Commentary on Revelation

CHAP. XII.

T He seventh trumpet in the former Chapter gave a little touch of the events that are to be expected by it; Now, before he come particularly to insist on them, in these three Chap. 12.13. and 14. the first explicatory vision, contemporary with what went before, is wisely and seasonably inserted, and he returneth then to the third principal vision in the seven vials, Chap. 15. and 16.

Before we speak particularly to the words, we shall lay down some general observations conducing to the clearing of this vision and the scope thereof, and more particularly of this Chapter.

1. The principal matter handled in this vision, is not different from, or belonging to any other time, but in the matter for substance, & in the time it doth agree with the former prophesies of the seals and trumpets. It is added now, and not before, for explication of some things in them, because the thread and series of the story is deduced in a little view from Christ's days to the end of the world: and it is less violent now to begin, than if between the seals and trumpets some part of this had been inserted. Beside, neither would the matter have been so clear, if it had been divided: neither is it less consistent with the series of the prophesy to interpose something for clearing by-past visions here, than it was to insert something for clearing what was coming, Chap. 7. That it treateth, I say, of the same things, and belongeth to the same time, appeareth; for, the matter of this belongeth either to Heathenish persecution and the Churches travailing, or to Antichrist, the beast, mentioned, Chap. 11. in his rise, reign, and begun ruin: all which, are the very matter of the former prophesies. And the rise and close of this vision will be found contemporary with the former two visions, Therefore it must belong to the same time.

2. Observe, That in this vision the principal scope is to point out Antichrist in these chief periods of his rise, reign and ruin, but especially the former two: wherefore these are most insisted on as the scope of the whole Book, and almost all the explicatory prophesies, as this here, and that other, Chap. 17.18.19. are spent upon that; God thereby minding to rid marches between His Spouse and the whore, therefore other events are less touched, and not so to be pursued in the exposition.

3. If it be questioned, why these things are repeated? Ans. It is not unusual for prophetical visions to be so delivered, as in Pharaohs dreams, Gen. 41.23. and Daniel's visions, and Joseph's dreams: and there are two reasons of it, 1. for confirmation of the truth of the thing, as Joseph saith to Pharaoh, verse. 32. 2. For further explication and clearing the same thing; both which agree well here.

4. The reason of the inserting of the explication here, would also be observed, 1. That it cometh in well on the back of the 11. Chapter, where two things were shortly hinted,

1. Concerning the beast which was to destroy the witnesses. And, 2. their persecution and prophesy, 1260. days: both which were but named there; here they are much cleared in their forerunners and other circumstances. 2. It is seasonably premitted to the vision of the seven vials, which bringeth the overthrow of the beast, which certainly could not be well understood, did not this express description of the beast precede. 3. It insinuateth, that now, at the seventh trumpets blowing, this prophesy that concerneth Antichrist will become more clear to the Church in that time, wherefore it is subjoined here, as also to give together a general view of the Church, and of the beast in two distinct representations, the one more general, which is past; the other, more particular, which followeth.

5. The altering of the manner of expressing this vision, which differeth from the two visions that go before, and that which followeth in the seven vials, is not to be passed. It is expressly done, not only for clearing of that which in other types is expressed, but that also the series of seals, trumpets and vials may be keeped unconfounded. Therefore here when he breaketh off the series which he had formerly continued, he doth change his ordinary way of expressing by sevens and types of that kind, till he come again to take up the series where he left, which is done by the vials, Chap. 15, and 16. where he doth again proceed as formerly he had done, till he carry the matter to the end; and then altereth again, Chap. 17.1, &c. when he explicateth that vision of vials, as he had done in this.

For understanding of this Chapter, Observe, 1. That it setteth forth the Churches first trials from the beginning till Antichrists public appearing, and so contemporateth with the prophesy of the seals, and the first four trumpets; and therefore it is to be divided again in two main battles of the Church, suitably to the matter and time thereof, as will after appear.

Obs. 2. That which is spoken of the Dragons watching the woman and the child, verse. 4. and his war, verse. 7. and the woman's flight, verse. 6. which is again repeated, verse. 14. doth not point out two several battles of the Church, but the same one trial and event; which is, First, summarily and by anticipation set down, and thereafter more particularly resumed and described, so that that war of the Dragons with Michael, is the same with his watching of the woman and his seeking to destroy the man child; and that flight, verse. 6. is that same with what is set down, verse. 14. otherwise it would be inextricably difficult to show two successive flights of the same continuance, how she returned, or when, and how she did flee, verse. 6. when yet wings are but given her, verse. 14, &c. These are all obviated by saying that what is but shortly and in the general hinted at first, is afterward more fully explicated: and considering the time of the continuance of both, and other circumstances, it doth make this unquestionable, as the exposition will clear.

