A plain and easie calculation of the name, mark, and number of the name of the beast ... humbly presented to the studious observers of Scripture-prophecies, God's works, and the times / by Nathaniel Stephens ... ; whereunto is prefixed, a commendatory epistle, written by Mr. Edm. Calamy.

CHAP. VIII. The Truth of the Interpretation is proved, from the remark∣able Circumstances of the Text it self, Revel. 13. 16, 17, 18. (Book 8)

THere be many excellent and precious Truths in the gene∣ral, which we cannot alwayes avouch, That the Spirit doth intend them in such or such a particular Scripture. Now that this may appear to be a right Interpretation, we will compare it with every Circumstance in the Text. These are the words that follow: And he causeth all, both small and great, rich and poor, free and bond, to Receive a Mark in their right hand, and in their forehead; and that no man might buy or sell, save he that had the Mark, or the Name of the Beast, or the Number of the Name. Here is Wisdom; Let him that hath Understanding •…•…ount the Number of the Beast, for it is the Number of a Man, and his Number is six hundred threescore and six. In these words we are to Note Four Particulars. 1. The matter of the Law which the Beast doth impose; he causeth all men to receive a Mark in their right Hand, and in their Forehead; and that they have the Name of the Beast, and the Number of it.

2. The maker of the Law: soil. The Beast with Two Horns. He causeth men to receive the Mark by his coercive power. 3. The Persons on whom he doth impose the Law. He cau∣seth all both small and great, bond and free, rich and poor, to receive a Mark. For though there is great difference in ci∣vil Relations between poor-men and rich, bondmen and free; yet in this matter none are exempted. All must receive the Mark, one as well as the other: there is no difference of Condition. 4. The Penalty inflicted on him that will not submit to the Law; He must have no civil Commerce with men; he must not buy nor sell, that hath not these Three Things: First, The Mark; Secondly, The Name; Thirdly, The Number of the Name.

Now, that men might rightly conceive what is meant by these things, the same Spirit doth exhort them to Calculate the Number, the Point that we are now upon.

For the Calculation of the Number, these Four Particulars also ought to be Observed: First, The Person exhorted, who it is that must make the Discovery. And this is every such one as hath a mind given him of God more accurately to search in∣to the meaning of the Prophecies. The matter is not easio to be understood at the first sight; there must be some Wis∣dom used to the Discovery thereof. Secondly, The manner: It must be by the way of Reckoning, or Numbering. Let him that hath Wisdom reckon the Number of the Beast. Thirdly, The Rule and Method of Account. There is some way of Recko∣ning, called, The Number of a Man; by and through which, the Calculation is to be made. Fourthly, The particular Num∣ber it self: and in this Method or way of Account, it is 666.

These are the Natural distributions of the words of the text. Now according to this Pattern or Platform, let us pro∣ceed to shew the truth of our Interpretation, and what apt coherence it hath with the Circumstances, and with the Natu∣ral scope of the text.

To begin therefore with the matter of the Law: It is ex∣presly said, That the Beast did cause all to receive a Mark, to have the Name, and the Number of the Name. For the

Mark, we are not to take it for a material Character, but it is the publick Profession of the Faith of a Roman Catholick, by and through which he doth publickly acknowledg his sub∣jection and Allegeance to the Universal Headship of the Bi∣shop of Rome. For, as in the words immediately following, when Iohn saw the Lamb stand upon Mount Sion, and with him 144000, having their Father's Name written in their Forehead, We do not take the Name of the Father written in the Forehead for a literal Character, but for the visibility of their Profession that yield subjection to the Commands of God the Father as their Sovereign Lord: So on the other side, The followers of the Beast, the Mark in their Forehead, and in their right hand, is not a visible brand or print-mark consisting of Letters and syllables; but it sheweth the visibili∣ty of their Profession that do own the Bishop of Rome's Uni∣versal Headship over all Churches, and that they are in Con∣science bound to be subject to his Laws, as to another Christ. Paraeus upon the place speaketh to the same effect: Unde se∣cundò liquet, cum Bestia Antichristiana sit Papa Romanus, exuviis Romani Imperii & tunicâ Christi indutus, Characterem Bestiae esse Professionem Papistici cultus, sicut supra Character Christi non fuit nota materialis, sed professio Christiani cultus.

But that in this matter we may not altogether depend up∣on Authority, we will prove by many Arguments that the publick Profession of the Catholicism or Universal Headship of the Bishop of Rome is the Mark in the Forehead and in the right Hand. First, This agreeth omni, to every Subject in the Beast's Kingdom. He causeth all, both small and great, rich and poor, free and bond, to receive a Mark. And such a Mark is the Profession of the Faith of a Roman Catholick. And though all are not Cardinals, all are not Archbishops, all are not Bi∣shops; yet all are Roman Catholicks: all agree in this, To profess the Universal Headship of the Bishop of Rome. This is Nota maximè communis. Secondly, The Mark agreeth Soli, only to such a one as is a Subject of the Beast's Kingdom. For as Princes have Marks and Cognizances to distinguish

their Servants and Subjects: So the Beast hath a peculiar Cha∣racter, to discern between those that are his, and those that are none of his. Now, if you apply this to the Profession of a Roman Catholick, all that whole Society and Body of men, as they are one among themselves in their publick Profession: So in this they are distinguished from all other kinds of men in the whole world. Here is nota maximè propria. Thirdly, The Mark agreeth to the Subjects of the Beast's Kingdom at all times. For not only at the first beginning of the spiritual Monarchy, he caused every man to receive a Mark, but in all the times of his Kingdom he did impose this Law upon his Subjects. And therefore we reade in the latter end of his Dominion, That the first Vial was poured out upon them that had the Mark of the Beast, and worshipped his Image, chap. 16. vers. 2. And those Souls that lived again to Reign with Christ 1000 years, were such as were beheaded in all the times of the Beast's Kingdom, because they had not worship∣ped the Image, nor received the Mark. The receiving of the Mark in the Forehead it must be semper, in all the times of the Beast's Kingdom. Now, such a Mark is the Profession of a Roman Catholick. This hath been received in all times. There are some things received by that Society of men, which are not much more ancient than the Council of Trent, which were not established de fide, till that time. And though in the dayes of Queen Mary, the Critical Question was, What say you to the Sacrament of the Altar? Yet it is well known, That Transubstantiation hath been introduced in the latter times. But now it is not so with the Universal Headship of the Bishop of Rome: this hath been in hatching in all Ages almost down from the times of the Apostles, till in the 666^th year from the beginning of the Roman as the Fourth Metal-Kingdom, it began publickly to be established under the Em∣peror Phocas. And here was the true beginning of the Name or Universal Headship of the Beast, and of the Mark of the Name. Fourthly, The Mark in the Forehead and in the right Hand, is a convertible and reciprocal Note, to distinguish the Subjects of the Beast's Kingdom from other men; and

such a convertible Note is the publick Profession of a Roman Catholick. And therefore many of their chief Writers do lay down Three Notes to prove a true Church by: Verae fidei Professione; by the Profession of the true Faith: Sacramentorum Communione; by participating of the Sacraments: Pontifici Ro∣mano tanquam legitimo Pastori subjectione; by subjection to the Bishop of Rome as to their lawful Pastor. Fifthly, The Mark in the Forehead and the right Hand, must be such a thing as is in open view, and in common use: for so do these figurative Expressions import. It is not said, That he causeth all to re∣ceive a Mark in their Arm, or Breast, or Foot, or Leg, or a∣ny other Member of the Body: but in the Forehead, which is in open view; and in the right Hand, as being that part of the Body which is of most common use. Now, what is there among that Society of men, which is of more common use and publick view, than the Profession of a Roman Catholick? Experience doth plainly shew, That none can buy, nor sell, nor hold Land and Possessions, but such a one as doth ac∣knowledge this Universal Headship. Sixthly, The Mark in the Forehead and in the right Hand is in express and signi∣ficant terms called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Mark of his Name. They have no rest day nor night that worship the Beast, and his Image, and receive the Mark of his Name, chap. 14. vers. 11. Now, if you apply this to the Profession of a Ro∣man Catholick, all things will agree. For, what is a Roman Catholick, but such a one as doth make it the chief and main Article of his Faith, to acknowledge the Universal Headship of the Bishop of Rome, and to subject his Conscience to the Laws made by that Authority? And this we have already proved, in the Third Chapter of this Treatise, to be no other but the Name of the Beast. For if there were no such thing as the Universal Headship, Sovereign Power, and Supreme Dominion of the Bishop of Rome, what would become of the Faith and Profession of a Roman Catholick? The Name or Universal Headship is that which giveth foundation to the Mark or Profession à priori: and the Mark or Profession is that which declareth the Name or Universal Headship à poste∣riori.

And therefore in significant terms it is called the Mark of the Name. Seventhly, The Mark in the Forehead and in the right Hand is that which the Subjects of the Beast's King∣dom do assume to themselves as a matter of the greatest Ho∣nour and Dignity. It is not a brand or nick-Name put upon them by their Enemies, but that which themselves do volun∣tarily profess, as may be seen in the whole Book of the Reve∣lation. Now such a Name is the Profession of a Roman Ca∣tholick. The Roman Church comprehendeth all those Na∣tions, Languages, and People, that agree in the same Unity of the Faith under the Pope the Head. And every Member of this Church, of what sort soever, maketh this as the prin∣cipal Badge of his Profession, to adhere to the Bishop of Rome, as to the visible Head of the Church. Eighthly, The Mark in the right Hand and in the Forehead must be so expounded, That in receiving of this, men must be guilty of great sin a∣gainst Christ, and so consequently lyable to most grievous Judgements, except they repent. And therefore it is expres∣sed, That such shall be tormented day and night that worship the Beast, and receive his Mark. Surely then that act of re∣ceiving the Mark of the Beast must needs be a grievous sin, because the Lord Christ doth threaten it with so heavie a Judgement. Now if you take the Profession of the Faith of a Roman Catholick as he professeth his subjection to the Bi∣shop of Rome, this is the greatest derogation that can be to Christ, to supplant him in his Universal Headship. For it is his peculiar and incommunicable Priviledge, to be the only Head of the Church, his Mystical Body. Therefore, whoso∣ever he is that doth ascribe this to himself, or to any other, doth sin against the Kingly. Office of Christ, and doth what in him lies, to dethrone, and put Christ from his sovereign Dig∣nity. A Wife may be guilty of many Offences against her Husband; but that is one of the most capital, when she doth take another in his room: for that is, in a sense, To break the bond, and to cast him off from being her Husband, when she doth give her self to another man. A Roman Catholick then when he doth profess his Allegiance to the Bishop of Rome, as to

