillagings, but by making use of strong Armies once intended against the Sarracens, which by the Pope were diverted and imployed against the Waldenses. The historie also of the Lohemian wars, after John Husse and Jerome of Prague were burnt, against these who were called Hussits, which continued in great eagernesse for many years; The history of the poor people of Piedmont, Calabria and Angrongue, and other places in Italy, persecuted by an Army under the Lord of Trinitie, the destruction of Merindoll, and many poor people about in Provence, by the Archbishop of Aix, and the Lord of Opede President, beside the many barbarous cruelties in Holland, Germany, France, &c. are evidences of this war of the beast against the Saints, touched before, Chap. 11:7 which bloud, though immediately shed by civil men, yet principally flowed from, and is to be charged on the whore, in whose skirts is found the bloud of the Prophets and Saints, Chap. 17:6, and 18:24.
The successe is set down, he overcometh them, to wit, by spoiling them of their liberty, life and temporall estate for a time; but they overcome him, by adhering to Truth and refusing his corruptions, even at their lowest estate of suffering, ask it was, Chap. 12. Vers. 11.
After these characters of his dominion, his successe, or the amplitude of his dominion, is more particularly set out and repeated, in three things, 1. In its extent, He had power over all Kindreds, Tongues and Nations, that is, there was none exempted from him, no Nation, Tongue, &c. who were Christian, that were preserved from his corruptions, and many whole Nations carried away with it, though not all of every Nation and Kindred were infected: In a word, it was very broad, vers. 7. 2. It is set out in the degree or their submission, All that dwell on the earth, they shall worship him, that is, be every way at his devotion, and shall take orders from him, and be as slaves to him. It is a sort of submission from some apprehension of some deity peculiar to this beast and this state of it beyond all others, as is said. 3. Lest it should be thought that all went wrong, and there were no Church, the Elect are excepted, and this universality is restrained by this implied exception, All such as were written in the Lambs book of life are preserved: These are the little Temple set by, Chap. 11 and the same who were sealed, Chap. 7 and excepted from the hurt of the fifth trumpet, Chap 9:4 and the one hundred fourty and four thousand, which (Chap. 14) are standing as conquerours over the beast with the Lamb upon mount Sion. Whereby it appeareth, 1. There will be some excepted in the greatest tyranny of Antichrist. 2. That they are the same with the one hundred fourty and four thousand that were sealed, and consequently then this beast is Antichrist, and this worship antichristianism; for, these Saints, or Elect, are not keeped or exempted from giving civil worship to temporall powers, or from being overcome with this beast as to temporall hurt, but from worshipping of him, which is the sinfulnesse of this plague. Therefore after it is said they got the victory over him, Chap. 14 and 15 this also is to be understood of full and finall yeelding to the Popes blasphemies; for, other wayes Elect souls have sometimes been ensnared. In which respect here it is implied to be impossible, that an Elect can worship him, whence plainly it followeth, that no native Pope-worshipper, owning him and the compleat body of his doctrine, & dying so, can be saved, except we would say one not elected may be saved; for, clearly this is pointed at as inconsistent with election, and proper to the Reprobate, Matt. 24:24, 2 Thess. 2:10.
It is true, this assertion is not rigidly to be extended to all who in part shall be guilty of Popery; Nor, 2. (as is said) to these who shall repent, but where there is a full and finall whoring with wondering after this beast: this standeth as a peremptory truth, because in the Spirits account this worshipping of the beast, is blasphemy, and derogatory in a high degree to God. And, 2. his manner of worship in its compleat body, is Idolatry. And, 3. his intermixing of Traditions, Satisfactions, merit of Works in Justification, &c. in his doctrine, is a preverting of the right wayes of the Lord, and a corrupting of the pure waters, that who drinketh thereof must die. Therefore we may confidently assert it; and indeed seing the Lord distinguisheth his true Church from Antichrist, and calleth them Gentiles, Chap. 11:2 and such as are not elected, Chap. 13:8; but are to be damned, 2 Thess. 2:10 and to drink of the wine of the wrath of God without mixture forever, Chap. 14:9, 10, 11 there is no place left for disputing this: which is set down as a dreadfull sentence for scaring all from worshipping of that beast or receiving of his mark. Popery will be found no little crime before God, and to bring no little guilt and hazard upon souls whatever men think of it.
THe Spirit, having given a dark description of Antichrist, before he proceed to enlarge it in the following type, he doth in these two verses, to wit, 9 and 10 set down in plain words something necessary for the consolation of the Saints. 1. He layeth down that common and often repeated advertisement, He that hath ears let him hear: by which, in this place, he setteth out, 1. the concernment of the knowledge of this mystery to Believers: and therefore we would not think it unworthy the pains to search in it. 2. It holdeth out an impossibility (save to these who have ears) to take it up and understand it, Therefore it will need the more diligence to search it. 3. It importeth a deafnesse in many who want ears for such Truths, and therefore it is not to be wondered although many Papists continue blind and do not discern this Truth.
Having premitted this generall, He subjoyneth (vers 10) a peciall consolation, which may be a reason why people, in the flourishing estate of the wicked, would be the more observant, because there was retribution coming on the greatest and cruellest enemies of the Church, they being to be dealt with as they dealt with others. He that leadeth into captivity.… he that killeh, shall be so met with: which judgement holdeth out, 1. the singular observing of justice, meeting them in their own measure, Psal. 137. ult. Isa. 33:12. 2. A great change coming on the highest power, and so that there can be no stabnity in greatnesse when this admired beast is captivated, as if he said, think not this beasts standing will be eternall, he that leadeth captive some, banisheth and killeth others, the day cometh when he shall be led in captivity: for, if the generall be true, that all that lead captive shall be led captive, then this beast also shall be so dealt with, beside that it peculiarly relateth to him.
The consolation is expresly in these words, Here is the patience and the faith of the Saints. Here, that is, in this thing, and on this promise, there is a good ground for sounding of both the patience and faith of the Saints. So that here, faith this much, that from this word they may patiently abide a whiles suffering, and by Faith expect an end to it, and an overthrow, and turn upon this powerfull enemie that carrieth all now before him. Or, here, that is, in this triall of Antichrists before the end come, is exercised the patience and faith of the Saints; now they will have to do with faith and patience, now is the time of their acting of it, till this word spoken (to give them an encouragement) come to passe, to wit, that the two evils they suffered, killing and captivity, shall be returned on their enemies heads: Gods promise is that which keepeth life in faith and patience and strengtheneth them, but still a time interveeneth between the promise and the outgate for the exercise of both these; and this is the end of continuing straits, else there should be little use for these Graces which are well put together.
From the 11 vers. followeth the second part of Antichrists description under a different type, because his way, end and pretexts, are such as cannot altogether by one beast be let out, It being no strange thing to set out our Lord differently, sometimes as a Lyon, and sometimes as a Lamb, as in the fifth Chapter; So is his ape Antichrist under a twofold consideration described, as was said at the entry to this Chapter. If it be asked, how it can be called another beast, as different from the former? Answ. 1. It is another type, describing the same power, as Grecia (Dan. 7) is described as a Leopard; and (Dan. 8) as an he-goat; yet but the same power signified in its divers qualifications. 2. It may be called another beast, 1. Because it setteth out the same Antichrist, as in a different consideration, to wit, under the first beast, he is considered as a temporall secular Monarch in a series with the heads of the beast that went before, altogether constituting one beast & power in a continued line in one seat; but under this beast, he is considered as abstracted, and under this particular head, to wit, the last, and as considered distinctly by it self and not complexly under the multiplicity of heads as it was considered before, The Roman Monarchy being considered absolutely in the first, but in some respect only under the last: In which respect (according to the best Interpreters) the Kingdom of the Seleucides and Lagides, though it be comprehended under the fourth beast, yet is there a distinct consideration taken of Antiochus by himself, who was one of the horns of that beast, Dan. 7 because Gods people specially suffered from him; and he being in many things typicall of Antichrist, it may thus be done with respect to that also. 2. He is considered under the first type, as constituting one body with the horns and making use of them; here as head to the Clergie and making use of them: in the former he acteth by a civil Power, warring against the Saints and overcoming them. Here by spiritual weapons, as miracles, excommunications, pretences to Christ, (as we may hear) and therefore may be considered as a different power, the things he doth and the means he maketh use of being so different, one type will not fully describe him, Therefore this seventh head, being in respect of his claim so different from the rest, ought to have a consideration or type beyond them; In which sense, though he be the seventh head, Chap. 17 yet is he also called the eight upon this consideration. 3. Under the first type, especially the matter of Antichristianisme, or this Dominion or Kingdom it self, is set down; but under the second, the persons exercising that Dominion, and that by a pretence to Christ.