3. Concerning the scope of the first part of the Chapter, which is to verse. 13. we are to Observe, That it is to show the first sufferings of the Christian Church, and the devils seeking to destroy her seed, which is Christ mystical, with her deliverance therefrom; and we are not to understand it of Christ personal His being brought into the world, and the persecutions that followed Him, and that neither considered as having Mary for His natural Mother, or the Church of the Jews for His Mystical; neither of which can be understood here by the woman thus described, as He personally considered is not to be understood by the child: For, 1. that which is here, is prophetical and revealing some new thing to come to the Church. Now, both these applications were before this time already passed, and plainly and historically set down in the Gospel; and therefore it is not to be thought that these are here again under such dark expressions repeated. 2. This war is of the same parties, and to the same scope, with that which followeth, to wit, the devils casting of a stood out of his mouth, &c. The woman here and there is one, and considered as such: and seeing these events afterward mentioned, and what is spoken of the woman her fleeing to the wilderness, &c. can neither be applied to Mary, nor to the Church of the Jews ; but must be applied to the Gospel-church and her troubles, that contemporate with Antichrists Dominion that falleth within the same time, Therefore this first part must be understood of the same Church, and her trials which precede that time. Beside that this glorious description, holding forth a Church in opposition to the former Jewish typical ceremonies, cannot well be otherwise applied to any of the other two. 3. This child here is not to be understood of Christ personally, because they are expressly said to be brethren, verse 10. and such as overcome by the blood of the Lamb, verse 11. and the woman's seed that have the testimony of Jesus, verse 17. and so are expressly distinguished from Jesus the Lamb, and from Michael, verse 7. who is their Captain. Beside, the bringing forth of this man-child hath outward peace following thereupon in the Church, which Christ's birth had not. Therefore the many declamations concerning the blessed Virgin Mary, which are heaped up by some Popish Writers upon this place, are most impertinent, groundless and ridiculous. Yet, 4. this description of the Churches infancy is set down with special allusion to the manner of our Lord Jesus Christ the Head His coming into the world, 1. as He was a child, born of a woman in many outward wants; so are His People brought forth in many straits. 2. As Herod watched to • estroy Him, as soon as He was born; so doth the devil by other persecuting instruments watch the Church to crush her seed, immediately after their birth, as it were, and in their very infancy, even as Pharaoh sought to destroy the Jews male children, Exod. 1.23. 3. As Christ was born, and preserved till He had finished the work committed to Him, notwithstanding of all the enemies malice and craft; so shall it be with the Churches seed. 4. As He immediately after His birth, was pursued, made to flee, and carried to Egypt ; so shall it be with the Gospel-church, who should be made to flee immediately after the first delivery. This allusion is the more probable, if we consider that the time of Christ's being in Egypt will be found to be about three years and an half: (which is here the time of the Churches wilderness-condition) for He was born in the thirty year of Herod's reign; He did not flee immediately, as appeareth by Mary's continuing till her purification, Luk. 2. and by Herod's killing the young children of about two years old, Mat. 2. and He returned from Egypt immediately after Herod's death, who reigned full thirty four years, whereby the suitableness of this time may be gathered: and lastly, as Herod vented his malice upon the Children of Bethlehem, where Christ was born, after His escape; so doth the devil here vent his malice upon the Churches seed after her deliverance.

We come to speak of the first part of the Chapter, which containeth the Churches first war with the Dragon (not but the Dragon fighteth also under Antichrist, but more covertly and in another shape, here more palpably) which is first summarily proposed to verse. 7. Then, 2. prosecuted more particularly.

Vers. 1. In this first part, the parties are described, 1. The defender is set out in three things, 1. She is a Woman, that is, the Church, as she is ordinarily called; partly, 1. for infirmity, and being obnoxious to wrongs. 2. As in subordination to Christ as her Husband. 3. As the Mother of Believers; and she is one Woman, (though here the whole Gospel-church be represented) to show an unity in the Catholic visible Church, which is the only object of persecution; and that she is but one Church, Woman, Mother, or Wife: and there cannot be moe.

2. She is described by her adorning or stateliness, in three things, 1. She is clothed with the Sun, setting out the pure Doctrine that she professed and the shining conversation of Believers in that primitive time, who had put on the Lord, Rom. 13. and owned His Word and Testimony, which is called the Sun in the eight Chapter, especially what concerned His imputed righteousness and satisfaction. 2. The Moon is under her feet : whether by the Moon here we understand earthly temporal things, which are mutable and spotted like the Moon; or, Jewish feasts, new Moons, &c. called the rudiments of the World, Col. 2. it cometh to one, to wit, to set out the deniednesse and mortifiednesse of the Church at that time, despising worldly things and adhering to Christ, and having a conversation heavenly, which the Apostle exhorteth unto, Col. 3.1. in opposition directly to the resting on these new Moons and other elements of the world, as well as is in opposition to worldly things. 3. She hath a crown of twelve Stars, that is, faithful Ministers carrying the Doctrine of the twelve Apostles and following it; so the Church is built upon that, Eph. 2.20, 22. and Revel. 21.14. the names of the Lambs twelve Apostles are written on the twelve foundations: this is a Crown, that is, it is her glory and credit to have faithful Ministers, and to be following and avowing their Doctrine, as Paul calleth the Thessalonians his Crown. This is a well adorned Church in a suffering time: We take these three more particularly to be expressed, verse. 11. The first, by the blood of the Lamb, that is, the Garment. The second, the word of the testimony, that is, the Crown. Thirdly, They cared not for their lives, and loved them not unto death, that is, the trampling of the Moon under their feet, or undervaluing temporal things; for, the life is most cared for, as Job 2. Skin for skin, yea, all that a man hath will he give for his life.

The third part of the description, is, verse. 2. in her travailing and crying, expressing two things, 1. A fruitful condition of the Church in this beauty; so travailing and bringing forth doth signify in Scripture, and is well applied to the Gospel-church, which is a Mother, Isa. 54.1. Gal. 4.19. with, 26, 27. 2. And although it doth signify a fruitful condition, yet also it is a sorrowful and afflicted condition, as ye know the travailing of a woman ordinarily holdeth forth, and Christ calleth it ( John. 16.21.) sorrow, or pain till the child be brought forth. In a word, this primitive Church is pure, fruitful and afflicted, as her crying importeth: with great pains do Ministers beget, Gal. 4.19. and with great hazard is the profession of Christianity owned, and great wrestling hath she in Prayer to God and sufferings from men, to be rid of this sorrowful condition, ere she get free of it.

The enemy pursuing, is described verse. 3, and 4. in four or five particulars; and it is called, as the former, a great sign or wonder, represented to John in Heaven, because great things were signified by these; here the parties are exceeding unequal, she a woman, the enemy is a Dragon: some say there is an utter antipathy between Men and Dragons, whereas other ravenous creatures for meat destroy men, these for delight do it, and whereas men can endure to look on other creatures, yet not so well on the Dragons and Serpents; however, it is a most ravenous beast, by which is represented, in Scripture, sometimes the devil, sometimes some great persecutor acted by the devil the supreme commander, so was Pharaoh called; and as he was the first oppressor of the Jewish Church, so this representeth the first oppressors of the Christian Church; both come in here, the devil first, that is clear, verse. 9. then the Roman Empire primely instrumental in persecuting Christians, that appeareth by the description of the Dragons shape, he hath seven heads and ten horns ; which seven heads ( Chap. 17) are clearly to be expounded seven Hills, and seven Kings, or sorts of Governments: and these ten horns to be ten Kings, which were to arise out of the ruins of the Empire; (they had not then received power, Chap. 17. Therefore they have not here Crowns, as Chap. 13.) and expressly she is ( verse. 18. of that Chapter) called the City which reigned over the Kings of the earth, at that time, the devil is chief, and the Roman Empire or Emperor his Depute in this: for, the devil acteth not immediately, yet what he doth by instruments, is attributed to him, as Chap. 2.10, This is a great Dragon, to show his power; Red, to express his cruelty; and having seven heads and ten horns, to express him who especially is instrumental in exercising that cruelty, the Roman Emperor, like Pharaoh, who is called a Dragon, Psal. 74.15. Isai. 27.1. Ezek 29.3.