the visible Head of the Church, this publick Profession of his is Rebellion, and high Treason against the Lord Christ, the true Head of the Church; this doth supplant him of his King∣ly Power and Dignity: and therefore he doth threaten this sin with such grievous Judgements. Those words therefore that are added as an Epiphonema in the end of the Revelation, Whosoever shall adde to the words of this Book, God will adde to him the Plagues that are written in this Book. And if any man shall take away from the words of the Book of this Prophecie, God will take away his part out of the Book of Life, and out of the Holy City, and from the things which are written in this Book, chap. 22. vers. 18. 19. Interpreters do usually apply this place to those that bring in Traditions; but I think that here is a more special sense intended, sutable to the nature of the Book: for the principal scope of the Book of the Revelation, is to speak of the Kingly Office of Christ; and therefore they that set up another Head of the Church, they do adde to the words of the Prophecie of this Book, and God will adde to them the Plagues that are written in the Book. So they that take a∣way from the Kingly Office of Christ, they do in a more spe∣cial sense take away from the words of the Prophecie of this Book. And therefore God will take away their part out of the New Ierusalem, and from the things that are contained in the Book. If these things are so, I cannot but admire at Hugo Grotius, a man of great Learning in these last times, who in his Tract de Antichristo, doth speak very favourably of the Universal Headship of the Bishop of Rome. But, saving the great worth and Learning of such an Author, here is the very formality of Antichristianism, for which which men shall be liable to very great Judgements, unless they do repent. And though they do distinguish betwixt Two kinds of Heads; that Head which is Supreme, and that which is Ministerial: it is too too well known, if we go to Practice, That the Bi∣shop of Rome hath not assumed a Ministerial Headship to him∣self: nay, indeed and in truth, he hath made the Headship of Christ nothing at all. Ninthly, The Mark in the Forehead and in the right Hand, ought to be so expounded, that therein

must appear the principal Cause of the sufferings of the Mar∣tyrs. For after that the Beast was destroyed, Iohn saw in the Vision the Souls of them that were beheaded for the Word God, and for the Testimony of Jesus, that had not worshipped the Beast, nor received his Mark, Chap. 20. 3, 4. The special Cause of the sufferings of the Martyrs, must be for the refusal of these things. If we transfer this to Experience, we shall find, That great Multitudes of Men and Women have been put to death in all the times of the Beast's Kingdom, because they would not yield Obedience to the Laws, Ceremonies, Tradi∣tions, and Superstitious Observations, imposed upon them by the Authority of the Bishop of Rome, as Universal Head of the Church. They were slain, because they held the Word of God, and the Testimony of Jesus Christ; because they took the Lord Christ alone for the true Head of the Church, and would live only in subjection to his Laws.

Now then, to gather up all the aforementioned particulars into one sum; it is clear, That the Profession of a Roman Ca∣tholick, in the visibility thereof, is the Mark of the Beast in the Forehead, and in the right Hand; and all Circumstances do wonderfully agree.

But let us now come to give some special instance for this out of the Old Testament. And here, if we go to the times of Antiochus Epiphanes, we shall finde a cleer instance of the Character or Mark of the Beast in the times of the Graecian Antichrist. For there is mention made of one Iason, when he had bought the High Priesthood for Money, and did assign 150 Talents more, if he might have license to set up a place for Exercise, and for the training up of Youth in the Fashions of the Heathen; and to write them of Hierusalem, by the Name of Antiochians. Which, when the King had granted, and he had gotten the Rule into his hand, it is expressly said of this Iason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our En∣glish hath it, He forthwith brought his own Nation to the Greekish Fashion. Iunius, and Montanus, and the Lexicographer Sca∣pula, have it, Ad Graecum Ritum. But I think the words may better be translated, He carried over his own Country-men to the

Greek Character, 2 Macc. 4. 9, 10.

For the more close and perfect Application of this Truth, we will note these four Particulars: 1. What is the Hellenick or Graecian Character. 2. Who are the Persons that do re∣ceive it. 3. The Time when. 4. The Power and Authority which did compel them to receive it.

For the first, A Character is nothing else but a Note of Distinction, by and through which one sort of People are distinguished from another: as the Ephraimites were distin∣guished from the Gileadites, by the Word Shiboleth; so one Na∣tion is distinguished from another by their Language, Attire, and other Customes. But in this case we have not to do with the Marks of civil distinction; and therefore when it is said, That Iason carried over his own Country-men to the Helle∣nick Character, this is meant of such a way of worship, as was the publick Profession among the profane Graecians in matters of Religion. In respect whereof, that publick Profession was, determinatus modus vivendi, (as the School-men speak) con∣taining that manner and way of living according to the Law of the Antiochians. The like may be said, That the Mark of the Beast in the Revelation is that whereby they of the Romish Religion are distinguished from others: for they have a peculiar manner of living according to the Laws of that Church under the Pope the Head. There is then an exact Agreement be∣twixt the Hellenick and the Romish Character; and in both Nations Men are distinguished by this, as by the Badge of their Profession.

Secondly, For the Persons; who were they that Iason carri∣ed over to receive the Mark of the Beast in the Graecian Tyran∣ny? It is plainly said, That he carried over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his own Country-men, of the Stock and Lineage of Abraham. And these things were foretold by Daniel the Prophet many yeers before, That in the dayes of Antiochus Epiphanes, many of his own Country-men should forsake the Holy Covenant, Dan. 11. 31, 32. and as he foretold, it came to pass indeed, as appeareth in the Book of the Macchabees, and in the Stories of Iosephus and others. Now if we apyly this to the Beast in the Reve∣lation,

there is a more general Defection and Apostacie of the whole Christian world: He causeth all to receive a Mark in their forehead, and in their right hand.

Thirdly, For the time; When was it that Iason carryed over his own Country-men to the Hellenick Character, to the pub∣like Profession of Religion used by the Grecians in the Sele•…•…∣cian State? It was in the times of Antiochus the Grecian An∣tichrist. If therefore we read in the Book of the Revelation, That the Beast did cause all to receive a Mark in their forehead and in their right hand; this was no other but that which was done before, in the times of Antiochus the Grecian Anti∣christ; who is set forth as a Type and a Figure of that great Antichrist who should come in the last times.

Fourthly, For the power by and through which Iason should carry over his own Country-men to the Hellenick Character, or to that way of Profession: It was then, when he had got∣ten the Rule into his hands. Some sins do increase by Pro∣pagation, as Original sin; some, by Ensample, as many evil Cu∣stoms amongst us: But here is mention made of the increase and prevailing of a sin by Imperial Edict, by the Countenance, Power and Authority of them that have the Soveraignty in their hands. The like may be said of the Beast in the Reve∣lation; all did receive the Mark in their forehead and in their right hand: and if you look to the reason, it was a sin of Mo∣narchy or Imperial power. The Beast, as a Potentate, did cause all to receive a Mark in their forehead and in their right hand.

By the Hellenick Character used in the times of the Grecian Tyranny, we may know what is the Mark of the Beast so often mentioned in the Revelation; and by the one, we may finde out the meaning of the other.

I have stay'd the longer on this Point, because it is the prin∣cipal matter in the Text; and the right discovery of this, will guide us in the clearing of other things. For if we do right∣ly conceive what is meant by the Mark of the Name, we may come to demonstrate the Name it self what it is. And when the Name it self is truly and Apocalyptically defined, we may

be the better prepared for the discovery of the Number. All these do mutually depend each upon other. And therefore for the subject-matter of the Law of the Beast, in the several branches thereof, we do thus determine, in these three Par∣ticulars. First, The Mark that he causeth all to receive in their forehead and in their right hand, is nothing else but the visibility of their Profession, that do acknowledge him as Head of the Church: And this he compelleth men of all sorts to submit and to yeeld obedience unto. Secondly, For the Name of the Beast, which is also a part of that Law which he did impose upon his Subjects, That none might buy nor sell, but they that have the Name of the Beast. This Name, I have formerly proved, in the third Chapter of this Treatise, That it is not the word Lateinos, nor any other Grammatical Name; but the Name is the Universal Headship it self. The matter cometh to this Issue, That none must buy nor sell, nor have civil commerce within the Dominions of the Beast, but those onely who will acknowledge his Name or Headship. Thirdly, For the Number of the Name, the third part or branch of the Law imposed upon the Subjects of that King∣dom, that none must buy nor sell but they that had the Num∣ber of the Name; I have shewed in part, and I shall more fully declare afterward, That the Number is not made out of the Numeral letters of the name Lateinos, or out of any other Grammatical Name whatsoever: but it is the Number of time when that Name or Headship had its first visible and remarka∣ble Institution: and therefore it is called, The Number of the Name. The matter then must come to this Issue, That none must buy nor sell, but he that doth own the Universal Head∣ship as it was established and set up in the first Foundation and Institution of that spiritual Monarchy.

Object. You perhaps will alleadge, That the words are plain, That none must buy nor sell, but he that hath the Number of the Name: Therefore if the Number of the Name be the Number of time when this Name or Universal Headship began, according to this Exposition, he must not buy nor sell, who hath not the Number of time when this Universal Headship began.

Sol. We must not take the words further then they natural∣ly intend: And therefore this is the meaning of the Text, That he must not buy nor sell, who doth not receive the Ca∣tholicism, or Universal Headship of the Bishop of Rome, as it was Enacted in the first Institution of that Spiritual Monarchy. And if we look attentively to the words, we shall finde, that there is some difference to be made betwixt the Mark of the Name, and the Number. For when the Spirit speaketh of the Mark in the forehead and in the right hand, and of the Name in relation to the Mark, he speaketh of such a thing as is ap∣parent to the sight of every man. The Beast's Subjects, in their usual buying and selling, may discern who have the Mark in the forehead, and who have not. But now for the Number of the Name, and for the Name in reference to the Number, it is nowhere said, that this is in the forehead or in the right hand: for it is of a more secret and occult nature. Let him that hath wisdom count the Number of the Beast. This sheweth plainly, that the Number is to be found out by some subtilty of obser∣vation; and, it is not to be discerned in the ordinary use of buying and selling.

Object. You will say, Why are all these joyned together, that none must buy nor sell, but he that hath the Mark of the Beast, the Name, and the Number of the N•…•…me?

