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1 The most proper place to receive a Vision of a Beast ri∣sing out of the Sea.
2 So the Word should be translated; for it is of a distinct signification from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which also ought to be rendred Li∣ving Creature, and not Beast.
3 It appears plainly from Dan. 7.3, 17, 23. that this is the true(a) Scriptural Notion of a Beast in general.
4 This is taken from Dan. 7.3. where Four great Beasts, or Kingdoms, are represented as coming up out of the Sea, up∣on which the Winds had striven, whereby a Troublesome state of Affairs is aptly signified; out of which Empires and King∣doms have generally risen. See num. 6.
5 From hence it appears evidently, that this Beast is the Ro∣man Empire, which was under seven Forms of Government. See on Chap. 12, 3. 17, 10.
6 These Horns are the Kingdoms into which the Roman Empire was divided; as appears from Chap. 17.10. which are here represented as Crowned, to denote that this was the State of the Empire, under which that Division should come to pass; whereby it is distinguished from the State of the Em∣pire, given as Pagan, in the foregoing Chapter, where its Ten Horns are not Crowned. For although Prophecy, with Re∣spect to the Vision in Daniel, (Chap. 7.8.) generally repre∣sents the Fourth Beast, or Roman Empire, in its full and com∣pleat Portraiture, as well with Relation to what it was to be, as to what it actually was at the time of each Vision; yet that a distinction of the Times of its particular States and Conditi∣ons, might he the better observed, each Representation is ge∣nerally diversified by some particular circumstances relating to it: Whereupon the Ten Horns are represented as Crown∣ed, to shew, that this was the Beast with which the Ten Kings were to receive Power. From whence it appears, that this Beast is the Papacy, as is shewn on Rev. 17.12. which also rose out of the Sea, or out of the Confusions of the Roman City and Empire; when it was cast, like a burning Mountain, into the Sea, Chap. 8.8. It being plain from(a) History,
that the Papacy rose upon the Ruines of the Empire; which beginning with the the Invasions of the Northern Nations, about 400, we may well date its first rising out of the Sea, from about that time; when(a) Jerom expected Antichrist; whom(b) he, and the Ancient Fathers believed should rise up∣on the Fall of the Empire; which they took to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or that which withheld the Man of Sin.
2 And the Beast which I saw was [in its Body,] like unto a 7 Leo∣pard [which represents the Grecian Monarchy, Dan. 7.6.] and his Feet were as the Feet of a 7 Bear [the Emblem of the Medo-Persian Monarchy, Dan. 7.5.] and his Mouth as the Mouth of a 7 Lion [which was the Symbol of the Babylonian, or Assyrian Monarchy, Dan. 7.4.] and the 8 Dragon [i. e. the Pagan Roman Emperours, Chap. 12. 3, 9, 13.] gave him [i. e. the Beast] his 9 power [i e. his Diabolical Arts and Forces to entice, and constrain Men to Idola∣try;] his 10 Seat [or Throne; i. e. his Imperial Seat at Rome;] and [his] great 11 Authority [Rule, or Government.]
7 7 7 From hence it appears, that this was the Fourth, or Roman Monarchy; because it is represented, as made up of the Three former; whose People and Nations it conquered, and out of whose Ruines it grew; and because it had all the evil Qualities and Properties of Subtilty and Cruelty, which are thought to be(c) signified by these Beasts: which Fourth Beast having no shape 〈◊〉〈◊〉 Daniel; has here one given it, in which the Parts and Shapes of the Image, and the Beasts in Daniel, are united into one Fourth Beast. Only
it is to be observed, that the Order of the Parts of this Beast is contrary to that in Daniel; the Leopard being placed first, because it represented the Grecian Monarchy, which imme∣diately preceded the Roman; which this Beast was like unto in its Body, as it was in its Mouth to the Lion; which corre∣sponds to the Head of the Image; and in its Fore-Feet to the Bear (whose strength lies in his Fore-Feet) which answer to the Arms of the great Image, as the Hinder-Feet or Legs do to its Legs and Feet; the proper situation of the Fourth, or Ro∣man Monarchy: And the Dragon answers exactly to the first appearance of the Fourth Beast, Dan. 7.7. and the Beast it self, with its Ten Kings, to the Ten Horned appearance of that Beast, and the Little Horn amongst them, Dan. 7.7, 8. These being but several Symbols and Hierogliphicks of one and the same thing; viz. of Four successive Ʋniversal Monar∣chies.
