Revelation 13 commentary

The apostle, standing on the shore, saw a savage beast rise out of the sea; a tyrannical, idolatrous, persecuting power, springing up out of the troubles which took place. It was a frightful monster! It appears to mean that worldly, oppressing dominion, which for many ages, even from the times of the Babylonish captivity, had been hostile to the church. The first beast then began to oppress and persecute the righteous for righteousness' sake, but they suffered most under the fourth beast of Daniel, (the Roman empire,) which has afflicted the saints with many cruel persecutions. The source of its power was the dragon. It was set up by the devil, and supported by him. The wounding the head may be the abolishing pagan idolatry; and the healing of the wound, introducing popish idolatry, the same in substance, only in a new dress, but which as effectually answers the devil's design. The world admired its power, policy and success. They paid honour and subjection to the devil and his instruments. It exercised infernal power and policy, requiring men to render that honour to creatures which belongs to God alone. Yet the devil's power and success are limited. Christ has a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist may overcome the body, and take away the natural life, they cannot conquer the soul, nor prevail with true believers to forsake their Saviour, and join his enemies. Perseverance in the faith of the gospel and true worship of God, in this great hour of trial and temptation, which would deceive all but the elect, is the character of those registered in the book of life. This powerful motive and encouragement to constancy, is the great design of the whole Revelation.

Those who understand the first beast to denote a worldly power, take the second to be also a persecuting and assumed power, which acts under the disguise of religion, and of charity to the souls of men. It is a spiritual dominion, professing to be derived from Christ, and exercised at first in a gentle manner, but soon spake like the dragon. Its speech betrayed it; for it gives forth those false doctrines and cruel decrees, which show it to belong to the dragon, and not to the Lamb. It exercised all the power of the former beast. It pursues the same design, to draw men from worshipping the true God, and to subject the souls of men to the will and control of men. The second beast has carried on its designs, by methods whereby men should be deceived to worship the former beast, in the new shape, or likeness made for it. By lying wonders, pretended miracles. And by severe censures. Also by allowing none to enjoy natural or civil rights, who will not worship that beast which is the image of the pagan beast. It is made a qualification for buying and selling, as well as for places of profit and trust, that they oblige themselves to use all their interest, power, and endeavour, to forward the dominion of the beast, which is meant by receiving his mark. To make an image to the beast, whose deadly wound was healed, would be to give form and power to his worship, or to require obedience to his commands. To worship the image of the beast, implies being subject to those things which stamp the character of the picture, and render it the image of the beast. The number of the beast is given, so as to show the infinite wisdom of God, and to exercise the wisdom of men. The number is the number of a man, computed after the usual manner among men, and it is 666. What or who is intended by this, remains a mystery. To almost every religious dispute this number has yet been applied, and it may reasonably be doubted whether the meaning has yet been discovered. But he who has wisdom and understanding, will see that all the enemies of God are numbered and marked out for destruction; that the term of their power will soon expire, and that all nations shall submit to our King of righteousness and peace.

CHAPTER 13

Re 13:1-18. Vision of the Beast that Came Out of the Sea: The Second Beast, Out of the Earth, Exercising the Power of the First Beast, and Causing the Earth to Worship Him.

1. I stood--So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea.

upon the sand of the sea--where the four winds were to be seen striving upon the great sea (Da 7:2).

beast--Greek, "wild beast." Man becomes "brutish" when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God's, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among the beasts. In Da 7:4-7 there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within.

out of the sea--(Da 7:3; compare Note, see on Re 8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (Re 13:11), on the other hand, means the consolidated, ordered world of nations, with its culture and learning.

seven heads and ten horns--A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, Re 12:3) because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ's, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in Da 2:33, 41, 42. The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (Re 12:3; 13:1). Therefore, both heads and horns refer to kingdoms; compare Re 17:7, 10, 12, "kings" representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful--the great powers of the world--are distinguished from the ten, represented by the horns (simply called "kings," Re 17:12). In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head (Re 17:12), and are as yet future [Auberlen]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [Tyso in De Burgh]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [Auberlen], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. Faber explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (Re 13:11, &c.), being "the eighth head," and yet "of the seven" (Re 17:11), will temporarily triumph over the saints, until destroyed in Armageddon (Re 19:17-21). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven (Re 17:11).

crowns--Greek, "diadems."

name of blasphemy--So C, Coptic, and Andreas. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on Re 17:3). A characteristic of the little horn in Da 7:8, 20, 21; 2Th 2:4.

2. leopard ... bear ... lion--This beast unites in itself the God-opposed characteristics of the three preceding kingdoms, resembling respectively the leopard, bear, and lion. It rises up out of the sea, as Daniel's four beasts, and has ten horns, as Daniel's fourth beast, and seven heads, as Daniel's four beasts had in all, namely, one on the first, one on the second, four on the third, and one on the fourth. Thus it represents comprehensively in one figure the world power (which in Daniel is represented by four) of all times and places, not merely of one period and one locality, viewed as opposed to God; just as the woman is the Church of all ages. This view is favored also by the fact, that the beast is the vicarious representative of Satan, who similarly has seven heads and ten horns: a general description of his universal power in all ages and places of the world. Satan appears as a serpent, as being the archetype of the beast nature (Re 12:9). "If the seven heads meant merely seven Roman emperors, one cannot understand why they alone should be mentioned in the original image of Satan, whereas it is perfectly intelligible if we suppose them to represent Satan's power on earth viewed collectively" [Auberlen].

3. One of--literally, "from among."

wounded ... healed--twice again repeated emphatically (Re 13:12, 14); compare Re 17:8, 11, "the beast that was, and is not, and shall ascend out of the bottomless pit" (compare Re 13:11); the Germanic empire, the seventh head (revived in the eighth), as yet future in John's time (Re 17:10). Contrast the change whereby Nebuchadnezzar, being humbled from his self-deifying pride, was converted from his beast-like form and character to MAN'S form and true position towards God; symbolized by his eagle wings being plucked, and himself made to stand upon his feet as a man (Da 7:4). Here, on the contrary, the beast's head is not changed into a human head, but receives a deadly wound, that is, the world kingdom which this head represents does not truly turn to God, but for a time its God-opposed character remains paralyzed ("as it were slain"; the very words marking the beast's outward resemblance to the Lamb, "as it were slain," see on Re 5:6. Compare also the second beast's resemblance to the Lamb, Re 13:11). Though seemingly slain (Greek for "wounded"), it remains the beast still, to rise again in another form (Re 13:11). The first six heads were heathenish, Egypt, Assyria, Babylon, Persia, Greece, Rome; the new seventh world power (the pagan German hordes pouring down on Christianized Rome), whereby Satan had hoped to stifle Christianity (Re 11:15, 16), became itself Christianized (answering to the beast's, as it were, deadly wound: it was slain, and it is not, Re 17:11). Its ascent out of the bottomless pit answers to the healing of its deadly wound (Re 17:8). No essential change is noticed in Daniel as effected by Christianity upon the fourth kingdom; it remains essentially God-opposed to the last. The beast, healed of its temporary and external wound, now returns, not only from the sea, but from the bottomless pit, whence it draws new Antichristian strength of hell (Re 13:3, 11, 12, 14; Re 11:7; 17:8). Compare the seven evil spirits taken into the temporarily dispossessed, and the last state worse than the first, Mt 12:43-45. A new and worse heathenism breaks in upon the Christianized world, more devilish than the old one of the first heads of the beast. The latter was an apostasy only from the general revelation of God in nature and conscience; but this new one is from God's revelation of love in His Son. It culminates in Antichrist, the man of sin, the son of perdition (compare Re 17:11); 2Th 2:3; compare 2Ti 3:1-4, the very characteristics of old heathenism (Ro 1:29-32) [Auberlen]. More than one wound seems to me to be meant, for example, that under Constantine (when the pagan worship of the emperor's image gave way to Christianity), followed by the healing, when image worship and the other papal errors were introduced into the Church; again, that at the Reformation, followed by the lethargic form of godliness without the power, and about to end in the last great apostasy, which I identify with the second beast (Re 13:11), Antichrist, the same seventh world power in another form.

wondered after--followed with wondering gaze.

4. which gave--A, B, C, Vulgate, Syriac, and Andreas read, "because he gave."

power--Greek, "the authority" which it had; its authority.

Who is like unto the beast?--The very language appropriated to God, Ex 15:11 (whence, in the Hebrew, the Maccabees took their name; the opponents of the Old Testament Antichrist, Antiochus); Psa 35:10; 71:19; 113:5; Mi 7:18; blasphemously (Re 13:1, 5) assigned to the beast. It is a parody of the name "Michael" (compare Re 12:7), meaning, "Who is like unto God?"

5. blasphemies--So Andreas reads. B reads "blasphemy." A, "blasphemous things" (compare Da 7:8; 11:25).

power--"authority"; legitimate power (Greek, "exousia").

to continue--Greek, "poiesai," "to act," or "work." B reads, "to make war" (compare Re 13:4). But A, C, Vulgate, Syriac, and Andreas omit "war."

forty ... two month--(See on Re 11:2, 3; Re 12:6).

6. opened ... mouth--The usual formula in the case of a set speech, or series of speeches. Re 13:6, 7 expand Re 13:5.

blasphemy--So B and Andreas. A and C read "blasphemies."

and them--So Vulgate, Coptic, Andreas, and Primasius read. A and C omit "and": "them that dwell (literally, 'tabernacle') in heaven," mean not only angels and the departed souls of the righteous, but believers on earth who have their citizenship in heaven, and whose true life is hidden from the Antichristian persecutor in the secret of God's tabernacle. See on Re 12:12; Joh 3:7.

7. power--Greek, "authority."

all kindreds ... tongues ... nations--Greek, "every tribe ... tongue ... nation." A, B, C, Vulgate, Syriac, Andreas, and Primasius add "and people," after "tribe" or "kindred."

8. all that dwell upon the earth--being of earth earthy; in contrast to "them that dwell in heaven."

whose names are not written--A, B, C, Syriac, Coptic, and Andreas read singular, "(every one) whose (Greek, 'hou'; but B, Greek, 'hon,' plural) name is not written."

Lamb slain from the foundation of the world--The Greek order of words favors this translation. He was slain in the Father's eternal counsels: compare 1Pe 1:19, 20, virtually parallel. The other way of connecting the words is, "Written from the foundation of the world in the book of life of the Lamb slain." So in Re 17:8. The elect. The former is in the Greek more obvious and simple. "Whatsoever virtue was in the sacrifices, did operate through Messiah's death alone. As He was "the Lamb slain from the foundation of the world," so all atonements ever made were only effectual by His blood" [Bishop Pearson, Exposition of the Creed].

9. A general exhortation. Christ's own words of monition calling solemn attention.

10. He that leadeth into captivity--A, B, C, and Vulgate read, "if any one (be) for captivity."

shall go into captivity--Greek present, "goeth into captivity." Compare Jr 15:2, which is alluded to here. Aleph, B, and C read simply, "he goeth away," and omit "into captivity." But A and Vulgate support the words.

he that killeth with the sword, must be killed with the sword--So B and C read. But A reads, "if any (is for) being (literally, 'to be') killed with the sword." As of old, so now, those to be persecuted by the beast in various ways, have their trials severally appointed them by God's fixed counsel. English Version is quite a different sense, namely, a warning to the persecutors that they shall be punished with retribution in kind.

Here--"Herein": in bearing their appointed sufferings lies the patient endurance ... of the saints. This is to be the motto and watchword of the elect during the period of the world kingdom. As the first beast is to be met by patience and faith (Re 13:10), the second beast must be opposed by true wisdom (Re 13:18).

11. another beast--"the false prophet."

out of the earth--out of society civilized, consolidated, and ordered, but still, with all its culture, of earth earthy: as distinguished from "the sea," the troubled agitations of various peoples out of which the world power and its several kingdoms have emerged. "The sacerdotal persecuting power, pagan and Christian; the pagan priesthood making an image of the emperors which they compelled Christians to worship, and working wonders by magic and omens; the Romish priesthood, the inheritors of pagan rites, images, and superstitions, lamb-like in Christian professions, dragon-like in word and act" [Alford, and so the Spanish Jesuit, Lacunza, writing under the name Ben Ezra]. As the first beast was like the Lamb in being, as it were, wounded to death, so the second is like the Lamb in having two lamb-like horns (its essential difference from the Lamb is marked by its having TWO, but the Lamb SEVEN horns, Re 5:6). The former paganism of the world power, seeming to be wounded to death by Christianity, revives. In its second beast-form it is Christianized heathendom ministering to the former, and having earthly culture and learning to recommend it. The second beast's, or false prophet's rise, coincides in time with the healing of the beast's deadly wound and its revival (Re 13:12-14). Its manifold character is marked by the Lord (Mt 24:11, 24), "Many false prophets shall rise," where He is speaking of the last days. As the former beast corresponds to the first four beasts of Daniel, so the second beast, or the false prophet, to the little horn starting up among the ten horns of the fourth beast. This Antichristian horn has not only the mouth of blasphemy (Re 13:5), but also "the eyes of man" (Da 7:8): the former is also in the first beast (Re 13:1, 5), but the latter not so. "The eyes of man" symbolize cunning and intellectual culture, the very characteristic of "the false prophet" (Re 13:13-15; Re 16:14). The first beast is physical and political; the second a spiritual power, the power of knowledge, ideas (the favorite term in the French school of politics), and scientific cultivation. Both alike are beasts, from below, not from above; faithful allies, worldly Antichristian wisdom standing in the service of the worldly Antichristian power: the dragon is both lion and serpent: might and cunning are his armory. The dragon gives his external power to the first beast (Re 13:2), his spirit to the second, so that it speaks as a dragon (Re 13:11). The second, arising out of the earth, is in Re 11:7; 17:8, said to ascend out of the bottomless pit: its very culture and world wisdom only intensify its infernal character, the pretense to superior knowledge and rationalistic philosophy (as in the primeval temptation, Ge 3:5, 7, "their EYES [as here] were opened") veiling the deification of nature, self, and man. Hence spring Idealism, Materialism, Deism, Pantheism, Atheism. Antichrist shall be the culmination. The Papacy's claim to the double power, secular and spiritual, is a sample and type of the twofold beast, that out of the sea, and that out of the earth, or bottomless pit. Antichrist will be the climax, and final form. Primasius of Adrumentum, in the sixth century, says, "He feigns to be a lamb that he may assail the Lamb--the body of Christ."

12. power--Greek, "authority."

before him--"in his presence"; as ministering to, and upholding him. "The non-existence of the beast embraces the whole Germanic Christian period. The healing of the wound and return of the beast is represented [in regard to its final Antichristian manifestation though including also, meanwhile, its healing and return under Popery, which is baptized heathenism] in that principle which, since 1789, has manifested itself in beast-like outbreaks" [Auberlen].

which dwell therein--the earthly-minded. The Church becomes the harlot: the world's political power, the Antichristian beast; the world's wisdom and civilization, the false prophet. Christ's three offices are thus perverted: the first beast is the false kingship; the harlot, the false priesthood; the second beast, the false prophet. The beast is the bodily, the false prophet the intellectual, the harlot the spiritual power of Antichristianity [Auberlen]. The Old-Testament Church stood under the power of the beast, the heathen world power: the Middle-Ages Church under that of the harlot: in modern times the false prophet predominates. But in the last days all these God-opposed powers which have succeeded each other shall co-operate, and raise each other to the most terrible and intense power of their nature: the false prophet causes men to worship the beast, and the beast carries the harlot. These three forms of apostasy are reducible to two: the apostate Church and the apostate world, pseudo-Christianity and Antichristianity, the harlot and the beast; for the false prophet is also a beast; and the two beasts, as different manifestations of the same beast-like principle, stand in contradistinction to the harlot, and are finally judged together, whereas separate judgment falls on the harlot [Auberlen].

deadly wound--Greek, "wound of death."

13. wonders--Greek, "signs."

so that--so great that.

maketh fire--Greek, "maketh even fire." This is the very miracle which the two witnesses perform, and which Elijah long ago had performed; this the beast from the bottomless pit, or the false prophet, mimics. Not merely tricks, but miracles of a demoniacal kind, and by demon aid, like those of the Egyptian magicians, shall be wrought, most calculated to deceive; wrought "after the working (Greek, 'energy') of Satan."

14. deceiveth them that dwell on the earth--the earthly-minded, but not the elect. Even a miracle is not enough to warrant belief in a professed revelation unless that revelation be in harmony with God's already revealed will.

by the means of those miracles--rather as Greek, "on account of (because of; in consequence of) those miracles."

which he had power to do--Greek, "which were given him to do."

in the sight of the beast--"before him" (Re 13:12).

which--A, B, and C read, "who"; marking, perhaps, a personal Antichrist.

had--So B and Andreas read. But A, C, and Vulgate read, "hath."

15. he had power--Greek, "it was given to him."

to give life--Greek, "breath," or "spirit."

image--Nebuchadnezzar set up in Dura a golden image to be worshipped, probably of himself; for his dream had been interpreted, "Thou art this head of gold"; the three Hebrews who refused to worship the image were east into a burning furnace. All this typifies the last apostasy. Pliny, in his letter to Trajan, states that he consigned to punishment those Christians who would not worship the emperor's image with incense and wine. So Julian, the apostate, set up his own image with the idols of the heathen gods in the Forum, that the Christians in doing reverence to it, might seem to worship the idols. So Charlemagne's image was set up for homage; and the Pope adored the new emperor [Dupin, vol. 6, p. 126]. Napoleon, the successor of Charlemagne, designed after he had first lowered the Pope by removing him to Fontainebleau, then to "make an idol of him" [Memorial de Sainte Helene]; keeping the Pope near him, he would, through the Pope's influence, have directed the religious, as well as the political world. The revived Napoleonic dynasty may, in some one representative, realize the project, becoming the beast supported by the false prophet (perhaps some openly infidel supplanter of the papacy, under a spiritual guise, after the harlot, or apostate Church, who is distinct from the second beast, has been stripped and judged by the beast, Re 17:16); he then might have an image set up in his honor as a test of secular and spiritual allegiance.

speak--"False doctrine will give a spiritual, philosophical appearance to the foolish apotheosis of the creaturely personified by Antichrist" [Auberlen]. Jerome, on Daniel 7, says, Antichrist shall be "one of the human race in whom the whole of Satan shall dwell bodily." Rome's speaking images and winking pictures of the Virgin Mary and the saints are an earnest of the future demoniacal miracles of the false prophet in making the beast's or Antichrist's image to speak.

16. to receive a mark--literally, "that they should give them a mark"; such a brand as masters stamp on their slaves, and monarchs on their subjects. Soldiers voluntarily punctured their arms with marks of the general under whom they served. Votaries of idols branded themselves with the idol's cipher or symbol. Thus Antiochus Epiphanes branded the Jews with the ivy leaf, the symbol of Bacchus (2 Maccabees 6:7; 3 Maccabees 2:29). Contrast God's seal and name in the foreheads of His servants, Re 7:3; 14:1; 22:4; and Ga 6:17, "I bear in my body the marks of the Lord Jesus," that is, I am His soldier and servant. The mark in the right hand and forehead implies the prostration of bodily and intellectual powers to the beast's domination. "In the forehead by way of profession; in the hand with respect to work and service" [Augustine].

17. And--So A, B, and Vulgate read. C, Irenæus, 316, Coptic, and Syriac omit it.

might buy--Greek, "may be able to buy."

the mark, or the name--Greek, "the mark (namely), the name of the beast." The mark may be, as in the case of the sealing of the saints in the forehead, not a visible mark, but symbolical of allegiance. So the sign of the cross in Popery. The Pope's interdict has often shut out the excommunicate from social and commercial intercourse. Under the final Antichrist this shall come to pass in its most violent form.

number of his name--implying that the name has some numerical meaning.

18. wisdom--the armory against the second beast, as patience and faith against the first. Spiritual wisdom is needed to solve the mystery of iniquity, so as not to be beguiled by it.

count ... for--The "for" implies the possibility of our calculating or counting the beast's number.

the number of a man--that is, counted as men generally count. So the phrase is used in Re 21:17. The number is the number of a man, not of God; he shall extol himself above the power of the Godhead, as the MAN of sin [Aquinas]. Though it is an imitation of the divine name, it is only human.

six hundred threescore and six--A and Vulgate write the numbers in full in the Greek. But B writes merely the three Greek letters standing for numbers, Ch, X, St. "C reads" 616, but Irenæus, 328, opposes this and maintains "666." Irenæus, in the second century, disciple of Polycarp, John's disciple, explained this number as contained in the Greek letters of Lateinos (L being thirty; A, one; T, three hundred; E, five; I, ten; N, fifty; O, seventy; S, two hundred). The Latin is peculiarly the language of the Church of Rome in all her official acts; the forced unity of language in ritual being the counterfeit of the true unity; the premature and spurious anticipation of the real unity, only to be realized at Christ's coming, when all the earth shall speak "one language" (Zep 3:9). The last Antichrist may have a close connection with Rome, and so the name Lateinos (666) may apply to him. The Hebrew letters of Balaam amount to 666 [Bunsen]; a type of the false prophet, whose characteristic, like Balaam's, will be high spiritual knowledge perverted to Satanic ends. The number six is the world number; in 666 it occurs in units, tens, and hundreds. It is next neighbor to the sacred seven, but is severed from it by an impassable gulf. It is the number of the world given over to judgment; hence there is a pause between the sixth and seventh seals, and the sixth and seventh trumpets. The judgments on the world are complete in six; by the fulfilment of seven, the kingdoms of the world become Christ's. As twelve is the number of the Church, so six, its half, symbolizes the world kingdom broken. The raising of the six to tens and hundreds (higher powers) indicates that the beast, notwithstanding his progression to higher powers, can only rise to greater ripeness for judgment. Thus 666, the judged world power, contrasts with the 144,000 sealed and transfigured ones (the Church number, twelve, squared and multiplied by one thousand, the number symbolizing the world pervaded by God; ten, the world number, raised to the power of three the number of God) [Auberlen]. The "mark" (Greek, "charagma") and "name" are one and the same. The first two radical letters of Christ (Greek, "Christos"), Ch and R, are the same as the first two of charagma, and were the imperial monogram of Christian Rome. Antichrist, personating Christ, adopts a symbol like, but not agreeing with, Christ's monogram, Ch, X, St; whereas the radicals in "Christ" are Ch, R, St. Papal Rome has similarly substituted the standard of the Keys for the standard of the Cross; so on the papal coinage (the image of power, Mt 22:20). The two first letters of "Christ," Ch, R, represent seven hundred, the perfect number. The Ch, X, St represent an imperfect number, a triple falling away (apostasy) from septenary perfection [Wordsworth].

And I stood upon the sand of the sea, and saw a beast rise up out of the sea - Before we can proceed in the interpretation of this chapter, it will be highly necessary to ascertain the meaning of the prophetic symbol beast, as the want of a proper understanding of this term has probably been one reason why so many discordant hypotheses have been published to the world. In this investigation it is impossible to resort to a higher authority than Scripture, for the Holy Ghost is his own interpreter. What is therefore meant by the term beast in any one prophetic vision, the same species of thing must be represented by the term whenever it is used in a similar manner in any other part of the sacred oracles. Having therefore laid this foundation, the angel's interpretation of the last of Daniel's four beasts need only be produced, an account of which is given in the seventh chapter of this prophet. Daniel being very desirous to "know the truth of the fourth beast which was diverse from all the others, exceeding dreadful, and of the ten horns that were on his head," the angel thus interprets the vision: "The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise," etc. In this scripture it is plainly declared that the fourth beast should be the fourth kingdom upon earth; consequently, the four beasts seen by Daniel are four kingdoms: hence the term beast is the prophetic symbol for a kingdom.

As to the nature of the kingdom which is represented by the term beast, we shall obtain no inconsiderable light in examining the most proper meaning of the original word חיה chaiyah. This Hebrew word is translated in the Septuagint by the Greek word θηριον, and both words signify what we term a wild beast; and the latter is the one used by St. John in the Apocalypse. Taking up the Greek word θηριον in this sense, it is fully evident, if a power be represented in the prophetical writings under the notion of a wild beast, that the power so represented must partake of the nature of a wild beast. Hence an earthly belligerent power is evidently designed. And the comparison is peculiarly appropriate; for as several species of wild beasts carry on perpetual warfare with the animal world, so most governments, influenced by ambition, promote discord and depopulation. And, also, as the carnivorous wild beast acquires its strength and magnitude by preying upon the feebler animals; so most earthly monarchies are raised up by the sword, and derive their political consequence from the unsuccessful resistance to the contending nations. The kingdom of God, on the other hand, is represented as "a stone cut out of the mountain without hands;" and is never likened to a beast, because it is not raised up by the sword as all other secular powers are, but sanctifies the persons under its subjection; in which last particular it essentially differs from all other dominations.

This beast is said to rise up out of the sea, in which particular it corresponds with the four beasts of Daniel; the sea is therefore the symbol of a great multitude of nations, as has already been proved; and the meaning is, that every mighty empire is raised upon the ruins of a great number of nations, which it has successfully contended against and incorporated with its dominions. The sea, here, is doubtless the same against the inhabiters of which a wo was denounced, Rev 12:12; for St. John was standing upon the sand of the sea when the vision changed from the woman and the dragon to that recorded in this chapter. It therefore follows that the kingdom or empire here represented by the beast, is that which sprung up out of the ruins of the Western Roman empire.

Having seven heads and ten horns, and upon his horns ten crowns - The beast here described is the Latin empire, which supported the Romish or Latin Church; for it has upon his horns ten crowns, i.e., is an empire composed of ten distinct monarchies in the interest of the Latin Church. See the heads and horns fully explained in the notes on Rev 17:10 (note), Rev 17:12 (note), and Rev 17:16 (note).