Sol. They are all joyned together, by reason of their affini∣ty or relation that the one hath to the other: and therefore a man cannot well take upon him the Profession of a Romane Catholick, which is the Mark of the Name; but he must also profess the Name or Soveraign power it self: And he cannot profess the Name or Universal Headship, but he must relate al∣so to the first Foundation and Institution thereof, in the time when it first began visibly to appear. And therefore when the Romane Catholicks do at this day own the Universal Head∣ship of the Bishop of Rome, they do not mean it onely per∣sonally of the Pope now living, but of the Succession that hath continued many hundred years. There must then be some particular instant of time, where this Institution did be∣gin. In many great Kingdoms at this day, it is not safe for a

man to live among them, unless he will acknowledge the U∣niversal Headship of the Bishop of Rome. Now I say then, there must be some particular term and instant of time, where this Universal Headship had its first institution, where we must set the date thereof. And here I say, it must be in the time of the Emperor Phocas, 666 years from the beginning of the Roman, as the fourth Metal-Kingdom. Thus I have distinctly shewed the matter of the Law which the Beast imposeth upon his Sub∣jects, in the three branches thereof: And though I have de∣parted in some particulars from the ordinary stream of Inter∣preters, yet I do agree with many Protestant Writers in the main sense and substance of the Interpretation. Since the preaching of Luther, Bullinger was one of the first that did historically and with Principles expound the Book of Revela∣tion: And so Paraeus speaking of Expositors of the last times, hath these words,

Quibus omnibus meo judicio facem praetu∣lit Henricus Bullingerus, quam ferè secuti sunt alii.

Prooe•…•…. in Apocal. Cap. 4. Now this Interpreter doth pitch upon the same sense as we do, as it is manifest in his Commentary upon the Revelation. And so do some other Interpreters, as Da∣naeus de Antichristo, &c.

If therefore a Reason be demanded, Why the latter Inter∣preters have not gone on in this ancient and true way of Ex∣position: There are two Reasons, which are usually given, as we may see in the Commentary of Paraeus upon the Reve∣lation, and of Downham in his Tract de Antichristo, and of Dr. Mayer in his Expositions upon the Revelation.

First, they alledge, That the Number of the Beast is nume∣rus nominis, the Number of his Name, and not the Number of the time of his rising.

Sol. If these Interpreters will consider the truth of that which we have largely disputed; to wit, that the Name of the Beast is no other but his Universal Headship and Power; by the discovery of this, they will finde that there is no difference between the Number of the Name, and the Num∣ber of the time of the rising of the Beast, when that Name or Universal Headship began. We reade when our Saviour

was born at Bethleem, that certain wise-men came from the East to Ierusalem, saying, Where is born the King of the Iews? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for we have seen his Star in the East, Matth. 2. 1, 2, 3. Here I demand, Why is this Star called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Star? The reason is plain, Because it did denote and set forth the time of his birth. So in the like case, the Num∣ber of the Beast may be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Num∣ber of his Name, because it doth characterize, decypher and set forth the time when that Name or Universal Headship began.

Secondly, whereas they alledge, That there are onely 606 years to the setting up of the Name or Universal Headship of the Bishop of Rome, under the Emperor Phocas: I confess this is true, if we make our account by the years of our Lord. But what warrant have we to proceed in this method? For though the Christians do generally use this way of computa∣tion, yet the general use hath not been so to reckon: For as Martinius an acu•…•…e Grammarian, speaketh of the reading of the Hebrew, so we also may say the same concerning the compu∣tation of the times in the Book of the Revelation; We are not in this to follow the modern, but the ancient use. These are his words:

We ought not to think the custome of our age to be the rule and direction of speaking Hebrew, but so far onely as it doth agree with the custome of the ancient people.

Further he addeth,

In every Nation there are skilful and learned men in that language, yet they do not all reade after the same manner▪ The Germans pronounce their words one way, the French ano∣ther, the Spaniards and Italians another; and each of them say they have their proper and peculiar custome. But such a custome is not to be accounted a lawful argument. Let us hold this there∣fore for a sound foundation, both in reading, writing and •…•…ro∣nouncing Hebrew, Veterem Haebraeorum usum sequendum esse, The ancient use of the Hebrews is to be followed.

Technol. p. 45. So I may say in the present case, They that take the Name of the Beast for the Universal Headship, & they that stand up∣on the beginning of the Universal Headship (for so Paraeus, Downham, and our best Interpreters do) at the Emperor Pho∣cas, they must not count the Number of time by the year of

the Lord, or by any such like modern style; but they must have recourse ad veterem Prophetarum & Apostolorum usum, to the ancient use of the Prophets and the Apostles in the days of Iohn. And here they may finde, that the Name of the Beast, which is onely 606 in the years of the Lord, will be 666 in Daniels Chronologie. And that which may be for a confirma∣tion of this truth, let us but remember what hath been former∣ly proved, to wit, that Iohn in the Revolation doth largely repeat shat which hath been more briefly mentioned by Da∣niel concerning the Roman or the fourth Metal-Kingdom. Further, we reade, That when the seventh Angel began to sound, it is expresly said, That time shall be no more, but the my∣stery of God shall be finished, as he hath spoke to his servants the Pro∣phots, Rev. 10. 6, 7. Here two questions are to be demanded, First, what did he mean when he saith, That time shall be no more? Secondly, To what Prophets doth he refer us, when he saith, As he hath spoken to his servants the Prophets? By Time, we are to take it onely, with a restriction, for the time of the sufferings of the Church, under the Tyrannical Governments of this world, as it is set forth in the type of the four Metal-Kingdoms: But more specially, in the last and Antichristian state of the fourth Kingdom. Secondly, for the servants the Prophets, Mr. Mede, Grasserus, and others, do understand this of the times in the Prophecy of Daniel, which do reach to the dissolution and destruction of the Antichristian Kingdom. If we put all this together, we shall finde, that the times of the Beasts Kingdom ought not to be computed by the years of the Lord, but by the ancient and Prophetical Chronologie in the Visions of Daniel. These two Arguments being answered, Paraeus, Downham, and other Protestant Writers are wholly ours: For they altogether in a manner in their Treatises and Commentaries do teach, that the formality of Antichristia∣nism doth lye in the Universal Headship; and that a thing is Antichristian, so far as it doth contribute to the Universal Headship of the Bishop of Rome, to put him in the place of Christ, who is the onely, undoubted, unquestionable Head of the Church, and there is none besides. And so much con∣cerning

the matter of the Law, that the Beast causeth these three things to be received, The Mark, the Name, and the Number of the Name.

Onely here is one hard question to be dissolved, in which I finde, that Interpreters are greatly divided, and that is this; Whether the Mark, Name and Number are so many expres∣sions of one and the same matter, or whether are they three distinct several matters? Some are of opinion, as Alcasar, that all these three ought to be coupled together exegeticè, by way of explanation: Seeing that which in this and the for∣mer verse is absolutely called the Mark, is afterward expresly called the Mark of the Beast, Chap. 15. ver. 2. and the Mark of the Name of the Beast, Chap. 14. ver. 11. Others are of a dif∣ferent judgement, as Ribera; for they hold, that these things ought to be distinguished: for they that stand on the glassie Sea, are said in express terms to overcome the Beast, his Image, Mark, Name, and the Number of his Name, Chap. 15. ver. 1, 2. Now our answer to this question is this: First, we say, That the Mark, Name, and the Number of the Name, cannot be affirmed to signifie one and the same thing, seeing they are in many places of the Prophecy delivered with distinction; and the reason of the distinction is laid down in sundry Texts. To the second also we answer, That these are not three several matters, as Ribera, Paraeus, Abbot, and others will have it; as though some of the Beasts Subjects should have the Mark, others the Name, and a third sort the Num∣ber of the Name. There is no reason that we should put those things asunder, which in the Prophecy are always joyned together.

Therefore to determine the question, we will take a middle way between these two extremes: We affirm then, That in the general these three do agree in one matter for the sub∣stance, though it be distinguished by three Apocalyptical con∣siderations. Let us come to that particular place where Iohn saw the Number of them that stood upon the glassie Sea min∣gled with fire, who had overcome the Beast, his Image, Mark, Name, and the Number of his Name, Chap. 15. ver. 2. All

these several expressions set forth one sort of men, that had persevered and held out for Christ against the Power and Headship of Antichrist in all the time of that Tribulation. And yet as this matter is one, it is branched into several Con∣siderations.

First, If you speak of the Papacy as a State or Govern∣ment afflicting the Saints, so it is called a Beast, like to one of the Beasts in Daniel. Secondly, If you speak of the Uni∣versal Headship, wherein the form and essence of the King∣dom doth consist, this is the Name of the Beast. Thirdly, If you speak of that Universal Headship, as a Representative of that Soveraign Majesty that was formerly lost in Rome Impe∣rial, and now repaired in Rome Papal, this is the Image of the Beast. Fourthly, If you speak of the publick profession of this Universal Headship in the society of men, this is the Mark of the Beast. Fifthly, If you speak of the time when this Universal Headship began visibly and remarkably to appear, this is the Number of the Beast, and more specially of his Name and Headship. All these are so many distinct Apoca∣lyptical Considerations, which agree in one main Truth in the general. And thus having spoken of the Law of the Beast, in the three branches thereof, we will now come to speak more briefly of the other particulars, because they are more easie to be understood.

Secondly, For the Law-maker, the Power by and through which he caused all to receive the Mark; this is a Spiritual Christ-like efficacy prevailing in the Consciences of men, to make them subject to his Laws. It is said of the Monarchy of Nebuchadnezzar, that the most High God did give to him a Kingdome; And for the Majesty that he gave him, all People, Nations and Languages trembled, and feared before him: whom he would, he slew; and whom he would, he kept alive, Chap. 5. ver. 18, 19. So the Beast in the Revelation hath the same transcendent power; he causeth all to receive a Mark, whether rich or poor, bond or free, male or female; he compelleth all to yield obedience, as they sometimes did, that were under the power of Nebuchadnezzar. But here is the difference:

The power of Nebuchadnezzar was more external, over the bodies of men; this is more internal, over their Mindes and Consciences, and by consequence over their bodies also. Se∣condly, They tha•…•… were under the Jurisdiction of Nebuchad∣nezzar, had they been left to their free choyce, they would have been glad to have enjoyed their liberty: but now for those that lived in subjection to the See of Rome, for the most part, the matter was far otherwise with them▪ they would not be free if they might. The Kings of the Earth divided in Interests, and in many Civil respects, all of them could agree in this one thing, To give their Power to the Beast, Rev. Ch. 17. They thought they could not be saved, unless in all Realms there was a Universal subjection to this Headship, given by Christ himself, as they thought, to Peter and his Successors. And for the time of the publick Institution of this Universal Headship, there were some preparations and previous work∣ings towards the setting up of this Power; but there was no publick Establishment thereof, till the time of the Emperor Phocas. Let us hear what Mr. Fox in his Acts and Monu∣ments speaketh concerning this matter, Pag. 108. Col. 2. But Rome (saith he) would not so soon lose the Supremacy once given, as the giver lost his life: For ever since from that day, she hath holden, defended and maintained the same still, and yet doth to this present day, by all force and policy possible. And thus much concerning Boniface, whom by the words of Gregory we may call the Fore-runner of Antichrist. For as Gregory brought in the style Servus Servorum: So this Boniface brought into their heads first, Volumus & Mandamus, Statuimus & Praecipimus; that is, We Will and Command, We Injoyn and Charge you. The same is mentioned by Paraens, in his Commentary upon the Revelation, Chap. 6. ver. 12. From whence I gather, As the Bishops of Rome have had a Mandatory Power in and over the Church; so this first began in the time of the Emperor Phocas, in the Decree of the Universal Headship.

