Commentary on Revelation, Lecture 3
LECTURE III.
Vers. 9.
If any man have an ear, let him hear.
10.
He that leadeth into captivity, shall go into captivity: He that killeth with the sword, must be killed with the sword. Here is the patience and the faith of the Saints.
11.
And I beheld another beast coming up out of the earth, and he had two horns like a lamb, and he spake as a dragon.
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 speciall 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 killeth, 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. 1, 2. 2. A great change coming on the highest power, and so that there can be no stability 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 founding of both the patience and faith of the Saints. So that here, saith 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 enemy 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 set 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 diverse 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 and 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 Lagades, 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 eighth 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 beasts 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, whereas 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, yet 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 came-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.