As the phrases Latin Church, Latin empire, etc., are not very generally understood at present, and will occur frequently in the course of the notes on this and the 17th chapter, it will not be improper here to explain them. During the period from the division of the Roman empire into those of the east and west, till the final dissolution of the western empire, the subjects of both empires were equally known by the name of Romans. Soon after this event the people of the west lost almost entirely the name of Romans, and were denominated after their respective kingdoms which were established upon the ruins of the western empire. But as the eastern empire escaped the ruin which fell upon the western, the subjects of the former still retained the name of Romans, and called their dominion Ἡ Ῥωμαΐκη βασιλεια, the Roman empire; by which name this monarchy was known among them till its final dissolution in 1453, by Mohammed II., the Turkish sultan. But the subjects of the eastern emperor, ever since the time of Charlemagne or before, (and more particularly in the time of the crusades and subsequently), called the western people, or those under the influence of the Romish Church, Latins, and their Church the Latin Church. And the western people, in return, denominated the eastern Church the Greek Church, and the members of it Greeks. Hence the division of the Christian Church into those of the Greek and Latin. For a confirmation of what has just been said the reader may consult the Byzantine writers, where he will find the appellations Ῥωμαιοι and Λατινοι, Romans and Latins, used in the sense here mentioned in very numerous instances. The members of the Romish Church have not been named Latins by the Greeks alone; this term is also used in the public instruments drawn up by the general popish councils, as may be instanced in the following words, which form a part of a decree of the council of Basil, dated Sept. 26, 1437: Copiosissimam subventionem pro unione Graecorum cums Latinis, "A very great convention for the union of the Greeks with the Latins." Even in the very papal bulls this appellation has been acknowledged, as may be seen in the edict of Pope Eugenius IV., dated Sept. 17, 1437, where in one place mention is made of Ecclesiae Latinorum quaesita unio, "the desired union of the Church of the Latins;" and in another place we read, Nec superesse modum alium prosequendi operis tam pii, et servandi latinae Ecclesiae honoris, "that no means might be left untried of prosecuting so pious a work, and of preserving the honor of the Latin Church." See Corps Diplomatique, tom. iii., pp. 32, 35. In a bull of the same pontiff, dated Sept., 1439, we have Sanctissima Latinorum et Graecorum unio, "the most holy union of the Greeks with the Latins." See Bail's Summa Conciliorum, in loc. By the Latin empire is meant the whole of the powers which support the Latin Church.

And upon his heads the name of blasphemy - Ονουα βλασφημιας· A name of blasphemy. This has been variously understood. Jerome and Prosper give it as their opinion that the name of blasphemy consists in the appellation urbs aeterna, eternal city, applied to Rome; and modern commentators refer it to the idolatrous worship of the Romans and papists. Before we attempt to ascertain the meaning of this passage, it must be first defined what the Holy Spirit means by a name of blasphemy. Blasphemy, in Scripture, signifies impious speaking when applied to God, and injurious speaking when directed against our neighbor. A name of blasphemy is the prostitution of a sacred name to an unholy purpose. This is evident from the 9th verse of the second chapter of the Apocalypse, where God says, "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan." These wicked men, by calling themselves Jews, blasphemed the name, i.e., used it in an injurious sense; for he Only is a Jew who is one inwardly. Hence the term Jews applied to the synagogue of Satan is a name of blasphemy, i.e. a sacred name blasphemed. A name of blasphemy, or a blasphemous appellation, is said to be upon all the seven heads of the beast. To determine what this name is, the meaning of the seven heads in this place must be ascertained. If the reader refer to the notes on Rev 17:9-11, he will find that the heads are explained to have a double meaning, viz., that they signify the seven electorates of the German empire, and also seven forms of Latin government. As this is the first place in which the heads of the beast are mentioned with any description, it is reasonable to expect that that signification of the heads which is first in order in the angel's interpretation, Rev 17:9, must be what is here intended. This is, "the seven heads are seven mountains on which the woman sitteth;" the name of blasphemy will consequently be found upon the seven electorates of Germany. This, therefore, can be no other than that which was common, not only to the electorates but also to the whole empire of Germany, or that well known one of Sacrum Imperium Romanum, "The Sacred (or Holy) Roman Empire." Here is a sacred appellation blasphemed by its application to the principal power of the beast. No kingdom can properly be called holy but that of Jesus; therefore it would be blasphemy to unite this epithet with any other power. But it must be horridly blasphemous to apply it to the German empire, the grand supporter of antichrist from his very rise to temporal authority. Can that empire be holy which has killed the saints, which has professed and supported with all its might an idolatrous system of worship? It is impossible. Therefore its assumption of sacred or holy (which appellation was originally given to the empire from its being the main support of what is termed the holy catholic Church, the emperor being styled, on this account, Christ's temporal vicar upon earth: see Caesarini Furstenerii Tractatus De Suprematu Principum Germaniae, cc. 31, 32) is, in the highest sense the word can be taken, a name of blasphemy. The name of blasphemy is very properly said to be upon the seven heads of the beast, or seven electorates of the German empire, because the electors are styled Sacri Imperii Principes Electores, Princes, Electors of the Holy Empire; Sacri Romani Imperii Electores, Electors of the Holy Roman Empire.

And the beast which I saw was like unto a leopard - This similitude of the beast to a leopard appears to be an allusion to the third beast of Daniel, which is well known to represent the empire of the Greeks. The Latin empire greatly resembled the modern empire of the Greeks; for that the power of the Greeks was still said to be like a leopard, even after its subjugation by the Romans, is evident from Dan 7:12 : "As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time." The Latin empire was, in the first place, like to its contemporary, because both adhered to an idolatrous system of worship, professedly Christian, but really antichristian; and it is well known that the Greek and Latin Churches abound in monstrous absurdities. Secondly, Both empires were similar in their opposition to the spread of pure Christianity; though it must be allowed that the Latins far outstripped the Greeks in this particular. Thirdly, Both empires were similar in respect to the civil authority being powerfully depressed by the ecclesiastical; though it must be granted the authority of the Latin Church was more strongly marked, and of much longer continuance. The excommunication of the Greek emperor by the Patriarch Arsenius, and the consequences of that excommunication, afford a remarkable example of the great power of the Greek clergy. But the beast of St. John, though in its general appearance it resembles a leopard, yet differs from it in having feet like those of a bear. The second beast of Daniel was likened to a bear, and there can be no doubt that the kingdom of the Medes and Persians was intended; and it is very properly likened to this animal, because it was one of the most inhuman governments that ever existed, and a bear is the well known Scripture emblem of cruelty. See 2Sam 17:8, and Hos 13:8. Is not cruelty a striking characteristic of the papal Latin empire? Have not the subjects of this empire literally trampled to death all those in their power who would not obey their idolatrous requisitions? In Fox's Book of Martyrs, and other works which treat upon this subject, will be found a melancholy catalogue of the horrid tortures and most lingering deaths which they have obliged great numbers of Christians to suffer. In this sense the feet of the beast were as the feet of a bear. Another particular in which the beast differed from a leopard was, in having a mouth like a lion. "It is," says Dr. More, "like the Babylonish kingdom (the first beast of Daniel, which is likened to a lion) in its cruel decrees against such as will not obey their idolatrous edicts, nor worship the golden image that Nebuchadnezzar had set up. Their stubbornness must be punished by a hot fiery furnace; fire and fagot must be prepared for them that will not submit to this new Roman idolatry."

And the dragon gave him his power, and his seat, and great authority - It was said of the dragon, in Rev 12:8, that his place was found no more in heaven; the dragon here cannot therefore be the heathen Roman empire, as this was abolished previously to the rising up of the beast. It must then allude to the restoration of one of the Draconic heads of the beast, as will be seen in the explanation of the following verse, and more fully in the notes on Revelation 17:1-18.

And I saw one of his heads as it were wounded to death - This is the second and last place where the heads of the beast are mentioned with any description; and therefore the meaning here must be forms of government, as these were noticed last in the angel's double explanation. The head that was wounded to death can be no other than the seventh draconic head, which was the sixth head of the beast, viz., the imperial power; for "this head," as Bishop Newton observes, "was, as it were, wounded to death when the Roman empire was overturned by the northern nations, and an end was put to the very name of emperor in Momyllus Augustulus." It was so wounded that it was wholly improbable that it could ever rise again to considerable power, for the western empire came into the possession of several barbarous nations of independent interests.

And his deadly wound was healed - This was effected by Charlemagne, who with his successors assumed all the marks of the ancient emperors of the west, with the titles of Semper Augustus, Sacred Majesty, First Prince of the Christian World, Temporal Chief of the Christian People, and Rector or Temporal Chief of the Faithful in Germany; Mod. Universal History, vol. xxxii., p. 79. But it is said in Rev 13:2 that the dragon gave the beast his power, δυναμιν, his armies or military strength; i.e., he employed all his imperial power in defense of the Latin empire, which supported the Latin Church. He also gave his seat, θρονον, literally his throne, to him: that is, his whole empire formed an integral part of the Latin empire, by its conversion to the Roman Catholic faith. He also gave him great authority. This is literally true of the Roman empire of Germany, which, by its great power and influence in the politics of Europe, extended the religion of the empire over the various states and monarchies of Europe, thus incorporating them as it were in one vast empire, by uniting them in one common faith.

And all the world wondered after the beast - Ὁλη ἡ γη· All the earth. As the original word signifies earth, and not world as in our translation, the Latin world, which is the earth of the beast, is here intended; and the meaning of the passage consequently is, that the whole body of the Roman Catholics were affected with great astonishment at the mighty sway of the Latin empire, considering it as a great and holy power.

And they worshipped the dragon - Worshipping the dragon here evidently means the voluntary religious subjection of the members of the Latin Church to the revived western empire, because of the eminent part it has taken in the support of their faith.

And they worshipped the beast - Not only the dragon or revived western empire was worshipped; the beast, the whole Latin empire, is a partaker in the adoration. The manner in which it is worshipped consists in the subjects of it: -

Saying, Who is like unto the beast? - Is it not the only holy power in the universe? Is it possible for any person not a subject of it to be saved?

Who is able to make war with him? - Can any nation successfully fight with it? Is not the Roman empire, which is its principal bulwark, invictissimum, most invincible? Invictissimus, most invincible, was the peculiar attribute of the emperors of Germany. See modern Universal History, vol. xxxii., p. 197.

And there was given unto him a mouth speaking great things - That is, There was given to the rulers of the Latin empire, who are the mouth of the beast, (and particularly the Roman emperors of Germany), power to assume great and pompous titles, indicative of their mighty sway over many subjugated countries, (see the imperial instruments of the middle centuries in the Corps Diplomatique), and also to utter against their opponents the most terrible edicts.

And blasphemies - The system of worship supported by the beast is a system of blasphemy, as there will be occasion to show presently.

And power was given unto him to continue forty and two months - As these forty-two months are prophetic, they must mean so many years as there are days contained in them; viz., 1260, each month containing 30 days. The beast, therefore, will continue in existence at least 1260 years; but when the termination of this period will take place is difficult to say, as the beginning cannot be at present indubitably ascertained.

And he opened his mouth in blasphemy against God, to blaspheme his name - The Latin empire is here represented as a blasphemous power in three respects. First, he blasphemes the name of God. This has been most notoriously the case with the different popish princes, who continually blaspheme the sacred names of God by using them in their idolatrous worship. The mouth of blasphemy against God cannot be more evident than in the following impious words which form a part of the Golden Bull published by Charles IV. in January, 1356: "But thou, envy, how often hast thou attempted to ruin by division the Christian empire, which God hath founded upon the three cardinal virtues, faith, hope, and charity, as upon a holy and indivisible Trinity, vomiting the old venom of discord among the seven electors, who are the pillars and seven principal members of the holy empire; by the brightness of whom the holy empire ought to be illuminated as by seven torches, the light of which is reinforced by the seven gifts of the Holy Spirit!"

And his tabernacle - Tabernacle is any kind of dwelling place, and in an eminent sense among the Jews was a kind of tent to take up and down as occasion required, which was as it were the palace of the Most High, the dwelling of the God of Israel. It was divided into two partitions, one called the holy place, and the other the most holy place, in the latter of which, before the building of the temple, the ark of the covenant was kept, which was a symbol of God's gracious presence with the Jewish Church. All this the author of the Epistle to the Hebrews, in the eighth and ninth chapters, explains to prefigure the human nature of Christ. The beast's blasphemy of the tabernacle of God is, therefore, as Dr. More and others properly observe, his impious doctrine of transubstantiation, in which it is most blasphemously asserted that the substance of the bread and wine in the sacrament is literally converted by the consecration of the priest, into the very body and blood of Jesus Christ! This doctrine was first advanced among the Latins in the tenth century; and in 1215, fully received as an article of the Roman Catholic faith. It is for the pages of ecclesiastical history to record the incredible numbers which have been martyred by the papists for their non-reception of this most unscriptural and antichristian doctrine.

And them that dwell in heaven - By heaven is here meant the throne of God, and not the throne of the beast, because it is against God the beast blasphemes. This must therefore allude to his impious adoration of the saints and angels, whose residence is in heaven. He blasphemes against God by paying that adoration to the celestial inhabitants which belongs to God alone. That this sort of worship has been and still is kept up among the Roman Catholics, their mass book is a sufficient evidence.

And it was given unto him to make war with the saints, and to overcome them - "Who can make any computation," says Bishop Newton, "or even frame any conception, of the numbers of pious Christians who have fallen a sacrifice to the bigotry and cruelty of Rome? Mede upon the place hath observed, from good authorities, that in the war with the Albigenses and Waldenses there perished of these poor creatures in France alone a million. From the first institution of the Jesuits to the year 1580, that is, in little more than thirty years, nine hundred thousand orthodox Christians were slain, and these all by the common executioner. In the space of scarce thirty years the inquisition destroyed, by various kinds of torture, a hundred and fifty thousand Christians. Sanders himself confesses that an innumerable multitude of Lollards and Sacramentarians were burnt throughout all Europe, who yet, he says, were not put to death by the pope and bishops, but by the civil magistrates." The dragon in a new shape, or Roman empire of Germany, acted a very conspicuous part in this nefarious warfare against the remnant of the woman's seed, who kept the commandments of God, and had the testimony of Jesus Christ. See the imperial edict of Frederic II. against heretics, in Limborch's History of the Inquisition.

And power was given him over all kindreds, and tongues, and nations - As the book of the Revelation is a prophecy of all that should come upon the Christian world till the end of time, all kindreds, and tongues, and nations, must imply the whole Christian world. That the Latin empire in the course of its reign has had the extensive power here spoken of, is evident from history. It is well known that the profession of Christianity was chiefly confined within the limits of the Greek and Latin empires, till the period of the Reformation. By means of the crusades the Latins extended their empire over several provinces of the Greeks. In 1097 Baldwin extended his conquests over the hills of Armenia and the plain of Mesopotamia, and founded the first principality of the Franks or Latins, which subsisted fifty-four years, beyond the Euphrates. In 1204 the Greeks were expelled from Constantinople by the Latins, who set up an empire there which continued about fifty-seven years. The total overthrow of the Latin states in the east soon followed the recovery of Constantinople by the Greeks; and in 1291 the Latin empire in the east was entirely dissolved. Thus the Latins have had power over the whole world professedly Christian: but it is not said that the whole world was in utter subjection to him, for we read in the following verse: -

And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb - The earth here is the Latin world, as has been observed before in similar cases. The meaning therefore is, that all the corrupt part of mankind who are inhabitants of the Latin world shall submit to the religion of the empire, except, as Bishop Newton expresses it, "those faithful few whose names, as citizens of heaven, were enrolled in the registers of life."

Slain from the foundation of the world - That is, of the Christian world; for this has been shown to be the meaning of all kindreds, and tongues, and nations. The year of the crucifixion is properly the commencement of Christianity, as the apostles then first began to promulgate the religion of Christ with the Holy Ghost sent down from heaven. But as Jesus Christ was in the Divine purpose appointed from the foundation of the world to redeem man by his blood, he therefore is, in a very eminent sense, the Lamb slain from the foundation of the world, i.e., from the creation.

If any man have an ear, let him hear - These words are evidently introduced to impress the reader with the awfulness of what has just been spoken - all shall worship him whose names are not written in the book of life, as well as to fix his attention upon the following words: -

He that leadeth into captivity shall go into captivity - The Latin empire here spoken of must go into captivity, because it has led into captivity, by not only propagating among the various nations its abominable antichristian system, but also in compelling them to embrace it under the penalty of forfeiting the protection of the empire.

He that killeth with the sword must be killed with the sword - The Latin empire must be also broken to pieces by the sword, because it has killed the saints of God. This prophecy will not receive its full accomplishment till the kingdoms of this world become the kingdoms of our Lord and of his Christ.

Here is the patience and the faith of the saints - By these words, as Dr. Mitchell observes, "God calls upon his saints to keep in view, under all their persecutions, his retributive justice; there is no violence that has been exercised upon them but what shall be retaliated upon the cruel and persecuting government and governors of the Latin empire."

And I beheld another beast coming up out of the earth - As a beast has already been shown to be the symbol of a kingdom or empire, the rising up of this second beast must consequently represent the rising up of another empire. This beast comes up out of the earth; therefore it is totally different from the preceding, which rose up out of the sea. Earth here means the Latin world, for this word has been shown to import this already in several instances; the rising up of the beast out of this earth must, consequently, represent the springing up of some power out of a state of subjection to the Latin empire: therefore the beast, here called another beast, is another Latin empire. This beast is the spiritual Latin empire, or, in other words, the Romish hierarchy; for with no other power can the prophetic description yet to be examined be shown to accord. In the time of Charlemagne the ecclesiastical power was in subjection to the civil, and it continued to be so for a long time after his death; therefore the beast, whose deadly wound was healed, ruled over the whole Latin world, both clergy and laity; these, consequently, constituted but one beast or empire. But the Latin clergy kept continually gaining more and more influence in the civil affairs of the empire, and in the tenth century their authority was greatly increased. In the subsequent centuries the power of the Romish hierarchy ascended even above that of the emperors, and led into captivity the kings of the whole Latin world, as there will be occasion to show in commenting upon the following verses. Thus the Romish hierarchy was at length entirely exempted from the civil power, and constituted another beast, as it became entirely independent of the secular Latin empire. And this beast came up out of the earth; that is, the Latin clergy, which composed a part of the earth or Latin world, raised their authority against that of the secular powers, and in process of time wrested the superintendence of ecclesiastical affairs from the secular princes.

And he had two horns - As the seven-headed beast is represented as having ten horns, which signify so many kingdoms leagued together to support the Latin Church, so the beast which rises out of the earth has also two horns, which must consequently represent two kingdoms; for if horns of a beast mean kingdoms in one part of the Apocalypse, kingdoms must be intended by this symbol whenever it is used in a similar way in any other part of this book. As the second beast is the spiritual Latin empire, the two horns of this beast denote that the empire thus represented is composed of two distinct spiritual powers. These, therefore, can be no other, as Bishop Newton and Faber properly observe, than the two grand independent branches of the Romish hierarchy, viz., the Latin clergy, Regular and Secular. "The first of these comprehends all the various monastic orders, the second comprehends the whole body of parochial clergy." These two grand branches of the hierarchy originally constituted but one dominion, as the monks as well as the other clergy were in subjection to the bishops: but the subjection of the monks to their diocesans became by degrees less apparent; and in process of time, through the influence and authority of the Roman pontiffs, they were entirely exempted from all episcopal jurisdiction, and thus became a spiritual power, entirely independent of that of the secular clergy.

Like a lamb - As lamb, in other parts of the Apocalypse, evidently means Christ, who is the Lamb of God which taketh away the sin of the world, it must have a similar import in this passage; therefore the meaning here is evidently that the two horns of the beast, or the regular and secular clergy, profess to be the ministers of Christ, to be like him in meekness and humility, and to teach nothing that is contrary to godliness. The two-horned beast, or spiritual Latin empire, has in reality the name, and in the eyes of the Latin world the appearance, of a Christian power. But he is only so in appearance, and that alone among his deluded votaries; for when he spake: -

He spake as a dragon - The doctrines of the Romish hierarchy are very similar to those contained in the old heathen worship; for he has introduced "a new species of idolatry, nominally different, but essentially the same, the worship of angels and saints instead of the gods and demi-gods of antiquity."

And he exercised all the power of the first beast before him - In the preceding verse the two-horned beast was represented as rising out of the earth, that is, obtaining gradually more and more influence in the civil affairs of the Latin world. Here he it represented as having obtained the direction and management of all the power of the first beast or secular Latin empire before him, ενωπιον αυτου, in his presence. That the Romish hierarchy has had the extensive power here spoken of, is evident from history; for the civil power was in subjection to the ecclesiastical. The parochial clergy, one of the horns of the second beast, have had great secular jurisdiction over the whole Latin world. Two-thirds of the estates of Germany were given by the three Othos, who succeeded each other, to ecclesiastics; and in the other Latin monarchies the parochial clergy possessed great temporal power. Yet extraordinary as the power of the secular clergy was in all parts of the Latin world, it was but feeble when compared with that of the monastic orders which constituted another horn of the beast. The mendicant friars, the most considerable of the regular clergy, first made their appearance in the early part of the thirteenth century. These friars were divided by Gregory X., in a general council which he assembled at Lyons in 1272, into the four following societies or denominations, viz., the Dominicans, the Franciscans, the Carmelites, and the Hermits of St. Augustine. "As the pontiffs," observes Mosheim, "allowed these four mendicant orders the liberty of travelling wherever they thought proper, of conversing with persons of all ranks, of instructing the youth and the multitude wherever they went; and as these monks exhibited, in their outward appearance and manner of life, more striking marks of gravity and holiness than were observable in the other monastic societies; they arose all at once to the very summit of fame, and were regarded with the utmost esteem and veneration throughout all the countries of Europe. The enthusiastic attachment to these sanctimonious beggars went so far that, as we learn from the most authentic records, several cities were divided, or cantoned out, into four parts, with a view to these four orders; the first part was assigned to the Dominicans, the second to the Franciscans, the third to the Carmelites, and the fourth to the Augustinians. The people were unwilling to receive the sacraments from any other hands than those of the mendicants, to whose churches they crowded to perform their devotions while living, and were extremely desirous to deposit there also their remains after death; all which occasioned grievous complaints among the ordinary priests, to whom the cure of souls was committed, and who considered themselves as the spiritual guides of the multitude. Nor did the influence and credit of the mendicants end here: for we find in the history of this (thirteenth century) and the succeeding ages, that they were employed, not only in spiritual matters, but also in temporal and political affairs of the greatest consequence; in composing the differences of princes, concluding treaties of peace, concerting alliances, presiding in cabinet councils, governing courts, levying taxes, and other occupations not only remote from, but absolutely inconsistent with, the monastic character and profession. We must not, however, imagine that all the mendicant friars attained to the same degree of reputation and authority; for the power of the Dominicans and Franciscans surpassed greatly that of the two other orders, and rendered them singularly conspicuous in the eyes of the world. During three centuries these two fraternities governed, with an almost universal and absolute sway, both state and Church, filled the most eminent posts, ecclesiastical and civil; taught in the universities and churches with an authority before which all opposition was silent; and maintained the pretended majesty and prerogatives of the Roman pontiffs against kings, princes, bishops, and heretics, with incredible ardour and equal success. The Dominicans and Franciscans were, before the Reformation, what the Jesuits have been since that happy and glorious period, the very soul of the hierarchy, the engines of state, the secret springs of all the motions of the one and the other, and the authors and directors of every great and important event in the religious and political world." Thus the Romish hierarchy has exercised all the power of the first beast in his sight, both temporal and spiritual, and therefore, with such astonishing influence as this over secular princes, it was no difficult matter for him to cause: -

The earth and them which dwell therein to worship the first beast, whose deadly wound was healed - That is, he causes the whole Latin world to submit to the authority of the Latin empire, with the revived western empire at its head, persuading them that such submission is beneficial to their spiritual interests, and absolutely necessary for their salvation. Here it is observable that both beasts have dominion over the same earth; for it is expressly said that the second beast causeth The Earth and them that dwelt therein, to worship the first beast; therefore it is, as Bishop Newton and others have observed, imperium in imperio, "an empire within an empire." We have, consequently, the fullest evidence that the two beasts consist in the division of the great Latin empire, by the usurpation of the Latin clergy, into two distinct empires, the one secular, the other spiritual, and both united in one antichristian design, viz., to diffuse their most abominable system of idolatry over the whole earth, and to extend the sphere of their domination. Here we have also an illustration of that remarkable passage in Rev 16:10, the kingdom of the beasts, i.e., the kingdom of the Latin kingdom; which is apparently a solecism, but in reality expressed with wonderful precision. The fifth vial is poured out upon the throne of the beast, and His Kingdom is darkened, i.e., the Latin kingdom in subjection to the Latin kingdom or the secular Latin empire.

And he doeth great wonders - That we may have the greatest assurance possible that the two-horned beast is the spiritual Latin empire, it is called in Rev 19:20, a passage illustrative of the one now under consideration, the false prophet, "than which," as Bishop Newton observes, "there cannot be a stronger or plainer argument to prove that false doctors or teachers were particularly designed;" for prophet, in the Scripture style, is not unfrequently used for a preacher or expounder of God's word. See 1Cor 14:1-5. It hence follows that the two-horned beast is an empire of false doctors or teachers.