Vers. 4. His carriage is set out in two things, 1. He hath a tail, that is, power, and flatteries to persuade with temporal allurements; and by these two he prevaileth to draw Ministers and others, who ought to be lights, from their heavenly posture, to an earthly subjection. This alludeth also to Dan. 8.10. where the casting down of the Saints is expressed so. 2. His other practice, is, to wait for the child to devour it : in a word, he leaveth no mean unassayed to destroy all professing Christians that bear Christ's name, and to keep them that they should never win to any outgate or comfortable condition, as Pharaoh did to the children of Israel, and Herod to Christ, seeking to destroy them immediately at their birth, so that none should sooner be a professed Christian, but he was liable to the hazard of the Dragons Laws. This now is an unequal encounter; yet, behold, the event is happy, the child is born and keeped safe, and the woman fleeth: how this came to pass, that a weak woman and a child, are keeped from a watching cruel Dragon, is afterward cleared, to wit, by Michaels fighting and taking her part.

Vers. 5. The event hath three steps, 1. The woman's delivery and the child's description. 2. The child's exaltation. 3. The woman's fleeing, verse. 6. By this delivery, in general is set out not only her bringing forth of Believers or Professors, but such a delivery as one bringing forth a man-child is said to have, John. 6.21. a comfortable delivery, and which, in place of crying, giveth her a Song afterward, as verse. 10. for, she had children before, but had not her pains taken from her, and was not at freedom to bring forth without the enemies watching. The child is described most for her comfort, and with respect to our Lord Jesus Christ. It is mystical Christ, 1 Cor. 12.12. who in His Members is brought to a flourishing condition, and His Church set at liberty from persecution, and some of her sons exalted to Heaven to an honorable condition, from which Lucifer is said to fall, Isa. 14.12. This shortly is fulfilled, when after Heathenish persecution for three hundred years had prevailed, Christians were advanced, Constantine being made Emperor, and Christianity was established by a Law. That thus the delivery, Child, and Heaven to which he is taken, are to be understood, will appear in these, 1. This is the delivery which is the ground and subject of this Song, verse. 10. Now is Salvation and the Kingdom of our God, &c. that is, a full evidence of God's reigning, delivering them from these persecutions and giving them liberty, But that is this delivery. 2. Such is the childes taking to Heaven, as is the devils casting from Heaven, for these are opposed, But that is the spoiling of him of the Authority of the Emperors which he abused before; now he hath not the Throne, as in the Church of Pergamos, Chap. 2. verse. 13. but Laws and Authority are for Christians. 3. It is as the witnesses were taken to Heaven, Chap. 11.12. that was by a public authorized Church-condition and state after Antichrists persecution; so here, Religion authoritatively is established, which never was before: and Christians countenanced after Heathen persecution is over; and seeing it is usual to the Scripture to call Magistrates gods, it is not unsuitable to express their station and state above others by Heaven.

The property of the male child, His ruling, &c. we show how it is to be understood ( Chap. 2.27.) of Christ in His Members, and, it may be, here to show the great Dominion that our Lord Jesus should have in the world in Constantine's time, when His Members should be exalted to a honorable condition, called ( verse. 10.) the Kingdom of our God and the Power of His Christ, in opposition to the usurpation of Satan in the seven headedbeast before, and as was, Chap. 11.15. in opposition to Antichrists Dominion: for, when the Church is up, Christ exerciseth and manifesteth His Power in them; so by this child, is not meaned Christ personally, but such as keeped His testimony, verse. 11. and ult. Nor particularly Constantine, but Christ mystical, whereof Constantine was but a Member; and that outward Government of his but a little shadow, type, evidence, and effect of this great Dominion of the Lord's, and made use of by God to be the external mean and cause of His Churches peace. However, this showeth the case to be exceeding joyful and different from what it was, which, being before the Churches flight to the wilderness, can be applied to no other time but that delivery aforesaid from under heathenish persecution, and she being brought now to a glorious settled and quiet condition, like a Heaven in comparison of the former.

The last part of the event, the woman's flight, is set down, verse. 6. by way of anticipation, as is clear, the place of it being properly verse. 14. It is so soon subjoined, for these reasons, 1. To let see how soon on strait is on the back of another to the Church; and specially, to show that Antichrists rise and the Churches decay in their beginning are contemporary with the outgate from the former trials, and is (as it were) • arked as a consequent of the former delivery: for then, (as Platina writeth of a voice) was poison sown in the Church, and prosperity, being abused to pride, sooner defaced the Church than persecution. 3. It is subjoined to give a little view of the case of mother and child together, that the children of the Church readily are no sooner promoted, but she is in a wilderness-condition, as it were, decaying and declining much from that beauty and pure glory and visibility she was into before; a sad thing that the children's prosperity often banisheth the mother, and obscureth her beauty; seldom hath greatness, and temporal prosperity, zeal and self-denying singleness dwelt long together; and it is the last, and not the first, wherein her native beauty doth consist.

This consideration of this Verse we leave till verse. 14. Only now by fleeing we are not to understand a local mutation of this Church from one place to another, but from this forth a decay of the former beauty of it, that whereas there was in Rome, and other places, glorious Churches before, and the Bishops were Martyrs, as all in Rome were before Sylvester and Constantine's time: now that is by degrees veiled by pride, pomp, hypocrisy, heathenish and antichristian dressings, that the few that remained the true Church, are (as it were) Chap. 11.1. closed up in a secret corner of the Temple, while the multitude possessed the Court; that, to wit, the Temple is called the place prepared of God, and there is she fed by the witnesses with the true Word of God, while the world are swollen with pride, traditions and superstitious inventions. And so the P ••• phets prophesying, and the Churches staying in the wilderness to be fed, are of equal duration, 1260. days: which Verse being so near subjoined to the former, giveth a clear hint at the sum of the second state of the Church, to wit, that which was • atent, and when it beginneth, even when the other endeth.