8 By the Dragon is meant (as hath been before observed on Chap. 12.3.) the Imperatorial Pagan Power, or the Hea∣then Emperours of Rome, the sixth Head; as under the In∣fluence of Sathan; who is mentioned chiefly with reference to the Roman Monarchy, in this Prophecy; which has the Character of Satanicalness, above all the rest.
9 Here the Succession of the seventh Head, or the Anti∣christian King, to the sixth Head, or the Pagan Emperours; is described by the Dragon's giving him his Power: which came to pass at A.D. 476. when the Christian Emperours, the seventh King (but no Head, as is shewn on Chap. 17.8-13.) ceased, and the Antichristian King succeeded. And the lat∣ter is represented as receiving Power from the former, by im∣mediate Succession, although there were about an hundred and Fifty Years distance betwixt them; because it was the next immediate Head to it, although not the next King; who being a Christian one, is of no account in the Annals of the Beastian Kingdom; as the Jews and Eastern People were wont to omit the History and Chronology of Ʋsurpers: and
because the Dragon's Antichristian Successor was then in Being, although withheld from his actual Succession by the Christian Emperours; according to 2 Thes. 2. as is fully shewn on Chap. 17. And the Dragon is said to give his Power to the Beast: that is, secretly to convey, and willingly to resign it to him; because of the insensible Change of Paganism into Anti∣christianism; and the Agreeableness betwixt them.
10 This being a Roman Beast, the Seat or Throne given it, must be at Rome too: Which was by a wonderful Interposal of Providence, kept, as it were, empty for the Beast; Con∣stantine removing from thence to Byzantium; and the We∣stern Emperours, residing mostly at Milan, and Ravenna; by which means the Power of the Papacy encreased at Rome; and the Dragon made sure of his Seat for his Successor: which he began to do as soon as he perceived that he must depart; by so influencing Dioclesian and Maximian (under the dis∣posals of Providence) that the one should live at Milan, and the other at Nicomedia, and resign the Empire in those Cities, and not at Rome. And this is a thing so evident from Histo∣ry, that it is expresly mentioned by Laonicus(a) Chalcondy∣las, an Athenian, (whom I mention, to shew, that it was a thing so notorious, that Strangers took notice of it) with this Notable Remark; That the Romans, although Masters of the greatest Empire in the World, left Rome to the High-Priest, and passed into Thrace unto Constantinople, under the Conduct of Constantine. After the Division of the Empire in∣to Eastern and Western, Rome was so much neglected by the Western Emperours, that there are frequent Complaints of that City in(b) Claudian, that Milan was preferred before it; and
when Augustulus abdicated, Odoacer retired to Ravenna, lea∣ving Rome to the Papacy (which came then into succession) as its proper Seat; and although(a) Theodorick acknowledged, that it was a Crime to be absent from that City; yet (as if a Providential Fate had determined him contrary to his own Will and Choice) he immediately, after a splendid Triumph, retired from it to Ravenna; where his Successors, the Gothick Kings resided. And it is further to be observed, that when the Beast succeeded into the Dynasty (or Power) and Seat of the Dragon; that Odoacer called not himself Emperour of Rome (which was the Seat of the Beast) but King of Italy; and that although there have been, since the Time of Augu∣stulus, the last Emperour of Rome, Kings of Italy, Roman Emperours, and Kings of the Romans; yet there hath been no Supream Governour who hath had the Imperial Title of the City of Rome it self, at least for any long time, but the Pope; who is peculiarly styled, the Pope of Rome; and hath the Supreme Government of it. See more on Chap. 17.
11 This refers to the Authority the Pope hath in the Empire, in Union with the Ten Kings, of whom he is Head. See on Chap. 17.