In order to establish the Latin Church upon a foundation that can never fail, the false prophet doth great wonders - he attempts the most wonderful and prodigious exploits, and is crowned with incredible success. He has the art to persuade his followers that the clergy of the Church of Rome are the only true ministers of Christ; that they have such great influence in the court of heaven as to be able not only to forgive sins, but also to grant indulgences in sin, by paying certain stipulated sums. He persuades them too that they can do works of supererogation. He pretends that an incredible number of miracles have been wrought and are still working by the Almighty, as so many evidences of the great sanctity of the Latin Church; and the false prophet has such an astonishing influence over his flock, as to cause them to believe all his fabulous legends and lying wonders. He pretends also (and is believed!) that his power is not confined to this world; that he is able by his prayers to deliver the souls of the deceased from what he calls purgatory, a place which he has fabled to exist for the purification of sinful souls after their departure from this world. His wonderful exploits, in being able to induce men possessed of reasoning faculties to believe his monstrous absurdities, do not end here; he even: -

Maketh fire come down from heaven - in the sight of men - Fire, in Scripture, when it signifies wrath, represents that species of indignation which is attended with the destruction of whatever is the cause of it. Thus the wrath of God is likened to fire, Psa 18:7, Psa 18:8; Jer 4:4. Therefore the fire which the false prophet bringeth down from heaven upon the earth, is the fiery indignation which he causes to come down from the heaven or throne of the Latin empire upon all those of the earth or Latin world who rebel against his authority. All this has been fulfilled in the Romish hierarchy; the Latin clergy have denominated all those that oppose their authority heretics, they have instituted tribunals to try the cause of heresy, and all those that would not submit to their idolatry they have condemned to various kinds of tortures and deaths. It is said of the false prophet that he bringeth fire From Heaven upon the earth; that is to say, he will only try the cause of heresy, and pass the sentence of condemnation; he will not suffer an ecclesiastic to execute the sentence of the court; the destroying fire he causeth to come down from the heaven or throne of the Latin empire; secular princes and magistrates must execute the sentence of death upon all that are capitally condemned by the spiritual power. He Maketh fire come down from heaven; he compels secular princes to assist him against heretics; and if any rebel against his authority he immediately puts them under the ban of the anathema, so that they are deprived of their offices, and exposed to the insults and persecution of their brethren. Thus the false prophet deceives the Latin world by the means of those miracles which he had power try do in the sight of the beast. Under the appearance of great sanctity he persuades men to believe all his lying doctrines, and enforces his canons and decretals with the sword of the civil magistrate.

Saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live - The image of the beast must designate a person who represents in himself the whole power of the Latin empire, therefore it cannot be the emperor; for though he was, according to his own account, supremum caput Christianitatis, the supreme head of Christendom, yet he was only the chief of the Germanic confederation, and consequently was only sovereign of the principal power of the Latin empire. The image of the beast must be the supreme ruler of the Latin empire, and as it is through the influence of the false prophet that this image is made for the first beast, this great chief must be an ecclesiastic. Who this is has been ably shown by Bishop Newton in his comment on the following verse.

And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed - I would just observe that the Brahmins, by repeating incantations, profess to give eyes and a soul to an image recently made, before it is worshipped; afterwards, being supposed to be the residence of the god or goddess it represents, it has a legal right to worship. On this verse the learned bishop observes: "The influence of the two-horned beast, or corrupted clergy, is farther seen in persuading and inducing mankind to make an image to the beast which had the wound by a sword, and did live. This image and representative of the beast is the pope. He is properly the idol of the Church. He represents in himself the whole power of the beast, and is the head of all authority, temporal as well as spiritual. He is nothing more than a private person, without power and without authority, till the two-horned beast or corrupted clergy, by choosing him pope, give life unto him, and enable him to speak and utter his decrees, and to persecute even to death as many as refuse to submit to him and to worship him. As soon as he is chosen pope he is clothed with the pontifical robes, and crowned and placed upon the altar, and the cardinals come and kiss his feet, which ceremony is called adoration. They first elect and then they worship him, as in the medals of Martin V., where two are represented crowning the pope, and two kneeling before him, with this inscription, Quem creant adorant; 'Whom they create they adore.' He is The Principle of Unity to the Ten Kingdoms of the Beast, and causeth, as far as he is able, all who will not acknowledge his supremacy to be put to death." The great ascendency which the popes have obtained over the kings of the Latin world by means of the Romish hierarchy is sufficiently marked in the history of Europe. As long as the great body of the people were devoted to the Roman Catholic idolatry, it was in vain for the kings of the different Roman Catholic countries to oppose the increasing usurpations of the popes. They ascended, in spite of all opposition, to the highest pinnacle of human greatness; for even the authority of the emperors themselves was established or annulled at their pleasure. The high sounding tone of the popes commenced in Gregory VII., a.d. 1073, commonly known by the name of Hildebrand, who aimed at nothing less than universal empire. He published an anathema against all who received the investiture of a bishopric or abbacy from the hands of a layman, as also against those by whom the investiture should be performed. This measure being opposed by Henry IV., emperor of Germany, the pope deposed him from all power and dignity, regal or imperial. See Corps Diplomatique, tom. i. p. 53. Great numbers of German princes siding with the pope, the emperor found himself under the necessity of going, (in January, 1077), to the bishop of Rome to implore his forgiveness, which was not granted him till he had fasted three days, standing from morning to evening barefooted, and exposed to the inclemency of the weather! In the following century the power of the pope was still farther increased; for on the 23d of September, 1122, the Emperor Henry V. gave up all right of conferring the regalia by the ceremony of the ring and crosier, so that the chapters and communities should be at liberty to fill up their own vacancies. In this century the election of the Roman pontiffs was confined by Alexander III. to the college of cardinals. In the thirteenth century the popes (Dr. Mosheim observes) "inculcated that pernicious maxim, that the bishop of Rome is the supreme lord of the universe, and that neither princes nor bishops, civil governors nor ecclesiastical rulers, have any lawful power in Church or state but what they derive from him. To establish their authority both in civil and ecclesiastical matters upon the firmest foundation, they assumed to themselves the power of disposing of the various offices of the Church, whether of a higher or more subordinate nature, and of creating bishops, abbots, and canons, according to their fancy. The first of the pontiffs who usurped such an extravagant extent of authority was Innocent III., (a.d. 1198-1216), whose example was followed by Honorius III., (a.d. 1216), Gregory IX., (a.d. 1227), and several of their successors." Thus the plenitude of the papal power (as it is termed) was not confined to what was spiritual; the Romish bishops "dethroned monarchs, disposed of crowns, absolved subjects from the obedience due to their sovereigns, and laid kingdoms under interdicts. There was not a state in Europe which had not been disquieted by their ambition. There was not a throne which they had not shaken, nor a prince who did not tremble at their presence." The point of time in which the Romish bishops attained their highest elevation of authority was about the commencement of the fourteenth century. Boniface VIII., who was pope at this time, outstripped all his predecessors in the high sounding tone of his public decrees. According to his famous bull Unam Sanctam, published Nov. 16, 1302, "the secular power is but a simple emanation from the ecclesiastical; and the double power of the pope, founded upon Holy Scripture, is even an article of faith. God," said he, "has confided to Saint Peter, and to his successors, two swords, the one spiritual, the other temporal. The first ought to be exercised by the Church itself; and the other, by secular powers for the service of the Church, and according to the will of the pope. The latter, that is to say, the temporal sword, is in subjection to the former, and the temporal authority depends indispensably on the spiritual power which judges it, white God alone can judge the spiritual power. Finally," he adds, "it is necessary to salvation for every human creature to be in subjection to the Roman pontiff." The false prophet Said "to them that dwell upon the earth, that they should make an image to the beast that had the wound by a sword, and did live;" that is, the Romish priesthood Preached Up the pope's supremacy over temporal princes; and, through their astonishing influence on the minds of the people, the bishop of Rome at last became the supreme sovereign of the secular Latin empire, and thus was at the head of all authority, temporal and spiritual.

The papists have in their various superstitions professed to worship God. But they are said, in the unerring words of prophecy, to worship the dragon, beast, and image of the beast, and to blaspheme God; for they received as holy those commandments of men that stand in direct opposition to the sacred Scriptures, and which have been imposed on them by the Romish bishops, aided by the secular powers. "God is a Spirit, and they who worship him must worship him in Spirit and in Truth."

And he caused all, both small and great, rich and poor, free and bond, to receive a mark - To ascertain the meaning of the mark which the two-horned beast causes all orders and degrees of men in the Latin world to receive, we need only refer to Rev 14:11, where the mark imposed by the two-horned beast is called the mark of his name. The name of the beast is the Latin empire: the mark of his name must therefore be his Latin worship: for this very reason, that it is the two-horned beast, or false prophet, who causes all descriptions of persons to receive it. Now it is well known that the continual employment of the Latin clergy is to enforce the Latin idolatry upon their flocks. The mass and offices of the Church, which are in Latin, and contain the sum and substance of their idolatrous worship, are of different kinds, and abound in impious prayers to the Virgin Mary, and the saints and angels. In a word, the Latin worship is the universal badge of distinction of the Latin Church, from all other Churches on the face of the earth; and is therefore the only infallible Mark by which a genuine papist can be distinguished from the rest of mankind. But the two-horned beast causes all to receive this mark: -

In their right hand, or in their foreheads - Right hand in Scripture language, when used figuratively, represents the physical power of the person of whom it is spoken; and when applied to God designates a signal manifestation of Divine power against his enemies, and in behalf of his people. See Psa 17:7; Psa 20:6; Psa 21:8; Psa 45:3, Psa 45:4, etc. The reception of the mark in the right hand must therefore mean, that all so receiving it devote the whole powers of their mind and body to the propagation of the Latin worship, and to the eradication of all they denominate heresies out of their Church. But some receive the mark in their foreheads. By any thing being impressed upon the forehead, is meant the public profession of whatever is inscribed or marked upon it. See Rev 9:4; Rev 14:1; Rev 22:4, etc. The mark of the beast being received on the forehead, therefore, means that all those so marked make a public profession of the Latin worship; whereby it is evident to all that they form a part of the Latin Church. Many may be marked in the right hand who are also marked on their foreheads, but it does not follow that those marked on their foreheads are also marked in their right hand; that is to say, it is not every individual that complies with the Latin worship who, to the utmost of his power, endeavors to propagate his religious system. Hence the propriety of the words, "He causeth all - to receive a mark in their right hand, Or in their foreheads."

And that no man might buy or sell, save he that had the mark - "If any," observes Bishop Newton, "dissent from the stated and authorized forms; they are condemned and excommunicated as heretics; and in consequence of that they are no longer suffered to buy or sell; they are interdicted from traffic and commerce, and all the benefits of civil society. So Roger Hoveden relates of William the Conqueror, that he was so dutiful to the pope that he would not permit any one in his power to buy or sell any thing whom he found disobedient to the apostolic see. So the canon of the council of Lateran, under Pope Alexander III., made against the Waldenses and Albigenses, enjoins, upon pain of anathema, that no man presume to entertain or cherish them in his house or land, or exercise traffic with them. The synod of Tours, in France, under the same pope, orders, under the like intermination, that no man should presume to receive or assist them, no, not so much as hold any communion with them, in selling or buying; that, being deprived of the comfort of humanity they may be compelled to repent of the error of their way." In the tenth and eleventh centuries the severity against the excommunicated was carried to so high a pitch, that nobody might come near them, not even their own wives, children, or servants; they forfeited all their natural legal rights and privileges, and were excluded from all kinds of offices. The form of excommunication in the Romish Church is to take lighted torches, throw them upon the ground with curses and anathemas, and trample them out under foot to the ringing of the bells. It is in this and similar ways that the false prophet has terrified the Latin world, and kept it in subjection to the secular and spiritual powers. Those interdicted by the two-horned beast from all offices of civil life are also such as have not: -

The name of the beast, or the number of his name - See on the following verse (note).

Here is wisdom. Let him that hath understanding count the number of the beast; for it is the number of a man; and his number is Six hundred threescore and six - In this verse we have the very name of the beast given under the symbol of the number 666. Before the invention of figures by the Arabs, in the tenth century, letters of the alphabet were used for numbers. The Greeks in the time of Homer, or soon after, are thought by some to have assigned to their letters a numerical value corresponding to their order in the alphabet: thus, α was 1, because the first letter; and ω 24, being the last. It is in this manner that the books of the Iliad and Odyssey are numbered, which have been thus marked by Homer himself, or by some person who lived near his time. A system of representing numbers of great antiquity was used by the Greeks, very much resembling that afterwards adopted by the Romans. This consisted in assigning to the initial letter of the name of the number a value equal to the number. Thus Χ, the initial of χιλια, stood for a thousand; Δ, the initial of δεκα, for ten; Π, the initial of πεντε, for five, etc. Herodotus, the grammarian, is the only writer of antiquity who has noticed this system, and the chronological table of remarkable events on the Arundelian marbles the only work extant in which this method of representing numbers is exhibited. The system now in use cannot be traced to any very ancient source. What can be proved is, that it was in use before the commencement of the Christian era. Numerical letters, denoting the year of the Roman emperor's reign, exist on great numbers of the Egyptian coins, from the time of Augustus Caesar through the succeeding reigns. See Numi Egyptii Imperatorii, a Geo. Zoega, edit. Romans 1787. There are coins extant marked of the 2d, 3d, 14th, 30th, 35th, 38th, 39th, 40th, 41st, and 42d years of Augustus Caesar, with the numerical letters preceded by L or Λ for λυκαβας , year, thus: LΒ, LΓ, LΙΔ, LΛ, LΑΕ, LΛΗ, LΛΘ, LΜ, LΜΑ, and LΜΒ. The following is the Greek alphabet, with the numerical value of each letter affixed, according to the generally received system: - α - 1 ι - 10 ρ - 100 β - 2 κ - 20 σ - 200 γ - 3 λ - 30 τ - 300 δ - 4 μ - 40 υ - 400 ε - 5 ν - 50 φ - 500 ζ - 7 ξ - 60 χ - 600 η - 8 ο - 70 ψ - 700 θ - 9 π - 80 ω - 80

The method just described of representing numbers or letters of the alphabet, gave rise to a practice among the ancients of representing names also by numbers. Examples of this kind abound in the writings of heathens, Jews, and Christians. Where the practice of counting the number in names or phrases began first to be used, cannot be ascertained; it is sufficient for the illustration of the passage under consideration, if it can be shown to have been in existence in the apostolic age. Seneca, who was contemporary with St. Paul, informs us, in his eighty-eighth epistle, that Apion, the grammarian, maintained Homer to have been the author of the division of his poems of the Iliad and Odyssey into forty-eight books; for a proof of which Apion produces the following argument: that the poet commenced his Iliad with the word μηνιν, that the two first letters, whose sum is 48, might indicate such division. Leonidas of Alexandria, who flourished in the reigns of Nero, Vespasian, etc., carried the practice of computing the number in words so far as to construct equinumeral distichs; that is, epigrams of four lines, whose first hexameter and pentameter contain the same number with the other two. We will only notice two examples; the first is addressed to one of the emperors, the other to Poppaea, the wife of Nero. Θυει σοι τοδε γραμμα γενεθλιακαισιν εν ὡραις, Καισαρ, Νειλαιη Μουσα Λεωνιδεω. Καλλιοπης γαρ ακαπνον αει θυος· εις δε νεωτα Ην εθελῃς, θυσει τουδε περισσοτερα. "The muse of Leonidas of the Nile offers up to thee, O Caesar, this writing, at the time of thy nativity; for the sacrifice of Calliope is always without smoke: but in the ensuing year he will offer up, if thou wilt, better things than this."

From the numerical table already given, the preceding epigram may be shown to contain equinumeral distichs, as follows: θυει 424, i.e., θ 9, υ 400, ε 5, ι 10; in all 424: σοι contains 280, i.e., σ 200, ο 70, ι 10. In like manner τοδε will be found to contain 379, γραμμα 185, γενεθλιακαισιν 404, εν 55, ὡραις 1111, Καισαρ 332, Νειλαιη 114, Μουσα 711, Λεωνιδεω 1704. The sum of all these is 5699, the number in the first distich. In the second distich, Καλλιοπης contains 449, γαρ 104, ακαπνον 272, αει 16, θυος 679, εις 215, δε 9, νεωτα 1156, Ην 58, εθελῃς 267, (the subscribed iota being taken into the account), θυσει 624, τουδε 779, περισσοτερα 1071. The sum of all 5699, which is precisely the same with that contained in the first distich. Ουρανιον μειμημα γενεθλιακαισιν εν ὡραις Τουτ' απο Νειλογενους δεξο Λεωνιδεω, Ποππαια, Διος ευνι, Σεβαστιας· ευαδε γαρ σοι Δωρα, τα και λεκτρων αξια και σοφιης. "O Poppaea, wife of Jupiter (Nero) Augusta, receive from Leonidas of the Nile a celestial globe on the day of thy nativity; for gifts please thee which are suited to thy imperial dignity and wisdom."

In this epigram each of the distichs contains the number 6422, viz., Ουρανιον 751, (i.e., ο 70, υ 400, ρ 100, α 1, ν 50, ι 10, ο 70, ν 50, the sum of which is 751), μειμημα 144, γενεθλιακαισιν 404, εν 55, ὡραις 1111, τουτ' 1070, απο 151, Νειλογενους 893, δεξο 139, Λεωνιδεω 1704; the sum of all 6422. The numbers corresponding to the words of the second distich are, respectively, 322, 284, 465, 919, 415, 104, 280, 905, 301, 31, 1305, 72, 31, 988; the sum of which is also 6422.

This poet did not restrict himself to the construction of equinumeral distichs. The following is one of his distichs in which the hexameter line is made equal in number to its corresponding pentameter: - Εἱς προς ἑνα ψηφοισιν ισαζεται, ου δυο δοιοις, Ου γαρ ετι στεργω την δολιχογραφιην. "One line is made equal in number to one, not two to two; for I no longer approve of long epigrams."

In this distich the words of the hexameter line contain, respectively, the numbers 215, 450, 56, 1548, 534, 470, 474, and 364; the sum of which is 4111. The numbers corresponding to the words of the pentameter line are, respectively, 470, 104, 315, 1408, 358, and 1456; the sum of which is also 4111. The equinumeral distichs of Leonidas are contained in the second volume of Brunck and Jacob's edition of the Greek Anthology. It appears from ancient records that some of the Greeks in the early part of the second century, if not in the apostolic age, employed themselves in counting the numbers contained in the verses of Homer to find out what two consecutive lines were ισοψηφοι or equinumeral. Aulus Gellius, the grammarian, who lived in the reigns of Hadrian and Antoninus Pius, gives us an account (lib. xiv., cap. 6) of a person who presented him with a book filled with a variety of information collected from numerous sources, of which he was at liberty to avail himself in writing his Attic Nights. Among the subjects treated of in this book, we are informed by Gellius, was that of Homeric equinumeral verses. None of the examples are given by the grammarian; but Labbeus says, in his Bibl. Nov. MSS., p. 284, that the equinumeral verses are marked in the Codex 2216, in the French king's library. Gronovius, in his notes on Gellius, p. 655, has copied what he found in a MS. (No. 1488) upon this subject, viz., two examples out of the Iliad, and one in the Odyssey. The examples in the Iliad are lines 264 and 265 of book vii., each line containing 3508; and lines 306 and 307 of book xix., each containing 2848. The verses in the Odyssey (ω, 110, 111) stated to be equinumeral in the MS. cited by Gronovius have not now this property, owing possibly to some corruption that may have taken place in the lines from frequent transcription.

For other examples of the computation of the number in words or phrases, the reader is referred to the Oneirocritica of Artemidorus, lib. ii. c. 75; lib. iii. c. 34: and lib. iv. c. 26. See also Martiani Minei Felicis Capelhae Africarthaginensis, De Nuptiis Philologiae et Mercurii, lib. ii. and vii.; Irenaeus adversus Haereses, lib. i., ii., and v.; Tertullian. de Praescriptionibus Haeret., tom. ii., p. 487; Wirceburgi, 1781; Sibyll. Oracul., lib. i., etc.

Having thus shown that it was a practice in the apostolic age, and subsequently, to count the number in words and phrases, and even in whole verses, it will be evident that what is intended by 666 is, that the Greek name of the beast (for it was in the Greek language that Jesus Christ communicated his revelation to St. John) contains this number. Many names have been proposed from time to time as applicable to the beast, and at the same time containing 666. We will only notice one example, viz., that famous one of Irenaeus, which has been approved of by almost all commentators who have given any sort of tolerable exposition of the Revelation. The word alluded to is Λατεινος, the letters of which have the following numerical values: λ 30, α 1, τ 300, ε 5, ι 10, ν 50, ο 70, ς 200; and if these be added together, the sum will be found to be equivalent to the number of the beast. This word was applied by Irenaeus, who lived in the second century, to the then existing Roman empire; "for," says he, "they are Latins who now reign." Though it is evident, from the notes on the preceding part of this chapter, that the conjecture of Irenaeus respecting the number 666 having some way or other a reference to the empire of the Latins is well founded; yet his production of the word Λατεινος, as containing 666, is not a proof that it has any such reference. Bellarmin the Jesuit objected against Λατεινος being the name intended in the prophecy from its orthography; for, says he, it should be written Λατινος. That the objection of the learned Jesuit has very great force is evident from every Greek writer extant, who has used the Greek word for Latinus, in all of whom it is uniformly found without the dipthong. See Hesiod, Polybius, Dionysius of Halicarnassus, Strabo, Plutarch, Dio Cassius, Photius, the Byzantine historians, etc., etc. It hence follows that if the Greek word for Latinus had been intended, the number contained in Λατινος, and not that in Λατεινος, would have been called the number of the beast. We have already observed that the beast is the Latin kingdom or empire; therefore, if this observation be correct, the Greek words signifying the Latin kingdom must have this number. The most concise method of expressing this among the Greeks was as follows, Ἡ Λατινη βασιλεια, which is thus numbered: - Η = 8 The Λ = 30 L α= 1 A τ = 300 T ι = 10 I ν = 50 N Β = 2 K α = 1 I σ = 200 N ι = 10 G λ = 30 D ε = 5 O ι = 10 M α = 1 666

No other kingdom on earth can be found to contain 666. This is then ἡ σοφια, the wisdom or demonstration. A beast is the symbol of a kingdom; The beast has been proved, in the preceding part of this chapter, to be the Latin kingdom; and Ἡ Λατινη βασιλεια, being shown to contain, exclusively, the number 666, is the demonstration.

Having demonstrated that Ἡ Λατινη βασιλεια, The Latin kingdom, is the name of the beast, we must now examine what is intended by the phrase in the 17th verse, the name of the beast, or the number of his name. Bishop Newton supposes that the name of the beast, and the number of his name, mean the same thing; but this opinion is totally irreconcilable with Rev 15:2, where St. John informs us that he "saw as it were a sea of glass mingled with fire, and them that had gotten the victory over the beast, and over his image, and over the number of his name, stand upon the sea of glass, having the harps of God." In this passage it is evident that the beast, his image, and the number of his name, are perfectly distinct; and therefore no two of them can mean the same thing. Hence what is meant by the name of the beast is entirely different from that intended by the number of his name. But how can this be, when it is expressly declared that the number of the beast is 666, which number is declared to be that of his name? The solution of the whole mystery is as follows: Both beasts of the Apocalypse, we have already shown, have the same appellation; that it to say, the name of the first and second least is equally Ἡ Λατινη βασιλεια, the Latin kingdom; therefore, by the name of the beast is meant the Latin kingdom, and by the number of his name is also meant the Latin kingdom. Hence only one of the beasts is numbered; the name of that which is not numbered is termed the name of the beast, and the numbered Latin empire is denominated the number of his name, or 666, exactly agreeable to an ancient practice already noticed, of representing names by the numbers contained in them. Therefore the meaning of the whole passage is, that those whom the false prophet does not excommunicate, or put out of the pale of his Church, have the mark of the beast, that is, are genuine papists, or such as are actively or passively obedient to his Latin idolatry. Those also escape his ecclesiastical interdicts who have the name of the beast, or the number of his name. By a person having the name of the beast is evidently meant his being a Latin, i.e., in subjection to the Latin empire, and, consequently an individual of the Latin world; therefore those that have the name of the beast, or the number of his name, are those that are subjects of the Latin empire, or of the numbered Latin empire, viz., who are in subjection to the Latin empire, secular or spiritual. All that were in subjection to the secular or spiritual power were not papists in heart; hence the propriety of distinguishing those which have the mark from those which have the name of the beast or the number of his name. But which of the two beasts it is which God has numbered has been not a little contested. That it is the first beast which is numbered has been the prevailing opinion. On this side are Lord Napier, Whiston, Bishop Newton, Faber, and others. Among those that have supposed the second beast to be the one which is numbered are, Dr. Henry More, Pyle, Kershaw, Galloway, Bicheno, Dr. Hales, etc. Drs. Gill and Reader assert that both beasts have the same number, and that the name is Λατεινος. Though it has been demonstrated that the name of the beast is the Latin kingdom, it is impossible from the mere name to say whether it is the Latin empire, Secular or Spiritual; hence the necessity of determining which of the two beasts God has computed. That it is the second beast which is numbered is evident from three different passages in the Apocalypse. The first is in Rev 13:17, where it is said, "that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." Here the name of the beast is mentioned before the number of his name, which is a presumptive evidence that the name of the beast refers to the first beast, and the number of his name to the second. The second passage is in Rev 15:2, where mention is made of "them that had gotten the victory over the beast, and over his image, and over the number of his name." That here styled the beast is evidently the secular Latin empire, for it was to this that the two-horned beast made an image; consequently there can be no doubt that the number of his name, or the numbered Latin empire, is the two-horned beast or false prophet. To feel the full force of this argument, it must be considered that the saints of God are represented as getting the victory over the beast as well as over the number of his name, which is a proof that two distinct antichristian empires are here spoken of, for otherwise it would be tautology. That the two-horned beast is the one which is numbered, is farther evident from a comparison of this passage with Rev 19:20. In the latter passage the words are: "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image." Here nothing is said of the number of his name, which is so particularly mentioned in Rev 15:2, and in that chapter nothing is mentioned of the false prophet, the reason of which can only be, that what is termed in one passage the number of his name, is in its parallel one called the false prophet. Hence the two-horned beast, or false prophet, is also designated by the phrase the number of his name; and consequently it is this beast which is numbered. But what adds the last degree of certainty to this argument is the passage in Rev 13:18 : "Here is wisdom. Let him that hath a mind count the number of the beast; for it is the number of a man: and his number is six hundred threescore and six." Here is the solution of this mystery: let him that hath a mind for investigations of this kind, find out a kingdom which contains precisely the number 666, for this must be infallibly the name of the beast. Ἡ Λατινη βασιλεια, The Latin Kingdom, has exclusively this number. But both beasts are called by this name; which is, therefore, the one that is numbered? It is said the number of the beast is the number of a man; consequently the numbered beast must be A Man, that is, it must be represented elsewhere in the Revelation under this emblem, for in no other sense can an empire be denominated a man. Therefore, it is not the ten-horned beast, for this is uniformly styled The Beast in every part of the Apocalypse where there has been occasion to mention this power. It can therefore be no other than the two-horned beast, or Romish hierarchy; which, on account of its preaching to the world its most antichristian system of doctrines, and calling it Christianity, is likewise named in Rev 16:13; Rev 19:20; and Rev 20:10, The False Prophet.