Two things remain to be cleared, 1. Why this beast here under the Dragon hath the Crowns on his heads, and on his horns, and that beast ( Chap. 13.1.) hath the Crowns on his horns, not on the heads. The reason is, because when the Roman Empire was heathen, and under that notion persecuted the Church, the seat of the beast, Rome, had the royal emperiall dignity; and these ten Kingdoms were then Provinces subject to her, as appeareth, Chap. 17. These ten then were but to get royal independent dignity, but when the Empire turned slaves to Antichrist, about the year 606. and after, the case is altered; Rome is denuded of the royal Authority which she had, and these Provinces are now by the Empires decay turned to be Kingdoms, though in this condition depending still on Antichrist, as formerly they were united under the Dragon. 2. Why doth the Dragon now but pursue the woman's seed, and after, in the second onset, he setteth on the woman the mother to drown her. Answ. In these three wars of the Dragon ye will find a difference, 1. He seeketh to destroy all the seed. 2. He sendeth out a flood against the mother, and his anger is turned against her when the child escapeth. 3. When the woman escapeth, (though she cede, which the child did not; which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications, than of her local residence) then ( verse. ult. ) he setteth himself not against the mother simply, nor against all the seed indifferently, as in the first; but against such as keeped the Commandments of God. The reasons are, 1. Because open persecutors look to all sorts of professors indifferently, and do vent cruelty on them. Hence Arians would sometimes be put to suffer with Orthodox Christians; and by Arians, the Novatians as well as others; they know not to make difference, they so hated the very name. 2. Because the heathen persecutors thought that the readiest way of destroying the Church, was, to destroy her members in whom she subsisted, and that they being undone, consequently so would she be. Therefore, 1. the devil beginneth with murthering bodies to undo the Church in her members; and when that faileth, he setteth on the mother to poison the members or children by corrupting her, as one, intending the destruction of a child, would poison the Nurse. This is done not by direct hatred at the name and profession of Christianity now in request, but by counterfeiting and corrupting Christianity, that he may once alter the face, beauty and wholsomenesse of the Ordinances of the Church, which is the Mother, and he is sure the children which suck these breasts will not be lively. To effectuate this, he maketh use not of open Heathens, but corrupt Teachers that he speweth out, not to taint this or that person but the fountains, as was seen in the first four trumpets, in which he spareth particular children of the Church, possibly allureing them with rich benefits, sumptuous buildings, honors and preferments; but in the mean while carrying on his design against the Church as a Church, even under and by these, which by the former voice in Sylvesters time (if it be truth) is hinted at, and that word of Jerome's in vita Matthai, when Emperors became Christians, the Church indeed increased in worldly pomp, but decreased in spiritual beauty, Ecclesiam Christianam, post quam ad Christianos venit principatus, potentià guidem & divitiis majorem esse factam, sed virtutibus minorem.

Lastly, in the third battle, he putteth at some of the seed only, because here he maketh use of Antichrist a counterfeit enemy, who will not purposely and down-right set on all Christians, as such; for, his quarrel, and the devils, is but with these that are faithful and hate his pride and hypocrisy. 2. In this last, he joineth violence and deceit together, and by deceit he overcometh many, they have drunken up the fioud, but these that will not drink of these fornications, he pursueth them with violence by the following beast; and not all Christians simply, but these who kept themselves from these growing corruptions; and these are called the woman's seed.

Concerning the unity of the Catholic visible Church.

THis Woman being the Church, and frequently mentioned, we may consider her a little, and we will see that there is a Catholic visible Church in the days of the Gospel also: That the Church is here intended, is certain; that it is the Church visible in this and in the former Chapter, is also undeniable; it is her purity and defection that is described, it is she that fleeth, it is she that hath prophets, it is she that is more, or less visible, it is she that is persecuted by the Dragon and by Antichrist, it is she that is set on by the flood of error, it is she that travelieth and bringeth forth seed that will lay down their lives for the testimony of Christ: the whole scope and strain runneth on this, to set forth the state and condition of the visible Church, as we gather from this and the close of the former Chapter.

That this Church is one, we may make it out in these three considerations, 1. The Jewish Church, and the Gospel-church, materially and in essential things are one; it is that same stock from which they were broken off into which the Gentile Gospel-church was engrafted; it is that root, sap and fatness which we now partake of that they fell from, as Rom. 11. Yea, when the Jews came to be grafted in again, the stock and Church is the same; it is to their old Church-state that they are again restored. If then the Jewish Church-state, and the Gentiles be one, yea, the Jewish Church-state before their fall, and after their recovery be essentially the same on this ground, Then the Kingdoms, or Nations, becoming the Lord's, doth take in the Jews re-ingrafting, who now have had the veil long on their faces, and the Temple shut upon them; for then that Temple shall be opened, and materially they shall be entered to the substance of their ancient Privileges and Covenant, although the administration thereof be changed. This is here clear; for, this woman, ( verse. 1.) is grafted in the Jewish stock, Rom. 11. and becometh Christ's Bride, and continueth so to the end the same woman. This consideration doth show how warrantably we may make use of the experiences of these ancient Believers, plead their general and essential privileges to us and ours, and build on the moral grounds of their policy and the administration of this Covenant, and Ordinances amongst them, seeing we are one Church, with the same essential Covenant and Privileges, although some things ceremonial were adjoined to them.

2. The Gospel-church before Antichrist, during his reign, and what followeth, is still one Church: this followeth on the former, and is clear in that instance of the Jews who are to be engrafted in that same root that the believing Gentiles succeeded unto, before Antichrist arose; so the Temple is the same, when it is shut, Chap. 11. verse. 1. and some few closed up in it, with the Temple that is open, verse. 19. out of which many do come, Chap. 15. The woman also that travaileth, verse. 1, 2. and bringeth forth and fleeth to the wilderness, is still the same woman, Spouse to Christ, and Mother to His seed, during that time, and also after the expiring of these days.