For the better understanding of this, consider three things, 1. That this beast is not in time posterior to the first, as considering it under the last head: for, he giveth life to the first, hath a hand in the healing of his wound, and so in his rise, it must be at the beginning of the fourty two Moneths with the other. But this head, as abstractly considered, may be said to be behind the first beast in his complex consideration with all his heads: 2. As they agree in time, so they agree in designe. This beast design is to make the first to be worshipped (which certainly sheweth they are one) but under this vail of an Ecclesiastick power and interest, as is said, and in ordine ad spiritualia, he driveth his designe of pursuing temporall greatnesse and grandour. 3. The power is the same; for, (vers. 12) all the power or commission of the first, is exercised by this, but variously vented, to wit, formerly by a violent way, here spiritually under deceitfull signes, yet for the same end: whereby it appeareth, that the chief designe of the spirit in this last part of his description by this type is to show, 1. upon what account the world gave him such reverence. 2. By what midses he procured that temporall greatnesse and respect; he deceived the world by signes, &c. as is expresly set down, vers 14.
In this description there are three parts. In the first, are set down the characters and designe of this beast. 2. His weapons or means, whereby he prevailed to make his designe effectuall, from vers. 13 to 17 inclusive. 3. He giveth a character common to both these beasts, whereby it appeareth they are one, vers. 18. From all, it will be evident that this second beast setteth out Antichrist as a false Prophet, as the first did as an usurping Tyrant.
There are four things marked in his description, vers. 11 and 12. 1. It is described whence he rose, to wit, the earth: this doth not necessarily infer a different thing to be signified, as by comparing Dan. 7:2, 3 with vers. 17 will appear; the same beasts rise both from the Sea and the Earth: and though in that place the Sea be figuratively, and the Earth properly to be understood, where as both are figuratively here, yet it enervateth not the force of the reason, because as there may be many diverse types, so diverse rises of these types, as the Grecian Monarchie, compared to a Leopard, having his rise from the Sea, Dan. 7. vers. 3, 6 is set forth by an he goat having his rise from the West. But it setteth out, 1. an humane or earthly beginning, opposit to divine; it is not from Gods warrand, but from beneath. 2. An extending of his dominion to sea and land, as the Angel, (Chap 10) set his feet on both, or, both over secular Powers and Ecclesiastick, according to the two rises of the severall beasts. 3. A base beginning, ye, rising withall slowly and insensibly in respect of this spirituall power; whereas his temporall power grew most in troubles and commotions, his spirituall did grow most in peace. 4. Because this appearance like a lamb, is not so monstrous-like as the former (which came out of the Sea, where great monsters do breed) but more same-like, from the earth.
The second thing he is described from, is his nature, in two similitudes, to wit, of his horns and his speech: and this partiall describing of him but in few parts, and not in moe, as the first beast was, sheweth that in all other things he agreeth and is the same with the former, as is particularly said of his power, vers. 12. Generally, this resemblance holdeth him forth to have a meek pretext and appearance, as hurtfull to none by his power, more than a lamb can be with his horns, but really to speak and to be far otherwise in deed, as Christ speaketh of false prophets in generall, Matth. 7. They come to you in sheeps clothing, but inwardly they are ravening wolves; so to the chief false prophet this doth exceedingly well quadrate. More particularly, looking on this similitude of the Lamb here to relate to Christ as certainly when he is said to speak like a Dragon, it hath respect to the Dragon formerly mentioned, Chap. 12 and his blasphemies (seing otherwayes Dragons do not properly speak) So while he is said to have horns like a lamb, it holdeth out a pretense he maketh to Christs power and to look very innocent-like, as his vicar on earth, having all power to bind and loose for the good of souls, and so to do all in the Lambs name, and to prosecute his designs by his means, to wit, miracles, censures, excommunications, &c. This he is in shew; but really come neerer to the trial of him, he speaketh as the Dragon, that is, his doctrine in generall is blasphemous and idolatrous as was the heathen Emperours. Where it is observable he spake not as the first beast, vers. 5 and 6 of this Chapter, but as the Dragon, Chap. 12 there being an identity in these two beasts; and he is likened to the Dragon, because none interveened; the first beast spake like him also. 2. His decrees were to the same purpose, commanding the worshipping of Images, murthering of Saints, suppressing of Truths, &c. 3. His manner is not meek like a lamb, but terrible with threatnings, in case all be not obeyed that he commandeth. In a word, he appeareth one thing, and is indeed fully another.
WE have heard two parts of this beasts description, to wit, concerning his rise and nature, vers. 11. In the 12 vers. there are two other, touching his practice and design. If it be asked what power this beast hath, or exerciseth, who looketh so lamb-like? It saith, He exerciseth all the power of the first beast: In a word, the same power formerly described, as agreeing to the former type, is exercised by this beast under pretext of his respect to Christ as his vicar and depute; he warreth with the Saints, maketh blasphemous decrees, &c. whereby a different power certainly is not described, but the way said down how that beast did attain to exercise so great power, so that the Pope is inferiour to no Emperour. This saith, its under the notion of Christs vicar and pretence of Religion: which confirmeth what was said, that the first type describeth Antichrists power; this, the person exercising it and his manner of doing it. There is more difficulty of interpreting these words before him, or, in his sight, which importeth a contemporarinesse of this beast with the former, but not that they be different. It may be understood then, 1. to imply a respect to this end, to wit, temporall greatnesse, which this beast under this type specially aimed at. So, before him, is as much as in his favours to usher him in, as if he were the other beasts Harbinger, as it is said of John, Mark 1. I send my messenger before thy face, &c. And thus by this shape and appearance he maketh way for the power formerly described. This agreeth well with the scope following, to wit, the Pope his using this Ecclesiastick cloak for attaining this temporall end.
In a word, that that power was exercised by the Pope under this pretext or shape, to establish the secular power expressed in the former type. 2. It is expounded by some, before him, that is, in the seat where the beast (complexly taken) fate, to wit, at Rome.
The fourth part of the description cleareth this, to wit, that which holdeth forth his great end and design in exercising that power; It is to cause the earth, and them that dwell in it, to worship the first beast, whose deadly wound was healed. By this first beast, is not understood simply the Roman Empire, out as under the seventh head, to wit, the papacy, after the deadly wound, which the sixth head got by Constantin’s destroying Idolatry, was healed by Papacy.
By earth and them that dwell therein, are meaned the generality and plurality of the Christian world, especially the carnall multitude. By worshipping, is meaned that adoration whereof we spoke, vers. 8 and by his causing them; &c. is, imported both his end and effectualnesse in promoving it. In a word, he seeketh and endeavoureth by all means to keep up the authority and corrupt way of the old heathenish Empire in his person, that it get no lesse reverence in the world than any head that went before. And this which is in generall here, he more particularly prosecuteth in the verses following. Out of which is confirmed, 1. That these two beasts are not, upon the matter and really different, seing this last alwayes seeketh the firsts honour; which, if they were different, could not agree to the Pope or Antichrist, who preferreth his own credit and authority to any other. And, 2. it sheweth that the scope of this type is especially to shew how the Pope came to what he was described to be in the former. So really the Popes gaining honour and worship to himself, was, upon the matter, a gaining respect and honour to the beast, as it had before his time; for though the object was somewhat altered, the series and kind was materially the same.
The particular way how the Pope rose to this temporall height under a Religious shew, is set down in three steps, or a threefold influence he hath, 1. on the world, to cause them make an Image, 2. on the Image, to make it be respected. 3. On all men, by making them receive his mark. And the means how he attained all these are set down, 1. By miracles and signs; he cometh in on folks estimation and deceiveth them, as if he were something, vers. 13 and 14. 2. He proposeth the making of an image to the former beast, that is, to clatch up and set on foot again a Roman power somewhat like the former before the head was wounded, though not the same, vers. 14 which by miracles he effecteth. 3. He giveth power to and animateth that beasts, Image to do for it self and to gain worship, (vers. 15 by its killing such as do it nor. 4. By his engaging all to worship that beast and taking them in a speciall manner engaged to him under highest certifications of not buying or selling or keeping common commerce with them, vers. 16, 17. And he bringeth this to passe.