John Edward Clark.

And I stood on the sand of the sea - This also was in the vision. And I saw - Soon after the woman flew away. A wild beast coming up - He comes up twice; first from the sea, then from the abyss. He comes from the sea before the seven phials; "the great whore" comes after them. O reader, this is a subject wherein we also are deeply concerned, and which must he treated, not as a point of curiosity, but as a solemn warning from God! The danger is near. Be armed both against force and fraud, even with the whole armour of God. Out of the sea - That is, Europe. So the three woes (the first being in Persia, the second about the Euphrates) move in a line from east to west. This beast is the Romish Papacy, as it came to a point six hundred years since, stands now, and will for some time longer. To this, and no other power on earth, agrees the whole text, and every part of it in every point; as we may see, with the utmost evidence, from the propositions following: It is one and the same beast, having seven heads, and ten horns, which is described in this and in the seventeenth chapter. Of consequence, his heads are the same, and his horns also. This beast is a spiritually secular power, opposite to the kingdom of Christ. A power not merely spiritual or ecclesiastical, nor merely secular or political but a mixture of both. He is a secular prince; for a crown, yea, and a kingdom are ascribed to him. And yet he is not merely secular; for he is also a false prophet. The beast has a strict connexion with the city of Rome. This clearly appears from the seventeenth chapter. The beast is now existing. He is not past. for Rome is now existing; and it is not till after the destruction of Rome that the beast is thrown into the lake. He is not altogether to come: for the second woe is long since past, after which the third came quickly; and presently after it began, the beast rose out of the sea. Therefore, whatever he is, he is now existing. The beast is the Romish Papacy. This manifestly follows from the third and fourth propositions; the beast has a strict connexion with the city of Rome; and the beast is now existing: therefore, either there is some other power more strictly connected with that city, or the Pope is the beast. The Papacy, or papal kingdom, began long ago. The most remarkable particulars relating to this are here subjoined; taken so high as abundantly to show the rise of the beast, and brought down as low as our own time, in order to throw a light on the following part of the prophecy: A.D. 1033. Benedict the Ninth, a child of eleven years old, is bishop of Rome, and occasions grievous disorders for above twenty years. A.D. 1048 Damasus II. introduces the use of the triple crown. A.D. 1058 The church of Milan is, after long opposition, subjected to the Roman. A.D. 1073 Hildebrand, or Gregory VII., comes to the throne. A.D. 1076 He deposes and excommunicates the emperor. A.D. 1077 He uses him shamefully and absolves him. A.D. 1080 He excommunicates him again, and sends a crown to Rodulph, his competitor. A.D. 1083 Rome is taken. Gregory flees. Clement is made Pope, and crowns the emperor. A.D. 1085 Gregory VII. dies at Salerno. A.D. 1095 Urban II. holds the first Popish council, at Clermont and gives rise to the crusades. A.D. 1111 Paschal II. quarrels furiously with the emperor. A.D. 1123 The first western general council in the Lateran. The marriage of priests is forbidden. A.D. 1132 Innocent II declares the emperor to be the Pope's liege - man, or vassal. A.D. 1143 The Romans set up a governor of their own, independent on Innocent II. He excommunicates them, and dies. Celestine II. is, by an important innovation, chosen to the Popedom without the suffrage of the people; the right of choosing the Pope is taken from the people, and afterward from the clergy, and lodged in the Cardinals alone. A.D. 1152 Eugene II. assumes the power of canonizing saints. A.D. 1155 Adrian IV. puts Arnold of Brixia to death for speaking against the secular power of the Papacy. A.D. 1159 Victor IV. is elected and crowned. But Alexander III. conquers him and his successor. A.D. 1168 Alexander III. excommunicates the emperor, and brings him so low, that, A.D. 1177 he submits to the Pope's setting his foot on his neck. A.D. 1204 Innocent III. sets up the Inquisition against the Vaudois. A.D. 1208 He proclaims a crusade against them. A.D. 1300 Boniface VIII. introduces the year of jubilee. A.D. 1305 The Pope's residence is removed to Avignon. A.D. 1377 It is removed back to Rome. A.D. 1378 The fifty years' schism begins. A.D. 1449 Felix V., the last Antipope, submits to Nicholas V. A.D. 1517 The Reformation begins. A.D. 1527 Rome is taken and plundered. A.D. 1557 Charles V. resigns the empire; Ferdinand I. thinks the being crowned by the Pope superfluous. A.D. 1564 Pius IV. confirms the Council of Trent. A.D. 1682 Doctrines highly derogatory to the Papal authority are openly taught in France. A.D. 1713 The constitution Unigenitus. A.D. 1721 Pope Gregory VII. canonized anew.

1 AND I stood upon the sand of the sea , and saw a beast rise up out of the sea , having seven heads, and ten horns, and upon his horns ten crowns , and upon his heads the name of blasphemy .

The place of Iohn's present Residence was Patmos, which was an Island, ch. 1.9. He was yet in a Vision, but thought he was upon the Sea-shore, either in Patmos, or elsewhere;

and saw a Beast rise up out of the Sea; that is, (as I should think) unexpectedly; for who would expect to see a Leopard rise from thence?

This Beast is described like the Dragon, ch. 12.3. (only that is described with but seven Crowns) by which we understand the Devil in the Heathen Emperors of Rome; and we shall find it, v. 2. so answering Daniel's Vision of the four Monarchies, that I cannot but think the Roman Emperors, after the time of Theodosius, are meant, several of which were Arrians, as also were the Goths and Vandals (many of them) who from 402, invaded the Empire, and were not beaten out, till 564, little above 40 years before Boniface was confirmed in his Primacy.

The Arrians denying the eternal Existence of Christ, as God, may well be said to have the Names of Blasphemy upon them, or upon their Heads; but whether by these ten Heads be meant the ten sorts of Governours made use of in the Empire, or the ten Governments into which the Goths and Vandals divided the Empire, is not easie to determine, nor possibly much material. There are other Notions about this Beast: some would have it to be the Devil, but he is plainly distinguished, v. 2, and 4. from the Dragon: Some would have it to be the Turk, but we read of the worshipping of this Beast, which is what we read not done to the Turkish Emperors, who also began not till above the year 1200, (tho indeed the Saracens began [illegible: 1 letter]00 years before) but Rome, which never was the Turks Seat, is made the Seat of this Beast. Some would have it to be Idolatry it self; this was Grotius his Notion; see the Reasons against it in Mr. Pool's Synopsis Lati[illegible: 1 letter]a. Some would have it the Pagan Empire of Rome, but Iohn never saw the first Rise of that. This is a Beast that rose after the Dragon was cast down; which must be the Roman Empire under the Dominion of the Papacy, in which respect only it is now one Beast again; for otherwise in civil Respects it is divided into ten crowned Horns, i. e. distinct independent Kingdoms or Principalities.

Marginal references: Dan. 7.7.; Chap. 17.3. 9, 12.; Or, names.

2 And the beast which I saw was like unto a leopard , and his feet were as the feet of a bear , and his mouth as the mouth of a lion : and the dragon gave him his power , and his seat , and great authority .

Daniel in his Vision of the Chaldaick, Persian, Grecian, and Roman Monarchi[illegible: 1 letter]s by which the World was successively ruled from his time to St. Iohns; and many years after had the first represented to him by a Lion, for its Nobleness and Fierceness: The second, by a Bear, for its Cruelty: the third, by a Leopard, for the smaleness of its Bulk, the swiftness of its Conquests, its strength, &c. the fourth, by a Beast (not named) strong, and exceedingly terrible, that had great Iron Teeth, that devou[illegible: 1 letter]ed, and brake in pieces, and stamped the residue under its Feet. This Beast is certainly here described, which had several forms; Iohn saw it at first▪ under the Representation of a red Dragon, which signified that Empire, while Pagan, for 300 years after Christ; in which time the Old Serpent could prevail nothing against the Church. That (after a Rest to the Church of a few years, which ended with Theodosius about 380 or 400) he saw it under the form of a Leopard, ruled by Arrian Emperors till near 600. This Beast had

the Feet of a Bear, and the Mouth of a Lion. These Emperors, with the Goths and Vandals that were Arrians, were as cruel to true Christians, as the Pagan Emperors had been. Gitimer King of the Vandals, Ann. 530, and the Goths under Totila, 540, made miserable havock amongst the Christians.

the Feet of a Bear, and the Mouth of a Lion. These Emperors, with the Goths and Vandals that were Arrians, were as cruel to true Christians, as the Pagan Emperors had been. Gitimer King of the Vandals, Ann. 530, and the Goths under Totila, 540, made miserable havock amongst the Christians.

These together inherited both the Power of the Heathen Emperors,

and Rome, which was their Seat, or Throne,

and exercised their great Authority. All this was done in the form of a Leopard, not so terrible as that of a Dragon; for the Arrians disclaimed Paganism, and the Worship of Pagan-Idols. All this while the Papacy was creeping up, but till 552, or thereabouts the Goths and Vandals, and other barbarous Nations were not driven out of Italy. Totilas (who took Rome 547) was then killed, and Thejas succeeded him, who was the last King of the Goths in Italy, who about 20 years after, was beaten by Narsetes, and driven out, after the Goths and Vandals had reigned in Italy about seventy seven years.

Marginal references: Chap. 12.9.

3 And I saw one of his heads , as it were wounded to death ; and his deadly wound was healed : and all the world wondred after the beast o.

That is, the Leopard's Head.

The seven Heads of this Beast are interpreted by the Spirit of God himself, to be seven Kings, ch. 17.10. i. e. seven Forms of Soveraign Government in the Roman State, and these successive one to another; for it's said there, Five are fallen, and one is, and the other is yet to come: so that this Head must be either that then in being, or that to come; it cannot be that to come, because that does not receive its fatal Blow and deadly Wound, till the final Dissolution of the Roman (as the fourth metal) Monarchy; therefore it must be that Head then in being, viz. that of the Pagan Emperors: and the wounding of this Head to death, is the conquering the Pagan Emperors, & the abolishing of Paganism and Idolatry, and putting a stop to Persecution by the Christian Emperors; and consequently

this Wound was healed when Idolatry (for Substance the same with the heathenish, tho in a new dress) and Persecution was restored (gradually) by the Doctrine and Practice of the Romish Church.

Marginal references: Gr. slain.; Chap. 17.8.

4 And they worshipped the dragon which gave power unto the beast : and they worshipped the beast, saying , Who is like unto the beast ? who is able to make war with him?

By the Dragon here, is to be understood the Devil,

who gave power to these Emperors; not that they did so directly, but interpretatively; they worshipped Idols, which ordinarily in Scriptures are called Devils.

Possibly worshipping in this la[illegible: 2 letters]er clause is not to be understood of a Divine Adoration, but a civil Subjection; People, upon the driving out of these their Enemies, generally gave themselves up to the Obedience of their Emperors and Bishops of Rome, commanding them idolatrous Worship.

And admired these two, as those by whom they had been delivered from those Enemies who had plagued them so long.

Marginal references: Chap. 18.18.

5 And there was given unto him a mouth speaking great things , and blasphemies ; and power was given unto him to continue forty and two months .

By him here must be meant Antichrist (as appears by the 42 Months his Period, being the same with 1260 days) both the secular Power of the Emperors of Rome at this time, and the Ecclesiastical Power of the Bishops of Rome concurred to make one Antichrist. God permitted, and the Devil influenced this Beast to speak great things, as Da[illegible: 1 letter]. 7.11. which is interpreted by the term Blasphemies.

Blasphemies against God signifies strictly any reproachful Speeches against him, whether attributing to him the Creature's Imperfections, or denying him the Perfection proper to him, or giving to the Creature what belongs to God only, which Blasphemy must be in all Idolatry; for Adoration is due unto God alone, and when this is given to any Creature, there is both Blasphemy in the Doctrine which teacheth the Lawfulness of it, and Idolatry in the Practice of it.

These 42 Months are (as hath been before shewed) the same term of time with 1260 days, and must be the term of Antichrist, which was given him to tread down the outward Court in, so as the Beast here spoken of, must be the Antichrist, who began in the civil Power of the Roman Empire, but was quickly metamorphosed into the Ecclesiastical Power of the Bishop of Rome; in comparison of whose Power (after he had obtained the Primacy) indeed the Emperors Power was very small.

Marginal references: Dan. 7.8, 11. & 11.36.; Or, to make war.; Chap. 11.2.

6 And he opened his mouth in blasphemy against God, to blaspheme his name , and his tabernacle , and them that dwell in heaven .

That is, Antichrist opened his Mouth to blaspheme God. Mr. Mede noteth well, that Antichrist's time must not be counted from his beginning to persecute; but from his beginning to blaspheme, either by maintaining pernicious Doctrine, or setting up idolatrous Worship; for till the year 1206, when the Inquisition was set up, (the Doctrine of Transubstantiation having been about that time decreed by Innocent the third ▪ and confirmed by the Council of Lateran) the Persecution was not great. It is also the Observation of the same learned Author, that the threefold Idolatry of the Church of Rome is here described to us; their blaspheming the Lords Name, by giving Divine Adoration to Images;

their blaspheming the Human Nature of Christ (which he thinks is here to be understood by the Lord's Tabernacle) by their Doctrine of Transubstantiation, giving every Mass-priest power to make it of a piece of Bread;

and their putting the glorified Saints in the place of the Pagan Daemons, by their Invocation of Saints. The Observation's very ingenious, but whether the Sense of this Text, I doubt; for we are now about the Period when Antichrist began to reign, which we suppose to be soon after the year 600. The Blasphemies here mentioned, were his first Fruits: But the Doctrine of Transubstantiation, though it might be broached 100 years before, yet was made no Doctrine of their Church of six hundred years after the first beginning of the Papacy; and therefore cannot well be reckoned amongst Antichrist's first Blasphemies. But whoso is acquainted with the History of the Church after 606▪ will find enough to justifie this Text, tho we do not restrain their Blasphemy to these three things.

7 And it was given unto him to make war with the saints, and to overcome them : and power was given him over all kindreds, and tongues, and nations .

God sheweth Iohn, that after Antichrist had gone on blaspheming the Name, and Tabernacle, and Saints of God, some years, the Devil should influence him also

to make War against God's Holy Ones, and he would suffer him to overcome them;

and he should have a Power over all the Nations of that part of the World, where God had his Church. This was eminently fulfilled after the year 1200, when the Doctrine of Transubstantiation was established; the Inquisition was set up in Spain 1206; the number of those murdered by it, was exceeding great. But yet this was too slow a Work, the Pope quickly raised vast Armies against the Albigenses, first under the Conduct of his Legate, then of Simon de Montf[illegible: 2 letters]d. Perionius (one of their own) saith, That more than a Million were slain in these Wars of these poor People, meerly for not complying with the Church of Rome in their Apostacy. But what were these to those slain in the Valleys of Piedmont, Provence, Calabria, Alsatia, Bohemia, before the year 1517, when the Reformation began in Germany? What Slaughters have been since made in Germany, Hungary, Flanders, Ireland, &c. every one knows. The latter clause was eminently verified until the year 1517, there being no Nation in Europe but was subject to the Pope of Rome, so as he had a Power over all Kindreds, and Tongues, and Nations. The poor Albigenses thought themselves concerned in this Prophecy; for when the Popish General, Simon de Montford had made a vast Slaughter of them, and the Archbishop of Tholo[illegible: 1 letter]s[illegible: 1 letter] interceded for those that survived, upon Condition that they would imbrace the Romish Faith: they boldly refused, sending the Archbishop word, That they were the Overcome Servants of Iesus Christs; and all died comforting themselves with the Prophecy of this Text.

Marginal references: Dan. 7.21. Chap. 11.7.

8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain, from the foundation of the World .

God here shewed his Prophet the general Subjection that would be of all People to the Papacy, except some few, whom he had chosen to eternal Life and Salvation, whom Christ had redeemed with his Blood, and would preserve from this Pollution.

Marginal references: Exod. 30.3[illegible: 1 letter] Phil. 4.3. Chap. 3.5. & 20.12. & 21.27.; Chap. 17.8.

9 If any man hath an ear to hear, let him hear .

Either let him hear what hath been already said, and take heed that he be not one of those that worship the Beast; or let him hear what followeth concerning the Ruine of Antichrist and his Adherents: But from the usage of this Phrase in other Scriptures, where it is oft made use of to stir up Attention to some remarkable thing; it seemeth rather to be applied to what went before. The Phrase also further lets us know, that (comparatively) the number of those who should refuse to worship the Beast, would be very small, as indeed it proved.

Marginal references: Chap. 2.7.

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. .

As it was God's manner by the Prophets of old, when he had denounced Judgments against his People, to comfort them by a Prediction of the ruine of their Enemies; so here, by this his New-Testament-Prophet he assureth his Church, that Antichrist also should have his Period, and have the same measure meeted to him, which he had meeted out to others by leading into Captivity, and killing with the Sword; and indeed there are no Sins which God doth so ordinarily punish by retaliation, as Sins against Iustice and Mercy. (of which nature Persecutions are the most eminent,) Isa. 33.1, 2.

That is, there is a time for God's People to exercise their Faith and Patience. Patience, because they are like to wait for deliverance a long time, and to suffer many sharp things in the mean time; and Faith, because their deliverance will be a thing out of sight, of which they will have no security but from the Promise of God.

Marginal references: Gen. 9.6. Matth. 26.52.; Chap. 14.12.

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 .

There are great Disputes, about this other Beast, who is represented or signified by it: The Popish Writers say it is some eminent Impostor, who shall appear in the World before the coming of Antichrist, Others would have it to be Magick practised by Apollonius Thyantus, (the vanity of which Notion Dr. Moor hath sufficiently demonstrated,) the generality of Protestant Writers agree it to be Antichrist himself, the same Beast which was before spoken of, only in another form. The design, and time, and power of both is the same; neither hath this other Beast any other figure assigned to him; and in the end of this Chapter we shall find mention but of one Beast, the Mark, Name, and Number of the Beast mentioned, v. 16, 18. is but of one Beast; and we shall find the power of both to be the same; only he is called another, because appearing in another form, or under another Type. The former Beast typified the civil power of Antichrist; this his Ecclesiastical power. He is said to have come up out of the Earth; either, because he was of a meaner extraction than the other; or, because he stole upon the World insensibly. The Pope and his Clergy are judged by the best Interpreters to be here meant.

He pretends to the power of Christ as his Vicar, and therefore is said to have Horns as a Lamb.

But he should speak terribly; or his Doctrines should be such as the Apostle calls Doctrines of Devils. Or his words and practice should be like those of the great Red Dragon.

Marginal references: Chap. 11.7.

12 And he exerciseth all the power of the first beast before him , and causeth the earth, and all that dwell, therein, to worship the first beast, whose deadly wound was healed .

The power of the first Beast was to speak great Words and Blasphemies, and to make War with, and overcome the Saints, v. 6, 7. This power also should be exercised by the Papacy (according to this Prophecy) and time hath witnessed the truth of it.

And as before he arrived at the heighth of Power, he had perswaded the latter Emperours to establish Idolatry and Superstition; so having now the power in his own hands, and being by the first Beast made Head of the Church, he now vigorously causeth all under his power to obey the Edicts, Decrees and Commands of that Nature, which those Emperors had published; chusing rather to do this in the Name of others, than from himself; that in case of the non-compliance of any, he might charge them with Sedition or Disobedience to the Imperial Laws, or dissenting from Antiquity &c. Hence he causeth them to worship the first Beast rather than himself.

Marginal references: Ver. 3.

13 And he doth great wonders , so that he maketh fire come down from heaven on the earth in the sight of men ;

Lying Wonders, 2 Thess. 2.9. such as by God's permission, false Prophets might do, Deut. 13.1, 2. Prophets were to be judged true or false not from any Signs or Wonders which they did, but from the Doctrine they taught, and would by those signs establish.

Wonders as great as those which Elias wrought.

Marginal references: Matth. 24.24. Chap. 16.14.

14 And deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast , saying to them that dwell on the earth, that they should make an Image to the beast, which had a wound by a sword, and did live .

The Lord sheweth his Prophet by what means the Papacy should cheat the World, viz. by pretences of Miracles, which it had a power to work (the Doctrines of the Church of Rome to this are sufficiently known,) all which are done in the sight of the Beast, that is, to his Honour, and to gain him a Reputation. As God gave his Prophets and Apostles a power to work true Miracles for the confirmation of their mission from him, and of the Doctrines which they brought; so he permitted others to work Lying Wonders for the Confirmation of their false Doctrine. The Apostle therefore describeth the coming of Antichrist to be with all Power and Signs, and Lying Wonders, and with all deceivableness of unrighteousness, 2 Thess. 2.9, 10.

These words shew the design of this last mentioned Beast, viz. To make an Image to the Beast which had a wound by the Sword. Mr. Mede's notion here seemeth best to me, that by the Beast which had a wound by the Sword, is to be understood the Dragon, of whose Wound we read chap. 6. He was the Type of the Pagan Emperors, whom God rooted out, Antichrist's Design was to make an Image of that Old Beast, in which it might again live; which he did by his setting up the Veneration of Images, and the Invocation of Saints; the Pagan Idolatry lying chiefly in their adoration of Persons (who had been famous amongst them) when they were dead, making them their Mediators to their Supreme Gods; and in the veneration of their Images and Statues; The making the Image of this Beast, was the restoring of the same Idolatry, changing only the Names of Princes and great Soldiers, whom the Pagans worshipped after their Death, into the Names of Saints; in which Image the Dragon lived again; and it is sufficiently known how the Romish Clergy deceiveth people into this Idolatry by their Stories of Miracles done by such Saints.

Marginal references: Chap. 9.20.

15 And he had power to give life unto the image of the beast , that the image of the beast should both speak, and cause that as many as would not worship the image of the beast, should be killed .

The Beast mentioned v. 11. had a power to give life unto this new formed Idolatry, conformable to that of the Pagans, in which the Old Beast again lived; he gave life to it by his Decrees and Bulls, and Canon Laws

And by his Excommunications and Censures of those that would not comply with his Idolatry as Hereticks; after which the persons so adjudged, were delivered up to the secular power to be put to Death.

Marginal references: Gr. Breath ▪

16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads :

No particular Character is here to be understood, but only the general imposition of the Romish Faith upon all sorts of persons. His mark was nothing else but either the Profession of his Faith and Religion, or a vowed subjection to his commands, which we know is the practice of the Papacy where it obtaineth in any Country.

Marginal references: Gr. To give.

17 And that no man should either buy or sell, save he that had the mark, or the name of the beast, or the number of his name .

There have been great disputes about the Name and Number of the Beast. I must profess my self not able to distinguish betwixt the Mark Name, and Number of the Beast, they may all signify the same thing, viz. the Profession of the Romish Religion. Some think the Number is contained in the Name, and that the Name is ΛΛTEINOΣ, in which the Number 666 is contained; of which we shall speak more by and by.

This the Popish Church effects by its Excommunications; it was begun in the Councel of Lateran, anathematizing all who entertained any of the Waldenses, or traded with them; and the late learned Bishop of Armagh, in his Book de Successione Ecclesiae, hath given us an account of such a Canon of a Synod in France, which in express terms forbad any Commerce with Hereticks in buying or selling. Paraeus tells us Pope Martin the Fifth hath best interpreted this Prophecy, in his Bull added to the Council of Constance, where he prohibits Roman Catholicks, to suffer any Hereticks to have any Dwellings in their Countreys, or to make any Bargains, or use any Trades, or to perform to them any Civil Offices.

Marginal references: Chap. 14.11.

18 Here is wisdom . Let him that hath understanding count the number of the beast: For it is the number of a man: and his number is Six hundred threescore and six .

That is, herein is the Wisdom, the unsearchable wisdom of God seen in the trial of his Church. Or (which is more probably the sense) this is a point will exercise the wisdom of Men.

Let him that is spiritually wise, count the number of the Beast

It is such as may be numbred after the way Men use to Number.