Thirdly, Let us consider the persons, who they are that are subject to his Power. He commandeth all, both small and great, rich and poor, to receive a Mark. The greatness of rich

men cannot procure a toleration; neither can the meanness of poor men exempt them by their poverty. Bullinger upon the place speaketh very pithily: We see (saith he) that Empe∣rors, Kings, Dukes, Marquesses, Earls, Barons, Realms, Coun∣treys, Cities, Patriarchs, Archbishops, Bishops, Prelates, Doctors, Clerks and Lay men, obey him. And also men of the greatest Power, Riches, Wisdome, together with the poor people. There is no such Kingdome, and so diversly compact, in the whole world, no not among the Mahometans: And all these are willingly subject to the Seat; yea, they have perswaded themselves, that they cannot well live, and that they cannot be saved, unless they be subject to the See of Rome. So far Bullinger. From hence we gather, that the event doth fully answer the Prophecy; for we see by experience, how all the world hath worshipped the Beast, and received his Mark. And whereas some, to illude this truth, have pleaded, that the Popish Churches in France do not own the Pope for Head of the Church: We will easily grant, that they may not be so strictly obliged to the Popes Chair in some temporal respects; yet it is too plain, that his Authority is set up in their Consciences, and that they are subject to his Laws.

Fourthly, Let us consider the punishment to be inflicted upon those that have not the Mark in the Forehead, and in the right-hand; they are forbidden to buy or sell. Mr. Mede doth take this for Excommunication, or casting out of Church-fellowship. But rather the words signifie, a cutting off from all civil commerce among men. Yea, if we compare the Scriptures, we shall finde that it was present death for any man to refuse to have the Mark in the forehead, and in the right-hand. Therefore when Iohn saw the Souls of those that were beheaded for the Word of God, and the testimony of Iesus, that had not worshipped the Image, nor received the Mark, Chap. 20. ver. 4. he doth plainly shew, that the beheading was for the Non-worship of the Beast, and for the not receiving of the Mark. We may conclude then, when men are exempted from bu•…•…ing and selling, this is a Synecdoche: By this one, all other kindes of punishment whatsoever are understood. And thus

we have seen the matter of the Law, the Law-maker, the per∣sons subject to the Law, and the penalty upon all such as shall refuse subjection. Let us now come to the several particulars which concern the right calculation of the Number.

First, For the Person, who it is that must make the disco∣very: It is such a one as hath wisdome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Here is wisdome, let him that hath understanding count the Number of the Beast, &c. The discovery then must be by understanding. But here we are not to conceive such a kinde of wisdome as lyeth meerly in Mathematical subtilties: For how can it be imagined, that the holy Spirit (and that under the highest penalties) should give such serious warning to the Church, to beware of receiving the Mark of the Beast, the Name, and the Number of the Name, and these things be one∣ly discoverable to them that have skill in the Mathematicks? You will say, What wisdome is here intended? I answer, such a skill and dexterity onely, by which men are able to render the mystical and figurative expressions of the Prophecy in their true natural sense and construction. The like expression is used, Rev. 17. 9. Here is the minde that hath wisdome: the seven Heads are seven Mountains where the woman sitteth. By wise∣dome, he doth here mean a sagacity and skill to expound the Parables, and mystical expressions of the Prophecy in their bare sense and signification. And so in the present case, when he speaketh of the Name and Universal Headship of the Beast, and the Number of the Name, it is not to be doubted, but that he pointeth to some method of Account famously known in the days of Iohn. And whereas he doth not openly and plain∣ly, but under dark terms, express the matter, to wit, that it is the Number of a Man, and the Number 666: By this he doth imply, that some kinde of wisdome is to be used in the true calculation and discovery of the Number.

You will say, If there be 666 years to the setting up of the Name, or Universal Headship of the Bishop of Rome, why is not this expressed in plain and significant terms?

By the like manner of reasoning, you may argue, Why doth the Spirit, through the whole body of the Prophecy,

carry on the description of the state of the Church in a figu∣rative, mystical, and typical way of expression? He might (if he had so pleased) have said in so many syllables, that the se∣ven Heads of the Beast, are so many Mountains of the City of Rome, and so many Heads of Roman Government: But he doth rather use a dark circumlocution, of a woman sitting upon a Beast with seven Heads. He doth use such an hidden way of expressing these things in Emblems and Figures, that pious men might bestow the more diligence in searching the Stories of the Church. Paraeus in his Commentary upon the R•…•…velatun, Chap. 17. v. 7. speaketh to the same purpose: Piis vero interpretatione aenigmatic à aurem ve•…•…icare voluit spiritus, ut subinde in suorum temporum eventus atque Historias invigi∣lar•…•…nt. And if we come to example, we shall finde, That the •…•…even Trumpets are delivered in a very dark and mystical manner: For after that the Angel had offered much incense, with the Prayers of all Saints, upon the Golden Altar before the Throne, then the seven Angels began to sound. When the first Angel sounded, there followed Hail, and Fire mingled with Blood, Chap. 8. ver. 7. When the second Angel sound∣ed, a Mountain burning with fire was cast into the Sea, ver. 8. And when the third Angel sounded, a great Star fell from Heaven into the Rivers, and Fountains; and the Name of the Star is Wormwood, ver. 10, 11. Here it is plain, That by these Emblems and Figures, so many Judgements of God, in a suc∣cession, are said to fall upon the world, for their persecuting of the Saints. For after the Prayers of all Saints were of∣fered up on the Golden Altar upon the Throne, then the se∣venth Angel began to sound. As in the like case, when Eliah fled to Horeb, he made intercession against Israel, saying, I have been very jealous for the Lord God of Hosts: for the children of Israel have forsaken thy Covenant, thrown down thine Altars, and killed thy Prophets; and I am left alone, and they seek my life, to take it away. In answer to this Prayer, the Lord bade him go out, and stand upon the Mount, 1 Kings 19. 11, 12, 13. And as he stood, first the Lord passed by, and a great and a strong Wind rent the Mountaine; and after the Wind, there was an Earth∣quake▪

and after the Earthquake, a Fire. Here if we would inquire after the signification of these three Emblems (for we cannot otherwise think, but that something is specially inten∣ded in Visions of this nature) the Lords own interpretation will shew the meaning of this, in the words that follow: He that escapeth the sword of Hazael, shall Ie•…•…u s•…•…ay; and he that escapeth the sword of Ie•…•…u, shall El•…•…shah s•…•…ay. Here then are three Judgements in a succession, the Wind, the Earthquake, and the Fire. And for the still small voice that is expressed in these words, I have reserved to my self seven thousand men that have not bowed the knee to Baal, ver. 18. Now if you go to the seven Trumpets, it is clear, That they are so many Judge∣ments of God, that come one after another upon the world, for their Idolatry, and for their killing of the Saints. But who shall assure us, what is certainly meant by each Trumpet? What is meant by the Hail mingled with fire; by the Moun∣tain burning with fire? Who shall assure us, what is meant by these Types, seeing the Spirit doth not set down his meaning, as he doth in the Vision represented to Elias? We should in this case have recourse to the Body of the Stories of the Church: For I am perswaded, That the Lord doth on set purpose deliver these things more Aenigmatically and Figura∣tively, that we should attentively consider the way of his dealing, in judging the World, and in delivering his Church. O how far then do they go out of the true way, who are Enemies against all secular Learning, in the profitable and sober use there∣of! God doth of set purpose carry on the whole Prophecy so darkly, because we should turn every way for the discovery of the truth. And this is the reason, wherefore he doth speak so mystically concerning the Name of the Beast, the Number of a Man, and the Number 666. Further also, we are to consider, That seeing the Kingdom of the Beast was to be set up by deceiving of the Nations, it was not needful to speak every Circumstance plainly, to the understanding of men. How should the Beast have deceived the world, if his de∣ceits and pious frauds, if the time of his Kingdome, and eve∣ry particular should have been fully discovered? There is

then a peculiar sort of people, to whom the Lord hath given a special desire to look into the things contained in this Book of the Revelation; and they have in some measure an abi∣lity (though others are dark) to understand the meaning of the Spirit in his deep and mystical expressions. In the several Epistles to the seven Churches in Asia, this is added in the close of all, He that hath an ear, let him hear what the Spirit saith to the Churches. There are many excellent things that he speaketh to the Churches, in the way of Reproof, in the way of Advice, and in the way of Comfort; yet onely he that hath an ear to hear, will understand the meaning of his words. And so in the present case, when it is said, Here is wisdome: let him that hath understanding count the Number of the Beast. This implieth, That this matter must be found out by some subtilty of observation. The person that doth inquire, must be such a one as hath wisdome.