The miracles which are the first mean, are, 1. set down generally. 2. instanced particularly. 3. the instance of them on the world to deceive them (which is the shot of all) is set down. Generally miracles are divided in true and false, 1. True, are such as exceed naturall or second causes, which were proofs of our Lords Deity, and sometimes by the power of God are mediately exercised by men. 2. False miracles, are not only such things as are meer juglings (such as possibly were by the Magicians in Egypt) but such as though they have some wonderment in them to men who know not the causes which produce these effects, yet are really brought about by second means; such are spoken of by Christ, Matth. 25 and such the Apostle saith shall make Antichrist famous, He shall come in the power and after the working of Satan, with signs and dying wonders, 2 Thess. 2:9. Of this last sort are the Popes miracles; and it suiteth well with A much it to be stored with miracles of this nature, such as the papacy aboundeth with and glorieth in: and therefore none needeth to stumble to hear them mentioned.
The particular pitched on, is, He maketh fire come down from Heaven. It is not needfull to stick to the letter here, the scope is clear, it is to shew he shall do great signs for confirming his doctrine and power, even as Elias did, who twice made fire come down from heaven.1 King. 18:38, 2 King. 1:10. So, as it were, he shall not be behind him. That miracle of fire coming down, is instanced, to shew they shall be great. Beside, history maketh it clear, that often firy visions have been made use of by the Popes for gaining their point, as when Stephanus is going to seek help from Pipinus against Astu’phus King of the Lombards, Anno 751 firy balls are seen reeling and falling in amongst them, which he interpreteth as holding forth ruined; and Anno 776 two firy targes appear against the Saxons, when they are to fight against Charles the great at Herburgh. Zecharias the Pope, in his march against Ravenna, hath igneas acies going before him, Cent. 9. 301 &c. Or, it may be applied to the firy threatnings and curses by which they thundered and testified men, and a counterfeit assuming of Christs Power and Authority, as the two witnesses were really furnished therewith, Chap. 11.
The scope and effect, is, he deceiveth the world by these miracles: in a word, he deludeth them to think him indeed more than ordinary: which, (2 Thess. 2) is called to believe lies: and by these he confirmeth his doctrines and mandats, and maketh them passe as uncontroverted: and indeed all the Popisa miracles tend to confirm invocation of Saints or Angels, Transubstantiation, Purgatory, or some such thing, as witnesseth Baronius his frequent mentioning of miracles, for this end, to confute Hereticks &c. and further in the Centuries, cap. de miraculis, &c. This agreeth well to antichrist in the doctrine, and to the Pope in the fact: and under miracles and signs would be understood all these stupendious things spoken of amongst the Papists, either as done by the Pope himself, or by some of his vassals under him, yet so as the authorizing of such things dependeth only on him.
We come to that wherein he deludeth, or deceiveth, the world, which he by his miracles aimeth at; its saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Concerning this image, take these advertisements, 1. That it is no dead Image, but an Empire, that can speak and can cause such as would not worship it, be killed. 2. It is no different power from the two beasts formerly described, but the same under a distinct consideration of its rising, or of its appearing. This Image is the Pope under a civil notion, in which respect, he is the Image of the former Empire and the effect of his lamb-like appearance: in which respect, he is the efficient of this effect; for, this Image of the beast getteth the common worship of all the world with the former in all repetitions afterward Chap. 15:2 and 16:2 and Chap. 14:9 it is alway one; the character of the beast and his Image, the victory over the beast and his Image, are one; the judgement on the worshippers of both is the same, which can be true of no other but the Antichrist. 3. The reason why it is called here the Image, is to hold forth the way and steps how the Pope came to an height in temporall things by some resemblance to the old Empire. It is not every way the same with the former under this head, yet very like. Therefore, in some respect, it is its Image rather than it self; and that though both in its power and in its pretext he saith one thing, as if he were setting up Peters throne, yet really he is doing another, to wit, making an Image to the old Heathenish superstitious way of worship that was under the former heads. Therefore it is said, he deceived the world, that is, that he made them never acquaint with his design or intention of his work, which was to erect former Idolatry in worship and tyrannie in his own person, but as if he minded the honour of Christ, Peter, Saints, &c. and the furtherance of Religion: he brought the world to be instrumentall in bringing about this design, which (when it was accomplished) is the Image of the Heathenish Empire, for extent of dominion, manner of worship, cruelty against the Saints, &c. And therefore when he is brought in (v. 14) saying, that they should make an image to the beast, this is to be understood as the language of the design in it self, and not of his expression, as is frequent in Scripture. In a word, by Image is understood the papacies temporall power, which is indeed imperiall-like, and therefore so expressed by the former type. So then, in this 14 vers. there is, 1. the design to make an Image to the beast to the beast which was wounded. This is called an Image, because it was in a great part like it, therefore represented as one Monarchy with it; yet not every way the same, therefore set out by another type also, as is said. 2. His manner of proceeding in this design, is, 1. in engageing the men of the world; for, he could not without them effectuate it. 2. The way he engageth them, it is saying, or perswading; which is not to be meaned of expresse saying so, but his miracles had such a language with them as to encline and perswade the deluded world to be well content to further such a thing.
He proceedeth to shew the third step how this Image was made to live, vers. 15. It is by this two horned beast the Antichrist, he hath power to work a threefold effect on this Image, that is, by the devils assisting him, (God in secret justice permitting the world to be deluded) he is able to bring this design about, and that little rude draught of the Image, which at first was but dead and as it were in shape, he brought so on, till he at last made it look like that beast which went before it.
The first effect he worketh on the Image, he maketh it live: there was matter for a time in the Roman Church sufficient to heal the wound which the former head had gotten, but it wanted the form, which in time the Pope did give it by his taking to him supream power in Civil and Ecclesiastick things and imitating heathenish superstitions in worship, so that which seemed to be dead before, now standeth up and appeareth. 2. He giveth it power to speak, that is, he furnisheth pretexts to it for taking on and venting this power in its decrees, threatnings, curses, &c. The third effect or part of the power committed to him, which constitureth this Image, is, power to cause (for the Image getteth this power) that as many as will not worship it shall be killed: which implieth, 1. That this Image is worshipped and allowed to be so universally as the beast was. 2. That this beast, or Image, will have worship under pain of death, that is, where the supremacy of this Pope is denied, there is nothing can keep from burning: It shall be capitall, as hereticall, and treasonable. 3. This Image causeth that they shall be killed, that is by stirring up the powers of the world, who are devoted to it, to suffer none to live under them who did not acknowledge him. 4. It is said, this two horned beast giveth that power to the Image, because is under the pretext of being vicars to Christ that they take these things on them; and it is that pretext which giveth them so much weight amongst men in the world as to be so worshipped. They may thank their counterfeiting Peter’s succession for that. 5. He killeth not but causeth that they should be killed; this is their way, to deliver to civil Magistrates as executers them whom they desire to be destroyed.
The last step of exercising his power, is, vers. 16, and 17 in his engaging and marking all for himself as his proper vassals and slaves by three marks. All which tend to shew a speciall relation between him and them, and a peculiar dependance of them on him. 1. There is a Mark. such as men put on their beasts, or merchants on their goods to make them known to be theirs. This mark is specially urged by him and threatened with wrath from God, Chap. 14:9, 10. 2. His name, or, the name of the beast which is broader: the meaning is, others are like children who partake of their fathers name, or as the wife that partaketh of the husbands name; so they partake of this beasts name. He is the Pope and they Papists, glorying in that as his native brood, thinking more to be called a Catholick Roman, or Papist, than a Christian or something like this. 3. The number of his name, seemeth to be yet larger, as ye would say the minimum quod sic; without which none can passe as his, so that if they have not the mark, they must have the name, or, at least, the number of it: whereof more hereafter. This effect is extended and particularized in two respects, 1. None of any forts escapeth, small or great, &c. 2. The part marked, is the right hand and forehead, holding forth an obvious manner of avowing him and an active engagement for him; It is said, Souldiers did wear marks on their right hands, and servants in their foreheads, but Popes hold men engaged under both these relations to them: (This, Mede upon the place, cleareth) by which characters we are not to understand visible marks imprinted; but according to the scope, that as our Lord hath his seal on His, Chap. 7 so this beast, who imitateth Him, hath something peculiar as from himself which Christ instituted not, which will have on these who are his: and let it be observed, that both the beasts and the Image cometh under one beast here. 3. The certification whereby he enforceth this mark or subjection on men, it is by taking from them the common priviledges of conversing with others under these words, to buy or fell, that looketh either to Ecclesiastick or Civill Communion; all that will not become his, shall be excluded from both these: and if we look how far the Papists extend the excommunication of the Popes in debarring men from these things, and the use they make of their excommunications to force their obedience on many Emperours and others, they will be found clearly applicable in this particular.