What this meaneth hath exercised the Wits of the greatest Divines in all Ages. A late learned and valuable Writer thinks that 666 doth not signify a certain definite number, but an indefinite number, and that not of years, but of pernicious errors, by the broaching and upholding of which Antichrist may be known. But the most Interpreters think a number, and that a definite certain number of years is to be understood here, but they are again divided; some thinking them determining the time of the fall of this Beast: others judging them to determine or define the year or time of his beginning to reign, the time from whence his period and term of 42 months or 1260 years, commenceth: most of those who think this number determinative of the time when he should fall, understood by it 1666, which raised the expectation of many good and some learned Men (though we see in this thing they were deceived) upon that year. A Countryman of our own, who hath wrote an English Dissertation about the Name, Number, and Character of the Beast, hath with much more probability judged this number definitive of the time when he began to Reign under the title of Universal Bishop, which was about the year 606; but there seemeth to be a want then of 60 years; to answer which objection, the aforesaid Author (N. Stephens) undertaketh to make out, that the year which according to our account was 606, was according to Daniel's Chronology 666; for it is the [illegible: 1 letter]ix hundred sixty sixth year of the Roman Monarchy, which, saith he, is to be counted from the time when that Empire first invaded the Church, which was when Cicero and Antonius were Consuls, about 60 years before Christ; for then the Romans first subdued the Iews (the ancient Church of God.) As to this notion, there is nothing to be proved, but that 666, must be counted from that Epocha; for admitting that the time of the Beast's Reign as to the beginning of it, fell much about 666, I shall only say of it, that I do not judge it a contemptible notion. This makes this Prophecy a prediction of the time when this Beast should begin to shew his Power, and therefore it is called the Number of his Name; (Name in Holy Scripture often signifying Dominion and Power:) But there is yet another notion, which is the most Learned Dr. Potters, in his Book, called The Interpretation of the Number 666; a Book justly valuable both for the great Wit and Learning in it, and much magnified both by Dr. Moor, and Mr. Mede, whose Judgment of it▪ is prefixed to it; in which he saith, It is the happiest Tract that ever yet came into the World,—and though at first he read the Book with much prejudice, yet when he had done it, it left him possest with as much admiration. The foundation on which he goeth is, that this number is to be interpreted by the opposite number of 144, chap. 21.17. as the measure of the Wall of the new Ierusalem; which is to be understood of square measure, as he proveth chap. 6. for the Wall could not be 144 Cubits high, nor 144 Cubits broad; but in square measure so much, that is 12 Cubits high, and 12 Cubits broad, (for the length cannot be understood) it being impossible that a Wall 144 Cubits long, should encompass a City 91 Furlongs about: In like manner he thinks 666 ought to be counted by the square root of that number, which is 25[illegible: 2 letters]. Hence he concludeth, that as 12, the square root of 144 is God's number, so 25 is the square root of Antichrist's number 666; and by this enigmatical expression we are taught that Antichrist should be a Political Body that should as much affect the number of 25, as God seemeth to have in his Church affected the number of 12: Under the Old Testament God built his Church upon 12 Patriarchs, it was made up of 12 Tribes; Hierusalem mentioned by Ezek. ch. 48.31. and in this Book, chap. 21.12. had twelve Gates, v. 21. these were 12 Pearles; at the Gates v. 12. were 12 Angels; the Wall, v. 14. had 12 Foundations, in them the names of 12 Apostles; v. 16. the measure of the City was 12000 Furlongs, chap. 22.2. the Tree of Life had 12 manners of Fruits, by all which i[illegible: 1 letter] appears that 12 was the number God affected to use with reference to his Church, and the square root, both of the 144 Cubits, which were the measure of the Wall, chap. 21.17. and likewise of the 144 thousands, mentioned in the next Chapter as the number of Christ's retinue. On the contrary 25 is the square root of 666 (adding the Fraction) which is the Beasts Number, and that Learned Author proves, That the Pope and his Clergy as much affected the number of 25 in their first forming their Church, as God did the number of 12: They at first divided Rome into 25 Parishes (instead of the old 35 Tribes,) over which they set 25 Cardinals (which were their first number) who had 25 Churches: They made 25 Gates to the City; at last they also brought the Articles of their Creed to 25; this that learned Author abundantly proveth, chap. 17, 18, 19, 20, 22. He also chap. 24, 25, 26. sheweth how in a multitude of things of lesser moment, they affected this number of 25: This seemeth a very probable notion. I further refer my Reader to the Learned Author's Book, where he enlargeth upon these things with great Wit and Learning: In this variety I shall positively determine nothing, but have shortly mentioned the senses I think most probable, as to this mysterious Number 666.

Marginal references: Chap. 17.9.; Chap. 15.2.

The First Beast. (a. d. 95.)

1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 5 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. 6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 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.

We have here an account of the rise, figure, and progress of the first beast; and observe, 1. From what situation the apostle saw this monster. He seemed to himself to stand upon the sea-shore, though it is probable he was still in a rapture; but he took himself to be in the island Patmos, but whether in the body or out of the body he could not tell. 2. Whence this beast came—out of the sea; and yet, by the description of it, it would seem more likely to be a land-monster; but the more monstrous every thing about it was the more proper an emblem it would be to set forth the mystery of iniquity and tyranny. 3. What was the form and shape of this beast. It was for the most part like a leopard, but its feet were like the feet of a bear and its mouth as the mouth of a lion; it had seven heads, and ten horns, and upon its heads the name of blasphemy: the most horrid and hideous monster! In some part of this description here seems to be an allusion to Daniel's vision of the four beasts, which represented the four monarchies, Dan. vii. 1-3, &c. One of these beasts was like a lion, another like a bear, and another like a leopard; this beast was a sort of composition of those three, with the fierceness, strength, and swiftness, of them all; the seven heads and the ten horns seem to design its several powers; the ten crowns, its tributary princes; the word blasphemy on its forehead proclaims its direct enmity and opposition to the glory of God, by promoting idolatry. 4. The source and spring of his authority—the dragon; he gave him his power, and seat, and great authority. He was set up by the devil, and supported by him to do his work and promote his interest; and the devil lent him all the assistance he could. 5. A dangerous wound given him, and yet unexpectedly healed, v. 3. Some think that by this wounded head we are to understand the abolishing of pagan idolatry; and by the healing of the wound the introducing of the popish idolatry, the same in substance with the former, only in a new dress, and which as effectually answers the devil's design as that did. 6. The honour and worship paid to this infernal monster: All the world wondered after the beast; they all admired his power, and policy, and success, and they worshipped the dragon that gave power to the beast, and they worshipped the beast; they paid honour and subjection to the devil and his instruments, and thought there was no power able to withstand them: so great were the darkness, degeneracy, and madness of the world! 7. How he exercised his infernal power and policy: He had a mouth, speaking great things, and blasphemies; he blasphemed God, the name of God, the tabernacle of God, and all those that dwell in heaven; and he made war with the saints, and overcame them, and gained a sort of universal empire in the world. His malice was principally levelled at the God of heaven, and his heavenly attendants—at God, in making images of him that is invisible, and in worshipping them;—at the tabernacle of God, that is, say some, at the human nature of the Lord Jesus Christ, in which God dwells as in a tabernacle; this is dishonoured by their doctrine of transubstantiation, which will not suffer his body to be a true body, and will put it into the power of every priest to prepare a body for Christ;—and against those that dwell in heaven, the glorified saints, by putting them into the place of the pagan demons, and praying to them, which they are so far from being pleased with that they truly judge themselves wronged and dishonoured by it. Thus the malice of the devil shows itself against heaven and the blessed inhabitants of heaven. These are above the reach of his power. All he can do is to blaspheme them; but the saints on earth are more exposed to his cruelty, and he sometimes is permitted to triumph over them and trample upon them. 8. The limitation of the devil's power and success, and that both as to time and persons. He is limited in point of time; his reign is to continue forty-and-two months (v. 5), suitable to the other prophetical characters of the reign of antichrist. He is also limited as to the persons and people that he shall entirely subject his will and power; it will be only those whose names are not written in the Lamb's book of life. Christ had a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist might overcome their bodily strength, and take away their natural life, they could never conquer their souls, nor prevail with them to forsake their Saviour and revolt to his enemies. 9. Here is a demand of attention to what is here discovered of the great sufferings and troubles of the church, and an assurance given that when God has accomplished his work on mount Zion, his refining work, then he will turn his hand against the enemies of his people, and those who have killed with the sword shall themselves fall by the sword (v. 10), and those who led the people of God into captivity shall themselves be made captives. Here now is that which will be proper exercise for the patience and faith of the saints—patience under the prospect of such great sufferings, and faith in the prospect of so glorious a deliverance.

The Second Beast. (a. d. 95.)

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. 12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

Those who think the first beast signifies Rome pagan by this second beast would understand Rome papal, which promotes idolatry and tyranny, but in a more soft and lamb-like manner: those that understand the first beast of the secular power of the papacy take the second to intend its spiritual and ecclesiastical powers, which act under the disguise of religion and charity to the souls of men. Here observe,

I. The form and shape of this second beast: He had two horns like a lamb, but a mouth that spoke like the dragon. All agree that this must be some great impostor, who, under a pretence of religion, shall deceive the souls of men. The papists would have it to be Apollonius Tyranæus; but Dr. More has rejected that opinion, and fixes it upon the ecclesiastical powers of the papacy. The pope shows the horns of a lamb, pretends to be the vicar of Christ upon earth, and so to be vested with his power and authority; but his speech betrays him, for he gives forth those false doctrines and cruel decrees which show him to belong to the dragon, and not to the Lamb.

II. The power which he exercises: All the power of the former beast (v. 12); he promotes the same interest, pursues the same design in substance, which is, to draw men off from worshipping the true God to worshipping those who by nature are no gods, and subject the souls and consciences of men to the will and authority of men, in opposition to the will of God. This design is promoted by the popery as well as by paganism, and by the crafty arts of popery as well as by the secular arm, both serving the interests of the devil, though in a different manner.

III. The methods by which this second beast carried on his interests and designs; they are of three sorts:—1. Lying wonders, pretended miracles, by which they should be deceived, and prevailed with to worship the former beast in this new image or shape that was now made for him; they would pretend to bring down fire from heaven, as Elias did, and God sometimes permits his enemies, as he did the magicians of Egypt, to do things that seem very wonderful, and by which unwary persons may be deluded. It is well known that the papal kingdom has been long supported by pretended miracles. 2. Excommunications, anathemas, severe censures, by which they pretend to cut men off from Christ, and cast them into the power of the devil, but do indeed deliver them over to the secular power, that they may be put to death; and thus, notwithstanding their vile hypocrisy, they are justly charged with killing those whom they cannot corrupt. 3. By disfranchisement, allowing none to enjoy natural, civil, or municipal rights, who will not worship that papal beast, that is, the image of the pagan beast. It is made a qualification for buying and selling the rights of nature, as well as for places of profit and trust, that they have the mark of the beast in their forehead and in their right hand, and that they have the name of the beast and the number of his name. It is probable that the mark, the name, and the number of the beast, may all signify the same thing—that they make an open profession of their subjection and obedience to the papacy, which is receiving the mark in their forehead, and that they oblige themselves to use all their interest, power, and endeavour, to promote the papal authority, which is receiving the mark in their right hands. We are told that pope Martin V. in his bull, added to the council of Constance, prohibits Roman catholics from suffering any heretics to dwell in their countries, or to make any bargains, use any trades, or bear any civil offices, which is a very clear interpretation of this prophecy.

IV. We have here the number of the beast, given in such a manner as shows the infinite wisdom of God, and will sufficiently exercise all the wisdom and accuracy of men: The number is the number of a man, computed after the usual manner among men, and it is 666. Whether this be the number of the errors and heresies that are contained in popery, or rather, as others, the number of the years from its rise to its fall, is not certain, much less what that period is which is described by these prophetic numbers. The most admired dissertation on this intricate subject is that of Dr. Potter, where the curious may find sufficient entertainment. It seems to me to be one of those seasons which God has reserved in his own power; only this we know, God has written Mene Tekel upon all his enemies; he has numbered their days, and they shall be finished, but his own kingdom shall endure for ever.

CHAP. XIII. Verſe 1. And I ſtood]

VVHere I might beſt ſee the beaſt that came out of the ſea.

I ſaw a beast] The Church, flying into the wildernes from the Dragon, fals upon this Beaſt, which is nothing better then the Dragon under a better ſhape, Sic alind ex alio malum. This beaſt is that Antichriſt of Rome.

Riſe up] Not all at once, but by degrees.

Out of the ſea] Out of the bottomleſſe pit, Chap. 11.7. 2 Theſſ. 2.9.

Having ſeven heads] To plot.

And ten horns] To puſh. Craft and cruelty go alwaies together in the Churches enemies. The Aſp never wanders alone; and thoſe birds of prey go [illegible: 1 letter]ot without their mates, Iſa. 34.16.

And upon his horns] The Kings that are the popes vaſſals. See Rev. 17.11. Theſe are the props of his power.

The name of blasphemy] This is his true name: his pretenſed name is myſtery.

Verſe 2. Like unto a leopard] Which is the female among the panthers the property wherof is, as Pliny telleth us, with her ſweet ſmell to allure the beaſts unto her, hiding her terrible head till ſhe hath them within her reach, and then teareth them in pieces, Juſt ſo dealeth Rome with her unhappy proſelytes. The Papacy is an alluring, tempting, bewitching Religion. No ſin paſt, but the Pope can pardon it: none to come, but he can diſpenſe with it, Etiamſi per impoſſibile, matrem Dei quis vitiaſſet, ſaid Tecelius.

As the feet of a Bear] Which ſtands firm on her hinder feet, and fights with her fore-feet: ſo doth the Papacy with its Canons, Decrees, traditions, &c.

As the mouth of a lion] Wide, ravenous, roaring, and [illegible: 2 letters]ſatiable.

And the Dragon gave him his power] This bargain was offered to Chriſt, Mat. 4. but he would none of it. The bramble in Jothams parable thought it a goodly thing to raign: So did not the vine and fig-tree.

Verſe 3. One of his heads as it were wounded] Either by the invaſion of the Gothes; or by that fatall ſchiſme in the Church of Rome, anno 1378. when there ſat three Popes at once,Lib 3 de Papa Rom. cap. 11. for fourty years together: or by the falling away of Proteſtants from the Popedome, from the daies of Wicliffe, John Huſſe, the Waldenſes, Luther, to this preſent. Bellarmine bewails the buſineſſe, that ever ſince we began to count and call the Pope Antichriſt, his kingdome hath greatly decreaſed. And Cotton the Jeſuite confeſſes, that the authority of the Pope is incomparably leſſe then it was; and that now the Chriſtian Church is but a diminitive.

And his deadly wound was healed] By that falſe Prophet, ver. 11. that is by the Sorboniſts, Jeſuites, Trent-fathers, and other Popiſh Chyrurgeons. The Jeſuites give out, That the devil ſent out Luther, and God raiſed up them to reſiſt him: but great is the truth, and will prevail, when all falſhood ſhall fall to the ground. It is but a palliate cure we here reade of.

And all the world] ſc. Of Roman-Catholikes.

Wondered] Or had wondered, till the beaſt was wounded.

Verſe 4. And they worſhipped] Admiration bred adoration. Idolatrous Papiſts are worſhippers of the devil; whom though in word they defie, yet in deed they deifie.

Who is like unto the beaſt?] Papa poteſt omnia, qu[illegible: 1 letter] Chriſtus potest, ſaith Hoſtienſis. The Pope can do whatſoever Chriſt can doe: yea and more too, it ſhould ſeem by theſe wiſe wonderers:Cap. quarto. for who is like unto the beaſt? ſay they. Papa eſt plus quam Deus, ſaith Francis Zabarell, The Pope is more then a God.De Pap. Rom. lib. 4. And why? for of wrong he can make right, of vice vertue, of nothing ſomething, ſaith Bellarmine. Moſconius cannot be content to derive Papa from Papae the Interjection of admiring,De mojeſtat. militant eccleſ: l. 1 c. 1. becauſe he is ſtupor mundi, the worlds wonderment (that ye may know him to be the beaſt here mentioned) but he muſt ſtile him King of Kings and Lord of Lords: having ruledome over all rationall creatures, Duliâ ador andus, &c.

Verſe 5. And there was given unto him] As once was to Antiochus that little Antichriſt, Dan. 7.25. What cracks the Pope makes of his illimited power and prerogatives, who knows not? What blaſphemies he belcheth out of the fable of Chriſt, of eating his pork, Al despito di Dio, in deſpite of God; of ſuffering himſels to be ſtiled the lamb of God that taketh away the ſins of the world, as Pope Martin the fourth did, of drinking an health to the devil, as another of them did, who hath not heard? Baronius at the year 964 reckoning up certain of the Popes, calleth them monſters, an abomination of deſolation in Gods Temple, &c. Cardinall Benno ſaith of Pope Hildebrand, That he was a blaſphemer, a murderer, a whoremaſter, a necromancer, an heretike, and all that's nought. The Church of Rome (ſaith another of their own Writers) hath deſerved now for a long time no better of God, then to be ruled by reprobates. Marcellius the ſecond, Pope of Rome, Jac. Revius, p 175. ſaid, That he could not ſee how any Pope could be ſaved.

Fourty and two moneths] Here Mr Brightman calculates and pitches the ruine of Antichriſt upon the year 1686. or thereabouts.

Verſe 6. In blaſphemy against God] As when Pope Leo the firſt, and (after him) Nicolas the third affirmed, that Peter their predeceſſour was taken into fellowſhip with the bleſſed Trinity, as one with them. See verſ. 5.

And his tabernacle] Chriſts humanity (Joh. 1.14. and 2.19. this he blaſphemeth, by tranſubſtantiating a cruſt into Chriſt. Or, the Church of Chriſt, which he counteth and calleth the Synagogue of Satan.

And them that dwelt in heaven] The glorified Saints, whom either he deſpiteth with obtruded honours, ſuch as they acknowledge not: or elſe barks and rails at unceſſantly as Arch-devils, deteſtable heretikes, common peſts, &c. as Luther, Melancthon, Calvin, Ʋbicun que inve nitur nomen Calvini, delea, tur. Ind. expu[illegible: 1 letter]. whoſe very name he hath commanded to be razed out of all books, whereſoever any man meets with it.

Verſe 7. To make warre with the Saints] As he did with the Albigenſes, publiſhing his Croyſades againſt them, as if they had been Saracens, and deſtroying ten hundred thouſand of them in France only, if Perionius may be believed. Not to ſpeak of the many thouſands ſince ſlain in battle by the Popes Champions in Germany, France, Ireland, and now alſo in England: beſides thoſe many more that have died for Religion by the bloudy inquiſition, by the hands of the hang man, 3600 in the Low-countreys by the command of the Duke of Alva, 800 here in Qu. Maries daies, &c. The Beaſt hath even made himſelf drunk with the bloud of the Saints.

And to overcome them] So it ſeemed, but ſo it was not. See Revel. 12.11. The Saints never more prevail and triumph, then when it ſeems otherwiſe. Of them the enemies may ſay, as the Perſians did once of the Athenians at the field of Marathon.

[non-Latin text not transcribed] Sto[illegible: 1 letter]aeus. We fell them, yet they fall not, thrust them through; They feel no miſchief, but are well enough.

Over all kindreds and tongues] Here the holy Ghoſt points to the Popiſh Catholiciſme. The Jeſuites will ſtill needly have the Roman Church to be the Catholike Church, though ſo many kindreds, tongues and Nations have utterly diſclaimed it. Herein they are like that mad fellow Thraſilaus in Horace, who laid claim to all the ſhips that came into the harbour at Athens, though he had no right to the leaſt boat there.

Verſe 8. Whoſe names are not written] He then that lives and dies a Papiſt cannot be ſaved.

Slain from the foundation] ſc. 1, In Gods purpoſe. 2. In his promiſe. 3. In the faith of his people. 4. In the ſacrifices. 5. In the Martyrs: the firſt that ever died, died for Religion.

Verſe 9. If any man have an ear] q. d. Let all that have ſouls to ſave, beware of this beaſt: for is it nothing to looſe an immortall ſoul? To purchaſe an ever-living death? Purus putus Papiſta non potest ſervari. Confer Revel. 19.21. Its confeſſed of all, that a learned Engliſh apoſtate Papiſt cannot be ſaved.

Verſe 10. He that leadeth into captivity] q. d. Be of good chear: Antichriſt ſhall one day meet with his match, drink as he brewed, be paid in his own coin, filled with his own waies, have bloud again to drink, for he is worthy. See Iſa. 33.1. and 2 Theſſ. 1.6.

Here is the patience] q. d Here is matter for the triall, exerciſe and encreaſe of the Saints graces. Hard weather tries what health. The walnut tree is moſt fruitfull, when moſt beaten. Or, here is ſupport for the Saints, and that which may well make them to hold out faith and patience.

Verſe 11. And I beheld another beaſt] Another in ſhape, but the ſame in ſubſtance with the former. For here Chriſt appears not as an Emperour, but as an Impoſtour. That theſe two are both one, ſee Rev. 17.11. & 19.20,

Coming up out of the earth] Set up by earthly men and earthly means:Ioh. 8.23. of baſe beginning; Gigas quaſi [non-Latin text not transcribed] Ego ſupernas, v[illegible: 1 letter]s infernates eſtis, ſaith our Saviour to the Jews. I am from above, ye are from beneath: ye are earth-ſprung, as ſo many muſhromes.

And he had two horns] Two horns in his mitre, two keys in his hand, two ſwords borne before him, a two-fold pretended power, ſecular and ſacred, as King and Prieſt, in the Lambs ſtead, whoſe Ape he is.

Spake as a dragon] That is, ſaith one, he uſed an abſolute command over conſciences,Dioda[illegible: 1 letter]. raiſed himſelf through devilliſh pride and execrable boaſting, Rev. 18.7.

Verſe 12. And he exerciſeth] The power of ſpeaking blaſphemies, of waging wars, of ruling over kindreds, tongues and Nations, &c. notwithſtanding his wounded head, which is after a ſort cured by the ſedulity and ſubtilty of the Jeſuites, and other the Popes emiſſaries.Forbes. The firſt beaſt (ſaith an Interpreter) is the Kingdom of Rome under the Pontificality: the ſecond beaſt is the Pontificality wonderfully quickning the wounded beaſt to that eſtate: both are one and the ſame except in conſideration, as I have ſaid.

Verſe 13. And he doth great wonders] By his are of jugling: for true miracles he can do none, nor his maſter the Dragon to help him. Hence they are called lying wonders, 2 Theſſ. 2.9, 10 ſorceries, Rev. 18.23. and impoſtures here, ver. 14.

So that he maketh fire] As another Elias. This the Pope doth daily by his excommunications, caſting fire-brands, as it were, from on high at thoſe that ſlight him: and moreover he relleth us of ſome,Aventin. An[illegible: 1 letter]al. that for with-ſtanding his edicts, were thunder-ſtruck to death.

Verſe 14. That they ſhould make an image] An Emperour, ſaith Aretius, an image of him at leaſt, choſen indeed by the ſeven Electours of Germany, but confirmed by the Pope; who therefore is ſaid to give life to the image of the beaſt, whereby he both ſpeaketh and acteth, ver. 15. For if the Pope confirm not the new elect, he is no Emperour.

Verſe 15. Should be killed] What ſlaughters Charls the fifth made at Magdeburg and elſwhere by the Popes appointment; and what bloudy work hath been done in Germany, now for this eight and twenty years, or thereabouts by the now-Emperour and his Father, againſt the Proteſtant party, I need not here to relate.

Verſe 16. All both ſmall and great] Emperour and elſe. The Pope having by his nephew perſwaded the King of Bohemia Maximilian (afterwards Emperour) to be a good Catholike, with many promiſes of honours and profits, intimating the ſucceſſion of the Empire, which elſe he ſhould hardly obtain,Hiſt of the Coun. of Trent 418. was anſwered by the King, that he thanked his Holineſſe, but that his ſouls health was more dear to him then all the things in the world. Which anſwer they ſaid in Rome was a Lutheran form of ſpeech, and ſignified an alienation from that Sea; and they began to diſcourſe what would happen after the old Emperours death.

To receive a mark] The Popiſh Clergy ſay, that in their Ordination they receive an indeleble character. They may chuſe whether they will have it in their fore-heads (where it cannot be hid) or in their right hands, where they may either hide it, or ſhew it, as they think good. See the Note on Revel. 7.3. The mark common to all the Popiſh rabble is, S. Peters Keys branching out it ſelf in every Antichriſtian doctrine and idolatrous practice. I can never ſufficiently admire (ſaith one) the ſpeech of bleſſed Luther, M. Heyricks Serm[illegible: 1 letter]p 108. who though he was very earneſt to have the Communion adminiſtred in both kindes, contrary to the Doctrine and cuſtome of Rome, yet he profeſſeth, If the Pope, as Pope, commanded him to receive in both kindes, he would but receive in one kinde. Its a generall rule among the beſt, that what the Pope commands, as Pope, though it be good or indifferent, as to pray, reade, lift up an eye, hand, to wear black or white, &c. it is a receiving of the mark of the Beaſt, &c.

Verſe 17. Might buy or ſell] As at Rome, oaths, laws,Ro[illegible: 2 letters] omnia vaen[illegible: 1 letter]l[illegible: 1 letter]a. vows are ſoluble, and all things elſe are ſaleable.

Vendit Alexander cruces, altaria, Christum: Vendere jure potest, emerat ille priùs. The Pope ſels croſſes, altars, Chriſt, and all: Well he may ſell, for he bought them at the ſtall.

Alſo its well known, that the Pope flatly forbids trade and traffique with all whom he hath excommunicated, as he did with the Albigenſes in the Lateran Councel: And as he did with one Tooly in Qu.Act and Mon. Maries daies; who being hanged for felony, and defying the Pope, was (after his death) ſuſpended and excommunicated, that no man ſhould eat or drink, buy or ſell with him, bid him good morrow, &c.

Or the name of the beaſt] To be called a Roman-Catholike, which is better eſteemed among Papiſts then the name of a Chriſtian. It is notoriouſly known (ſaith Dr Fulk) that the moſt honourable name of Chriſtian is in Italy, and at Rome a name of reproach; Ann[illegible: 2 letters]. in Acts 11. ſect. 4. and uſually abuſed to ſignifie a fool or a dolt.

Or the number of his name] That keep ſomewhat more aloof, and yet privily comply with Papiſts, and drive the ſame deſigne with them; though more ſlily and covertly, and top themſelves perhaps unperceivedly. What's the reaſon the Pope will not diſpenſe in Spain or Italy, if a Papiſt marry a Proteſtant, yet here he will: but becauſe ſuch Proteſtants receive the number of his name, and will ſoon be drawn to him?

Verſe 18. Here is wiſdome] That is, Work for wiſdome: as ver. 10. Here is the patience and faith of Saints.

It is the number of a man] Such as a man, by ſearch, may finde out, if he have his wits about him, as we ſay. Others ſenſe it thus: the whole number of the Beaſt, whatſoever is numbred to belong unto him, is but the number of a man; humane in ventions and will-wiſdome.M▪ Cotton, Men will have it ſo, and this is the ſumme of all Popiſh Religion.

Six hundred threeſcore and ſix] Amongſt the many conjectures, that of [non-Latin text not transcribed], ſeems to me moſt probable, as moſt ancicent and authentike. The year of Romes tuine is by ſome held to be 1606.Bernard[illegible: 1 letter]s oſſ[illegible: 1 letter] verat Antichr[illegible: 1 letter] ſtum ſuturum meridianum demonem: [illegible: 1 word] a meridie erit, & ibi ſedebit. In Cant. ſer. 33. Tis plain, ſaith one, Satan ſhall be tied up 1000 years: 666 is the number of the beaſt, Antichriſt ſhall ſo long raign: theſe two together make the juſt number.