Secondly, For the manner of discovery, it must be by cal∣culation of the Number; and therefore it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let him count the Number of the Beast. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth such a kinde of Numbring as is by Counters or Stones, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lapillus, Calculus. But in the ordinary and common use, it doth promiscuously note any kinde of reckoning. And therefore it is said concerning the man that went about to build a Tower, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he counteth or reckoneth the cost, Luke 14. 28. And so in the present case, there is a computation or way of account to finde out the mystery of the Number: But here is the difference betwixt Interpreters; some go to the extraction of the root, some to the numeral Letters of the name Lateinos: But of these we have spoken in part already, and we shall further shew the vanity of this way in the process of the Discourse. We will therefore come positively and plainly to set down the meaning of the Spirit: And we shall finde, That there is no∣thing more familiar in the Predictions of Prophetical Scri∣ptures, then for the Spirit to foretel remarkable occurrences, by a definite number of years to every such occurrence. Of many Examples that may be given, take these few. When the

Lord would give Noah warning concerning the Flood, he told him, That such a Number of years should fulfil their course, and then the Flood should come: My Spirit shall not alway str•…•…ve with man; yet his dayes shall be an hundred and twenty years, Gen. 6. 3. So when he made a Promise to Abraham, that he would give to his Posterity the Land of Canaan for an Inheritance, he told him, That 400 years should run compleat, to the per∣formance of the Promise: Thy seed shall be a stranger in a land that is not theirs; and shall serve them, and they shall af∣flict them four hundred years, and afterwards they shall come out with great substance, Gen. 15. 13, 14 15. Further, when the people of the Jews were carried captive into Babylon, in the times of Ie•…•…kims Captivity; to these the Prophet Ie∣remy did send a Consolatory Letter, in which he did declare two things of eminent note; Their remarkable deliverance, and the overthrow of the Babylonian Empire: Yet withall •…•…e did declare, That seventy years must first be fulfilled and accomplished at Babylon, before their deliverance wi•…•… come: And these Nations shall serve the King of Babylon seventy years; and when seventy years are accomplished, then will I visit the King of Babylon, Jer. 25. ver. 11, 12. And again, Thus saith the Lord, After seventy years be accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return unto this place, Jer. 29. 10, 11. Last of all, when Daniel himself was m•…•…sing on the truth of the Promise of God, and gave himself to understand the Times, and to pray in faith for the accomplishment of the Promises, he had a further discovery of the seventy weeks, that should lead him to the times of the Messiah, to his Passion, to the Preaching of the Gospel among all Nations, and to the destruction of Ierusalem. Now to the performance of these things, it was shewed to him, That there must be seventy Sevens, or seventy weeks of years, or 490 years in all, to begin and commence from the building of the second Temple: which line of years if he followed, it would bring him to that time when all these things should be fulfilled. By these Examples it is manifest, That it is a frequent thing in Prophetical Scriptures, to fore∣tell

future occurrences, and to shew the Number of years that shall pass before the event. If this be so, we have a rational ground to build upon, when we make 666 the Num∣ber of years, to the setting up of the Name or Universal Head∣ship of the Bishop of Rome.

But for the further clearing of the truth, That the study and the calculation of the Prophetical years is said to be wisdome, we can make this appear by some special Examples out of Scripture.

We reade in the the Prophecy of Daniel, In the first year of Darius the son of Ahashuerosh, of the seed of the Medes, which was made King over the Realm of the Caldeans, in the first year of his reign, I Daniel understood by books, the Number of the years, whereof the word of the Lord came to Ieremiah the Pro∣phet, that he would accomplish seventy years in the desolations of Ierusalem, Dan. 9. 1, 2, 3. Concerning Darius the Mede, there is a great Controversie among Chronologers, whether he came to the Kingdome of the Caldeans by Conquest, or by free Election. But let that point be what it will be, all do agree in it, That Darius the Mede raigned immediately be∣fore Cyrus the Persian. And it is as clear also by the stories of the times, That the first year of Darius the Mede, was up∣on the very dawning of the Churches deliverance. In this year then Daniel gave himself to study by books, the Number of years that the Lord would accomplish in the Churches desolations. In him then, by the way, let us note, That they who have the greatest fulness of Spirit, are chiefly imployed in the meditation of the Scriptures: And they who are conversant in the Prophetical Scriptures, are many times helped out in the know∣ledge of these things, by the Sacred and the Civil Stories. But now let us take notice of the process and order of his medi∣tations. First, he did lay it as a general ground, That seventy years must be expired, before deliverance will come: But now, saith he, the seventy years of the desolations of Ieru∣salem begin almost to be fulfilled; Therefore in these times we are almost come to the promised deliverance. And there∣upon he did pray with great faith in the Promises of God, as

appeareth by the scope of the Chapter. Here now in this Syllogism Daniel did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by two known Numbers he did finde out a third unknown: His major Proposition was the Prophecy of Ieremy; his Assumption was his own experience, and the Chaldee Registers of the Time: and his Conclusion was the approach of the delivery of the Church: And the whole operation in computing the times was by wisdome. For these are the words of the Text, I Daniel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understood by books. Piscator hath it, Consideravi in libris: Iunius, Fui considerans ex libris. All cometh to one sense, That whether he did consider these times in books, or by books, or out of books, he laid the times together, to wit, the times in the Prophecy of Ieremy, and the times that had past in the Churches experience, and accordingly did argue the approach of the deliverance that should come. This act of his was by wisdome or understanding, for so the word doth signifie; the inward contriving or plotting of any thing in the minde, as Artificers do cast the frame of a building: Thus Kirkerus doth render the meaning of the word in his Concor∣dance. Iunius upon the place doth very significantly express the meaning of the word, Fuit intelligens ex libris Prophetiarum Hieromiae quibus annorum numerus fuit praefinitus, tum Histo∣riis temporum quae à deportationis initio effluxerant. In Daniel •…•…hen we have an example of computing the times, and of his wise∣dome in numbring the seventy years of Ieremy before the event. And this Daniel did do, not by extraordinary revela∣tion, but as an ordinary believer might do by search.

Let us now go to another Instance. When the Disciples came privately to our Saviour upon Mount Olivet, they asked him concerning the time of the destruction of Ierusalem: and in order to their question, he made them this answer, When ye therefore shall see the abomination of desolation stand in the holy place: let him that readeth, understand, Mat. 24. 15. Here I demand, What is meant by him that readeth? Secondly, what is meant by the book that he must reade? By him that readeth, is meant, any one to whom God hath given a minde to search and to look into the meaning of the Scripture: And for the

Book, that must needs be the Prophecy of Daniel, concerning the seventy weeks, Dan. 9. And whereas it is said, Let him that readeth, understand; the words must go in this tenor, Let him that readeth, know and understand how many years the 70 weeks of Daniel must contain, and where they must begin: And from the knowledge of these two, if he reckon well, he shall come to that time where they shall make an end, and that will be the time of the destruction of Ierusalem. And so we have an answer to the Disciples question. But yet further, concerning the time when the period of the seventy weeks are to be studied, and that is, when you see the abomination of desolation standing in the holy place. In that particular instant it is said, Then let him that readeth, understand. As for the standing of the abo∣mination of desolation in the most holy place, our Saviour doth expound his meaning more plainly in another Evangelist: When ye shall see Ierusalem compassed about with Armies, then know that the desolation thereof is nigh, Luke 21. 20. Here some man may object, It is not always a necessary truth, that when a City is compassed with Armies, therefore it shall be taken; and when it is taken, it is not infallible that it shall be brought to utter desolation: What doth our Saviour then mean by this speech? His meaning is not, that from such weak principles men should draw a Conclusion of that weight; but this is the drift of his speech, When ye shall see Ierusalem compassed about with Armies, then let him that readeth, fall upon the calculation of the times in the Prophecy of Da∣niel: Let him consider where they begin, how long they shall continue, and where they make an end: and then by the joynt consideration of all these together, they shall finde they be not far from the destruction of Ierusalem, and that the years of the patience of God are run out. And yet further, our Saviour would not have men calculate the times to satisfie their curiosity, but meerly for use and practise, and better in∣formation. He saith, Let him that readeth, understand. But to what end? These words are immediately added, ver. 16. Then let them which are in Iudea, flee to the Mountains, &c. Now the understanding of the Prophetical times is no com∣mon

matter, but there must be much study and meditation used, to finde out the meaning of the Spirit. The words of the Text are most emphatical, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let him that readeth, ponder and consider the times, by some subtilty of observation.

Now then to apply all this to the present Text, and so we have many examples out of Scripture, to warrant us. That the Number 666 may be such a Number of years to the setting up of the Name or Universal Headship of the Bishop of Rome. And for the computation of these years before the event, this in the Scripture-language is called by the name of Wise∣dome. Having then such a multitude of Examples out of the Old Testament, where pious men have calculated the Pro∣phetical years before the accomplishment; why by the like reason may we not conceive, That Iohn spake to the people in his own times, to the ages immediately following, but most specially to those who should live upon the borders of Anti∣christs rising, that they should calculate 666 years to the be∣ginning of his Kingdom? The coming of Christ in the flesh, and the glory that should follow, was revealed to the ancient Prophets, though under dark and figurative expressions. Now mark what the Apostle S. Peter speaketh of the practise of those wonderful men: Of which salvation the Prophets have inquired, and searched diligently; searching into what manner of time the Spirit did point to, when he spake of the sufferings of Christ, and the glory that should follow, 1 Pet. 1. 10, 11, 12. The times of the ancient Church were divided into many periods. Now it was shewed them (though darkly) in what period of time Christ should come: And accordingly they who had his Spi∣rit in them, made no spare to search when that time should be. In like manner, the times of the New Testament are divided into many regions or parts; and it was revealed to the Apo∣stles in mystical terms, how Antichrist should come, in what particular period of time he should come, and what should be the signs of his coming. Now seeing these things are re∣vealed in the Prophecies of the New Testament (as I think none can well deny) was it not the duty of men immediately

after the Apostles time, and so downward, to calculate the Times. And for the actual rising of the Kingdom of Anti-Christ, there is no one place doth speak more of his pedigree and genealogie, then the Text we now are upon. If this be so, it will quickly appear, of what nature the Number 666 is, seeing it is put in the close of the Chapter. There is then the greatest probability as can be supposed, that this must be the Number of years to the first Institution and Foundation of that Spiritual Monarchy, and the person who hath wise∣dome is to make up the account. Further, if we take 666 for the Number of time, and particularly for the Number of years, this will agree with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ for in the known and most familiar use, that art which teacheth us to number Periods, Cycles, and greater Revolutions of years, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the art of Computation. But if all this will not give satisfaction, if any shall still say, That this may be the sense, yet it doth not prove that it must be so. For the further clearing of the matter, we will go to the third Cir∣cumstance, to the Method or the Rule which we must number by. And here we shall finde, That we have not onely typical proof, but true Apocalyptical and demonstrative grounds to build upon, if we compare the words of Scripture with our own experience.