3 And I saw 12 one of his Heads [to wit, the Sixth, the Pagan Emperours;] as it 13 were, wounded [or slain] to death [by the Christian Emperours;] and his [to wit, the Beast's] deadly wound [in its sixth Head;] was healed [by its survival in the seventh Head, which succeeded it. See Verse 14. and Chap. 17.8. 11,] and all the * World wondred after the Beast [i. e. were wonderfully ta∣ken with him, and followed him with implicit Consent and Applause.]
12 It is evident, by comparing Rev. 17.8-13. with this Verse, that by this wounded Head, must be understood the Pagan Emperours, the sixth Head, wounded by the Christian Emperours, the seventh King.
13 Here we may observe, that the Sixth Head is not said to be dead, but to have a Wound which seemed(a) to be deadly, or to be wounded as it were to death: whereby may be de∣noted, that although the Pagan Imperialism, the sixth Head, never came again into Succession for any long time, the Ro∣man Monarchickness of it only remaining under the Christian Emperours, and not its Pagan Idolatry, and Bloody Temper a∣gainst Christianity; that yet Paganism was not so entirely de∣stroyed at the Succession of the Christian Empire; but that it recovered for a short time under Julian; and was kept in some Life by the Pagan part of the Senate, and those Heathens who continued in Office until the time of Theodosius; and by the Emperour's connivance at their Religion; all(b) of them also having accepted of the Pontifical Stole, and born the Office and Title of Pontifex Maximus, or Chief Head of the Colledge of the Priests of the Heathens, until Gratian, who refused it: and especially by the Heathen Customs and Rites which the Christians by degrees brought into the Church: by which Paganism gradually and insensibly passed into Anti∣christianism; and the Beast was kept alive, and at last perfect∣ly healed. So that here is described the State of the Roman Em∣pire, as in its passage under the Christian Emperours, from the sixth Head to the seventh, in a bleeding and desperate Con∣dition; but in hopes of having its Wound cured: And the State of the same Empire, as actually healed, is represented in the next Words; when a Monarchy and Idolatry was in∣troduced
so like that under the sixth Head, that its Rise is here described rather by the healing of an Old Wound, than by the Succession of a New Head.
* Here is set forth the Extent of the Beast's Kingdom; the whole World being said to be his Followers and Admirers; which the Defenders of the Papacy make to be a Note of their Church: who are wont (as hath been well(a) observed) by the just Judgment of God, to attribute those things im∣prudently to the Papacy; which are the Apocalyptick Marks of Antichrist.
To wonder after him, may also imply the implicit Faith and blind Devotion paid to the Papacy; which is usually the Effect of a groundless Wonder, and an Admiration of Mens persons. And here we may observe, that it is foretold, that Defection from Truth shall be Ʋniversal.
4 And they [that wondred after the Beast, which were a very great multitude;] worshipped the 10 Dragon [or Roman Pagan Pow∣er or Monarchy;] which gave [his] power unto the Beast [i. e. they obeyed a Roman Pagan Diabolical Power in an Antichristian Successor;] and they 15 worshipped [and were subject unto,] the Beast [i. e. the 16 Roman Empire under its seventh Head the Papacy, as Imperial and Monarchick;] saying, 17 Who is like unto the Beast [in Eminency and Excellency?] who is 18 able to make War with him [i. e. resist or withstand his Power?]
14 It was one and the same Roman Monarchy under the Dragon and the Beast; because they had both the same Im∣perial Seat at Rome; upon the continuance of which a Mo∣narchy is continued in the Account of Prophecy: and be∣cause they were both influenced by the same Draconick and Devillish Temper and Spirit; whereby they became One Bo∣dy;
the Dragon living in, and being worshipped in the Beast: Whence it is that the Beast has but one and the self same Body under all its Heads; it being represented as One Beast, with divers distinct Heads; each of which Head also may be called a Beast, by a Synecdoche, or a Figure, whereby what belongs to the whole, may be attributed to an eminent part.