And I stood upon the sand of the sea. The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. The reason of this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters. --Prof. Stuart, in loc. This vision strongly resembles that in Dan 7:2, seq., where the prophet saw four beasts coming up in succession from the sea. Dan 7:2. In Daniel, the four winds of heaven are described as striving upon the great sea, (Dan 7:2,) and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. Dan 7:2. In the passage before us, John indeed describes no storm or tempest, but the sea itself, as compared with the land (Rev 13:11) represents an agitated or unsettled state of things, and we should naturally look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connexion with the Papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures. Compare as above, Dan 7:2, Ps 65:7, Isa 60:5, Rev 10:2. The natural idea, therefore, in this passage, would be that the power that was represented by the "beast" would spring up among the nations, when restless or unsettled, like the waves of the ocean.

And saw a beast. Daniel saw four in succession, (Dan 7:3-7,) all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other, Rev 13:1,11. On the general meaning of the word beast--θηριον-- Rev 11:7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. Dan 7:3. Having seven heads. So also the dragon is represented in Rev 12:3.

Rev 12:3. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. In Rev 17:9, referring substantially to the same vision, it is said that "the seven heads are seven mountains;" and that there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built, (compare Barnes on "Re 12:3",) and consequently this must be regarded as designed, in some way, to be a representation of Rome.

And ten horns. See this also explained in Barnes on "Re 12:3". Compare also the more extended illustration in Barnes on "Da 7:25" seq. The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the Papacy was about to rise. Compare Rev 17:12: "And the ten horns which thou sawest are ten kings, [marg. kingdoms,] which have received no kingdom as yet, but receive power as kings with the beast." For a full illustration of this, see Barnes on the close of Daniel 7.

And upon his horns ten crowns. Greek, ten diadems. Rev 12:3. These indicated dominion or authority. In Rev 12:3, the "dragon is represented as having seven diadems on his head; here, the beast is represented as having ten. The dragon there represents the Roman domination as such, the seven-hilled, or seven-headed power, and, therefore, properly described as having seven diadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the Papacy, and, therefore, properly represented here as having ten diadems. And upon his heads the name of blasphemy. That is, the whole power was blasphemous in its claims and pretensions. The word blasphemy here seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the word blasphemy, Mt 9:3; Mt 26:65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the Papacy, 2Thes 2:4.

(a) "beast" Dan 7:2 (b) "seven heads" Rev 12:3, 17:3,9,12 (1) "name" "names"

And the beast which I saw was like unto a leopard. For a description of the leopard, Dan 7:6. It is distinguished for bloodthirstiness and cruelty, and thus becomes all emblem of a fierce, tyrannical power. In its general character it resembles a lion, and the lion and the leopard are often referred to together. In this description, it is observable that John has combined in one animal or monster, all those which Daniel brought successively on the scene of action as representing different empires. Thus in Daniel (Dan 7:2-7) the lion is introduced as the symbol of the Babylonian power; the bear, as the symbol of the Medo-Persian; the leopard, as the symbol of the Macedonian; and a nondescript animal, fierce, cruel, and mighty, with two horns, as the symbol of the Roman. Dan 7:2-7. In John there is one animal representing the Roman power, as if it were made up of all these: a leopard with the feet of a bear, and the mouth of a lion, with two horns, and with the general description of a fierce monster. There was an obvious propriety in this, in speaking of the Roman power, for it was, in fact, made up of the empires represented by the other symbols in Daniel, and "combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it." At the same time, there was an obvious propriety in the symbol itself; for the bloodthirstiness and cruelty of the leopard would well represent the ferocity and cruelty of the Roman power, especially as John saw it here as the great antagonistic power of the true church, sustaining the Papal claim, and thirsting for blood.

And his feet were as the feet of a bear. Dan 7:5. The idea here seems to be that of strength, as the strength of the bear resides much in its feet and claws. At the same time, there is the idea of a combination of fierce qualities--as if the bloodthirstiness, the cruelty, and the agility of the leopard were united with the strength of the bear.

And his mouth as the mouth of a lion. Dan 7:4. The mouth of the lion is made to seize and hold its prey, and is indicative of the character of the animal as a beast of prey. John has thus brought together the qualities of activity, bloodthirstiness, strength, ferocity, all as symbolical of the power that was intended to be represented. It is hardly necessary to say that this description is one that would apply well, in all respects, to Rome; nor is it necessary to say, that if it be supposed that he meant to refer to Rome, this is such a description as he would have adopted.

And the dragon. Rev 12:3.

Gave him his power. Satan claimed, in the time of the Saviour, all power over the kingdoms of the world, and asserted that he could give them to whomsoever he pleased. Mt 4:8-9. How far the power of Satan in this respect may extend, it may not be possible to determine; but it cannot be doubted that the Roman power seemed to have such an origin, and that in the main it was such as, on that supposition, it would be. In its arrogance and haughtiness--in its thirst for dominion--in its persecutions--it had such characteristics as we may suppose Satan would originate. If, therefore, as the whole connexion leads us to suppose this refers to the Roman secular power, considered as the support of the Papacy, there is the most evident propriety in the representation.

And the seat. θρονον. Hence our word throne. The word properly means a seat; then a high seat; then a throne, as that on which a king sits. Here it refers to this power as exercising dominion on the earth.

And great authority. The authority was great. It extended over a large part of the earth, and alike in its extent and character, it was such as we may suppose Satan would set up in the world.

(c) "was like unto" Dan 7:4-7 (d) "dragon" Rev 12:9 (e) "seat" Rev 16:10

And I saw one of his heads, as it were wounded to death. The phrase "wounded to death" means properly that it received a mortal wound; that is, that the wound would have been mortal if it had not been healed. A blow was struck that would be naturally fatal, but there was something that prevented the fatal result. John does not say, however, by whom the wound was inflicted, nor does he describe farther the nature of the wound. He says that "one of the heads" --that is, one of the seven heads--was thus wounded. In Rev 17:9, he says that "the seven heads are seven mountains in which the woman sitteth." In Rev 17:10, he says, "there are seven kings." And this would lead us to suppose that there were "seven" administrations, or forms of dominion, or dynasties, that were presented to the eye of John; and that while the number "seven," as applied to to the "heads," so far identified the power as to fix its location on the seven "hills," (Rev 17:9) in another respect also the number "seven" suggested forms of administration or dynasties, Rev 17:10. What is meant by saying that one of these heads was wounded to death has been among the most perplexing of all the inquiries pertaining to the book of Revelation. The use of the word seven, and the explanation in Rev 17:9, make it morally certain that Rome, in some form of its administration, is referred to. Of this there can be no doubt, and in this all are agreed. It is not, however, the Papal power as such that is here referred to; for

(a) the Papal power is designated under the image of the second beast;

(b) the descriptions pertaining to the first beast are all applicable to a secular power; and

(c) there was no form of the Papal spiritual dominion which would properly correspond with what is said in Rev 17:10. The reference in this place is, therefore, to Rome considered as a civil or secular power, yet Rome regarded as giving support to the second beast--the Papal power. The general idea here is, that a state of things would exist in regard to that power, at the time referred to, as if one of the seven heads of the monster should receive a wound which would be fatal, if it were not healed in some way. That is, its power would be weakened; its dominion would be curtailed, and that portion of its power would have come to an end, if there had not been something which would, as it were, restore it, and save it from the wrath that was impending, The great point of difficulty relates to the particular application of this; to the facts in history that would correspond with the symbol. On this there have been almost as many opinions as there have been interpreters of the Apocalypse, and there is no impropriety in saying that none of the solutions are wholly free from objection. The main difficulty, so far as the interpretation proposed above is concerned, is, in the fact that "one" of the seven heads is referred to as wounded unto death; as if one-seventh part of the power was endangered. I confess I am not able wholly to solve this difficulty; but, after all, is it certain that the meaning is that just one-seventh part of the power was in peril; that the blow affected just such a portion that it might be described as the one-seventh part? Is not the number seven so used in the Scriptures as to denote a considerable portion--a portion quite material and important? And may not all that is intended here be that John saw a wound inflicted on that mighty power which would have been fatal if it had not been marvellously healed? And was it not true that the Roman civil and secular power was so waning and decaying that it might properly be represented as if one of the seven heads of the monster had received a fatal wound, until its power was restored by the influence of the spiritual domination of the church of Rome? If this be the correct exposition, then what is implied here may be thus stated:

(a) The general subject of the representation is the Roman power, as seen at first in its rigour and strength;

(b) then that power is said to be greatly weakened, as if one of its heads were smitten with a deadly wound;

(c) then the wound was healed--this power was restored--by being brought into alliance with the Papacy; that is, the whole Roman power over the world would have died away, if it had not been restored and perpetuated by means of this new and mighty influence, Rev 13:12. Under this new form, Rome had all the power which it had ever had, and was guilty of all the atrocities of which it had ever been guilty: it was Rome still. Every wound that was inflicted on that power by the incursion of barbarians, and by the dividing off of parts of the empire, was healed by the Papacy, and under this form its dominion became as wide and as formidable as under its ancient mode of administration. If a more particular application of this is sought for, I see no reason to doubt that it may be found in the quite common interpretation of the passage given by Protestants, that the reference is to the forms of administration under which this power appeared in the world. The number of distinct forms of government which the Roman power assumed from first to last was the following: kings, consuls, dictators, deceivers, military tribunes, emperors. These seven forms of administration were, at least, sufficiently prominent and marked to be represented by this symbol, or to attract the attention of one contemplating this formidable power--for it was under these forms that its conquests had been achieved, and its dominion set up over the earth. In the time of John, and the time contemplated in this vision, all these had passed away but the imperial. That, too, was soon to be smitten with a deadly wound by the invasion of the Northern hordes; and that would have wholly and for ever ceased if it had not been restored-- the deadly wound being healed--by the influence of the Papal power, giving Rome its former ascendency. Rev 13:15.

And his deadly wound was healed. That is, as explained above, the waning Roman secular power was restored by its connexion with the spiritual power--the Papacy. This was

(a) a simple matter of fact, that the waning secular power of Rome was thus restored by connecting itself with the spiritual or ecclesiastical power, thus prolonging what might properly be called the Roman domination far beyond what it would otherwise have been; and

(b) this would be properly represented by just the symbol employed here--the fatal wound inflicted on the head, and the healing of that wound, or preventing what would naturally be the effects. On the fulfilment of this, Rev 13:15, at the close.

And all the world wondered after the beast. The word here used-- θαυμαζω--means, properly, to be astonished; to be amazed; then to wonder at; then to admire and follow.--Rob. Lex. In Rev 13:4, it is said that the world "worshipped" the beast; and the general idea is, that the beast received such a universal reverence, or inspired such universal awe, as to be properly called worship or adoration. There can be no doubt of the propriety of this, considered as applicable to that secular Roman power which sustained the Papacy. The homage was as wide as the limits of the Roman empire had ever been, and might be said to embrace "all the world."

(1) "wounded" "slain" (a) "wondered" Rev 17:8

And they worshipped the dragon which gave power unto the beast. Rev 12:3; Rev 13:2. That is, they in fact worshipped him. The word worship--τροσκυνεω--is not always, however, used in a religious sense. It means, properly, to kiss; to kiss towards any one; that is, to kiss his own hand and to extend it towards a person, in token of respect and homage.-- Rob. Lex. Compare Job 31:27. Then it means to show respect to one who is our superior; to kings and princes; to parents; and pre-eminently to God. Mt 2:2. The word may be used here to mean that homage or reverence, as to a higher power, was rendered to the "dragon;" not strictly that he was openly worshipped in a religious sense as God. Can any one doubt that this was the case under Papal Rome; that the power which was set up under that entire domination, civil and ecclesiastical, was such as Satan approved, and such as he sought to have established on the earth? And can any one doubt that the homage thus rendered, so contrary to the law of God, and so much in derogation of his claims, was in fact homage rendered to this presiding spirit of evil?

And they worshipped the beast. That is, they did it, as is immediately specified, by saying that he was incomparable and invincible; in other words, that he was superior to all others, and that he was almighty. For the fulfilment of this, 2Thes 2:4.

Who is like unto the beast? That is, he is to be regarded as unequalled and as supreme. This was, in fact, ascribing honours to him which belonged only to God; and this was the manner in which that civil and secular power was regarded in the period here supposed to be referred to. It was the policy of rulers and princes in those times to augment in every way possible the respect in which they were held; to maintain that they were the vicegerents of heaven; to claim for themselves sacredness of character and of person; and to secure from the people a degree of reverence which was in fact idolatrous. Never was this more marked than in the times when the Papacy had the ascendency, for it was its policy to promote reverence for the power that sustained itself, and to secure for itself the idolatrous veneration of the people.

Who is able to make war with him? That is, he is invincible. They thus attributed to him omnipotence--an attribute belonging only to God. This found a fulfilment in the honour shown to the civil authority which sustained the Papacy; for the policy was to impress the public mind with the belief that that power was invincible. In fact, it was so regarded. Nothing was able to resist that absolute despotism; and the authority of princes and rulers that were allied with the Papal rule was of the most absolute kind, and the subjugation of the world was complete. There was no civil, as there was no-religious liberty; and the whole arrangement was so ordered as to subdue the world to an absolute and uncontrollable power.

(b) "who is able" Rev 17:14

And there was given unto him a mouth speaking great things. John does not say by whom this was given; but we may suppose that it was by the "dragon," who is said (Rev 13:2) to have given him his power, and seat, and authority. The fulfilment of this is found in the claims set up by the princes and rulers here referred to--that mighty secular power that sustained the Papacy, and that was, in some sort, a part of the Papacy itself. These arrogant claims consisted in the assertion of a Divine right; in the power assumed over the liberty, the property, and the consciences of the people; in the arbitrary commands that were issued; and in the right asserted of giving absolute law. The language here used is the same as that which is found in Daniel (Dan 7:8) when speaking of the little horn: "In this horn were eyes like the eyes of a man, and a mouth speaking great things." For and illustration of the meaning of this, Dan 7:8. Compare Dan 7:25.

And blasphemies. That is, the whole power represented by the "beast" will be blasphemous. Rev 13:1. Compare Dan 7:25.

And power was given unto him to continue forty and two months. Three years and a half, reckoned as months; or twelve hundred and sixty days, reckoning thirty days for a month; or twelve hundred and sixty years, regarding the days as prophetic days. For the evidence that this is to be so regarded, Dan 7:25. This is the same period that we meet with in Rev 11:2, and in Rev 12:6. Rev 11:2; 12:6. This fact proves that the same power is referred to in these places and in Daniel; and this fact may be regarded as a confirmation of the views here taken that the power here referred to is designed to have a connexion in some form with the Papacy. The duration of the existence of this power is the same as that which is everywhere ascribed to the Papacy, in the passages which refer to it; and all the circumstances, as before remarked, show that the same general power is referred to by the two "beasts" which are described in this chapter. If so, the continuance or duration may be supposed to be the same; and this is indicated in the passage before us, where it is said that it would be twelve hundred and sixty years. In regard to the application of this to the Papal power, and the manner in which the calculation is to be made of the duration of that power, Dan 7:25 and the remarks at the end of that chapter. The meaning in the passage before us I take to be, that the Papal power, considered as a civil or secular institution, will have, from the time when that properly commenced, a duration of twelve hundred and sixty years. In the Scriptures there is nothing more definite in regard to any future event than this.

(a) "mouth" Dan 7:8,11.25, 11:36 (1) "power" "make war" (b) "forty and two months" Rev 11:2,3, 12:6

And he opened his mouth in blasphemy against God, to blaspheme his name. By his own arrogant claims; by his assumed authority in matters of conscience; by setting aside the Divine authority; and by impious declarations in derogation of the Divine claims. Rev 13:1.

And his tabernacle. Literally, "his tent"--σκηνην. This is the word which is commonly applied to the sacred tent or tabernacle among the Hebrews, in which the ark was kept, and which was the seat of the Jewish worship before the building of the temple. It is thus used to denote a place of worship, considered as the dwelling-place of God, and is in this sense applied to heaven, Heb 8:2, 9:11, Rev 15:5. It seems to be used here in a general sense to denote the place where God was worshipped; and the meaning is, that there would be a course of conduct in regard to the true church--the dwelling-place of God on the earth--which could properly be regarded as blasphemy. Let any one remember the anathemas and excommunications uttered against the Waldenses and Albigenses, and those of kindred spirit that appeared in the long period of the Papal rule, and he will find no difficulty in perceiving a complete fulfilment of all that is here said.

And them that dwell in heaven. The true worshippers; the members of the true church, represented as dwelling in this holy tabernacle. No one acquainted with the reproaches cast on the devoted and sincere followers of the Saviour, during the dark periods of the Papal rule, can fail to see that there was, in that, a complete fulfilment of all that is here predicted.

(c) "tabernacle" Col 2:9, Heb 9:11,24 (d) "that dwell" Heb 12:22,23

And it was given unto him. By the same power that taught him to blaspheme God and his church. Rev 12:2,5.

To make war with the saints. See this fully illustrated in Dan 7:21, and at the end of that chapter.

And to overcome them. In those wars. This was abundantly fulfilled in the wars with the Waldenses, the Albigenses, and the other sincere followers of the Saviour in the time of the Papal persecutions. The language here used is the same as that which is found in Dan 7:21: "The same horn made war with the saints, and prevailed against them."

And power was given him. Rev 13:2.

Over all kindreds, and tongues, and nations. For the meaning of these words, Rev 7:9. The meaning here is, that this dominion was set up over the world. Compare Dan 7:25. The fact that so large a portion of the kingdoms of the earth was under the influence of the Papacy, and sustained it; and the claim which it set up to universal dominion, and to the right of deposing kings, and giving away kingdoms, corresponds entirely with the language here used.

(e) "make war" Rev 11:7, 12:17, Dan 7:21 (f) "power" Lk 4:6

And all that dwell upon the earth shall worship him. That is, as immediately stated, all whose names are not in the book of life. On the word worship, Rev 13:4.

Whose names are not written in the book of life of the Lamb. That is, of the Lord Jesus--the Lamb of God. Php 4:3. Compare Barnes on "Joh 1:29". The representation here is, that the Lord Jesus keeps a book or register, in which are recorded the names of all who shall obtain everlasting life.

Slain from the foundation of the world. Rev 5:6. Compare Rev 3:5. The meaning here is, not that he was actually put to death "from the foundation of the world," but that the intention to give him for a sacrifice was formed then, and that it was so certain that it might be spoken of as actually then occurring. See Rom 4:17. The purpose was so certain; it was so constantly represented by bloody sacrifices from the earliest ages, all typifying the future Saviour, that it might be said that he was "slain from the foundation of the world." Prof. Stuart, however, (Com. in loc.,) supposes that this phrase should be connected with the former member of the sentence--" whose names are not written, from the foundation of the world, in the life-book of the Lamb which was slain." Either construction makes good sense; but it seems to me that that which is found in our common version is the most simple and natural.

(g) "book of life" Rev 21:27, Dan 12:1 (h) "slain from the foundation" Rev 17:8

If any man have an ear, let him hear. Rev 2:7. The idea here is, that what was here said respecting the "beast" was worthy of special attention, as it pertained to most important events in the history of the church.

He that leadeth into captivity. This is clearly intended to refer to the power or government which is denoted by the beast. The form of the expression here in the Greek is peculiar--"if any one leadeth into captivity," etc.--Ειτιςαιχμαλωσιανσυναγει. The statement is general, and it is intended to make use of a general or prevalent truth with reference to this particular case. The general truth is, that men will, in the course of things, be dealt with according to their character and their treatment of others; that nations characterized by war and conquest will be subject to the evils of war and conquest--or that they may expect to share the same lot which they have brought on others. This general statement accords with what the Saviour says in Mt 26:52: "All they that take the sword, shall perish with the sword." This has been abundantly illustrated in the world; and it is a very important admonition to nations not to indulge in the purposes of conquest, and to individuals not to engage in strife and litigation. The particular idea here is, that it would be a characteristic of the power here referred to, that it would "lead others into captivity." This would be fulfilled if it was the characteristic of this power to invade other countries, and to make their inhabitants prisoners of war; if it made slaves of other people; if it set up an unjust dominion over other people; or if it was distinguished for persecuting and imprisoning the innocent, or for depriving the nations of liberty. It is unnecessary to say that this is strikingly descriptive of Rome-- considered in any and every point of view--whether under the republic or the empire; whether secular or ecclesiastical; whether Pagan or Papal. In the following forms there has been a complete fulfilment under that mighty power of what is here said:

(a) In the desire of conquest, or of extending its dominion, and, of course, leading others captive as prisoners of war, or subjecting them to slavery.

(b) In its persecutions of true Christians--alike pursued under the Pagan and the Papal form of the administration.

(c) Especially in the imprisonments practised under the Inquisition-- where tens of thousands have been reduced to the worst kind of captivity. In every way this description is applicable to Rome, as seeking to lead the world captive, or to subject it to its own absolute sway.

Shall go into captivity. As a just recompense for subjecting others to bondage, and as an illustration of a general principle of the Divine administration. This is yet, in a great measure, to be fulfilled; and, as I understand it, it discloses the manner in which the Papal secular power will come to an end. It will be by being subdued, so that it might seem to be made captive, and led off by some victorious host. Rome now is practically held in subjection by foreign arms, and has no true independence; perhaps this will be more and more so as its ultimate fall approaches.

He that killeth with the sword. Mt 26:52. There can be no doubt that this is applicable to Rome in all the forms of its administration considered as a Pagan power, or considered as a nominally Christian power; either with reference to its secular or its spiritual dominion. Compute the numbers of human beings that have been put to death by that Roman power; and no better language could have been chosen to characterize it than that which is here used--"killeth with the sword." Compare Dan 7:24, seq.

Must be killed with the sword. This domination must be brought to an end by war and slaughter. Nothing is more probable than this in itself; nothing could be more in accordance with the principles of the Divine dealings in the world. Such a power as that of Rome will not be likely to be overcome but by the force of arms; and the probability is, that it will ultimately be overthrown in a bloody revolution, or by foreign conquest. Indeed, there are not a few intimations now that this result is hastening on. Italy is becoming impatient of the secular power swayed in connexion with the Papacy, and sighs for freedom; and it is every way probable that that land would have been free, and that the secular power of the Papacy, if not every form of the Papacy itself, would have come to an end, in the late convulsion (1848) if it had not been for the intervention of France and Austria. The period designated by prophecy for the final overthrow of that power had not arrived; but nothing can secure its continuance for any very considerable period longer.

Here is the patience and the faith of the saints. That is, the trial of their patience and of their faith. Nowhere on earth have the patience and the faith of the saints been put to a severer test than under the Roman persecutions. The same idea occurs in Rev 14:12.

(a) "that leadeth" Isa 33:1 (b) "he that killeth" Gen 9:6 (c) "patience" Heb 6:12

And I beheld another beast. Compare Rev 13:1. This was so distinct from the first that its characteristics could be described, though, there was, in many points, a strong resemblance between them. The relations between the two will be more fully indicated in the Notes.

Coming up out of the earth. Prof. Stuart renders this, "ascending from the land." The former was represented as rising up out of the sea, (Rev 13:1;) indicating that the power was to rise from a perturbed or unsettled state of affairs--like the ocean. This, from that which was more settled and stable--as the land is more firm than the waters. It may not be necessary to carry out this image; but the natural idea as applied to the two forms of the Roman power supposed to be here referred to, would be that the former--the secular power that sustained the Papacy--rose out of the agitated state of the nations in the invasions of the Northern hordes, and the convulsions and revolutions of the falling empire of Rome; and that the latter, the spiritual power itself --represented by the beast coming up from the land--grew up under the more settled and stable order of things. It was comparatively calm in its origin, and had less the appearance of a frightful monster rising up from the agitated ocean. Compare Rev 13:1.

And he had two horns like a lamb. In some respects he resembled a lamb; that is, he seemed to be a mild, gentle, inoffensive animal. It is hardly necessary to say that this is a most striking representation of the actual manner in which the power of the Papacy has always been put forth--putting on the apparent gentleness of the lamb; or laying claim to great meekness and humility, even when deposing kings, and giving away crowns, and driving thousands to the stake, or throwing them into the dungeons of the Inquisition.

And he spake as a dragon. Rev 12:3. The meaning here is, that he spake in a harsh, haughty, proud, arrogant tone--as we should suppose a dragon would if he had the power of utterance. The general sense is, that while this "beast" had, in one respect--in its resemblance to a lamb--the appearance of great gentleness, meekness, and kindness, it had, in another respect, a haughty, imperious, and arrogant spirit. How appropriate this is, as a symbol, to represent the Papacy, considered as a spiritual power, it is unnecessary to say. It will be admitted, whatever may be thought of the design of this symbol, that if it was in fact intended to refer to the Papacy, a more appropriate one could not have been chosen.

(d) "another beast" Rev 11:7

And he exerciseth all the power of the first beast before him. The same amount of power; the same kind of power. This shows a remarkable relationship between these two beasts; and proves that it was intended to refer to the same power substantially, though manifested in a different form. In the fulfilment of this, we should naturally look for some government whose authority extended far, and which was absolute and arrogant in its character, for this is the power attributed to the first beast. Rev 13:2, seq. This description had a remarkable fulfilment in the Papacy, considered as a spiritual dominion. The relation to the secular power is the same as would be indicated by these two beasts; the dominion was as wide-spread; the authority was as absolute and arrogant. In fact, on these points they have been identical. The one has sustained the other; either one would long since have fallen if it had not been upheld by the other. The Papacy, considered as a spiritual domination, was in fact a new power starting up in the same place as the old Roman dominion, to give life to that as it was tending to decay, and to continue its ascendency over the world. These two things, the secular and the spiritual power, constituting the Papacy in the proper sense of the term, are in fact but the continuance or the prolongation of the old Roman dominion--the fourth kingdom of Daniel--united so as to constitute in reality but one kingdom, and yet so distinct in their origin, and in their manifestations, as to be capable of separate contemplation and description, and thus properly represented by the two "beasts" that were shown in vision to John.