In a word, this beasts drift, is, to make up an Image to the head that is wounded, and to establish such an Idolatrous grandour and government again, And he bringeth it about by exercising his power, 1. On the men of the world, to make them pliable to it, which he doth by miracles and signs, vers. 13, 14 under pretext of some divinity. 2. On the beasts Image, by helping on that design in three steps, giving it life and putting it to act for its own worship when once it was formed; for, the scope (reckoning still the intention of the work) is to shew this beasts design. Now if the beast and Image were different, he would not, yea could not procure universall worship to both and that by one power, and if any of them were different from himself, he would not. 3. He exerciseth his power by putting his mark on all, which he attaineth by Censuers, left they be shut out from common commerce or the advantages of his soul-merchandice and mercats, as he prevailed in the former of procuring worship to the Image for fear of death and killing.
For the confirming of what is said, we will find these things clear in the matter of fact from story, 1. That what Rome wanted by the Emperours turning to be Christians, or removing of their seat from it, it recovered by the Popes. And, 2. that that recovery began immediately after Constantin’s coming to the Empire. 3. That the Popes used the same practices of blasphemy against God, persecution against His Saints, and followed it by the same means of deposing Emperours, assuming temporall power, and interdicting from fellowship and commerce with others: and although these things be particularly marked in particular Treatises and upon particular occasions, yet it may be observed here,
Sêdes Roma Petri, quie pastorœlis honoris
Facta caput mundo, quicquid non possidet armis,
Religione tenet.
That is to say, Rome the Sea of Peter, which is made to the world the head of pastorall honour, whatever it doth not possesse by armes, is holdeth out by Religion. Also that passage, cited by Forbes out of lib. 2. de vocatione gentium, cap. 16. Roma per sacordotii principatum amplior sacta est arce religionis, quam folio potestatis. That is, Rome through the dominion of the Priesthood (or papacy) is made larger by the castle of Religion, than by the throne of power.
From which passages, it is clear, that Rome before the papacies height was really short (as wounded) in respect, of what formerly it was, and also that what pomp Rome now enjoyeth, and what dominion it hath, it hath by vertue of the Popes supremacy. Let us add further some passages more, 1. Out of Socrates lib. 7. cap. 11. who, speaking of the violence of Celestinus, who was Bishop of Rome, saith, that he, in exercising his power (as also the Bishops of Alexandria) had gone, Jumdudum extra fines sacerdotii in principatum sæcularem, that is, long since without the bounds of the priestly office into the secular dominion. And if it be true what is commonly asserted by Papists concerning the donation of Constantine, whereby he gave Rome and the parts about it to the Popes, to be possessed by them, as the patrimony of Peter; and that therefore purposly he left Rome to the Pope upon that account, thinking it fit, &c. Ideo autem par esse Censuimus, ut nostrum imperium imperiique potentiam in orientem transferemus, &c. quod ubi est principale sacerdotium & caput Christianœ religionis, datum à Rege cœlorum, non est æquum ut terrenus Impera or illic potestatem habeat. That is, Therefore we judged it fit to translate out Empire and the power of it into the East, &c. because where the chief priesthood (or Papacy) and the head of Christian Religion is appointed to be by the King of Heaven, it is not right that an earthly Emperour should there have power. Which donation is more largely set down by Ealsamon, pag. 88. and is generally owned by them with all the other contents thereof.
Agreeable to this it is which Earonius asserteth, Anno 312. num 80. of Constantines giving the emperiall palace to Melchiades the Bishop of Rome, and what is afterward recorded by him to be conferred as peices of dignity by that same Emperour upon them, Anno 324 num. 79. that Constantine would not suffer the prime Priests of the Christians to be exceeded in glory by the neathen Priests, who were ever adversaries to Christianity. And these priviledges are reckoned by him, thus, Hæc erant privilégia quibus templorum sacerdotes à majoribus traditis fruerentur: inter eos, eminebat sacrorum Rex, qui in conviviis super omnes excubare solebat; erat & Pontifex maximus, arbiter humanarum atque divinarum rerum omnium, quod breviter narratum babes ex Festo. Quanta autem potestas in Augure, qui comitia irrita reddere & abdicare etiam consules magistratu valeret, quæ paulo ante recitavimus ex Cicerone, declarant. Vetitum iis erat (ait Plutaichus) equo vehi, sed uti carpento pro amplissimâ dignitate soliti erant. Sacerdot um peculiaris mos (quod affirmat Tacitus) erat, carpento capitolium ingredi; sic & videas Romanos pontifices (quod tradit Ammianus) per urbem carrucis vehi, procedunt (inquit) vehiculis insedentes, circumspectè vestiti: sed & magna illa dignitas esse videbatur, quod (ut idem ait) nunquam pileum, insigne flaminum deponebant, cum (ut idem testatur Plutarchus) cœteri solebant occurrentibus caput detegere. Observat hocipsum in hunc diem Romanus Pontifex. Resert idem ctiam dialis flaminis immunitatem, ut jurare ei minus liceat, quod non conveniat de rebus minimis fidem eidem non habere cuires sacræ & maximæ concreditæ sint, &c. Rursum vero deorum sacerdotes purpuram induebant, eandemque pretiosam, nempe, bis tinctam, ut indicat Ciceronis locus ille, &c. Mos quoque erat, quum dedicaretur summus Sacerdos, vittâ & coronâ aureâ caput ornari. That is to say, These are the priviledges which the Priests of the Temples did enjoy as being delivered unto them from their fore-fathers: amongst them was eminent the King of their holy things, who in their banquets used to watch over them all; and the chief Priest was Umpire of divine and humane things, as ye have briefly related out of Festus. And how great power was in their sooth-sayer, who could render even their common Councels of none effect, and abdicate the Consuls from their Magistracy, these things which we did a little before recite out of Cicero, do declare. It was forbidden to them (faith Plutarch) to use a horse, but they were accustomed to use a chariot for their greater dignity. It was the proper custome of the Priests to enter the Capitole (as Tacitus affirmeth) in a chariot; So ye will see the Roman Priests (as relateth Ammianus) to be carried through the Town in Coaches, they go (saith he) sitting in Coaches being clothed very circumspectly: and that also seemed to be a great dignity, that they never took off their cap, or bonnet, which was the ensign of the Priests, when as (as the same Plutarch witnesseth) all other used to uncover their head to these they met. The Pope, or Roman Priest, observeth the same untill this day. The same Author reporteth also this immunity of Jupiters Priest, that he might not give an oath, because it was not suitable, that he should not be trusted in smaller things, to whom the holy things and the greatest were concredited, &c. But again, the Priests of the gods were clothed with purple, and that very precious, to wit, twice dyed, as that place of Cicero sheweth, &c. Also that was the custom, when the high Priest was dedicated, to have his head adorned with a riband or lace, and a crown or garland of gold, &c.