Thirdly, the method by which we are to account, is, by the Numbers of the four Metal-Kingdoms in Daniels Image. So then, if we account from the beginning of the Roman as the fourth Metal-Kingdom, there will be an exact line of 666 years, to the setting up of the Name or Universal Headship of the Bishop of Rome under the Emperor Phocas. And here the best Expositors do set the rising of the two-horned Beast out of the earth. And this is the reason that 666 is called the Number of the Name of the Beast: and experience also sheweth, That the account is to be made by the periods of time in Daniels Image. And so we have not onely probabi∣li•…•…y, but also apodeictical proof for the Exposition of the Number. But now to come to clear the point, we will shew the Reasons why the account by Daniels method is cal∣led

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of a Man, and that this is the meaning of the Spirit.

First, it may fitly be called a Number, because (as Mr. Mede rightly saith) It is the Sacred Kalendar, or Prophetical Chrono∣logie, appointed by God himself to measure the times. We may therefore fitly call it a Number, or (as they speak in the Schools) numerus numerans, because it comprehendeth the four Periods of time appointed by God himself, to number the special occurrences of the Church.

Secondly, in a more special sense it is called the Number of a Man, because it pleaseth the Holy Ghost by the four Regions, Parts and Divisions of the Body of Man, to number the four great Empires of the world, and the four notable and remark∣able Revolutions of Time. The Image in the parts and in the divisions of it, doth not (as Interpreters well observe) naturally signifie these things, but meerly by positive and divine Institution. It pleaseth the Lord by the four parts of the Humane Image, to decypher so many periods of time. And this is the true reason, wherefore the Spirit in the figure calls this form, method, and way of account, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of a Man, because it is the Number of the Humane Image.

Thirdly, this way of expression doth agree with the man∣ner of the Spirit in other places: As for example; Thou art this Head of Gold; that is, Thou art signified by this Head of Gold. The seven kine are seven years; that is, the seven kine do represent seven years. And, The seven Heads are seven Mountains; that is, the seven Heads do type and set forth seven Mountains. And so in the present case, The Number of the Beast is the Number of a Man, and that Number is 666. The plain meaning whereof is this, That 666 signifieth so many years specified and declared in the accounts of Daniels Image, called, The Number of a Man. It is so styled, because the Number is such in that Calculation; and it is so to be made out in that method and way of account.

Fourthly, this method of account will agree with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here will be an excellent subject for a man that

hath dexterity in the Calculations of the Times, to imploy the art and skill of a good Accomptant. For to what end did the Lord reveal this Prophetical Chronologie, under the figure and similitude of the four Regions and Parts of the Body of Man, but that it might be a certain and a standing rule to all Posterities, to number those times and changes of times, that should befall in and about the affairs of the Church?

Fifthly, the Number of time by the account of Daniels Image, is the most fit to decypher the rising of a Tyrannical State, such as the Kingdome of the Beast is, whereof we speak. Now what is the Image of Daniel? It is no other but a Sy∣steme or body of the four great persecuting Empires, which should rise up one after another in the same succession, notably to afflict the Church of God. Now fith the Beast with two Horns in the Revelation, is such a Dominion or State that shall notably afflict the Saints in the latter days; where can it be more properly or fitly placed, then in the Image of Tyrannical Empires? All these are of the same lineage and kindred. And therefore seeing it is the plot of the Spirit to delineate these four Successions by so many Parts of the Body of Man, we may well conclude, That this way of Computa∣tion is the Number of a Man meant in the Text, seeing it doth so notably agree with the event.

Sixthly, the Number of Time by the account of Daniels Image, in the days of Iohn, and in the times immediately fol∣lowing, was most apt to finde out the events that should befal the Church. For this is to be observed, That though the Beast, his Name, Mark, and Image were not extant in the times of Iohn, yet the number by and through which these were to be computed, must then be not onely extant, but it must be also of remarkable use. As for example: The Anti-Christian Church had no beeing in the days of Iohn, nor in the ages immediately following; yet nevertheless the Spirit in the Revelation doth decypher the place of this Church by such a Character, as was famously known in the days of Iohn. The seven Heads are seven Mountains, where the woman sitteth. Now this did more properly appertain to those first times in

which S. Iohn lived, That Rome was seated upon seven Moun∣tains: For the people then living, though they should never see the Antichristian times, yet Iohn did foreshew the place where that Church should have her beeing in the time ap∣pointed and limited by the Lord. In like manner, though the Name, Image, and Mark of the Name, had none of them ex∣istence in the days of Iohn; yet the Number by which all these must be accounted, must needs then be in some tolerable use. For how shall a man that hath wisdome, by the Number finde out the Name, if the Number were no way discoverable in those times? Mr. Brightman upon the place, doth fully a∣gree with us: His words are these: Though the Mark and the Name were not extant, the Beast being not as yet; Nevertheless, the Number of the Name might be manifest to that age wherein John lived; and not onely to himself by Revelation, but to some others also by search. For how could it be possible, that a Govern∣ment to come might be discoverable by a Number, and that Num∣ber not extant? How great a torment would it be for a man to assay to do that thing that were altogether impossible? From which words of his, I do conclude, That the Number which must dis∣cover the Name of the Beast, must be some way extant in the days of Iohn. If this be so, what Number was then more fa∣miliarly known, then the Number by the four divisions and parts of the Body of Man, by and through which Daniel doth number the four persecuting Empires of the world? There∣fore we may well conclude, That this Prophetical Chrono∣logie was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of a Man meant in the Text.

Object. You will say, That the four great Empires in Daniels Image, were all destroyed before the coming of Christ in the flesh, and therefore no way sutable or apt to number the times of the new Prophecy.

Sol. By the same reason you may say, That five forms of Government were fallen in the City of Rome; Kings, Con∣suls, Dictators, Decemvirs, Tribunes: Therefore these several forms of account are not fit to decypher the Beast in the last and Antichristian edition of Roman Government. And this

were plainly to 〈◊〉〈◊〉 against the scope of the Text, Rev. 17. But in the present case we answer, It is true, that the Babylonian, the Mede-Persian, and the Graecian Empires were fully de∣stroyed before the coming of Christ; but this is not true of the Roman, for that stood in fulness of power, when Iohn wrote the Revelation. If therefore the people living in his times, had made their account from the beginning of the Ro∣man (as the onely remaining Empire of the four) by a line of 666 years, they would have come to that particular instant where the Name and Universal Headship of the Beast should begin. And so by the Number of a Man, by that Prophetical Chronologie they might have discovered the times of the rising of the second Beast a priori. Now whereas many lear∣ned men in these times are of opinion, That all the old Pro∣phets do end at Christ, and that none of their Predictions are repeated in the new Prophecy: I yield, that this is true in part, but it is not universally true; for there are some things declared in the old Prophets, which are more distinctly and fully set down in the Revelation. Beza in his Preface speaketh to excellent purpose: Spiritum Sanctum in hunc pretiosum librum congerere volu•…•…sse quae ex superiorum Prophetarum prae∣dictionibus implenda supererant, & nonnulla addidisse quae nos in∣teresse cognovit. And this is true in the four Metal-King∣doms in Daniels Image. For what is more briefly and more darkly delivered in that Prophecy, concerning the Roman as the fourth Metal-Kingdom, is more fully and clearly revealed by the Spirit in the Revelation. And therefore had the peo∣ple that lived in the days of Iohn, computed the times from the beginning of the Roman Kingdom (for this was the onely surviving and remaining Kingdom of the four) by a line of 666 years, they had been carried upon the year of the Univer∣sal Headship of the Bishop of Rome, upon that time when the Name, and the Mark of the Name of the Beast did begin.

Lastly, the Number of a Man, in the Text, must be so ex∣pounded, that it may also be the Number of the Beast: for though ordinarily a Man hath nothing to do with a Beast, there being so great a difference in their kindes; yet the words

of the Text are plain, Let him that hath wisdome, count 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of the Beast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, •…•…r it is the Number of a Man. In this sense of the Text th•…•…n, the Number of the Beast and the Number of a Man be all one, and here is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though it may 〈◊〉〈◊〉 •…•… to be. For a•…•… Daniel describeth the four great Em∣•…•…es by so many parts of the Body of Man, Chap. 2. So he •…•…escribeth the same Empires under the type and similitude of •…•…our Beasts, Chap. 7. In the present case then, the Number of the Beast and the Number of a Man are all one. And that which may make for the more abundant confirmation of the truth, all Interpreters (some few excepted) do agree, That the Little Horn in the 7 of Daniel, is the Emblem and Type of the Papacy, and that it is all one with the two-horned Beast mentioned in the Revelation. And therefore when the Spirit saith, Let him that hath wisdome, count the Number of the Beast, for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of a Man; he doth but refer us to that ancient Prophetical way of account, by the members and parts of the Body of a Man in Daniels Image. Therefore seeing all Circumstances do agree, and we finde it true in the event, we may conclude, that the calculation by the times of Daniels Image, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of a Man meant in the Text.

But that this may better take with the Reader, we will make a brief Narrative in what order, and by what degrees we came to be of this judgement. It may be when he shall finde the process of this discovery to be upon probative grounds, this will give him the fuller and the surer satis∣faction.

The first thing I builded upon, was, The subject of the Number. For I found by the whole scope of the Prophecy, (as I have formerly proved) that the name of the beast is no other, but his Universal Headship and Power. And therefore for the discovery of the Number, the true work was to finde out the Number of the Universal Headship: and here was the first degree of discovery. Therefore they who have spent their time about the word Lateinos, and the numeral Letters

of that or such like Grammatical names, have but wasted their time, and have erred in the very beginning of the work. Therefore I did conclude, That the Name was the Universal Headship, and that the •…•…umber was the Number of the Uni∣ni•…•…ersal Headship, and no other. And this was the first step.

Secondly, for the discovery of the Number, I did observe, That in every Mathematica Proposition that is dubious, three things are specially observable: First, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where both the subject and the predicate are propounded; and so here the datum or the subject, is the Name or Universal Headship of the Beast: The quaesitum, or the praed•…•…cate, is 666. The se∣cond is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Exposition of the Antecedent that is given, or of the subject of the Demonstration: and so, as I have formerly spoken, the Name of the B•…•…ast I found to be no other, then his Universal Power and Headship.

The third is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the definition and expla∣nation of the Predicate or of the Consequent. And so the great question was to me, how the Name or Universal Head∣ship of the Beast should be 666?