And causeth the earth and them which dwell therein to worship the first beast. That is, to respect, to reverence, to honour. The word worship here refers to civil respect, and not to religious adoration. Rev 13:4. The meaning here, according to the interpretation proposed all along in this chapter, is, that the Papacy, considered in its religious influence, or as a spiritual power--represented by the second beast--secured for the civil or secular power--represented by the first beast--the homage of the world. It was the means of keeping up that dominion, and of giving it its ascendency among the nations of the earth. The truth of this, as an historical fact, is well known. The Roman civil power would have long ago lost all its influence and been unknown, if it had not been for the Papacy; and, in fact, all the influence which it has had since the irruption of the Northern barbarians, and the changes which their invasion produced, can be traced to that new power which arose in the form of the Papacy--represented in Daniel (Dan 7:8) by the "little horn." That new power gave life and energy to the declining influence of Rome, and brought the world again to respect and honour its authority.

Whose deadly wound was healed. Rev 13:3. That is, was healed by the influence of this new power represented by the second beast. A state of things occurred, on the rise of that new power, as if a wound in the head, otherwise fatal, was healed. The striking applicability of this to the decaying Roman power--smitten as with a deadly wound by the blows inflicted by the Northern hordes, and by internal dissensions--will occur to every one. It was as if a healing process had been imparted by some life-giving power, and, as a consequence, the Roman dominion--the prolongation of Daniel's fourth kingdom--has continued to the present time. Other kingdoms passed away--the Assyrian, the Babylonian, the Medo-Persian, the Macedonian; Rome alone, of all the ancient empires, has prolonged its power over men. In all changes elsewhere, an influence has gone forth from the seven-hilled city as wide and as fearful as it was in the brightest days of the republic, the triumvirate, or the empire, and a large part of the world still listens reverently to the mandates which issue from the seat which so long gave law to mankind. The fact that it is so is to be traced solely to the influence of that power represented here by the second beast that appeared in vision to John--the Papacy.

(e) "wound was healed" Rev 13:3

And he doeth great wonders. Signs--σημεια--the word commonly employed to denote miracles, Acts 2:19; and the representation here is, that the power referred to by the second beast would found its claim on pretended miracles, and would accomplish an effect on the world as if it actually did work miracles. The applicability of this to Papal Rome no one can doubt. 2Thes 2:9. Compare Rev 13:14.

That he maketh fire come down from heaven on the earth in the sight of men. That is, he pretends to do this; he accomplishes an effect as if he did it. It is not necessary to suppose that he actually did this, any more than it is to suppose that he actually performed the other pretended miracles referred to in other places. John describes him as he saw him in the vision; and he saw him laying claim to this power, and actually producing an effect as if by a miracle he actually made fire descend from heaven upon the earth. This is to be understood as included in what the apostle Paul (2Thes 2:9) calls "signs and lying wonders," as among the things by which the "man of sin and the son of perdition" would be characterized, and by which he would be sustained. 2Thes 2:9. Why this particular pretended miracle is specified here is not certain. It may be because this would be among the most striking and impressive of the pretended miracles wrought--as if lying beyond all human power--as Elijah made fire come down from heaven to consume the sacrifice, (1Kgs 18:37-38,) and as the apostles proposed to do on the Samaritans, (Lk 9:54,) as if fire were called down on them from heaven. The phrase "in the sight of men" implies that this would be done publicly, and is such language as would be used of pretended miracles designed for purposes of ostentation. Amidst the multitudes of pretended miracles of the Papacy, it would probably not be difficult to find instances in which the very thing here described was attempted, in which various devices of pyrotechnics were shown off as miracles. For an illustration of the wonders produced in the dark ages in reference to fire, having all the appearance of miracles, and regarded as miracles by the masses of men, the reader is referred to Dr. Brewster's Letters on Natural Magic, particularly Letter xii.

(a) "great wonders" Mt 24:24, 2Thes 2:9,10

And deceiveth them that dwell on the earth by the means of those miracles. Nothing could possibly be more descriptive of the Papacy than this. It has been kept up by deception and delusion, and its pretended miracles have been, and are to this day, the means by which this is done. Any one in the slightest degree acquainted with the pretended miracles practised at Rome, will see the propriety of this description as applied to the Papacy. The main fact here stated, that the Papacy would endeavour to sustain itself by pretended miracles, is confirmed by an incidental remark of Mr. Gibbon, when, speaking of the pontificate of Gregory the Great, he says, "The credulity, or the prudence of Gregory, was always disposed to confirm the truths of religion by the evidence of ghosts, miracles, and resurrections."--Dec. and Fall. iii. 210. Even within a month of the time that I am writing, (October 5, 1850,) intelligence has been received in this country of extraordinary privileges conferred on some city in Italy, because the eyes of a picture of the Virgin in that city have miraculously moved--greatly to the "confirmation of the faithful." Such things are constantly occurring; and it is by these that the supremacy of the Papacy has been and is sustained. The "Breviary" teems with examples of miracles wrought by the saints, For instance: St. Francis Xavier turned a sufficient quantity of salt water into fresh to save the lives of five hundred travellers who were dying of thirst, enough being left to allow a large exportation to different parts of the world, where it wrought astonishing cures. St. Raymond de Pennaloft laid his cloak on the sea, and sailed from Majorca to Barcelona, a distance of a hundred and sixty miles, in six hours. St. Juliana lay on her death-bed; her stomach rejected all solid food, and in consequence she was prevented from receiving the Eucharist. In compliance with her earnest solicitations, the consecrated wafer was laid on her breast; the priest prayed; the wafer vanished, and Juliana expired. Many pages might be filled with accounts of modern miracles, of the most ridiculous description, yet believed by Roman Catholics--the undoubted means by which Papal Rome "deceives the world," and keeps up its ascendency in this age. See Forsyth's Italy, ii. pp. 154-157; Rome in the Nineteenth Century, i. p. 40, 86, ii. p. 356, iii. pp. 193-201; Lady Morgan's Italy, ii. p. 306, iii. p. 189; Graham's Three Months' Residence, etc., p. 241.

Saying to them that dwell on the earth. That is, as far as its influence would extend. This implies that there would be authority, and that this authority would be exercised to secure this object.

That they should make an image to the beast. That is, something that would represent the beast, and that might be an object of worship. The word rendered image--εικων--means properly

(a) an image, effigy, figure, as an idol image or figure;

(b) a likeness, resemblance, similitude. Here the meaning would seem to be, that, in order to secure the acknowledgment of the beast, and the homage to be rendered to him, there was something like a statue made, or that John saw in vision such a representation; that is, that a state of things existed as if such a statue were made, and men were constrained to acknowledge this. All that is stated here would be fulfilled if the old Roman civil power should become to a large extent dead, or cease to exert its influence over men, and if then the Papal spiritual power should cause a form of domination to exist, strongly resembling the former in its general character and extent, and if it should secure this result--that the world would acknowledge its sway, or render it homage as it did to the old Roman government. This would receive its fulfilment if it be supposed that the first "beast" represented the ancient Roman civil power as such; that this died away--as if the head had received a fatal wound; that it was again revived under the influence of the Papacy; and that, under that influence, a civil government strongly resembling the old Roman dominion was caused to exist, depending for its vital energy on the Papacy, and, in its turn, lending its aid to support the Papacy. All this in fact occurred in the decline of the Roman power after the time of Constantine, and its final apparent extinction, as if "wounded to death," in the exile of the last of the emperors, the son of Orestes, who assumed the names of Romulus and Augustus, names which were corrupted, the former by the Greeks into Momyllus, and the latter by the Latins "into the contemptible diminutive Augustulus." See Gibbon, ii, 381. Under him the empire ceased, until it was revived in the days of Charlemagne. In the empire which then sprung up, and which owed much of its influence to the sustaining aid of the Papacy, and which seems to have been made to sustain the Papacy, we discern the "image" of the former Roman power; the prolongation of the Roman ascendency over the world. On the exile of the feeble son of Orestes, (A.D. 476,) the government passed into the hands of Odoacer, "the first Barbarian who reigned in Italy," (Gibbon;) and then the authority was divided among the sovereignties which sprang up after the conquests of the Barbarians, until the "empire" was again restored in the time and the person of Charlemagne. See Gibbon, iii. 344, seq.

Which had the wound by a sword, and did live. Which had a wound that was naturally fatal, but whose fatal consequences were prevented by the intervention of another power. Rev 13:3. That is, according to the explanation given above, the Roman imperial power was "wounded with a fatal wound" by the invasions of the Northern hordes--the sword of the conquerors. Its power, however, was restored by the Papacy, giving life to that which resembled essentially the Roman civil jurisdiction--the "image" of the former beast; and that power, thus restored, asserted its dominion again, as the prolonged Roman dominion--the fourth kingdom of Daniel--over the world. Dan 7:19 seq.

(b) "wound" Rev 13:3,12

And he had power to give life unto the image of the beast. That is, that image of the beast would be naturally powerless, or would have no life in itself. The second beast, however, had power to impart life to it, so that it would be invested with authority, and would exercise that authority in the manner specified. If this refers, as is supposed, to the Roman civil power--the power of the empire restored --it would find a fulfilment in some act of the Papacy by which the empire that resembled in the extent of its jurisdiction, and in its general character, the former Roman empire, received some vivifying impulse, or was invested with new power. That is, it would have power conferred on it through the Papacy which it would not have in itself, and which would confirm its jurisdiction. How far events actually occurred corresponding with this, will be considered in the Notes at the close of this verse.

That the image of the beast should both speak. Should give signs of life; should issue authoritative commands. The speaking here referred to pertains to that which is immediately specified, in issuing a command that they who "would not worship the image of the beast should be killed."

And cause that as many as would not worship the image of the beast. Would not honour it, or acknowledge its authority. The "worship" here referred to is civil, not religious homage, Rev 13:4. The meaning is, that what is here called the "image of the beast" had power given it, by its connexion with the second "beast," to set up its jurisdiction over men, and to secure their allegiance on pain of death. The power by which this was done was derived from the second beast; the obedience and homage demanded was of the most entire and submissive character; the nature of the government was in a high degree arbitrary; and the penalty enforced for refusing this homage was death. The facts that we are to look for in the fulfilment of this are,

(1.) that the Roman imperial power was about to expire--as if wounded to death by the sword;

(2.) that this was revived in the form of what is here called the "image of the beast"--that is, in a form closely resembling the former power;

(3.) that this was done by the agency of the Papal power, represented by the second beast;

(4.) that the effect of this was to set up over men a wide-extended secular jurisdiction, of a most arbitrary and absolute kind, where the penalty of disobedience to its laws was death, and where the infliction of this was, in fact, to be traced to the influence of the second beast-- that is, the Papal spiritual power. The question now is, whether facts occurred that corresponded with this emblematic representation. Now, as to the leading fact, the decline of the Roman imperial power --the fatal wound inflicted on that by the "sword" there can be no doubt. In the time of "Augustulus," as above stated, it had become practically extinct--"wounded as it were to death," and so wounded that it would never have been revived again had it not been for some foreign influence. It is true also, that, when the Papacy arose, the necessity was felt of allying itself with some wide-extended civil or secular dominion, that might be under its own control, and that would maintain its spiritual authority. It is true, also, that the empire was revived--the very "image" or copy, so far as it could be, of the former Roman power, in the time of Charlemagne, and that the power which was wielded in what was called the "empire," was that which was, in a great measure, derived from the Papacy, and was designed to sustain the Papacy, and was actually employed for that purpose. These are the main facts, I suppose, which are here referred to, and a few extracts from Mr. Gibbon will show with what propriety and accuracy the symbols here employed were used, on the supposition that this was the designed reference.

(a) The rise, or restoration of this imperial power in the time and the person of Charlemagne. Mr. Gibbon says, (iii. 362,) "It was after the Nicene synod, and under the reign of the pious Irene, that the Popes consummated the separation of Rome and Italy [from the Eastern empire] by the translation of the empire to the less orthodox Charlemagne. They were compelled to choose between the rival nations; religion was not the sole motive of their choice; and while they dissembled the failings of their friends, they beheld with reluctance and suspicion the Catholic virtues of their foes. The difference of language and manners had perpetuated the enmity of the two capitals, [Rome and Constantinople;] and they were alienated from each other by the hostile opposition of seventy years. In that schism, the Romans had tasted of freedom, and the Popes of sovereignty: their submission would have exposed them to the revenge of a jealous tyrant, and the revolution of Italy had betrayed the importance as well as the tyranny of the Byzantine court." Mr. Gibbon then proceeds to state reasons why Charlemagne was selected as the one who was to be placed at the head of the revived imperial power, and then adds, (p. 343,) "The title of patrician was below the merit and greatness of Charlemagne; and it was only by reviving the Western empire that they could pay their obligations, or secure their establishment. By this decisive measure they would finally eradicate the claims of the Greeks; from the debasement of a provincial town the majesty of Rome would be restored; the Latin Christians would be united under a supreme head in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of St. Peter. The Roman church would acquire a zealous and respectable advocate; and, under the shadow of the Carlovingian power, the bishop might exercise, with honour and safety, the government of the city." All this seems as if it were a designed commentary on such expressions as these: "And he exerciseth all the power of the first beast, and causeth the earth and them that dwell therein to worship the first beast, whose deadly wound was healed," "saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword, and did live; and he had power to give life unto the image of the beast," etc.

(b) Its extent. It is said, (Rev 13:12,) "And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." Compare Rev 13:14-15. That is, the extent of the jurisdiction of the revived power, or the restored empire, would be as great as it was before the wound was inflicted. Of the extent of the restored empire under Charlemagne, Mr. Gibbon has given a full account, iii. pp. 546-549. The passage is too long to be copied here in full, and a summary of it only can be given. He says, "The empire was not unworthy of its title; and some of the fairest kingdoms of Europe were the patrimony or the conquest of a prince who reigned at the same time in France, Spain, Italy, Germany, and Hungary.

I. The Roman province of Gaul had been transformed into the name and monarchy of FRANCE, etc.

II. The Saracens had been expelled from France by the grandfather and father of Charlemagne, but they still possessed the greatest part of Spain, from the rock of Gibraltar to the Pyrenees. Amidst their civil divisions, an Arabian emir of Saragossa implored his protection in the diet of Paderborn. Charlemagne undertook the expedition, restored the emir, and, without distinction of faith, impartially crushed the resistance of the Christians, and rewarded the obedience and service of the Mohammedans. In his absence he instituted the Spanish March, which extended from the Pyrenees to the river Ebro: Barcelona was the residence of the French governor; he possessed the counties of Rousillon and Catalonia; and the infant kingdoms of Navarre and Arragon were subject to his jurisdiction.

III. As king of the Lombards, and patrician of Rome, he reigned over the greatest part of ITALY, a tract of a thousand miles from the Alps to the borders of Calabria, etc.

IV. Charlemagne was the first who united GERMANY under the same sceptre, etc.

V. He retaliated on the Avars, or Huns of Pannonia, the same calamities which they had inflicted on the nations: the royal residence of the Chagan was left desolate and unknown; and the treasures, the rapine of two hundred and fifty years, enriched the victorious troops, or decorated the churches of Italy and Gaul. "If we retrace the outlines of the geographical picture," continues Mr. Gibbon, "it will be seen that the empire of the Franks extended, between the east and the west, from the Ebro to the Elbe, or Vistula; between the north and the south, from the duchy of Beneventum to the river Eyder, the perpetual boundary of Germany and Denmark. Two-thirds of the Western empire were subject to Charlemagne, and the deficiency was amply supplied by his command of the inaccessible or invincible nations of Germany."

(c) The dependence of this civil or revived secular power on the Papacy. "His deadly wound was healed." "And causeth the earth to worship the first beast." "Saying to them that dwell on the earth that they should make an image to the beast." "He had power to give life unto the image of the beast." Thus Mr. Gibbon (iii. 343) says, "From the debasement of a provincial town, the majesty of Rome would be restored; the Latin Christiana would be united under a supreme head, in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of St. Peter." And again (iii. 344) he says, "On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of St. Peter; and to gratify the vanity of Rome, he exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, 'Long life and victory to Charles, the most pious Augustus, crowned by God the great and pacific emperor of the Romans!' The head and body of Charlemagne were consecrated by the royal unction; his coronation oath represents a promise to maintain the faith and privileges of the church; and the first-fruits are paid in rich offerings to the shrine of the apostle. In his familiar conversation the emperor protested his ignorance of the intentions of Leo, which he would have disappointed by his absence on that memorable day. But the preparations of the ceremony must have disclosed the secret; and the journey of Charlemagne reveals his knowledge and expectation; he had acknowledged that the imperial title was the object of his ambition, and a Roman senate had pronounced that it was the only adequate reward of his merit and services." So again Mr. Gibbon, (iii. 360,) speaking of the conquests of Otho, (A.D. 962,) and of his victorious march over the Alps, and his subjugation of Italy, says, "From that memorable era, two maxims of public jurisprudence were introduced by force, and ratified by time.

I. That the prince who was elected by the German diet, acquired from that instant the subject kingdoms of Italy and Rome.

II. But that he might not legally assume the titles of emperor and Augustus, till he had received the crown from the hands of the Roman pontiff." In connexion with these quotations from Mr. Gibbon, we may add, from Sigonius, the oath which the emperor took on the occasion of his coronation: "I, the Emperor, do engage and promise, in the name of Christ, before God and the blessed apostle Peter, that I will be a protector and defender of this holy Church of Rome, in all things wherein I can be useful to it, so far as Divine assistance shall enable me, and so far as my knowledge and power can reach." Quoted by Prof. Bush, Hieroph. Nov. 1842, p. 141. We learn, also, from the biographers of Charlemagne that a commemorative coin was struck at Rome under his reign, bearing this inscription, "Renovatio Imperil Romani."-- "Revival of the Roman Empire," ibid. These quotations, whose authority will not be questioned, and whose authors will not be suspected of having had any design to illustrate these passages in the Apocalypse, will serve to confirm what is said in the Notes of the decline and restoration of the Roman secular power; of its dependence on the Papacy to give it life and rigour; and of the fact that it was designed to sustain the Papacy, and to perpetuate the power of Rome. It needs only to be added, that down to the time of Charles the Fifth-- the period of the Reformation--nothing was more remarkable in history than the readiness of this restored secular power to sustain the Papacy and to carry out its designs; or than the readiness of the Papacy to sustain an absolute civil despotism, and to make the world subject to it by suppressing all attempts in favour of civil liberty.

(1) "life" "breath" (a) "worship the beast" Rev 16:2

And he caused all. He claims jurisdiction, in the matters here referred to, over all classes of persons, and compels them to do his will. This is the second beast, and, according to the interpretation given above, it relates to the Papal power, and to its claim of universal jurisdiction.

Both small and great. All these expressions are designed to denote universality--referring to various divisions into which the human family may be regarded as divided. One of those divisions is into "small and great;" that is, into young and old; those small in stature and those large in stature; those of humble, and those of elevated rank.

Rich and poor. Another way of dividing the human race, and denoting here, as in the former case, all--for it is a common method, in speaking of mankind, to describe them as "the rich and poor."

Free and bond. Another method still of dividing the human race embracing all--for all the dwellers upon the earth are either free or bond. These various forms of expression, therefore, are designed merely to denote, in an emphatic manner, universality. The idea is, that, in the matter referred to, none were exempt, either on account of their exalted rank, or on account of their humble condition; either because they were so mighty as to be beyond control, or so mean and humble as to be beneath notice. And if this refers to the Papacy, every one will see the propriety of the description. The jurisdiction set up by that power has been as absolute over kings as over the feeble and the poor; over masters and their slaves; alike over those in the humblest and in the most elevated walks of life.

To receive a mark in their right hand, or in their foreheads. The word here rendered mark--χαραγμα--occurs only in one place in the New Testament except in the book of Revelation, (Acts 17:29,) where it is rendered graven. In all the other places where it is found, (Rev 13:16-17, 14:9,11, 15:2, 16:2, 19:20, 20:4) it is rendered mark, and is applied to the same thing--the "mark of the beast." The word properly means something graven or sculptured; hence

(a) a graving, sculpture, sculptured work, as images or idols;

(b) a mark cut in or stamped--as the stamp on coin. Applied to men, it was used to denote some stamp or mark on the hand or elsewhere--as in the case of a servant on whose hand or arm the name of the master was impressed; or of a soldier on whom some mark was impressed denoting the company or phalanx to which he belonged. It was no uncommon thing to mark slaves or soldiers in this way; and the design was either to denote their ownership or rank, or to prevent their escaping so as not to be detected. (Among the Romans, slaves were stigmatized with the master's name or mark on their foreheads. So Valerius Maximus speaks of the custom for slaves "literatum notis inuri;" and Plautus calls the slave "literatus." Ambrose (De Obit. Valentin.) says, Charactere Domini inscribuntur servuli. Petronius mentions the forehead as the place of the mark: Servitia ecce in frontibus cernitis. In many cases, soldiers bore the emperor's name or mark imprinted on the hand. Actius says, Stigmata vocant quae in facie, vel in alia parte corporis, inscribuntur; qualia sunt militum in manibus. So Ambrose says, Nomine imperatoris signantur milites. Compare Gal 6:17.) Most of us have seen such marks made on the hands or arms of sailors, in which, by a voluntary tattooing, their names, or the names of their vessels, were written, or the figure of an anchor, or some other device, was indelibly made by punctures in the skin, and by inserting some kind of colouring matter. The thing which it is here said was engraven on the hand or the forehead was the "name" of the beast, or the "number" of his name, Rev 13:17. That is, the "name" or the "number" was so indelibly inscribed either on the hand or the forehead, as to show that he who bare it appertained to the "beast," and was subject to his authority--as a slave is to his master, or a soldier to his commander. Applied to the Papacy, the meaning is, that there would be some mark of distinction; some indelible sign; something which would designate, with entire certainty, those persons who belonged to it, and who were subject to it. It is hardly necessary to say that, in point of fact, this has eminently characterized the Papacy. All possible care has been taken to designate with accuracy those who belong to that communion, and all over the world it is easy to distinguish those who render allegiance to the Papal power. Compare Rev 7:3.

(1) "receive a mark" "give them"

And that no man might buy or sell. That is, this mighty power would claim jurisdiction over the traffic of the world, and endeavour to make it tributary to its own purposes. Compare Rev 18:11-13,17-19. This is represented by saying that no one might" buy or sell" except by its permission; and it is clear that where this power exists of determining who may "buy and sell," there is absolute control over the wealth of the world.

Save he that had the mark. To keep it all among its own friends; among those who showed allegiance to this power.

Or the name of the beast. That is, the "mark" referred to was either the name of the beast, or the number of his name. The meaning is, that he had something branded on him that showed that he belonged to the beast--as a slave had the name of his master; in other words, there was something that certainly showed that he was subject to its authority.

Or the number of his name. In regard to what is denoted by the number of the beast, Rev 13:18. The idea here is, that that "number;" whatever it was, was so marked on him as to show to whom he belonged. According to the interpretation here proposed, the meaning of this passage is, that the Papacy would claim jurisdiction over traffic and commerce; or would endeavour to bring it under its control, and make it subservient to its own ends. Traffic or commerce is one of the principal means by which property is acquired, and he who has the control of this has, to a great degree, the control of the wealth of a nation; and the question now is, whether any such jurisdiction has been set up, or whether any such control has in fact been exercised, so that the wealth of the world has been subject to Papal Rome. For a more full illustration of this I may refer to Rev 18:11, seq.; but at present it may be sufficient to remark that the manifest aim of the Papacy in all its history has been to control the world, and to get dominion over its wealth, in order that it might accomplish its own purposes. But, besides this, there have been numerous specified acts more particularly designed to control the business of "buying and selling." It has been common in Rome to prohibit, by express law, all traffic with heretics. Thus a canon of the Lateran council, under Pope Alexander III., commanded that no man should entertain or cherish them in his house or land, or traffic with them.--Hard, vi. it. 1684. The synod of Tours, under the same Pope Alexander, passed the law that no man should presume to receive or assist the heretics, no, not so much as to exercise commerce with them in selling or buying. And so, too, the Constance council, as expressed in Pope Martin's bull.--Elliott, iii. 220, 221.

(a) "number of his name" Rev 15:2

Here is wisdom. That is, in what is stated respecting the name and the number of the name of the beast. The idea is, either that there would be need of peculiar sagacity in determining what the "number" of the "beast" or of his "name" was, or that peculiar "wisdom" was shown by the fact that the number could be thus expressed. The language used in the verse would lead the reader to suppose that the attempt to make out the "number" was not absolutely hopeless, but that the number was so far enigmatical as to require much skill in determining its meaning. It may also be implied that, for some reason, there was true "wisdom" in designating the name by this number, either because a more direct and explicit statement might expose him who made it to persecution, and it showed practical wisdom thus to guard against this danger; or because there was "wisdom" or skill shown in the fact that a number could be found which would thus correspond with the name. On either of these suppositions, peculiar wisdom would be required in deciphering its meaning.

Let him that hath understanding. Implying

(a) that it was practicable to "count the number of the name;" and

(b) that it would require uncommon skill to do it. It could not be successfully attempted by all; but still there were those who might do it. This is such language as would be used respecting some difficult matter, but where there was hope that, by diligent application of the mind, and by the exercise of a sound understanding, there would be a prospect of success.