In which words we have the derivation of much of the Roman or pontificall pomp, to wit, the imitation of the heathenish high Priest: in which respect, this same Author Baronius disputeth much of their honour, Anno 312. num 85 and 98 as also giveth that for the reason why the Christian Emperours did still retain the title of Pontifex Maximus untill the reign of the Emperour Gratian: left, saith he, the people should have been stirred up against them, if publickly so soon they had disowned their ancient Religion, which by that title was still after a sort preserved in the Emperours. By which reason the Author grants a great suitablenesse in that title to the old heathenish Religion; and that therefore seing Popery (by his confession) hath both the name and the thing, in a great part, from the heathenish idolatrous Priests, as a copy casten in imitation of them, There must be here a great resamblance to the former wounded head indeed. And if that be true which Bellar. afferteth, (lib. 1. de Conciliis & Ecclesia, cap. 19) as the reason why the Bishops of Rome never keeped personally the Councels while they were in the East. 1. That it became not him who was the head to follow the Councels: And, 2 that he eschewed to be present where the Emperour was, left he should have seemed to cede in place to him. This will shew a very timely springing up of this supremacy. And although some doubt may be made of some of these particulars in matter of fact, and what was true of them, was not without a testimony against them; yet their owning of and pleading for these things, do sufficiently clear the succession and resemblance of Popery to heathenish Idolatry, beside what is elsewhere said of its blasphemy. Again, it is clear, if we will consider how many Emperours and Kings have been trod upon by this Pope, and their Kingdoms disposed of to others, not only neighbouring Nations, but their own Subjects loosed from all tye and obligation to them, and all commerce even of buying and selling to be interdicted with these who acknowledge not the Pope: of which, See Decretum Martini 5. in fine Concilii Constantinensis. Prohibetur iis qui Romanam sedem non agnoscunt domicilia tenere, larem fovere, contractus inire, negotiationes & mercaturas quaslibet exercere, aut humanitatis solatia cum Christi fidelibus habere. Et in Concilio Laterano, sub Innocentio tertio. Si dominus temporalis terram suam neglexerit purgare ab hæretica pravitate, excommunicationis vinculo innodetur, & summus Pontifex vasallos ab ejus fidelitate denunciet absolutos, & terram exponat aliis occupandam. That is to say, It is forbidden to these who acknowledge not the Roman Sea to keep houses, kindle fire, make contracts, exercise whatsomever Negotiations or Merchandises, or to have the comforts or refreshings of humanity with the faithfull ones of Christ. And in the Laterane Councel, under Innocent the third. If a temporall Lord neglect to purge his Countrey from Hereticall wickednesse, let him be under the bond of Excommunication, and let the Pope declare his Subjects or Vassals free from their fidelity, and set forth his Countrey or Land to be occupied by others.
Hence it was made treason to have any commerce with the Lollards: And according to these acts, the Pope excommunicated Henry the 8. and interdicted all commerce with the English Nation, as it is emitted by Paulius tertius, Anno 1538 and recordeth in the History of the Councel or Trent. Their bloudy cruelty against the Saints, with their successe therein, is notour not only by the writings of Historiographers, but is built on by themselves as a speciall evidence of their Church, and is made the 15. Note of it by Bellar de Notis Ecclesiæ, lib. 4 cap. 18. which being compared with the former Chapter, they contain many great victories of old and late against the Albigenses and others, opposers of the Pope; so as he concludes, that scarcely ever have these who were called Hereticks been Superiour. Which indeed being looked upon, as during Antichrists continuance of fourty two months, it may be the fulfilling of what is spoken, vers. 5 and 7 of this same Chapter: and what Bellar saith there of the killing of 100000. Waldenses at one time, and what Mede citeth out of Peronius, that the number of the slain exceeded in France 1000000. during these wars, or any other story wherein they boast of the unhappy event that followed the opposers of the Pope of Rome, and so cite many Emperours, both of the East and West, overrun by him. It will tend to make up the proof of these assertions 1. That the Bishops of Rome assumed to themselves as absolute Soveraignity over Kings and Kingdoms, as ever the former Emperours did over Provinces. 2. That they wanted not witnesses against their usurpation, but that in Gods secret Justice they had power given them for so many hundreth years together to prevail over them, and with a high hand to massacre and undo them. And, 3. That in every thing they have fulfilled in them the characters pointed out in this beast.
Neither is it unobservable than Bellar mine attributeth that greatnesse of the Popes Dominion to the time proceeding the Reformation, and so falleth within his fourty two Months reign: for (faith he) lib. 3. de Pontif cap. 21. Nam ab co tempore, quo per vos Papa Antichristus esse cœpit, non modo non crevit ejus Imperium, sed semper magis ac mag is decrevit. Leonis Magni tempore, id est, annis centum quinquaginta antequam Antichristus vestra sententia nasceretur, Papa Romanus pluribus gentibus præsidebat, quam sese Romani Imperiisines extenderent, &c. Paulo post, Nostriss vero temporibus, tam prospere illi omnia successerunt, ut magnam Germaniæ partem amiserit, Suetiam, Gothiam, Norvegiam, Daniam universam, bonam Angliæ, Galliæ Helvetiæ, Poloniæ, Bohemiæ ac Pannoniæ partem. Itaque si prospere agere, nota est Antichristus; non Papa qui tot Provinciis exutus est, sed. Lutherus Antichristus merito dici potest. That is to say, For from that time, when, as you will have it, the Pope began to be Antichrist, not only his Empire did not grow, but alwayes more and more it decreased. In the time of Leo the Great, that is, one hundreth and fifty years before Antichrist was brought forth, according to your opinion, the Pope of Rome was ever moe Nations, than the bounds of the Roman Empire extended it self unto. And a little after, But in our times all things succeed so prosperously to him, that he lost a great part of Germany, Swethland, Gothland, Norway, whole Denmark, a good part of England Switzerland, Boheme &c. Therefore if prosperity be a note of Antichrist; not the Pope who is spoiled of so many Provinces, but Luther deservedly may be called Antichrist. Which words, by their own confession, bear out a great change upon their Popish Kingdom since the beginning of the Reformation, and a remarkable decay thereof since the expiring of the fourty two months before frequently mentioned.
HAving given more particular marks of Antichrist, he now biddeth them, as it were, put them together and reckon. The sum of the verse is, in these four, 1. There is an advertisement to put them to stand and pause before they passe these descriptions; Here is wisedome, &c. 2. An exhortation to reckon, that it may be known what that number is which the beast putteth on his followers; Let him that hath, &c. 3. A motive, it may be understood and found out; for it is the number., &c. a help to find it out by mentioning a particular number 666 to shew it is not every Heretick, but a chief one, who will, have many things compacted and bound up together, that is, Antichrist; or, it is not an innumerable number, but may be understood and counted as clearly as 666 may. So it is a confirmation of the former reason, or an instance for proof of it: for, some number was meet to be named, seing he had called it attainable, yet not this very number it self, for then there needed no reckoning, and therefore the wisdom required is to be imployed in searching and applying the characters past, and not the number following: and this looketh, liker the scope of that, Here is wisedome, putting the Reader to a pause, and to resume what is said now, before he passe from the description of the beast to the condition of the Church, which followeth, Chap. 14 as here is the patience of the Saints, &c. relateth to the words and matter set down immediately before. This is the sun and scope.
This verse then is set down by the holy Ghost as an exercise for spirituall wisdom to essay it self in. We cannot therefore paste it, though it hath tortured many in all ages to find it out: Before we come to reckon, we shall premit, 1. a short exposition of the words. 2. Some generall considerations.
Only this is to be adverted to, that when he faith, Here is wisdom, the scope is not only to relate to what followeth, but also to cast an eye back on what immediately preceeded, as containing the exercise of spirituall wisdom as well as in what followeth, and some way consists in knitting what preceedeth with what followeth, as the former cited places clear.
To count here, is not then by Arithmetick to number out of a name, and to cast up a sum by so many figures, but doctrinally and judiciously to weigh the matter of that heresie or the nature of that beast: so the Lord is said to have numbered Eelshazzar, Dan. 5 and to have found him light. Because by this way of putting particulars together, and considering them, when put together, the judicious searchers will find him exactly out, whether he be agreeable or disagreeable to the rule or character given, as Arithmeticians will do by their reckonings. Of this sort of reckoning there are diverse examples in Scripture, but of reckoning from the letters or figures of a name there is none. The first implyeth a particular exact search as if every thing in him were considered by it self particularly, and put together again in whole, as Arithmeticians do in their countings. This is confirmed by considering the qualification of him who is invited to number, Let him that hath understanding, that is, not understanding in reckoning and Arithmetick, but in the discerning of the spiritual truths of God, Dan. 12 and Micah 6:9 especially of the characters of Antichrist formerly given, and of prudence to apply them where he shall discern them to be. This faith not that none other should count, the duty is common, but it faith few will take it to them and find it out, and that no other will come speed but they that take the same ballance of the Sanctuary and spirituall wisdom to discern with; yet it is put to mens doors to essay this, but with much deniednesse and humility.