15 To Worship denotes also(a) Subjection, in Scripture; because Subjects were wont to adore, or prostrate them∣selves to their Princes and Superiors in the Eastern Countries: As the Subjects also of the Popes do; who are not approach∣ed unto without(b) Adoration; and are placed on the(c) Altar after they are chosen, to receive the Adorations of the Cardinals, and others present.
16 Beast, absolutely taken, signifies,
(1.) The Roman Empire with all its seven Heads.
And (2.) The State of the Roman Empire, under the se∣venth Head, and Eighth King, the Papacy; which is the ge∣neral Acceptation of the Beast in this Prophecy.
17 This is an Expression frequently made use of in(d) Scripture, to denote God's peerless, and appropriated Super∣eminence; and consequently his appropriated Worship. And by it is very appositely set forth the(e) extravagant, prophane and blasphemous Titles and Prerogatives given to the Pope by his Followers; who make as if he were something more than
Humane; calling him their(a) God, and Christ's Vicar, and attributing to(b) him Infallibility; all which is signified here by this Phrase; which is not unlike the blasphemous Expressi∣ons of Rabshekah, 2 Kings 18.
18 This most(c) Kings and Kingdoms have found to be true in their Contests with the Papal Omnipotency; as some of their Admirers have called it.
5 And there was given unto him [by the Devil, God permitting, and ordering things accordingly, upon mens willful blindness;] a mouth 19 speaking great things [i. e. a Faculty of impudent lying and boasting concerning his own Power and Infallibility, in De∣crees, Anathema's, and the like;] and blasphemies [i. e. Idolatrous Decrees;] and power was given unto him to continue 20 Forty and two Months [of Years.] See on Chap. 11.2.
19 This Phrase is taken from Dan. 7.8, 11, 20, 25.11, 36. where it is the Character of the Little Horn, and the Antichristian King; from whence it also appears, that this Beast is an Antichristi∣an one: and that this also is a Mark of the Papacy, clearly ap∣pears, from their(d) extravagant Titles, and Decrees and Pretences to Universal Power.
20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(e) when joyned with a word signifying any space of Time, denotes in Scripture the continuance of it.
6 And he opened his Mouth [with great boldness and arro∣gance;] in Blasphemies [or Idolatrous Expressions;] against God [Dan. 7 25.] to 21 blaspheme his Name [or Essence;] and his 22 Ta∣bernacle [i. e. Christ's Humane Nature, and his Church;] and them 23 that dwell in Heaven [i. e. Saints and Angels.]
21 By making Images of God, which is called Blasphemy or Idolatry, in Scripture. See Chap. 2.9. num. 19.
22 The Humane Nature of Christ, is called in(a) Scripture the True Tabarnacle, in which the Divinity, as it were, sojour∣ned here upon Earth. And the Church also may be repre∣sented by a Tabernacle (as it is called, Ezek. 23.4. Rev. 21.3.) because of its wandring Wilderness-condition, in expecta∣tion of its Home, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Heaven. The(b) first is blasphemed in the Papacy many ways, but especially by the Doctrine of Transubstantiation, and the Idolatrous practises consequent upon it; the latter by Calumnies, Excommuni∣cations and Persecutions.
It is the Opinion of a Learned Man, that by Tabernacle is here meant the State of Saints and Angels in Heaven, or the Heavenly State, in which Christ is said to minister, Heb. 8.2. and through which he is said to have passed, (Heb. 9.11.) to the Holy of Holies, the very Throne of God; which may also be the meaning of Heb. 10.20. And this Interpre∣tation he thinks to be most probable,
(1.) Because the Humane Nature of Christ is it self the Mi∣nister of the Tabernacle; and not the Tabernacle in which the Ministration is performed.
(2.) Because the Heavenly things themselves are to be pu∣rified and anointed (Dan. 9.24. Heb. 9.23) and therefore are to be supposed to have been prophaned and blasphemed; that is, Idolatrously abused: and because such an Acceptation
of the Word Tabernacle here is more agreeable to what is said in this Vision concerning the Tabernacle of Testimony be∣ing opened, and the Tabernacle of God being with Men; and with Ezekiel's Visional Temple, or Tabernacle; and with the Divine Tabernacle (Chap. 4.) the Scene or Apocalyptick Stage of these Visions. See Chap. 12, 1. 21, 3.