Here I mused, and often pondered in my minde what is the manner and use of the Spirit in the Scriptures, when he speak∣eth of the ri•…•…ng of Governments, and their Calculations by Number, to discover their beginning. And here I found (as I believe every man shall do the like, who will give himself to observation) that the Prophetical Scriptures do very often reckon Governments, either by the Number of years to the time of their rising, or by the Number of years how long they shall continue. Now I was sure, that 666 could not be the time of the continuance of the Antichristian Kingdom, seeing in the whole body of the Prophecy, it is largely shew∣ed, That the Kingdom of the Beast must continue 1260 Pro∣phetical days, or years; and that this time must commence from the rising of the ten-horned Beast out of the Sea, or the ten Kings out of the ruines of the Empire. Therefore Mr. Archer in his book of the Personal Reign, is a very fabulous Writer in this, as in many other particulars, when he will

needs have 666 to be the time of the continuance of the Beasts Kingdome. All the circumstances of the Text plainly laid together, do decypher this Kingdome à priori; and there∣fore the Number must refer to the time of the beginning, or the standing up of the Name or Headship.

But then the great 〈◊〉〈◊〉 was, 〈◊〉〈◊〉 what time I should 〈◊〉〈◊〉 to Number? In this ca•…•…e I was helped by the practise of Chronologers. For the•…•…, when they have a Prophetical Number, and do not know •…•…rom what beginning to compute i•…•…, a•…•…k how long it continueth, and where it maketh an eno? And if they be certain of these two, they will finde out the third▪ where it ought to begin. It is a sure rule in this, as in other kindes of learning, By two known things, you may come to discover a third unknown. And sometimes it so cometh to pass, that some diligence must be used, before we can come to the knowledge of the two, by and through which we may prove the third. As for example, We reade, That the Pro∣phet Ezekiel was to lye upon his left side 390 days, which sig∣nifie so many years of the patience of God in bearing the ini∣quity of the house of Israel. Again, he was to turn, and to lye upon his right side 40 days; which signifie so many years, of the patience of God in bearing the iniquity of the house of Iudah, Ezek. 4. 4, 5. Now for the application of the times, the great Que•…•…ion is, Where the 390 years begin, and where they make an end, and how long they do continue. For the continuation, there is no doubt to be made; and for the time of the ending, this must be at the destruction of Ierusa∣lem by the Chaldaeans: For the time of the end, though it is not set down in express terms, yet it may be collected from the whole scope of the Text. For five years before the de∣struction of Ierusalem, Ezekiel was to take a Tile, and pour∣tray upon it the city Ierusalem, and la•…•… s•…•…ge against it, & build a fort against it. So then, the scope of the whole Vision is to shew, That after the 390 years of the patience of God are run out, the time should come, that the Chaldaeans should de∣stroy both City and Temple. In this Ezekiel was a sign to the home of Israel, to foretel the destruction of the City and

Temple, five years before it came to pass, Ezek. 1. 2. Upon these grounds Chronologers do reason in this manner: If the 390 years do end at the destruction of Ierusalem by the Chal∣daeans, they must necessarily begin at the Apostacy of Ieroboam. For, if you take the right vein of Chronologie in the Book of the Kings, and number the times interchangably, as each King of Iudah, and each King of Israel began to reign, and to carry on the whole series and order of years, you shall find by induction of singulars, That there will be an exact line of 390 years from the defection of Ieroboam, to the destruction of Ierusalem aforesaid. He that desires the particular account of the years, and how it is exactly computed, let him go to the Isagoge of Calvisius. And of the certainty of the account, the Chronologer thus speaketh, Hunc igitur numerum anno∣rum 390 ex annotatione Historiarum hujus temporis ab initio Ieroboami usque ad excidium Hierosolymae nos colligemus. It a quidem, ne conjecturas nos Lectori ob•…•…rudamus, neque etiam sa∣crae Scripturae vim faciamus. Isag. Cap. 40. And in very deed, his performance is answerable to the Promise: for he doth ex∣actly prove by induction of singulars, and that from the words of Scripture, That there are 390 years from the Apostacy of Ieroboam to the destruction of Ierusalem.

But now for the 40 years of the iniquity of the house of Iudah, this matter is somewhat more dark: But yet never∣theless Chronologers do reason in this wise: If 40 years be the time of the patience of God in bearing the iniquities of the house of Iudah, and those years must run compleat at the de∣struction of Ierusalem by the Chaldees; then it will follow, according to the Scripture-Chronologie, and the series of the times, that they must necessarily commence from the 13 year of Iosiah. Now if a question be made, Why these years should begin from the 13 of Iosiah, who was a reformer of the Church? Though he was, these times are to begin there, because the Lord did then begin to strive with that people, to bring them to Repentance by the Ministery of Ieremy. These are the words of the Text: From the thirteenth year of Iosiah the son of Ammon King of Iudah, even unto this day (that is,

the three and twentieth year) the word of the Lord hath come un∣to me, and I have spoken unto you, rising early and speaking, but ye have not hearkned. And the Lord hath sent unto you all his servants the Prophets, rising early and sending them, but ye have not hearkened, nor inclined your ear to hear, Jer. 25. 3, 4. From these words it is plain, That the 40 years patience of God in bearing the iniquitie of the house of Iudah, did begin from the Ministery of Ieremy: and when these should run compleat, then the Prophet •…•…zekiel doth signifie, That there shall be the destruction of Ierusalem. From this, and from some such like passages, I was moved to take the like course. I argued in this manner: If 666 be such a Number of years, and if this period of time also must end at the setting up of the Univer∣sal Headship under the Emperor Phocas, by necessary conse∣quence I did conclude, That this time must begin 60 years before the birth of the Lord. Consulting with Chronolo∣gers, I found, that this was much about that time when Cicero and Antonius were Consuls at Rome. But here to me was the great difficulty, Why I should begin the times from the Con∣sulships aforesaid, there being neither ground in History nor Chronologie for such a way of account. And further, to in∣crease the difficulty, in my first thoughts of the matter, I was perswaded that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was no other but a Number commonly and frequently used amongst men. Besides the judgement of Interpreters, I did ground much upon that Scripture where the Angel measured the wall of the New Ie∣rusalem 144 Cubits, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the measure of a man, Chap. 21. v. 17. Here I thought that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Number of a Man, in discrete quantity, was the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in quantity continued. Now it is clear, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the measure of a Man, is no other but that by and through which men do familiarly Number Furlongs with∣all. I could not say this touching the Consulship of Cicero and Antonius. The usual Computation of the times in that age, was from the building of the City of Rome, from the begin∣ning of Iulius Caesar, from the Spanish Aera, from the Battel of Actium; and not from the time of the two Consuls afore∣said,

With these difficulties I was intangled, in my first thoughts upon this argument. But there was one thing that chiefly kept me on in this way of account: I found in our Modern Chronologers, that the year in which Cicero and An∣tonius were Consuls, the Jewish Church came first under the Dominion of the State of Rome. For if you look before this time, you shall finde, That the same people of the Jews that were formerly under the Dominion of the people of Ba∣bel, Persia and Greece, in this year they came first of all under the Dominion of the people of Rome. Further, if you look to the times following, you shall finde everywhere, that the Church was under the Tyranny of the Romans. The whole order of the Book of the Revelation, is concerning the times of the Roman Tyranny, and of the susterings of the Church under that people. Now if you ask, at what instant of time the Church came under the Roman obedience, it was in that year when Antonius and Cicero were Consuls, or much there∣abouts. Which way soever therefore ye go, the foremen∣tioned year must be famous for the accounts of the Church. Here also upon further search I found, that the Roman did be∣gin as the fourth Metal-Kingdom, as I have formerly proved. So far I proceeded in the discovery: Onely I could not solve the Point, how this could be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Num∣ber that men did familiarly count withall. When I proceeded this way, I found, that one thing would not hang with ano∣ther: Therefore being cast upon a more deep consideration of the matter, I did finally pitch upon this sense. The ac∣count of the times in Daniels Image, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of a Man; not because men do familiarly use this way of Calculation, but because it pleased the Lord to Number the times of the Church by so many Regions and Parts of the Body of Man in the Humane Image. And thus, Reader, thou hast a true Narrative by what degrees I came to rest in this Interpretation: And truly, when we look to the whole Coherence of the Text, the very words will excellent∣ly agree with such a sense. For, when one that hath wisdome, is exhorted to calculate the Number of the Beast, may be not

be apt to say, What Rule must I observe in the Calculation? Or who shall assure me, whether 666 be the Number of Time, the Number of Place, the Number of Degrees, the Number of Longitude, or the Number of Latitude, or what is it the Number of? But if you will say to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the Number of Time in Daniels Humane Image, then you do •…•…ive him a certain, 〈◊〉〈◊〉, and determi∣nate Rule to Number by: You shew him where he must be∣gin, and where he must end; and how all being laid together, will discover the Name or the Universal Headship of the Beast. On the contrary, they who take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for such a num∣ber as is ordinarily and 〈◊〉〈◊〉 used amongst men, the words may seem to run fair in this sense, and to go smoothly with the Context. But yet nevertheless, they who are of this judgement, I do desire to propound these things to their deliberate consideration. First, seeing the methods of Num∣bring used amongst men, are infinite and uncertain; let them positively and determinately shew, what that Number is, by and through which they will count the Name of the Beast. The familiar ways of numbring among men, whether you re∣spect the Number of Time, the Number of Place, or the Number of Persons, is infinite almost. The Number of Time familiarly used, is very various; if you look either to the ancient or the latter Ages of the Church, to the Civil or Ecclesiastical, to the Astronomical or the Vulgar 〈◊〉〈◊〉. If the Number of a Man, be a Number familiarly used amongst men, who shall assign, limit or specifie the particular way, a∣mongst so many several kindes? Secondly, now can it be imagined, that the holy Spirit should deliver to the Church a Number, which is the Characteristical Note of the Name or Soveraignty of the Beast, and never circumscribe or define what that Number is, but leave the matter at randome? I cannot finde that he doth so in any 〈◊〉〈◊〉 of the Old or New Testament. When he speaketh of the Beast with seven Heads and ten Horns, how doth he particularize and individuate the matter? The seven Heads are seven Mountains, where the woman sitteth; The ten Horns are ten Kings that shall