This consideration showeth the continuance of the Church and Ordinances, and how that series is not interrupted by Antichrists sitting down in the Temple, 2 Thess. 2. but it continueth to be the Church notwithstanding, and after his removal is to be acknowledged for the same Church that it was before he did set himself down therein.

3. There is an unity amongst all Professors in all parts of the world that live in the same time, they all are of this one Church; and there is one integral Catholic Church that is made up of them all: for, 1. there is in all the world but one Heaven and Kingdom of Heaven that is the visible Church, as there is on Earth or World distinct from it; and it cannot be said there are two, there is but one Temple (as there is but one Ark) that in darkness all are shut up in, and which, when liberty cometh, is but that same Temple opened and is still one, though it be enlarged to receive moe. And as all Professors in a Nation, become one national Church, as hath been said; so all professing Nations do become one Catholic Church by the same grounds proportionably followed: for now they become His, not only severally, but conjunctly, and these have their national unity, as being parts of that whole with a subserviencie thereunto. There is in all the world but one Woman : when she travaileth, there is an unity and conjunction for delivery, as there was common hazard; and so all Professors and Churches did join in Prayers, Judicatures, &c. for this end. There is but one Spouse to Christ, the visible Church; therefore is it either not Christ's Spouse, nor married to Him, or, there must be a Catholic visible Church, which is married to Him by the same Gospel-band everywhere: for, to say that Christ had many Spouses, would sound monstruously, and not answer the analogy of that oneness that is between Christ and His own Church, as between a man and his own wife: there is but one Mother bringing forth, and all visible Professors, who were either liable to Heathenish persecution, or antichristian in any part of the world, they are Children of this Mother, Gal. 4.27. and seed of this one woman, which showeth she must be one: all the Prophets and Ministers wherever they serve, they feed this one Woman, and are appointed for that end, as is clear, verse. 6. all professing Christians who possibly belong to no particular Congregation, are of this Church; for, they are not of any particular Church, and yet cannot be without even the visible Church, but in that respect have a Mother: This Church is the Church that the twelve Apostles and all their successors adorn, verse. 1. and if that be not, there can be no solid exposition of the 11. Chap. and of this; neither can the Church be considered in this universal notion as a genus (which is but a philosophick notion) as one might apply the notion Woman, Mother, or House, to all women, mothers and houses, because that is a genus including notionally all that kind: Nay, it must be no universal integral, as the world is not a genus to all Nations, or persons in it, but doth comprehend them all as parts under itself as the whole: and it is constituted of all these; for, all visible Professors are Members of that Church, as parts thereof, as all men are of the world. Beside, what sense is it to say that a genus, which is an ens rationis, should suffer, flee, be more or less visible, have seed, be fed, &c. These things prove it clearly to hold out the Catholic visible Church as an integral body and society, whereof all particular Professors are parts.

Neither hath this been accounted strange Doctrine in the Church; for, before Christ, this Church was one: and if after His coming, her unity were dissolved, Then she were not the same Church, or Woman, but many Churches, or Women, that one were many, the primitive times knew no mids; But the Church, and these that were without the same, who were baptized, were added to one Church, Acts 2. ult. 1 Corinth. 12.13, &c. And these who were rejected, were cast out of this one Church, John. 2. Upon this ground all the Apostles but fed one Church, when they fed Christ's Lambs anywhere. Upon this the general Councils are founded; and there is nothing rifer and more ordinary than such phrases, as, the unity of the Church, the praying for the Church, &c. renting of the Church, persecuting of the Church, &c. mentioned both among the Fathers and later Divines; yet none will think that any particular Church is meaned, or that the visible Church is not intended. Hence the Novatians, Donatists, and others of old, and the Anabaptists of late, have been by all the Orthodox branded with this, that they rent and separated from the Church, which certainly can be understood of no particular Congregation; and how often is the seamless coat of our blessed Lord spoken of? thereby to show how they conceive the unity of the Church visible, which ought not to be rent, being by Him appointed to be one entire piece: yea, this form of speech, is not abhorred by many judicious men of the congregational way, and judicious Ames (whom the Learned Hudson citeth) is express for a Catholic Church, that is integraliter universalis. We will find also the most solid writer Cobbet of New England, assert it and own that • s a principle destructive to rule, Antipedobaptism, Chap. Sect. 5. at the close: so doth Cotton, Cant. 69. and Robotham appositely maketh the Garden, ( Chap. 6.2.) to be the Catholic Church, and the Gardens to be particular Churches comprehended under the same, and as parts thereof: though all these, and the Catholic Church be not in themselves different parties, but she existeth in them as the world existeth in particular Nations and Persons, There is no reason therefore to brand this as a principle of Popery: and this being both the universal judgment, and practice of all Divines hitherto, to account the visible Church to be one, The expressions that are in their writings are to be interpreted thereby, as being intended against the Popish catholicknesse; which we also oppose, and the following words in our hands do destroy: and they dispute that the Catholic Church is not visible, that is, either not glorious and of great extent, or not of necessity always to be seen or acknowledged as such, Therefore (say they) she is visibles, though not always visa ; but they do not contradict this, that the visible Church hath an unity in it and is one body, although many of them do account that to be the Church, but improperly, and the regenerate Elect only properly to be the Church; and this is as much against particular Churches as this general Church, because they look upon the invisible Church, as that which is the object of many promises, applied by Papists to their Catholic, or rather their particular Church absurdly; and there is odds to say the Catholic Church is visible, as they understood it, and to say the visible Church is one, which is the thing we plead-for.

2. We gather that this Catholic Church is the first Church and Fountain from which all particular Churches do flow, and of whose nature they do partake; for, she is the Mother, and they are the seed, which doth demonstrate the same; she is the travailing Woman, and they the birth brought forth and exalted, and they are Churches as they partake from her, and are of that same homogeneous nature with her. This first Gospel-church, in which the Lord set the Apostles, as it were, travaileth and begetteth moe and (as the Prophet saith, Isa. 49.20.) when the place of meeting becometh too narrow, then is it sub-divided, as diverse branches spring from one root; and when it increaseth in number or distance, accordingly this springeth out still the broader, as branches when they extend themselves from the root, or shut forth new branches, yet is the root still one; or, as a family increasing, must have diverse beds, and possibly diverse tables and diverse rooms, yet still is the family one and the mother of the rest; so is it here: so the root is first, and beareth the branches, and not the branches the root, which would be inferred if particular Churches were first. Thus one is entered into the Catholic Church, as to the Mother, when he may be no member of a particular Church: and if we will look at the properties and adjuncts that are attributed to the visible Church, they will still agree primarily to the Catholic Church, as to have good and bad in her, which can hardly be said always of all particular individual Congregations: and when the Churches condition is reckoned pure, or impure, quiet or persecuted, few or numerous, it respecteth principally the Catholic Church, and goeth upon consideration thereof, which showeth that the Church, so considered, is most essentially the Church of Christ.