And (lastly) because Christ in his Humane Nature may be more significantly comprehended under the(a) Name of God.
23 Who are blasphemed by the Idolatrous Worship of them, taught and practised in the Church of Rome.
7 And it was given to him to make War with the Saints [i. e. to op∣pose, excommunicate and persecute the Witnesses, Chap. 11, 7. and the Seed of the Woman, Chap 12.17.] and to overcome them [Chap. 11.7.] and power was given him over all Kindreds, and Tongues and Nations [i. e. to make Proselytes in all parts of the World, and to Rule and Govern the Kings and People of the Antichri∣an Kingdom, Chap. 10.11.]
8 And all that dwell upon the Earth [i. e. the Apostacy;] shall worship him [i. e. obey, and honour him as an Infallible Head.] whose 24 Names are not written in the Book of Life of the Lamb, slain from the Foundation of the World [i. e. except those Living, Emi∣nent and Excellent Members of Christ's Church, particularly known and designed by him to be effectually saved by his Blood; who was crucified in respect of the Divine Decree, Appointment and Agreement betwixt the Father and the Son, from all Eter∣nity, Phil. 4.3. Gen. 3.15. Acts 15.18. Gal. 3.17.]
24 See on Chap. 3. 4, 5. These are the Witnesses, Chap. 11. the seed of the Woman, Chap. 12.17. and the Sealed ones.
9 If any man 25 hath an ear let him hear [for what hath been now delivered in a Spiritual and Mystical manner, is very remarka∣ble, and worthy the most attentive, and most serious Observa∣tion. See Chap. 2.7.]
25 Hereby (as hath been already shewn on Chap. 2.7.) is intimated, that what has been delivered concerning the Beast in this Chapter, after an aenigmatical and parabolical manner (this being the Sentence made use of by our Saviour in the close of his Parables) is a Truth of the greatest importance; against which yet many would shut their Ears. And there∣fore all Christians are called upon seriously to consider, and weigh what is here delivered; and not to be driven from the profession of the pure Faith, by Fear of Punishment; nor wrought upon to follow the Beast, by the spendid Baits of Greatness, Power and Authority, or the high and big pre∣tences of Infallibility, Success, and Ʋniversality; seeing it was foreseen and foretold by the Holy Spirit, that the genera∣lity of Mankind should be earthly minded, and should there∣upon follow the Beast; and only a few chosen and beloved of God should escape this Ʋniversal Corruption.
10 He that leadeth 26 into Captivity, shall go into Captivity: he that killeth with the Sword, must be killed with the Sword [i. e. all Antichri∣an Enemies shall be dealt with at last, as they have dealt with o∣thers, Chap. 19. 20, 21.] Here is [an occasion for the Exercise of] the Patience and Faith of the Saints [in bearing their Sufferings, and in believing and patiently waiting for their deliverance out of them, and the destruction of the Enemies of God, and of his Church. See on Chap. 14.12.]
26 Here is a plain reference to the Beast's, and the False Prophets being taken Captive; and to the slaughter of the Remnant by the Sword, Chap. 19. 20, 21. For as the Pro∣phets of old were wont to comfort the People of God when in Captivity, and under great distress, by Denunciations of Ruine and Destruction to their Enemies; so does the Holy Spirit here revive the persecuted Saints, by telling them that their Persecutions should have an End, and that the Apostasy which now domineered, and blasphemed the Holy Name of God, should at last be abolished, and utterly destroyed; ac∣cording
to the just and righteous Judgment of Almighty God, who recompenses Tribulation to them that trouble his Saints, 2 Thes. 1.6, 7. Isa. 33.1, 2. Ezek. 39.10. Matth. 7, 2.26, 52. But yet they are commanded to have Patience; for although the Judgment is certain, yet it will not be so soon as they might expect, Hab. 2.3, 4. Matth. 21.19-24
11 And I beheld another 27 Beast [i. e. another Persecuting, and Idolatrous Body of Men under Superiors;] coming up [silently, slowly, and by degrees, as feet of Clay,] out of the 28 Earth [or A∣postasy;] and he had two 28 Horns [Potentacies or Powers;] like a Lamb 29 [i. e. seemingly Christian;] and he spake as a 30 Dragon [i. e. was in his Doctrines, Decrees, and Practises, Antichristianly Idolatrous, and Persecuting.]