Or, by the number of a man, may be understood a number not having God but a man for its Author, and not being approven of God but invented of man, whatever there be pretended: thus there are in Scripture such phrases, the wisdom of a man, the law of a man, the will of a man, in opposition to the Wisdom, Will and Law of God, &c. Thus the reason runneth, let spirituall wise men consider her and reckon well, for it will be found that this beasts number or doctrine is not of God, but of man, whatever be pretended, even as that statue (Dan. 3) might be called the Image of a man or of the King; not because it represented him, but because it was instituted by him. Neither of these will be disagreeable to the scope and truth.
Secondly, The general considerations are, 1. The scope of this, is, by the reckoning of the number to come to the knowledge of the person, power, state or beast understood. Therefore the phrase is altered in this verse from the former: there, it was the number of his name; here, it is the number of the beast, because this being rightly counted and summed, it will be as easie to know who this beast is, as if we had his name in particular: it must be something then that differenceth him from others.
Yet the whole stresse of finding him out lieth not on this name, but on his name subjoyned to all the former characters, yea as a sum it must be drawn out of them as a result from them put together.
It would seem, that as the mark, or character and name, doth not point literally at one particular mark or name; so neither doth the number to a literall way of numbering, or any definit certain number: for this name is in the whores forehead, Chap. 17:5 which, as in the former verse, cannot properly be understood: hence these phrases, number of his name, vers. 17 number of the beast, vers. 18 the mark of his name, Chap. 14:11 a victory over the beast, and the number of his name, Chap. 15. 2. which are put indifferently, do import such a name as doth not so much consist in letters, as things and doctrines.
We will see these phrases put indifferently for one another, as the number of the beast and the number of his name. 2. The mark of the beast, vers. 17 and the mark of his name, Chap.14 vers. 11 whereby apparently is holden forth, that as the beast and his name are of one nature, so also are the Mark. and number of the beast and of his name: and therefore what we find the one to be, the other must be of that nature, although there may be different degrees; and seing the mark is something indigitating the interest of the beast in such a person who hath it, the number must be so also: for we conceive the number of his name, or mark of his name, is all one upon the matter, but is called the number of his name to shew the numerousnesse of his errors; The mark of it again, to shew the nature of them, which is to make some impression on them like him, as a seal leaveth its likenesse in the wax.
Whether this number doth point at the beast, to wit, the Roman Empire as taken complexly, or as considered under this seventh head by the former types, it pointeth at one thing, and demonstrateth the same power as is sure; yet comparing it with the former verse, and the scope which is to describe Antichrist, it agreeth more properly to the seventh head as such a number which relateth to him; for, the mark is his, and so must the name and its number (as all the former descriptions do) belong to him also.
To come neerer, let us consider shortly what is the mark and name and to the number of the beast: It is certainly something not literally to be understood, but what maketh men in a speciall way to paste for this beasts followers, to wit, Antichrists, and to be accounted his; for, it is he that maketh them all receive this mark.
This mark seemeth to be a peculiar thing agreeing especially to Clergy-orders, and these who by oath are engaged to him, which is the most intimate sibnesse between him and any possible (for, it is opposit to the mark and seal of our Lord Jesus, whereby he letteth apart some for himself, and having such a wo peculiarly threatned against it, Chap. 14:9 and 11 and seing it supposeth them to be specially imployed for him as Souldiers under his colours, it may well agree to them though not only). It may be the receiving and believing of these trumperies, that he (that is, that beast) proposeth; Not only having an outward profession of them, but an inward affection to them, delighting in and resting on that antichristian worship in its complex form and mould. Therefore it is called (Chap. 14:11) the mark of his name, that is, such a receiving of the name as hath an impression within and likenesse to him.
By his name may be understood his doctrine and the publick acknowledgement of it, even as by the Name of God and Christ is understood the Truth of the Gospel, because in these and by these He maketh himself known; and to make his Name known, is to preach his Doctrine and Truth: and as the one hundred fourty and four thousand, their having his Name in their foreheads, supposeth no visible character there but a distinction in their way from others, and a conformity to God in their walk, that who looketh on them and will try their way, it will be found they belong to God and professe His Truth; even so by the opposition, we may gather that this name of the beast is his doctrine as opposit unto Christs, whereby he is to be known and discerned as by a name: by his doctrine men may be fully perswaded of him, that it is he; and the taking on his name, is the taking on the publick profession of all these, and passing in this beasts reckoning as one of his, and so to be esteemed of by all others. In a word, it is a publick avowing of the antichristian doctrine and partaking of the name of blasphemy which is on him.
By the number of his name, must be understood something conform to that which is the name, which being put together, maketh it up as a sum drawn out of a particular reckoning, or, as letters and Syllables make up a word, thus the number is in particular doctrines or errors, like so many distinct letters, the name is like a word made up of these put together. This we take to be his characteristicall tenents and doctrines said together, that will amount the evidence & prove so much as this, that whosoever maintain such doctrines, is the Antichrist and beast here mentioned; But thus reckoneth wisdom, The Pope and Papists maintain such doctrines. Ergo, &c. And by this means, as by so many characters or letters, we come particularly to know him who is here obscurely described: And therefore it is called the number of the beast as well as of his name, because it is as well to find out the beast as to find out his name, this name being rather to describe his nature and find out this party than curiously to insist on a name, even as he is called (Chap. 9 vers. 11), Apollyon and Abaddon, in respect of his nature and properties of tyrannie vented by him, this being the Spirits way to describe him by his nature rather than by letters; and so is the whore, (Chap. 17) stiled by a name, signifying her nature, and gathered from her practice. In short, the thing we conceive intended here, is, 1. to propose the speciall and peculiar doctrines and tenents that agree to Antichrist, without which he will not acknowledge any for his. 2. By wisdom to see where these are owned and by whom, and so to come to apprehend that party as surely to be Antichrist, as if by name it were recorded.
If it be doubted what are characteristicall doctrines or errors that serve to point out Antichrist? Answ. 1. They must not only be different from the Truth of Christ, but in a strain and series destructive to His Truth, and inconsistent with the nature of His mediation, the end of His humiliation and suffering, and Offices of King, Priest and Prophet. 2. They must be such as have some pretence to Christ, and do wrong him under a shew of reverence given to Him, and so differ from the former heads. 3. They must differ from the tenents of other Hereticks, not in grossenesse so much as in nature; for, all are not the Antichrist, though they may be Antichrist. These particular differencing characters we conceive are fully let out in the former part of the Chapter, and he is to have not some but all (though it may be every person have not all) yet may they in generall be instanced in some few heads, as most peculiarly agreeing to him and differencing him from others, as to consider the errors, not as in one person, but as in a body or monarchick Kingdom, in respect, 1. of the complexnesse of his assumed power and Authority and his bringing all things to a dependence on that, and drawing in all under that head: not as an Hœresiarcha, (as other Hereticks do make followers) but by pleading for a settled power and continuance of it, and for a worship due to him for his Authority: and upon this account, this assuming of power to himself above all that is called God, and making all to worship him, and driving that as the main thing with no lesse necessity to acknowledge him Christs general absolute Vicar, than to acknowledge Christ Himself. This both in this Chap. and Chap, 9 as also, 2 Thess. 2 seemeth to be proper to the Antichrist. I call this a speciall part or number of his name, because without this, none are admitted to be accounted his: Hence some may be grosse in many of his superstitions and Idolatties (as many Greeks) yet by their schilm of disowning him 700 years since, they are not under his number. Again, many Dominicans and others, will maintain many orthodox points of Doctrine, yet so long as the Popes Crown is not stricken at, his acknowledgement of them will not be denied. A second is, his changing all Religion in Doctrine and Worship to an other mould, different from the simplicity Christ left it in, a putting it in a more externall glorious and pompous state more hea hen like; that is called the making the Image of the first beast (in part) and the Gentiles treading under foot the holy City, Chap. 11:2, 3. His doing all this by an usurped power and illimited Authority, multiplying traditions, ceremonies, and changing worship at his pleasure; which signe of proud self-exalting and walking by that principle, seemeth very peculiar to him, as the strain of this Chap. and 2 Thess. 2 sheweth. From these premisses it may be solidly reckoned who is Antichrist, and to whom this name belongeth, thus,
That succession of persons, or that party, power or state in the world which succeedeth the Roman heathen Emperours in their seat at Rome, having no warrand for their Authority from God, but from the devil, who came in piece and piece after Idolatry was crushed to restore another sort of Idolatry in the place of it, and by whom the wound Idolatrous Rome got was healed, alter whom all the world wondered, and whom they universally worshipped, willingly giving to him more than humane reverence, who boasteth of great power beyond any other in the world, and with liberty encroacheth upon Gods prerogatives, and wrongeth His Sains to His dishonour, whole rise beginneth at the Church fleeing to the wildernesse, and continueth till the witnesses be killed, growing 1260 years, who maketh War for a long time against the Saints and overcometh and persecuteth the Godly that acknowledge him nor, and he, who in doing all this, bringeth it about under pretext of a title to Christ, vers. 11 deluding the world by false miracles for gaining his point, and, by Sentences and Excommunications, presseth all the world to be in dependance on him, and so forth, as may be gathered from the former part of the Chapter. He (I say) to whom all these agree, he is that Antichrist: for, this is a sure reckoning, Cui competit definitio, ei competit definitum. But spirituall wisdom will find all excellently well to agree to the Pope in his power, rise of it, exercise of it, continuance of it, means by which he came by it, and cloak under which he hid himself incoming to it, and in exercising of it: and therefore he is by this reckoning the Antichrist.