Count the number of the beast. In Rev 13:16, it is "the number of his name." The word here rendered "count"-- ψηφισατω--means, properly, to count or reckon with pebbles, or counters; then to reckon, to estimate. The word here means compute; that is, ascertain the exact import of the number, so as to identify the beast. The "number" is that which is immediately specified, "six hundred threescore and six"--666. The phrase "the number of the beast" means, that somehow this number was so connected with the beast, or would so represent its name or character, that the "beast" would be identified by its proper application. The mention in Rev 13:17 of "the name of the beast," and "the number of his name," shows that this "number" was somehow connected with his proper designation, so that by this he would be identified. The plain meaning is, that the number 666 would be so connected with his name, or with that which would properly designate him, that it could be determined who was meant by finding that number in his name or in his proper designation. This is the exercise of the skill or wisdom to which the writer here refers: substantially that which is required in the solution of a riddle or a conundrum. If it should be said here that this is undignified and unworthy of an inspired book, it may be replied

(a) that there might be some important reason why the name or designation should not be more plainly made;

(b) that it was important, nevertheless, that it should be so made that it would be possible to ascertain who was referred to;

(c) that this should be done only in some way which would involve the principle of the enigma--"where a known thing was concealed under obscure language"--Webster's Dic.;

(d) that the use of symbols, emblems, hieroglyphics, and riddles was common in the early periods of the world; and

(e) that it was no uncommon thing in ancient times, as it is in modern, to test the capacity and skill of men by their ability to unfold the meaning of proverbs, riddles, and dark sayings. Compare the riddle of Samson, Jud 14:12, seq. See also Ps 49:4, 78:2, Eze 17:2-8 Prov 1:2-6, Dan 8:23 It would be a sufficient vindication of the method adopted here if it was certain or probable that a direct and explicit statement of what was meant would have been attended with immediate danger, and if the object could be secured by an enigmatical form.

For it is the number of a man. Various interpretations of this have been proposed. Clericus renders it, "The number is small, or not such as cannot be estimated by a man." Rosenmuller, "The number indicates a man, or a certain race of men." Prof. Stuart, "The number is to be computed more humano, not more angelico;" "it is a man's number." De Wette, "It is such a number as is commonly reckoned or designated by men." Other interpretations may be seen in Poole's Synopsis. That which is proposed by Rosenmuller, however, meets all the circumstances of the case. The idea is, evidently, that the number indicates or refers to a certain man, or order of men. It does not pertain to a brute, or to angelic beings. Thus it would be understood by one merely interpreting the language, and thus the connexion demands.

And his number is six hundred threescore and six. The number of his name, Rev 13:17. This cannot be supposed to mean that his name would be composed of six hundred and sixty-six letters; and it must, therefore, mean that somehow the number 666 would be expressed by his name in some well-understood method of computation. The number here--six hundred and sixty-six--is, in Walton's Polyglott, written out in full: Εξακοσιοιεξακονταεξ. In Wetstein, Griesbach, Hahn, Tittmann, and the common Greek text, it is expressed by the characters χξς=666. There can be no doubt that this is the correct number, though, in the time of Ireneaus, there was in some copies another reading--χις=616. This reading was adopted by the expositor Tychonius; but against this, Ireneaus inveighs.--Lib, v. c. 30. There can be no doubt that the number 666 is the correct reading, though it would seem that this was sometimes expressed in letters, and sometimes written in full. Wetstein supposes that both methods were used by John; that in the first copy of his book he used the letters, and in a subsequent copy wrote it in full. This inquiry is not of material consequence.

It need not be said that much has been written on this mysterious "number," and that very different theories have been adopted in regard to its application. For the views which have been entertained on the subject, the reader may consult, with advantage, the article in Calmet's Dic., under the word Antichrist. It was natural for Calmet, being a Roman Catholic, to endeavour to show that the interpretations have been so various, that there could be no certainty in the application, and especially in the common application to the Papacy. In endeavouring to ascertain the meaning of the passage, the following general remarks may be made, as containing the result of the investigation thus far:

(a) There was some mystery in the matter--some designed concealment--some reason why a more explicit statement was not adopted. The reason of this is not stated; but it may not be improper to suppose that it arose from something in the circumstances of the writer, and that the adoption of this enigmatical expression was designed to avoid some peril to which he or others might be exposed if there were a more explicit statement.

(b) It is implied, nevertheless, that it could be understood; that is, that the meaning was not so obscure that, by proper study, the designed reference could not be ascertained without material danger of error.

(c) It required skill to do this; either natural sagacity, or particular skill in interpreting hieroglyphics and symbols, or uncommon spiritual discernment.

(d) Some man, or order of men, is referred to that could properly be designated in this manner.

(e) The method of designating persons obscurely by a reference to the numerical signification of the letters in their names was not very uncommon, and was one that was not unlikely, in the circumstances of the case, to have been resorted to by John. "Thus, among the Pagans, the Egyptian mystics spoke of Mercury, or Thouth, under the name 1218, because the Greek letters composing the word Thouth, when estimated by their numerical value, together made up that number. By others, Jupiter was invoked under the mystical number 717; because the letters of 'H APXH--Beginning, or First Origin, which was a characteristic of the supreme deity worshipped as Jupiter, made up that number. And Apollo under the number 608, as being that of ηυς or υης, words expressing certain solar attributes. Again, the pseudo-Christian or semi-Pagan Gnostics, from St. John's time and downwards, affixed to their gems and amulets, of which multitudes remain to the present day, the mystic word αβρασαξ [abrasax] or αβραξας [abraxas] under the idea of some magic virtue attaching to its number 365, as being that of the days of the annual solar circle," etc. See other instances referred to in Elliott, iii. 205. These facts show that John would not be unlikely to adopt some such method of expressing a sentiment which it was designed should be obscure in form, but possible to be understood. It should be added here, that this was more common among the Jews than among any other people.

(f) It seems clear that some Greek word is here referred to, and that the mystic number is to be found in some word of that language. The reasons for this opinion are these:

(1) John was writing in Greek, and it is most natural to suppose that this would be the reference;

(2) he expected that his book would be read by those who understood the Greek language, and it would have been unnatural to have increased the perplexity in understanding what he referred to by introducing a word of a foreign language;

(3) the first and last letters of the Greek alphabet, and not those of the Hebrew, are expressly selected by the Saviour, to denote his eternity--

"I am Alpha and Omega," Rev 1:8,11; and

(4) the numerals by which the enigma is expressed--χξς-- are Greek. It has indeed been supposed by many that the solution is to be found in the Hebrew language, but these reasons seem to me to show conclusively that we are to look for the solution in some Greek word.

The question now is, whether there is any word which corresponds with these conditions, and which would naturally be referred to by John in this manner. The exposition thus far has led us to suppose that the Papacy in some form is referred to; and the inquiry now is, whether there is any word which is so certain and determinate as to make it probable that John meant to designate that. The word Λατεινος--Lateinos, the Latin [Man]--actually has all the conditions supposed in the interpretation of this passage. From this word the number specified--666--is made out as follows:--

D A T E I N O S 30 1 300 5 10 50 70 200=666. In support of the opinion that this is the word intended to be referred to, the following suggestions may be made:

(a) It is a Greek word.

(b) It expresses the exact number, and corresponds in this respect with the language used by John.

(c) It was early suggested as the probable meaning, and by those who lived near the time of John; who were intimately acquainted with the Greek language; and who may be supposed to have been familiar with this mode of writing. Thus it was suggested by Irenaeus, who says, "It seems to me very probable; for this is a name of the last of Daniel's four kingdoms; they being Latins that now reign." It is true that he also mentions two other words as those which may be meant--ευανθας, a word which had been suggested by others, but concerning which he makes no remarks and which, of course, must have been destitute of any probability in his view; and τειταν; which he thinks has the clearest claims for admission-- though he speaks of the word Lateinos as having a claim of probability.

(d) This word would properly denote the Roman power, or the then Latin power, and would refer to that dominion as a Latin dominion--as it properly was; and if it be supposed that it was intended to refer to that, and, at the same time, that there should be some degree of obscurity about it, this would be more likely to be selected than the word Roman, which was better known; and

(e) there was a special propriety in this on the supposition that it was intended to refer to the Papal Latin power. The most appropriate appellation, if it was designed to refer to Rome as a civil power, would undoubtedly have been the word Roman; but if it was intended to refer to the ecclesiastical power, or to the Papacy, this is the very word to express the idea. In earlier times the more common appellation was Roman. This continued until the separation of the Eastern and Western empires, when the Eastern was called the Greek, and the Western the Latin; or when the Eastern empire assumed the name of Roman, and affixed to the Western kingdoms one and all that were connected with Rome the appellation of Latin. This appellation, originally applied to the language only, was adopted by the Western kingdoms, and came to be that by which they were best designated. It was the Latin world, the Latin kingdom, the Latin church, the Latin patriarch, the Latin clergy, the Latin councils. To use Dr. Mores words, "They Latinize everything: mass, prayers, hymns, litanies, canons, decretals, bulls, are conceived in Latin. The Papal councils speak in Latin, women themselves pray in Latin. The Scriptures are read in no other language under the Papacy than Latin. In short, all things are Latin." With what propriety, then, might John, under the influence of inspiration, speak, in this enigmatical manner, of the new power that was symbolized by the beast as Latin.

The only objection to this solution that has been suggested is that the orthography of the Greek word is λατινος--Latinos--and not λατεινος--Lateinos--giving the number 616, and not 666; and Bellarmine asserts that this is the uniform method of spelling in Greek authors. All that is necessary in reply to this, is to copy the following remark from Prof. Stuart, vol. it. p. 456: "As to the form of the Greek word λατεινος [Lateinos,] viz., that ει** is employed for the Latin long i it is a sufficient vindication of it to cite σαβεινοςφαυστεινοςπαυλεινοςλντωνεινοςλτειλιος, μετειλιοςπαπεεριοςουειβιος, etc. Or we may refer to the custom of the more ancient Latin, as in Plautus, of writing i by ei; e.g., solitei, Diveis, captivei, preimus, Lateina, etc." See this point examined further, in Elliott, iii. 210-213.

As a matter of historical interest, it may be observed that the solution of the difficulty has been sought in numerous other words, and the friends of the Papacy, and the enemies of the Bible, have endeavoured to show that such terms are so numerous that there can be no certainty in the application. Thus Calmet, (Dic., art. Antichrist,) after enumerating many of these terms, says, "The number 666 is found in names the most sacred, the most opposite to Antichrist. The wisest and best way is to be silent."

We have seen that, besides the name Lateinos, two other words had been referred to in the time of Irenaeus. Some of the words in which the mysterious number has been since supposed to be found are the following:-- Neron Caesar = 50+200+6+50, and 100+60+200 = ................ 666

Diocles Augustus (Dioclesian) = ............................. DCLXVI.

C. F. Julianus Ceasar Atheus (the Apostate) = ................ DCLXVI.

Luther -- ? = 200+400+30+6+30 = ................................. 666

Lampetis, λαμπετις = 30+1+40+80+5+300+10+200 = .............. 666

ηλατινηβασιλεια = 8+30+1+300+10+50+8+2+1+200+10+30+5+10+1 = 666

ιταλικαεκκλησια = 10+300+1+30+10+20+1+5+20+20+30+8+200+10+1= 666

λποστατης (the Apostate) = 1+80+70+6+1+300+8+200 = .......... 666

(Roman, sc. Sedes) = 200+6+40+10+10+400 = ................. 666

(Romanus, sc. Man) = 200+40+70+50+6+300 = ................. 666 It will be admitted that many of these, and others that might be named, are fanciful, and perhaps had their origin in a determination, on the one hand, to find Rome referred to somehow, or in a determination, on the other hand, equally strong, not to find this; but still it is remarkable how many of the most obvious solutions refer to Rome and the Papacy. But the mind need not be distracted, nor need doubt be thrown over the subject, by the number of the solutions proposed. They show the restless character of the human mind, and the ingenuity of men; but this should not be allowed to bring into doubt a solution that is simple and natural, and that meets all the circumstances of the case. Such a solution, I believe, is found in the word λατεινος--Lateinos, as illustrated above; and as that, if correct, settles the case, it is unnecessary to pursue the matter further. Those who are disposed to do so, however, may find ample illustration in Calmer, Dict., Art. Antichrist; Elliott, Horoe Apoca. iii. 207-221; Prof. Stuart, Com. vol. ii., Excursus, iv.; Bibiotheca Sacra, i. 84-86; Robert Fleming on the Rise and Fall of the Papacy, 28, seq.; De Wette, Exegetisches Handbuch, 37. T., iii. 140-142; Vitringa, Com. 625-637, Excursus, iv.; Nov. Tes. Edi. Koppianoe, vol. x. b, pp. 235-265; and the Commentaries generally.

Observe here, 1. The place where St. John had the vision related in this chapter; he apprehends himself to stand on the sea-shore, a place fit for the sight he was to see, namely, a beast rising out of the sea.

Where note, That it is usual in the prophets, Daniel especially, to set out temporal monarchies oppressing the church, by great beasts.

Where we learn, what a base and vile, what a low and mean, esteem God has of the mightiest enemies of his church and people; let the world admire them as gods, if they abuse their power God calls them beasts; and as such, in his own time, they shall be destroyed; I saw a beast rise up out of the sea.

Observe, 2. The monstrous description of that beast which St. John saw, it had seven heads, denoting, some say, the seven hills upon which Rome stands; or the seven sorts of government successively in the Roman state, say others; and ten horns, that is, ten kings under Rome, and confederate with her.

Where note, That all such kings, be they ever so mighty or many, which persecute sincere Christianity, are vile in the esteem of God, accounted no better than the horns of a bloody beast, which Almighty God will either blunt or break. And upon the horns ten crowns, which crowns they hold of God, who is the King of kings. Sovereignty is from heaven, however men come by it, or however they abuse it, which shows the horrid ingratitude of those princes, who having received their power from God, do improve it against him, and turn it upon him by whom they reign. And upon his heads the name of blasphemy; those that apply this description of the beast to Rome Pagan, understand hereby their paganish idol-worship in general; and their deifying of the Roman emperors in particular.

Others, as most Protestants, who apply it to Rome Papal, by this name of blasphemy, understand those blasphemous titles which are given to the Pope, as "Lord God, the universal Head, the Husband of the church, the Light which came into the world," &c. which are the incommunicable attributes of Christ; and by flatterers and admirers frequently given to the Papal Antichrist, upon whose head is the name of blasphemy.

St. John here proceeds in giving a farther description of this monstrous beast; it was in appearance like a leopard, spotted with divers kinds of idolatry, with variety of idol gods; with feet like a bear, denoting its strength and fierceness; its mouth like a lion, that is, cruel and ravenous.

Next an account is given from whom this beast receives its power and authority; the dragon, that is, the devil, by God's permission, gave unto this beast power and great authority, to deceive by strong delusions, and hurt the soul, as also to kill and destroy the body.

Note here, That when the dragon is said to give the beast his throne and power, his seat and great authority, we must not understand it as by right, for all power is from God, but as by usurpation, belonging to him. That authority, which is claimed to depose kings, to dispose of kingdoms, to dispense with the laws of God, all this is from the dragon, and in no wise from God. The dragon gave the beast his power, his seat, and great authority.

Here St. John farther declares what he saw concerning this beast; namely, 1. That one of its heads was wounded; by which head many understand the fall of the ancient imperial power, the decay of its wonted glory, and that ample jurisdiction which Rome heretofore had under the Pagan emperors: and by the wounding of this head, they understand the abolishing of Paganism and idolatry, and putting a stop to persecution, by the Christian emperors.

2. It is asserted, That his deadly wound was healed; namely, when idolatry, the same for substance with the Pagan and old Heathenish idolatry, but in a new dress, was gradually restored by the Papal powers.

3. Here is the effect of this healing, all the earth wondered after the beast, that followed him in blind devotion.

Where, 1. Observe, Who the admirers of the beast are, the earth, the men of the world: no wonder to see them seduced!

2. This admiration is general, the whole earth wondered after the beast; how false is it then, that multitude is a note of the true church! Behold the several instances of the world's wondering after the beast at Rome; they receive their doctrine and worship from him, they make all their appeals to him, all church officers receive their ordination from him, and are installed by him.

From admiration in the former verse, they proceed to adoration in this, they worship both the dragon and the best, that is, they did worship idols, which are often in scripture called devils; like the Gentiles of old, who are said by St. Paul to sacrifice to devils, and not unto God, 1Cor 10:20.

Behold here a vast difference between God's judgment and the opinion of the seduced world. They think the worship they give to a creature is given to God; but God accounts it as given to the devil, who is the author of all idolatry.

Note next, That as the seduced world worshipped the beast, so do they extol his earthly grandeur and surpassing power, saying, Who is like unto the beast! who is able to make war with him? Who can resist his power and greatness? The greatest princes are not able to withstand him. See how pomp and worldly grandeur dazzles the eyes of its admirers.

Note farther, That a mouth was given this beast to speak, that is, a power by the devil's instigation and God's permission to utter blasphemies against the Most High.

1. The blasphemous mouth of the beast is opened against the name of God, that is, against the word of God, by which God makes himself known, as a man is known by his name. Now the word of God is blasphemed by the beast and his worshippers, when it is charged with obscurity, with imperfection, called a dead letter, and a nose of wax, &c. The Spirit of God is blasphemed, when his divinely inspired writings are thus vilified and undervalued.

2. This blasphemous mouth is opened not only against God's name, but against his tabernacle, the place of his instituted worship; meaning by his tabernacle, the true church, wherein God is worshipped according to his word. God accounts himself blasphemed when his true worshippers are called Heretics, Schismatics, and in a way of scorn Hugonots, and the Synagogue of Satan.

3. They blaspheme them that dwell in heaven, by which some understand the holy martyrs now in heaven, whom they frequently called damned heretics, blackening their names, and blasting their reputations; others understand it of some saints in heaven, whom they pretend to honour, as the Virgin Mary, &c. They blaspheme them, namely, by speaking of them, and praying to them blasphemeously, as when they bid the Holy Virgin, "in the right of a mother, command her Son."

Hence observe, That when we give that honour and worship to saints and angels, which is only due to God, it is an idolatrous and impious blaspheming of them that dwell in heaven; were the Virgin Mary sensible in heaven of that idolatrous adoration which is given her here on earth, with what indignation and disdain would she look down upon this sacrilegious violence offered to her only Son, in robbing him of that divine honour which is peculiarly due to his divine nature! for religious adoration is peculiar to a deity.

Observe here, 1. A war proclaimed; the beast makes war upon the saints, by bloodshed and persecution, and by the force of those weapons overcomes them; that is, to outward appearance, and in the opinion of the world, they seem to be totally overcome, because visibly slain: but really do the saints overcome him, by their patience and constancy under sufferings; and by rejecting his cursed idolatry, and adhering to the truth.

Observe, 2. The large extent of the beast's power that was given him, namely, over all kindreds, tongues, and nations. This must not be understood of individual persons, nor universally of all nations, but of the nations belonging to the Roman empire: whole nations were carried away with his idolatry, though not all of every nation. Christ's flock is a little flock, compared with antichrist's herd: how wrong a note then is multitude of the right church!

Observe, 3. That as the power of the beast is universal, so is the worship also: All that dwell on the earth shall worship him, that is, the generality of the Roman empire shall obey and honour him, and comply with him in his idolatry; few comparatively refusing it.

Yet, 4. We have a number excepted, whose names are written in the book of life. Blessed by God for this comfortable restriction: all are not worshippers of the beast. Christ has his number of faithful ones, who are not defiled by antichrist's pollutions; a number whose conversations are in heaven, and whose names are written there, in the book of life, called the book of the Lamb; because it is by him, and by the merit of his blood, that we obtain eternal life.

Observe lastly, The title here given to our Lord Jesus Christ, he is styled the Lamb slain from the foundation of the world, and that in several respects:

1. In the purpose and decree of God.

2. In the promise of God made from the beginning, Gen 3:15.

3. In respect of the types, shadows, and sacrifices, whereby his death was prefigured and represented; Christ was slain typically in those sacrifices which Adam and Abel offered up unto God daily.

4. In respect of the virtue and efficacy of his death, which was effectual to all that truly believe in him, from the first promise made of him. The merits of Christ's death have saved all that have been saved from the foundation of the world.

Behold here, The tender care of God in providing for our salvation before we were, yea, before the world was; and observe also, that the saints of God, in all ages, have been saved the same way, and by the same mean, namely, by faith in the death of Christ, which has extended itself to all true believers from the beginning of the world; and the efficacy of it will reach to all such, even to the end of the world; the virtue of the sacrifice is as fresh as the first moment it was slain, the death of Christ is of eternal efficacy.

Observe here, 1. That this acclamation, If any man have an ear, let him hear, is added in scripture when something went before, which required a very diligent attention and close application of mind: If any man have an ear, that is, a spiritual understanding to discern the meaning of what has been foretold, let him ponder and consider what is here revealed concerning this beast, and take heed that he be not found amongst the number of the worshippers of it.

Observe, 2. The consolation here given to the saints, from the consideration of God's just retribution to his and their enemies, He that leadeth into captivity, shall go into captivity; that is, the beast, who has brought many of the saints into captivity, shall himself at length be taken captive, and thrown into that lake of fire and brimstone, spoken of Rev 19:20. With what measure antichrist metes to others, it shall be measured to him again: God has as many ways to hurt his church's enemies, as they have to hurt his people; if they lead into captivity, so can he; if they kill with the sword, so will he.

Observe, 3. The end and design of God in suffering antichrist's rage to break forth against the church: it is for the trial of his church's faith and patience, Here is the patience and faith of the saints.

Where note, 1. That none can stand under, or bear up under, sufferings like saints.

2. That under great sufferings, saints themselves will have great occasion for the exercise of faith and patience.

3. That the faith and patience of the saints will be made very conspicuous by great and sharp sufferings.

4. That faith and patience must accompany each other in suffering times. Patience is the soul's shoulder, to bear what is afflictive at present; faith is the Christian's eye, to discover a glorious deliverance to come: where no patience is, it is a token of no faith; and where no faith is, there will appear great impatience. Behold then the faith and patience of the saints.

Here St. John enters upon the description of a second beast, very different from the former, yet not succeeding the former, but appearing during his continuance; and this beast (whoever he is) we find sundry ways here described, namely,

1. By his original he ascended out of the earth, ver. 11. which denotes his rise from a small beginning to a mighty height, as those things which from small seeds grow out of the earth to be tall trees. Thus has one arisen from being Episcopus urbis, to be Episcopus orbis.

2. He is said to have two horns, whereas the former beast had ten, ver. 1. which signifies ten kingdoms, into which the Roman empire, after its dissolution, should be divided. Accordingly, by the two horns here, in all reason may be understood two of those kingdoms of which this beast (whoever he be) shall be possessed.

3. He is said to look like a lamb, but to speak like a dragon; that is, to pretend to great meekness, and make a show of much lenity and mildness in his proceedings, but should really be very cruel: pretending to do all without violence, but doing indeed all by force, assisted by his armed dragons, and booted apostles, with javelins in their hands.

4. It is affirmed, ver. 12 that he shall arise during the continuance of the first beast, and engage in his cause assuming to himself as great, or a greater, power than any emperors did before him, causing the earth, that is, all earthly-minded men who are subject to him, to worship the first beast, that is, to yield as great reverence nad obedience to his decrees for establishing idolatry, as ever the people did under the Pagan emperors.

5. He is remarkable for working wonders, and particularly for causing fire to come down from heaven in the sight of men; that is, he seemeth to the deluded multitude to do as great miracles as Elias did, who brought down fire from heaven to confirm the religion he professed: in like manner the beast here works wonders seemingly great, lying wonders, false miracles, such as false prophets may work, and have wrought for confirming their false doctrines: accordingly we find this beast here called the false prophet elsewhere, Rev 16:8,9. He requires the inhabitants of the earth to make an image to the beast, that is, he persuades them, now professing Christianity, to introduce and bring in such a kind of idolatry, that the old heathenish idolatry may seem to revive again.

Here note, That the idolatry of the Church of Rome is a living image of the old heathenish idolatry; this is but the image of that, that was performed to heathen deities, this to departed saints. Popery, says the learned Dr. More, is such a Christianity, as in all points answers the model of the old execrable heathenism, with which the Gentiles were enamoured then, as are the Papists now: thus the wounded and dead image of Pagan idolatry revived, and lives again in Papal idolatry. Good God! that any persons professing to know and worship the blessed Jesus should thus dishonour him, by intermixing the old heathenish superstitions, or something worse, with his holy institutions.

St. John proceeds here to give a farther character and description of the beast, which he had begun to describe, ver. 11.

And, 1. His bloody cruelty is set forth, ver. 15. He causeth them to be killed that would not worship the image of the beast.

Where mark, It is not said that he killed them himself, nor challenging directly the power of life and death to himself; but he causeth them to be killed, namely, by the secular power, by the kings and princes, who are the horns of the beast, and who give their power and strength to the beast, and war against the Lamb.

Again, 2. After his cruelty follows his compulsion; he causes all sorts of men, high and low, bond and free, to receive a mark in their right hand, and in their forehead, in allusion to an ancient custom, which was to mark servants and soldiers on the arm by which it was known what master or captain they belonged to; in like manner the beast here is said to have a mark for those that are his, which mark seems probably to have been an open owning of him, an active engagement for him, a professed subjection to him.

3. The beast here is said to interdict and forbid all trade and commerce with those that had not his mark, verse 17. He causeth that no man might buy or sell, save he that had the mark of the beast. Several bulls and decrees have been sent forth from Rome, commanding that no traffic or commerce be had with any heretic in buying or selling, but only with those that profess themselves members of the Romish church.

4. It is added, that the Number of the beast is six hundred sixty-six, that is, that the numeral letters of a certain word or name, being computed, should amount to that number. I shall close this chapter with the words of a great man, Archbishop Tillotson, on Rev 14:13. "Unto whom all the fore-mentioned characters of the beast do agree, and especially the number of his name, I shall not presume to conjecture, much less positively to determine, because it is said to require a particular wisdom and understanding to find it out: Here is wisdom, let him that hath understanding count the number of the beast. However, the event will discover it."

And again, on Luke 9:55 he thus speaks; "It is believed by many and not without cause, that the Pope and his faction are the antichristian beast; I will say no more than I know in this matter: I am not certain that is is he that is particularly designed in scripture by the name; but however that be, I challenge antichrist himself, whoever he is, and whenever he comes, to do worse and wickeder things than he has done: verily it almost looks uncharitably barely to relate what these men have not blushed to act."