27 This Beast is different from the former, as appears from his Original, Shape, and the other Characters here given of him; called therefore the other Beast; as being a distinct Beast from that whose Succession the Prophecy was descri∣bing.
28 28 The former Beast rose up out of the Sea; that is, the Commotions and Divisions of the Empire: This rises as things grow out of the Earth, silently, and by degrees. And as by the former Beast, the Papacy as Monarchick and Imperial, was fitly represented; so in this Type there seems to be a signification of the Apostate Hierarchy, or of the whole Bo∣dy of the Ecclesiasticks, as Antichristian; as appears,
(1.) From the Account here given of its Original; viz. that it was out of the Earth; by which the Apostate State of the Church is signified in this Prophecy. For as the Papal Mo∣narchy rose out of the Providential Commotions and Trou∣bles of the Empire; so was the Antichristian Power of the Clergy founded upon the Apostatizing Spirit of Diotrephes, en∣creasing by degrees in the Church.
(2.) It appears, that some Christian Body of Men is sig∣nified by this Beast; because it is said to have Horns, like a Lamb, which is the Type of Christ in Scripture: By which Expression (Horns being the Type of Powers and Potentacies in Scripture) an Apostate Hierarchy, or a Holy Government (for so the Word signifies) acting under the sanctified pre∣tences of Christ's Authority, and his Religion, and in ordine ad spiritualia, is very appositely set forth unto us.
And (3.) By this Beast's being represented with Two Horns, is very aptly signified, the whole Body of the Ecclesia∣sticks, under the Potentacy of the Ruling Clergy, or Hierarchy of the Two Divisions of the Empire, into East and West: and withal there is an intimation given, that this Beast rose when the Empire was thus divided.
And (lastly) We may from hence conclude, that this Beast is not The Antichrist, who is represented as a Monarch, by One single Horn in Daniel; but a Body Politick (signified by a Beast in Prophecy) under Two co-ordinate Powers, or Horns; by which the Hierarchy of the Eastern and Western part of the Empire, before the Pope came to be an Horn, or to have his Antichristian Supremacy, is very fitly typified: especially the Eastern, and Western Patriarchates; which were a meer Ʋsurpation in the Church; arising from the ho∣nour of precedency, which the Metropolitans of the Chief Ci∣ties, gained upon Constantine's new modelling of the Em∣pire; which (as Bishop(a) Parker speaks) quickly became a Stirrup to Ambition, to mount into a Superiority of Power and Jurisdiction: And although there were many Contests betwixt the Eastern and Western Bishops, yet (as the same Learned and Judicious Person has observed) the Patriarchal
Ʋsurpation first began at Constantinople, and the Supremacy of the Church of Rome was founded meerly upon the Ambition of the Church of Constantinople. Which Words are an ex∣cellent Comment, upon this, and the following Verses, as his whole Discourse there is; wherein is proved, that the Ea∣stern Horn, or Hierarchy, as well as the Western, was the Chief Cause of advancing the Beast, or the Papacy, to its Kingdom.
29 Christ is typified by a Lamb in(a) Scripture; the Emblem of Innocency, Meekness and Purity: And here is in∣timated, that this is an Antichristian Beast, because of its having something of a Lamb in it; the Devil not being a∣ble to introduce Antichristianism, but under the Mask of Christianity, and under a pretence to(b) Mystery, Godliness, and(c) Humility; by which ways it was at first brought in∣to the Church, and is still kept up in it.