There are two other wayes of reckoning beside this, more common to Divines: The one whereof, is, from the letters of a name (which in Greek and Hebrew are numerals) to gather a name, including this number 666 in it. Some others reckon it to a set year after Johns writing the Apocalypse, as Daniel describeth Christs coming by so many years or weeks before He came: so here they make John to describe the time of Antichrists coming before he came. Of these two wayes which are followed by Learned men, we shall speak a word afterward. It is considerable how ever we reckon it, that it still trysteth in one Person or State, to wit, the Pope: yet we think the former way we settled on safest. 1. as best agreeing to the scope, this being subjoyned at the back of such a particular description of Antichrist: now reckon (faith he) it is not impossible to find it out. And, 2. It is likest true spiritual discerning wisdom to gather from Doctrines rather than from letters, Divinity is more in these than in the other. 3. It is most safe and convincing: for, one this way may fix on the Antichrist, and by no numerall name can he without this: and be his name what it will, if the thing be found, it evidenceth the thief who is to be apprehended as guilty; and the succession of this power to the sixth head of the wounded beast, and his getting the Dragons seat doth more clearly point at the state Civil he belongeth unto, than any name, such as λατεῖνος can convincingly do: beside, λατεῖνος will agree to heathen Rome or Christian, as well as antichristian, and so can be no differencing name: and the words may be taken, thus, Now ye have gotten some; yea, many generall characters of the Antichrist, any that hath wisdom lay them together, and see whom ye will find it to be, as the Lord, (Dan. 5:26) numbered Belshazzar, and found him light; not from the letters of his name, but from his practices. 4. This way of reckoning agreeth better with the opposition that is made to the Elect, Chap. 14 who have their fathers name in their foreheads, which is certainly some publick profession or evidence of their adhering to him, being free from the pollutions of Antichrist. And therefore, on the contrary, this of Antichrists number, must be some deciphering of him in reference to his Doctrine, without which none are accounted his: especially, considering vers. 2. Chap. 15 it is something the Elect getteth a victory over. Therefore it must be some pollutting thing, which no nationall name is. Also this as the mark is upon them that worship him rather than upon himself; yea, it is upon them all (for, they must bear the name, or, its number, vers. 17) and it is such a thing as by birth they have not, yet by devoting themselves to him, may be attained; and such a thing, as the having therefore, freeth them of his censures, and giveth them liberty to his Market, as the want thereof doth make them obnoxious to his censures, as is clear, vers. 17 and it must be some such thing as constituteth them antichristian, and so consequently in him must be such a thing as constituteth him Antichrist; or, contrarily, the name and number in him, is somewhat essentially holding him out to be Antichrist (as our Lords essentiall attributes are comprehended under His name, and understood by it) Therefore, that name, or number, in them, must be such as constitutes them of that essence and body with him; for, it is derived from him to them, as the name of the Parent is to the Childe, or, of the Husband to the Wife; and by that which is derived, they become not only to be called his, but indeed to be his: it must therefore be such a thing as deriveth with it his pollution and corruption to them that receive it, and which doth really difference and characterize his followers (Chap. 15:2) from the followers of the Lamb, and doth make them obnoxious to Gods Judgement as guilty. All which do evidence, that by this name and number of the beast, must be understood the things, Doctrines or practices of antichristianity, and not any numerall name personall or nationall.
Irenæus (much commended for the first reckoner of this number) after he hath touched some particular names especially that of λατεῖνος, which he accounteth most probable, he maketh a twofold generall allusion in this number 666 without astricting it to a definit number: the first, is, by comparing the coming of the flood under Noah, which was in the 600 year, of his age with that Image, Dan. 3:60 cubits high and fix broad: the 600 (faith he,) pointing out defection at a hight, as that of the image pointeth out Idolatry in the highest degree. The second way he applyeth it, is by applying the first six to the defection of the first age of the world, the second to the second age, the third to the last age; and so to him these three, put together, do hold forth apostasie, defection and Idolatry in the greatest hight as if all trysted together, pag. 248 and 249 which faith the reckoning of this number by a general allusion, is no lesse ancient than by a particular definit number of a particular name.
There is one thing yet to be cleared, without which all that is said seemeth to be manck, that is, what is the rise of mentioning this particular number 666 seeing that which is said could be clear without this? Or, what use can there be in this particular number in reference to the exposition given?
For clearing this, that it may be applyed as having reference to the former general grounds, we may therefore consider this number 666 for application, 1. As a definit number for an indefinit, as the Lambs number of 144000 is, whereby is holden forth a great number, yet compactly joyned and united together. Thus the meaning is, his number is 666 that is, the characters that he putteth on them that he counteth his, or the Doctrines he will have shem to professe, are not some few errours, as may be in some other Heriticks, nor some steps wrong here and there, but all that he counteth his (whereby he may be known) must take such a considerable number and compact body of errours, at least, and professe them; which errours are in a certain method all casten together, and linked through other with an orderly like dependence one upon an other as that number 666 is; so as one thing being granted, many others will follow; and their foundamentall grounds are like the 600 that include the 60 and 6 under them, that is, grant once the Pope to be the last Judge of controversies, traditions unwritten to be necessary, and the Scripture to be imperfect, the Pope to have Supream power, &c. and what worlds of consequences depend on these? Neither shall we for the time couriously enquire for more particular reasons of this number, but shall aquiesce in and content our selves with this generall scope. We know Learned men have profitably taken much pains incomparing this number, which is made up of multiplying fixes, with that of 144000. Chap. 14 which is made up of multiplying twelves; yet considering that the 144000. (Chap 14) is of the followers of the Lamb, and cannot be called the number of his name, and that this here must be understood of Antichrists impression upon each one of his Kingdom, we cannot see how they quadrat; and considering that there is very much subtility in it, and that the other generall way is more plain, and yet as sure, we conceive it needlesse to insist on it, leaving liberty to any to follow it, or any other way whereby they may be edified.
For further confirming this generall application, take these considerations, 1. That this number 666 is something which he putteth on his followers, and is rather that by which they are known, than by which he is known, except as he putteth it on them. This is clear from vers. 17 he causeth all men to receive this number as well as his mark: and therefore as we seek the mark and name rather among his followers than on himself (even as we do the Fathers name on the forehead of His followers) so must we do this number, as it were the least or easiest tearms on which he will bargan for one to be priviledged as one of his. 2. Consider that it is called his number, not because his own name giveth the account of it in a sum by its letters, but the beasts number is his, as before, the beasts mark, because he setteth it on; or, the Image of the beast was his, because he made it and was the author of it, as was cleared: So it is his number, 1. Because particularly he condescendeth upon it, and will needs have such a number for his number, else he will not bargain, as it were, like the Apostles word, 1 Tim. 5:9. Let none be received into the number under sixty years, as it one would count sixty the Apostles number in this respect, because he will have none admitted under it. 2. It is his number, as having him for its author and no other as opposit to Gods appointment. 3. Consider that the scope and way of reckoning here seemeth, first, to propose this number 666. (whatever it be which is intended by it) and then from it to conclude and gather who is this beast: the name is drawn from the number, and by it, as it were, by his name we come to know him, and the number is not drawn from the name: that supposeth we must first lay down the name and then reckon from it; this holdeth out a reckoning from the number, to find out the beast, as by that which may be soonest known to take up that which is more difficult: the other way supponeth folks, first, to know the name, and out of it to draw the number; but the scope is to lead us to find out the name by putting such numbers together. 4. Compare this with Rev. 17:5 and 9 there there is the name of the great whore, MYSTERIE, BABYLON, which is called her name, because her nature and the nature of the doctrines maintained by her, were such as held her forth to be another Babylon; and so here the name and number of it must be something suitable to Antichrists nature: Again, vers. 9 here it wisdom, which is a pause putting on to consider what followeth, as in dependence on what went before, Therefore must be something made up of both; and if this were to be reckoned numerically by a literall name, what would that which preceedeth contribute to this? or, where were the wisdom of comparing these together? Beside, we will not find in Scripture any such reckoning laid upon letters or figures, although it be ordinary to reckon that a name, which describeth the nature and the essentiall properties of the person or party to whom they agree. Therefore upon these grounds we adhere to the former exposition as most safe.