Neither ought it to move any, if it should be objected, that Presbyteries are before Synods, and Congregations before these; because Members that constitute the one, have commission from the other: and therefore Congregations must be first, as Shires are before a Parliament or Kingdom made up of them, because they commissionate such. This (I say) hath no weight in it, 1. Because the Catholic Church hath not her being from particular Churches, but doth descend (as is said) from the preceeding generation, till it come to the first Church that ever was, from which all that followed were derived, and did extend themselves accordingly as they increased, as hath been said; and Adam's family is once God's Church, thereafter Noah's, then Abraham's is especially adopted, after that at Christ's coming the Gentiles are engrafted in that stock, and the Ordinances that came from Zion prevailed; and that, not to constitute different Churches, but to increase and enlarge that one Church, which, for its accommodation, might have its diverse rooms, but be still one family: the Gospel-church therefore hath its being from the Church before Christ, and particular Congregations have their being from it as parts of the same.

2. The similitudes hold not: for, before there be a General Assembly, there is an unity of the Catholic Church which warrandeth her Members to convene in one, and Presbyteries to instruct for that end, otherwise they could not do it, even as the Kingdom, as such, is before a Parliament met, and hath an unity before Cities choice: and although Cities, considered abstractly, may be before such an union, because the union may depend upon voluntary submission; yet, if they be considered as parts of that Kingdom, it is supposed to be first and to communicate to them such privileges; and therefore they are free parts of such a body; not because they give the whole a being, but because they have a being from it: so here, particular Congregations cannot be considered as parts of the whole, but the whole must be supposed to be first, which on such occasions are bound to concur in general, although sometimes in the particular it may be free whether to join with such or such a particular Church, or any other: From which, many useful points touching the external order, Discipline and Government of the Church, will follow: and is the right understanding of the nature of the Covenant of Grace, doth conduce exceedingly to the clearing of Gospel-truths; so the right understanding of this unity of the Catholic Church, hath great influence upon the uptaking of what concerneth her outward administration in order and Discipline and that communion which is amongst Ministers and Members of the visible Church, whereof somewhat was said, Chap. 2. verse. 1. To this purpose may be observed, that famous Augustine did long ago take the defense of Ticonius, writing against the Donatists upon this same subject, as may be seen in his writings against Parmenianus, lib. 1. cap. 10.

CHAP. XIII

T He right understanding of this Chapter, is of great concernment to the understanding of this prophesy; 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 diversely considered, be set out by these shapes? because one doth not sufficiently paint him out, who standeth both in a Civil and Ecclesiastic relation; so that now Satan, (as it were) being first spoiled of temporal Authority in his lieutennant the heathen Emperor, 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 joining both violence and deceit in him together, he may bring to pass, 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. showing what really Antichrist is, to whom he succeedeth, of whom he hath his power, where he sitteth, and to what height 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 premit some general 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 temporal Monarchies, by great beasts, as Chap. 7. and 8. And these beasts do not hold forth individual persons, but a successive series of the same line on that throne; and it is usual in this prophesy to borrow types from him; only sometimes that which is spoken in the Old Testament of temporal enemies or straits of the Church, is applied to spiritual 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. This must be understood that of the Churches suffering under the Dragon formerly, his first Deputy the heathen Empire and Emperor being understood thereby, as it was one body, though under diverse individual Emperors successively.