arise at the fall of the Empire of the Romans; and many such like instances may be found. Thirdly, they who expound the Number of a Man, for a Number frequently used amongst men, do not practise according to this Rule. For let them shew how it is the familiar use of men to decypher the rising of States and Governments, by the Anagram and Numeral Letters of a Grammatical Name. I think scarcely an instance can be given for this, in any solid and serious learning; to which I think the holy Spirit would rather refer us, then to the do∣tages and trifles of the Cabalists. All these Reasons laid to∣gether, do plainly teach, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not to be con∣strued for a Number familiarly used amongst men: but the circumstances of the Text, and the event of things, do fully pitch upon the Number of time in Daniels Image. And so there is an excellent coherence of one thing with another, the Visions and the Stories do fully agree. Fourthly, concerning the Number it self, it is expresly said to be 666. The Spanish Bibles have it in words at leng•…•…h, and not in figures: For so the Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the other Greek Copies onely in figures: Though some Interpreters, as Ire∣naeus, Paraeus, Dr. Mayer, do put some distinction between this way of writing, to the understanding, both ways do come but to one sense, if you go to the sum of the matter. For if you would speak of a thing to be done in one of the years of the Lord, as in thi•…•… present year for instance: Is not 1654 in figures, all one with One thousand, 〈◊〉〈◊〉 hundred, fifty and four, in letters written at length? Do not we decypher the years of the Lord in our common way of writing by figures in brief, as well as by words in their full delinearion? If none can deny this, we may conceive the like of the meaning of the Spirit, when he saith, that the Number of the 〈◊〉〈◊〉 〈◊〉〈◊〉 that is as much as to say, the 666th year is the Number of time when this Government shall begin to be 〈◊〉〈◊〉 up. But •…•…eeing there have been in former Ages, and now there are that are do•…•…ing ripe upon the Numeral Letters; I do here seriously put it to them, to 〈◊〉〈◊〉 me their opinion concerning the two Letters of the Greek Alphabet, α and ω. The question is

proper to the purpose in hand: for they may well observe, as the Lamb standeth in direct opposition to the Beast, the Name and Soveraignty of the Lamb, to the Soveraignty of the Beast; so the Number of the Name, or Dominion of the Lamb (if oppositio be in eodem) must necessarily be opposed to the Num∣ber of the Name, or Dominion of the Beast. But for the Letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is none that ever went about to find out the Anagram of the Name of the Lamb in the Elements of the Greek Alphabet. These Characters do not set forth any literal Name, nor the Numeral Letters of any Grammatical word▪ but they do denote and set forth the infinity and eternity of his Kingdom. For when he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is all one with that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The first and the last, which is, which was, and which is to come, the Almighty, Chap. 1. v. 8, 11. So in immediate opposition to those Characters of the King∣dom of the Lamb, the Number of the Name or Headship of the Beast, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 666, according to the Calculation of the times in Daniels Image. For as the Characters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we take them severally in themselves, they may be ascribed to any kinde of Infinity in the Lambs Kingdom; he may be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in reference to Place, Power, and time: But in the Book of the Revelation, it is necessary that these Chara∣cters should be restrained onely to the Number of time. So in the like case, the Number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may many ways be applied to the Beasts Kingdom; but in the natural and genuine sense of the Prophecy, this doth onely denote such a Number of time to the setting up of his Kingdom. Now for the further con∣firmation of this truth, let us call to minde what is written in the Prophecy of Daniel, concerning the Ancient of Days: I beheld till the Thrones were cast down; or more properly, I beheld till the Thrones were set, and the Ancient of Days did sit, whose garment is as white as snow, and the hair of his head like the pure wooll, Ch. 7. v. 5. In these words, why is God the Fa∣ther called, The Ancient of days? why is the hair of his head compared to the pure wooll? This doth note the eternity of his Kingdom, in immediate opposition to the four great Pe∣riods of time, set forth by the Tyranny of the four great Em∣pires

of the World. So the same is •…•…aid concerning the Do∣minion of the Son of Man, that his Dominion is an everlasting Dominion, that shall not pass away, and his Kingdom that which shall not be destroyed, ver. 14▪ Here then if we demand, Why the Kingdom of the Son of Man is called An everlasting King∣dome? This is in immediate opposition to the several and respective times of the four Beasts: their Kingdoms had an end, and they were destroyed; but the Kingdom of the Son of Man is an everlasting Kingdome, that never shall be de∣stroyed. According to this Analogie do we conform the Ex∣position of the Number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of the King∣dome of the Lamb: we do oppose it to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of the Name of the Beast. And so Iohn in the Revelation, and Daniel in his Prophecy, do agree in the Numbers, and in the same method and way of account. For when the Son is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the First and the Last, in the order of time; is not this all one with that passage in Daniel, His Dominion is an everlasting Dominion?

But because many stand upon the Letters, we will cite the famous Canon of Ptolomy, where the Kings of Babylon, of Persia, of Greece, and Rome, are set forth by the Characters of the Greek Alphabet. It is useful to illustrate many passages in this Book, and therefore it followeth as hereunder written.

De Epochâ Nabonassareâ.

Ex Manuscripto libro Graeco Claudii Ptolomaei continente Hypothes•…•…s 〈◊〉〈◊〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	14
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	16
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	21
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	26
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	38
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	43
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	45
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	48
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	54
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	55
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	59
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	67
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	80
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	100
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	122
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	143
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	186
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	188
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	192
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	109

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	218
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	226
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	262
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	283
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	324
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	343
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	389
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	410
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	412
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	416

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
		Anni Phil. & Al•…•…x.	Nabo∣nass.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉		424
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	7	431
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	19	443

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	39	463
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	77	501
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	102	526
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	119	543
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	143	567
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	178	602
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	207	631
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	243	667
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	272	696
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	294	718

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	337	761
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉		359	783
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	363	789
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	377	801
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	391	815
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	401	825
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	404	828
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	419	843
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	420	844
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	439	863
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	460	864
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	483	907

Here it is clear, That Ptolomy doth set down particularly how long each King did Reign in the four great Empires; and he doth also Collect the whole Number of yeares, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the beginning of Nabonassar. Some Ec∣clesiastical Writers, as Panadorus and others, do frequently mention this Canon, with whom Ioseph Scaliger did finde it, but very corrupt; who also did insert it in the third Book of his Isagogicall Canons. But Calvisius doth represent it more pure and uncorrupt, out of the Greek Manuscript. And for the testimony which he doth give, he doth not shun to call it more precious then any Gold; and that had it been sooner pub∣lished, the matters of Chronologie would have been in a far better condition, Calv. Isag. pag. 102. And for my part, if I might cast in my Mi•…•…e, I may say also, That I have been greatly de∣lighted with this excellent Monument of Antiquity; but for this reason more especially: From the Creation of the world, to the times of the Persian Monarchy, we have a plain Scripture-Chronologie: but from the times of the Persians, to the co∣ming of Christ, for the space of 500 years, or thereabouts, for this whole interval of time (set the Prophecy of Daniel aside) we have no continued History in the Canonical Scri∣ptures. Many things have been foretold by Isaiah, •…•…eremiah, and other Prophets; and we finde also all along in the Sto∣ries of the Scripture, how the Prophecies have been fulfilled. Now it is not so with those things that are foretold in the Prophecy of Daniel: there is no Story in the Old Testament that doth shew the truth of his Predictions. Now I say, What must be done in this case? It is the minde of God that we should go to the Civil Stories, to Herodotus, Xenophon, Dio∣dorus Siculus, Appianus, Iosephus, and others: For these have left upon record, the truth of that which Daniel long before did foretel, concerning the Persian and the Graecian Empires. And for his Prophetical Chronologie of the 70 weeks, this Number of time may fitly be expounded by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Collection of years in the Canon aforementioned. And for the certainty of the Computation, we may believe, That Ptolomy, so exact an Artist, could not easily be mistaken▪

seeing he lived near the times of the Apostles, at Alexandria in Egypt, the chiefest School of Learning in all the East. The like may be said of the whole Book of the Revelation: for though many things are recorded in the Evangelists, and the Acts of the Apostles, concerning the fulfilling of the old Pro∣phecies; yet the Predictions in the Book of the Revelation, which contain many an hundred years from the first to the se∣cond coming of Christ, are declared in no Story of the New or Old Testament. What must then be done in such a case as this? It is the minde of God, that we should reade the Sto∣ries of the Church, and so accordingly by the order of the Story, expound the Prophecy. These things I thought good to note, for their sakes who are the Enemies of Huma•…•…e Lear∣ning in these times. Now let us return again to that Point, from which we have made so necessary a Digression. I say then, if we peruse the aforementioned Canon, we may see how Governments, and the Changes of Government, may be numbred by the Characters of the Greek Alphabet. Let us take Nebuchadnezzar for instance, the Root of the Baby∣lonian Monarchy; he is called in the Canon by the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the Number of his Government from the beginning of Nabonassar, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 144, for in that year of Na∣bonassar he began to Reign. So Darius the Mede, who is cal∣led in the Canon by the Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Number of his Government is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 193; for in that year he did begin to Reign, from the beginning of Nabonassar: And so of the rest. The like may be said in the present case of the Universal Headship of the Bishop of Rome, that from the beginning of the Roman, as the fourth Metal Kingdom, the Number of his Name or Government is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 666: Onely the difference is in the manner of the Computation. For when we account the times of Darius, Nebuchadnezzar, and others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the Number of Nabonassar: But when we account the Name or Universal Headship of the Bishop of Rome, and the beginning thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the Number in Daniels Image, in the way of the Prophetical Chronologie, figuratively called the Number of a Man.

Let us carry the matter to Antiochus Epiphanes, the Graecian Antichrist. Of the beginning of his Reign and Government it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he reigned in the 137 year of the Kingdome of the Greeks, 1 Mac 1. 11. If we will draw this matter into fi∣gures, the Number of his Name or Government is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 137. And for the way and method of account, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the Number of the Kingdome of the Greeks; for in such a year of their Kingdome he began to Reign. If we apply this to the Roman Antichrist, to the beginning of the Uni∣versal Headship under the Emperor Phocas, we may say that he began that Dominion in the year 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 666, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For from that time, as the Church of God came un∣der the Dominion of the Romans, there is such an exact Num∣ber of years. Many more instances might be brought out of Antiquity, to shew how it hath been the manner of the An∣cients to reckon the Times and the Changes of Government, by the Characters of the Greek Alphabet. But these shall suffice.

Now to gather all into one sum, I have compared the In∣terpretation with all the particulars of the Text. I have shew∣ed, what is meant by the Law, what by the Beast that made the Law, what by the Persons that did receive the Mark in their Forehead, and in their Right-hand. I have largely dis∣coursed also concerning the Calculation of the Number; who the Person is that is to make the discovery; what the Calcu∣lation is; what is meant by the Number of a Man; and what by 666 years, to the setting up of the Name or Universal Hea•…•…ship of the Bishop of Rome. And seeing I finde all things to agree, therefore I conclude, That this is a true In∣terpretation. For the confirmation of this, let us go to the next Chapter.