If any should ask, why we are bidden rather reckon his number than his mark, or name? Answ. 1. Because his number is more universall: all that hath his mark and name have his number, but all that have his number have not his mark and name; and because by searching this, we come to know his name, this is the right order of searching; yet if any think meeter to reckon from a name, suppose λατε νος in Greek, or ROMANGNOS which almost since John’s dayes hath been followed, as appeareth by Irenæus, who was hearer of Polycarp, disciple of John, vid lib. 5. adversus hæref. Cap. 30 pag. 250. edit Eras. Sed & λατεῖνος nomen habet 666 numerum; & valde verisimile est, quoniam novissimum regnum hoc habet vocabulum; Latini enim sunt qui nuns regnant, sed non in hoc nos glrriabimur, that is, The name Lateinos, hath the number of six hundreth sixty six, and it is very like, for the last Kingdom hath that name, for they are Latines who now reign, but we shall not glory in this. Yet, the wisdom of God hath ordered so, that the sum or result of both reckonings turn to one, and pointeth at the same Antichrist hinted before; for, both the forenamed words compleatly exhibit that number 666. and point out the same party where the doctrines rested before. Neither will this destroy, but confirm our former exposition; for, this name is brought but as an accumulative argument and evidence of the Antichrist, Thus, he that hath all the characters of Antichrists doctrine, and hath a name, which in the numerall letters make up 666 he is Antichrist; But to the Pope, both these do agree: Only, as is formerly hinted, there is this odds, The name will not prove Antichrist without the other marks (for, it may agree to many) and the other marks will prove him without the name, for they can agree to no other, and are proper to him quarto modo.
Besides the former conclusion that this reckoning yeeldeth, to wit, that by this beast is clearly pointed out the Pope, for out of this Chapter may be reckoned a proposition, that who ever stands marked with these properties, is the Antichrist; But the story and knowledge of the papacy, yeeldeth the assumption, that it is the Pope to whom all these will agree, Ergo, &c. Besides this, I say, these other conclusions may be drawn, 1. That the conceit of a Danitish Antichrist invented by Papists to vindicate their Pope, is foolish and vain. 2.That Mahomet is not the beast intended here. 3. That Antichrist is no open professed enemy, but a false counterfeit pretended friend. 4. That he is already come; and so must be the Pope.
To shew the vanity of that fond Antichrist, which they say shall be a Jew, one single person of the Tribe of Dan, from these two Scriptures, Gen. 49. v. 17 and Jer. 8. v. 16 exceedingly abused, which yet Bellar. dare not lay weight on and that he shall come three years and an half before the end of the world, subdue all the world; making himself a Monarch of it, sit in Jerusalem, be acknowledged by the Jews as their Messias, build that Temple, do something miraculous, giving life as to an Image, making fire come down from Heaven, &c. and be destroyed by Christs second coming, &c. after he hath killed Enoch and Elias, whom they call the witnesses, Chap. 11. We oppose to that conceit these truths in this Chapter, 1. The time of Antichrists rise is immediately after the sixth head of the Roman beast is wounded, to wit, when Heathen Emperours are put from their throne: Ergo, it is long before the end of the world. 2. The seat that Antichrist hath to sit on, is the seat of the Dragon, to wit, that seat where the devil by Roman Emperours sate and persecuted the Church before; But that is not Jerusalem, but Rome, Ergo, &c. That therefore is a truth of Chrysostoms, that he sitteth in the Temple of God, that is, not at Jerusalem, but in the Church, pretending to have a prime place in it. 3. He is not one single person, he is the seventh head of this beast; yea, he is a beast; But by none of the former heads of the Roman Governours can be understood any single person, but a series of Governours in one state: likewise by beasts, are understood a series and not one single person, Dan. 7. Ergo Antichrist is no single person. 4. His continuance is longer than fourty and two moneths literally taken: which may be thus made out, 1. If his rife to his height be so flow and by so many degrees till he be up, and if his standing be so long as to bring and hold all the world under (and that by a sort of willing subjection) to fight with the Saints, and overcome them, and other such things as cannot be done in such space, if also his decay and ruine be by a long tract of judgements as is under the vials, Then he must be of larger standing than fourty and two moneths; But the former is true. Ergo, &c. 2. It is clear from this, that it beginneth so soon as the Churches fleeing, which is about Ann. 300 and continueth till the vials come, which comprehend the time of the six trumpets, which certainly are more than fourty and two moneths: for, the vials do bring the first judgements on him. 3. If his time had been no longer than fourty and two moneths, it had been no great argument for Paul (2 Thess. 2) to prove that the day of Judgement was not neer, if fourty and two moneths had been the longest time of his reign; for, that was Paul’s Argument, The man of sin is not revealed, therefore it is not at hand, for, that could only have proved it was not within three years and an half. 5. He is to be discovered before the end: for, the first vial cometh on them that have his mark; and (Chap. 14) they are threatned by publick preaching with judgement before it come.
For Mahomet, this cleareth him also not to be that ὁ ἀντῖχρίστος, 1. This Antichrist hath horns like the lamb, sitteth in the Temple of God, looketh like Christ; but so is not Mahomet, who was never a Christian. 2. This Antichrist sitteth at Rome, and by a new fort of Idolatry healeth the wound the sixth head had gotten, i.e. by worshipping Idols, Images, &c. But Mahomet abhorreth that, and pretendeth to worship one God only. 3. This Antichrist doth great signs and wonders; But Mahomet claimeth to none and pretendeth no signs, but to cover that, saith, that Christ was sent with signs, and he with a sword. 4 This Antichrist carrieth on and driveth all his designs under a resemblance of making use of Christs power (as having horns like the lamb) and by a pretext of and claim unto a vicarship and deputation from him, so doth not Mahomet.
Hence also we may conclude, that Antichrist is no open opposer or denier of Christ to be Christ, or one that calleth himself Christ, but an intruder of himself in what is Christs due, to His prejudice: for, 1. he hath horns like the lamb, which importeth a counterfeiting of him. 2. He hath miracles, which certainly are in imitation of the Apostles, who did them in the name of Christ, 3. He deceiveth the world, which cannot be done by a direct denying of Christ to be Christ, or the Messiah in word, especially it his standing be for three years and an half only. 4. He is called the false prophet, which implieth him not to have counterfeited himself to be Christ, but to have commission from Him, which he hath not. Beside, if Antichrists doctrine and profession were so direct and grosse, there needed not so many marks to know him, nor wisdom to search him out, it could not but be palpable to all, who were the Antichrist. Again, many in all ages opposed Christs Person and Natures, and were indeed Antichrists in a generall notion, as John saith in his Epistles; yet were not the Antichrist: yea, some have called themselves Christ, yet were not the Antichrist. It can be therefore no differencing mark which agreeth to moe. Beside, his apostasie being a mysterie, and then working, it is not like to be so palpable.
We conclude, that Antichrist is come and not to come, seing the sixth head is wounded, the woman hath fled and her children taken up to Heaven: which was after her freedom from Heathen perfection. Beside, either the Church hath been this long time, put under the Dragon, or floud, or this Antichrist; but not under the former two. Therefore this time past hath been antichristian, seing there is no intervall between these conditions of the Church. Again, if all these characters be fulfilled, Then Antichrist must be already come; But the former is truth, as hath been seen in the exposition. Ergo, &c.
It remaineth therefore, as was formerly concluded, that the Pope is the very Antichrist, and the papacy the very Antichristian Kingdom here described. Of these conclusions more may be seen, Chap. 17.