Propos. 2. Sometimes 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 branch of the Grecian ) is set out by a beast, as different from the other wholly, because in some things different. Which saith, that though the types be different, yet the party signified may be one, considered in diverse 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, though in appearance, or upon distinct consideration, different from the seventh, verse. 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 Metropolis of its Kingdom during its standing, as it was of the heathen Emperors before; for, the Dragon placeth his Deputy in that same seat where the former fate before, verse. 2. Beside, this seat is particularly described ( Chap. 17.) in three things, 1. In its natural situation for that time, seven mountains, verse. 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, verse. 18. 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 seeing 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 ex • rce 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 horns ; yet, there the heads are crowned, and the horns were not, because the Caesars 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 sovereign 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 completely described to show in what series this last succeedeth to the former: but that of wounding of the head 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 public appearing; because they are in themselves different events, and have different times: and we conceive it is the public appearing and manifesting of this to the world that is pointed at here, 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 increaseth with his rising, like light and darkness. 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 Emperors, but some succeeding 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 woman's flight, that is, immediately after Satan's dethroning, he seeketh to advance this beast, and piece and piece he groweth from that time; for ( verse. 5.) his power and commission is for the same forty two months, and the time being alike, the period of the close is alike (for when the beast beginneth to be destroyed, her prophets put off their sackcloth, verse. 11. and 16.) Therefore the beginning of both must be together also. Again, this showeth it is no French nor German Emperors 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 gross 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 Rome's recovering a public Court and Authority by the papacy, which by the Caesars and Emperors their becoming Christian and removing their Court from it, had left. It received again in papacy an head, and that same superscription of blasphemy on it, which it had under its former masters, which will fall in about the 600. 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 Kingdoms not then in being, which showeth, 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 Roman Empire that is holden forth here, 1. not the Heathenish state, as is said. 2. not the Grecian Emperors, which had their seat at Constantinople ; (the first Christian Emperor had in God's wisdom transferred his Court thither, that so this beast might have the fairer access to the Dragons throne) for, these had not their seat at Rome. 2. They continued not during these forty two months, but are gone. 3. There was not always so good friendship between them and the Popes as between these two beasts here, the Emperors being always jealous of them, and sometimes by their lieutennants afflicting and straitening them, and they again, by Excommunications, casting down some of these Emperors who were violent opposers of Image-worship, and of praying, &c. unto Saints departed, as Leo Isaurus, and Constantine, Copronymus, and others, called fighters against Images by them. 3. This beast appeareth not till the wound be healed. Now, in the Heathen Emperors time it was but hurt, in these Emperors at Constantinople their beginning, it was not perfectly healed till a time thereafter. Neither can it be the succession of French Emperors brought in by Stephanus the third after Caro • us Marcellus, to wit, Pipinus, Carolus Magnus, Lodovicus Pius, &c. who were called to defend the Empire, partly against the Goths and Lombards, who then trode on Italy ; partly, for restraining the insolency of the Exarches of Ravenna, who, being Deputes to the Grecian Emperor, pillaged and spoiled Italy exceedingly; for these Emperors 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 special favor of God to this part of the world, ( Pencerus in vita Caroli Magn •• ) which could never be said of this beasts rise. The like reasons also will strike against the German Emperors, 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 forty two months desolate condition of the Church ending and beginning with it. He is worshipped not civilly only (that worship is no fault in itself) but religiously, as no Emperor was; he hath absolute dominion and taketh •• 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 bring 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 nor 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 other ways 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 ruins 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 Ecclesiastic state; yet, upon the matter, there will be found no great difference: for even these acknowledge this civil power (whether consisting in Emperors or Kings) to be acted and made use of by this Ecclesiastic 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 Emperors, (as they now are) or Kings, horns of this beast, but cannot account them the beast itself, 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 Ecclesiastic 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 supreme 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 this mark, and are contradistinguished from the hundredth forty four thousand that were sealed, whereby all Papists are included as under his power: and seeing this can agree to no Emperor (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 Emperors go to the pit, as if none of them could remain after Antichrist, especially considering the prophesy of the Lord's making some of these Kings, who were formerly horns of this beast, to become instruments of his vengeance against the whore. We conclude it therefore, as most safe and consistent with this prophesy, to expound this first beast of Antichrist, 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 always spoken of; yea, they have one Sea, commission, &c. and are designed by one beast, Chap. 11. verse. 7. spoken of as one Chap. 17. yea, the woman that is said to sit on the beast, verse. 13. is called this very City or Empire, Rome, verse. 18. The woman certainly is the antichristian Church, but that woman ( verse. 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 everyone 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 dependence 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 diversely considered, to set out Antichrists two swords Civil and Ecclesistick, or his twofold means he maketh use of, to wit, power and violence, as a beast; hypocrisy and dissembling, as a false prophet: for, it cannot be thought, that one can be of such sibnesse and likeness to Antichrist, in all things as this beast, rising with him, reigning with him, falling and going to the pit with him, especially seeing two heads are not 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 Antichristus per duas bestias exprimitur; per unam, ration regiae potentiae & tyrannidis, quâ coget homines violenter; per alteram, ration magicae artis, qua callide homines seducet, that is, The same Antichrist is expressed by the two beasts; by the one, because of his kingly power and tyranny, whereby he shall force men violently; by the other, because of his magic art, whereby cunningly he shall seduce men. And he allegeth Rupertus for the Author of this exposition. And, ibid. calleth Antichrist King of the Roman Empire, but not under the name of Emperor. This also agreeth with the titles ordinarily assumed by the Pope, who is a good Prince, whereby he exerciseth temporal arms, and a holy Pope, whereby he is armed with spiritual weapons. See the history of the Council of Trent, pag. 37.

Concerning the Image, mentioned verse. 14. and 15. we also premit, that by it, is understood no mere civil power, seeing it receiveth such worship, and that universally; but it is the same power or state here typified by the first beast or Antichrists temporal 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 useful for understanding the prophesy, and also because difficult, and by Diverse other ways 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 temporal greatness 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 verse. 11. he is holden forth as a temporal idolatrous Monarch, having the seat of the Dragon in possession.

The second part of the Chapter, (from verse. 11.) setteth out the means and ways how he came to that temporal greatness, and how he entertaineth it, by spiritual weapons, miracles and censures, with hypocrisy, 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 completely with the supreme 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 verse. 9. 2. Some plain Doctrine and uses are laid down, verse. 9, 10.

Before his description a word is prefixed, I stood on the sea shore, or the sand. It is to show 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 monstrous 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 public appearing of this beast, as a fruit of Satan's third design after the storm of gross heresies by the first four trumpets is over.

To come particularly to the description; it is in many parts or respects; 1. Its original 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 temporal changes and afflictions on the Empire, yet indeed proceeding out of the bottomless 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 general to Dan. 7. and 8.

2. This beasts rise is set out actively; it was not raised up nor exalted as lawful powers are, but it raised itself up and by its own working wrought itself out of its own station to such a height.

3. 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 general character of him ( verse. 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. Caesars, or Emperors, who were then present. This seventh, who is called the eighth, was not then come. This will be more clear on Chap. 17.

1. He hath ten horns, that is, so many, or possibly indefinitely, many Kings, who when John wrote this, had not received their power, but now at this beasts rise had obtained it; so Antichrists appearing goeth alongst with or after the Empire is discerped in several Kingdoms. The red Dragon hath these two characters, Chap. 12.3. yet, with these two differences, 1. He looketh more red-like and appeareth cruel. This beast was not so bloody at the first, but, ( Chap. 17.) it hath a scarlet color. 2. There the heads were crowned, here the horns and not the heads: This is to show, that now these ten Kings had gotten their power, Chap. 17. but withal were made use of by this head, as the other made use of them, before they got their Crowns: whereby it is clear that the Roman civil Empire, as under this beast, is considered as different from itself under the Dragon. Compare this with verse. 12. Chap. 17. The third character, is, that all the heads have the name or names of blasphemy on them. Blasphemy, is three ways fallen into, 1. When something derogatory to the holy and excellent Nature of God is ascribed to Him, suppose to say He repented, lied, or when there is any sinful apprehension that He was weary, sickly, faint, finite, &c. 2. When some of His excellencies belonging to Him, are denied, as to say He is not omnipotent, just, infinite, &c. 3. When something proper and peculiar to the infinite God is ascribed to a creature which is not God, as when an Angel is said to be omnipotent; so said the Jews when they mistook Christ, He blasphemed, because He forgave sins, which none can do but God only, and so did make himself God. A name of blasphemy, is any usurped title inferring one of these three, especially the last: many of their Emperors did foolishly require divine honor; and what business Gaius made to get his Image put in the Temple at Jerusalem, Josephus reporteth, Antiq. lib. 18. cap. 11. In a word, all these heads were Idolaters, blaspheming the true God, worshipping Idols, giving what is due to Him to creatures; yea, taking it to themselves to Heathen Idolatry, so did the six former heads, so shall the seventh do: the Idolatry whereof was spoken to, Chap. 9.20. None taketh on him and hath attributed to him what is due to God in Titles, power of Dispensations, religious Worship, obeying of His Commands more than he who exalteth himself above all that is called God. For the Titles and Scriptures peculiar to God and Christ, arrogated by him and attributed to him, see Bell. de Conciliis and praef. ad libros de pontif. By which it appeareth, that this seventh head of papacy is immediately linked with the Dragons fall, there being no head thus characterized till his rise.

This beast is further described ( verse. 2.) in his parts and commission. His parts are described in three similitudes, 1. His likeness 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 saith Isodorus; Franzius joineth the Hyaena and the Cock, and calleth him animal ferocissimum & astutum, Hist. animal. cap. 9. pag. 60. Beside that he is bountiful and not terrible as the Dragon. By this the devil showeth his subtlety, choosing that shape to appear in wherein folks would least suspect him. This beast is famous for these three, 1. Swiftness, Habak. 1.8. for this the Grecian was compared to him. 2. Cruelty, Hos. 5.14. 3. Subtilty, Ier. 5.6. All agree here.

2. 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 cruel as ever the Persian was against the people of God.

3. His mouth as a lions mouth : partly, to show his capacity towards others; partly, to show his insolency 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 ( verse. 11.) the Dragons mouth; and there is allusion to these three beasts in this one, to show, 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 cruel nature of all other tyrants, and in some things going beyond and differing from them all.

4. 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 greatness, that now, the power which he usurped in the world by Heathen Emperors being ranversed and removed, he constituteth this beast his universal vicar, as he is called, Chap. 9. the Angel and prime Deputy of the bottomless 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 Emperor held his throne. The Emperor now is laid by, as such, and this seat made vacant for the Pope. This is the seat, as is clear, Chap. 17. ult. this is called Satan's 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 great authority, that is, not as if ever his dominion on that seat by any prescription of time could be lawful, seeing it riseth from this ground of the devils grant who hath none to give; But it implieth 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 control, 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 defense 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, witness the general inslaving of the world to him so long: what pennances and submissions and pains have been gone about by great Emperors 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 ( verse. 3.) concerning the wounding and healing of one of the heads of this beast, and the effect of it, to show that what is spoken of this beast, belongeth to it allanerly under its last policy 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 Emperors, was then when John wrote, it was the immediate foregoing head to this seventh. By Constantine and other Emperors 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 Emperors simply, but their ceasing to be a head to that beast, and to be blasphemous and persecuting as before; for, they are not heads 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, verse. 4. and he is worshipped in it. This cannot be said of civil Authority in itself, which is God's Ordinance. The devil then must have a special 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 but, 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 Emperors. 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 Emperors were cast out, Heathenish Idolatry was cast out with them. Idolatry before keeped always its room in all the heads equally, here it is degraded. 2. It is for a time interrupted before this head be again public, to wit, between the altering of Heathenish Idolatry and the public 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 Caesars, or Emperors; 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 huge eclipsing of the chief seat of this Empire, by the Emperors removing his Court to Constantinople, whereby the glory of that city was diminished; So, when John speaketh of this wound, I saw (saith he) an huge 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, and 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.

2. This wound was healed: the curer is afterward pointed at, verse. 4. the Dragon : it is a birth of his, that is, the bringing forth the seventh head, to wit, papacy, whereby that Beast, or Rome, recovered both its former losses with advantage. 1. By the Popes they recovered Idolatry: for, if the want of that is the wound, the restoring of that is the cure, and it was not done till it was done by the Popes. This was touched, Chap. 9.20. For the healing of this head, is not the restoring of the same head and name of blasphemy which was, but it is the in-bringing of another to succeed that; for, the healed head continueth during the forty two months that Antichrist reigneth, and the horns are crowned: Therefore it cannot be the restoring again either of Emperors or Heathenish Idolatry, but of that which succeeded these; otherwise there would be no time for the seventh; or, two behooved to be together: but it is called a healing in respect of the Idolatry that was wounded, the Empire being still safe. This is healed not only by bringing-in Idolatry, and yet not the same, but one exceeding like it; so that what was given to devils directly, is now given mediately by Saints, Angels and Images to them, and all their superstitious Ceremonies and Idolatrous Temples are professedly transferred from one Idolatry to another. But secondly, also, by this Rome, the seat (almost like to a widow before this) now received a Court, Popes, Cardinals, and her solitariness was helped, and she looketh out again as majestically and commander-like by this head as by any other. That this is the healing here understood, appeareth by the effects, 1. The admiration that then followed in the world • and the thanks they (in effect) gave the devil for this service, as generally better content with this than with any other head that ever was before.

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 Christ's vicar ) more than in any which went before; which cannot agree to a civil state. 3. It importeth a willingness or gladsomnesse in the doing of this, as affected or delighted with it: It is other ways expressed by enchanting the inhabitants of the earth; men's 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 man's 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 this beast wondered-after is Antichrist; and this admiration or worship, is more than civil: he hath exceeding many; yea, Emperors, Kings, and great men giving their power to him, and that willingly, Chap. 17. which they never did to any other. In a word, 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 Emperors: for, this healed head is contemporary with the woman's flight, therefore this wound must be before, which can be no other but that, though 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 forty two months began, and during that time it hath power, and is not wounded: It must be then the sixth of the Emperors that suffered at that time when the woman began to flee. Now, there was then no wound in the temporal grandeur, 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 forty two months 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 public Authority, which was the Dragon's casting from Heaven, Chap. 12. is the wound here. Beside, temporal 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 Popes reaped still advantage; as also they suit not this time, nor was the Emperors healed after these incursions, so as to have more following than before; and the Emperors 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.