30 Here is signified, that this Beast was a Pagano-Christian Beast, and a persecuting one; because he spake and acted like a Dragon, the Type of Paganism and Persecution; whilst his Pretences were the Authority and Honour of Christ; the Ad∣vancement of Ʋnity and Peace, and a Zeal for God's Glory; and a reducing of Men by Lamb-like, i. e. innocent and gen∣tle Methods; a Phrase much used by the French Clergy, in their Speeches to their King, upon his barbarous proceedings against the French Protestants.
12 And he [i. e. the Hierarchy] exercised all the Power of the first Beast [or the Roman Idolatrous Monarchy,] before 31 him [and in favour of him; for his Honour, and by his Consent;] and
causeth the Earth [or the Apostasy;] and them which dwell therein [i. e. the Apostate Members of this Earthly and Worldly Church, the Gentiles, the Subjects of this Hierarchy, Chap. 11.2.] to worship [Verse 4.8.] the first Beast, whose deadly wound was healed [i. e. the Roman Empire under the seventh Head, and eighth King, Verse 2, 23. Chap. 17. 8, 10, 12.]
31 From hence it appears,
(1.) That this was the Hierarchy of the Roman Empire, be∣cause it exerciseth Power before the Beast, or in his presence; which Beast was the Roman Empire; as appears from its De∣scription before given.
(2.) That these Two Horns, answering to the Two Feet in Daniel (the same thing being fitly represented by Feet in the Image of a Man, and by Horns in the Type of a Beast's Head) and those Two Feet coming not into Succession until the Rise of the Ten Kings (who are the Ten Iron Toes of it) which was not until A. D. 476. when the Imperatorial Power ceased, and the Papal Succession began with its Ten Kings; it will follow, that this other Beast exercised not the Power of the first Beast until then.
(3.) That the first Beast, with its seventh Head, the Papa∣cy, even when it was in Succession as the eighth King, A.D. 476. yet did not then exercise its Power of its self; as is plain from History; in which it is notorious, that the Pa∣pacy attained not its Supremacy until A. D. 606. and that all that time the Hierarchy of the Eastern and Western Divisions of the Empire, exercised all its Power before it, by ministring unto it, as the Phrase signifies, 1 Sam. 2.18. or in(a) its stead, and for its benefit, as a kind of a Protector of it in its Infancy; and as the Clayie part of the Feet of this Image, upholding and sustaining the seventh Head.
(4.) Although the first Beast were before the other Beast, as the first Beast signifies the Roman Empire; whence it is cal∣led the other Beast, with reference to some former, or first Beast; yet as it is the seventh Head, they are contemporary: the Papacy, and the other Beast, in that particular Notion, as Feet of Clay, coming into Succession together at 476. which yet were before the first Beast, as they were a domineering, and aspiring Body of Men, making way for the Papal King∣dom, during the time of the Christian Emperour, when the Beast lay wounded, and was partly kept alive, in an healing condition, by them; and as they were those who protected the New King, the Papacy, from his Succession at 476. until his Supremacy, at 606.
13 And [or for] he doth great 32 wonders [i. e. seemingly great, but really lying and counterfeit ones, 2 Thessal. 2.9.] so that he ma∣keth 33 Fire to come down from Heaven on the Earth in the sight of men [i. e. appeareth to worldly and apostatized Men▪ consenting to, and applauding the Cheat, to work as great Miracles as Elias did, 1 Kings 18.33. 2 Kings 1.10.]
32 Lying Wonders are one Character of the Man of Sin, gi∣veh by the Apostle, 2 Thes. 2.9. And accordingly it is no∣torious, that the great Apostacy was brought in by the Lying Miracles, Fabulous Legends, Counterfeit Writings, and pre∣tended Inspirations of the Clergy, as Mr.(a) Mede, and others have proved. Bishop(b) Parker observes, that the Constan∣tinopolitan See (which was afterward one of these Horns
when the Clayie Feet came into Succession) was first advan∣ced by the pretended Inspiration of Diodorus, an Old Doting Bishop; and(a) Aventinus confesses, that in the time of Gregory the seventh, when Antichrist came to his heighth, false Prophets were very frequent: And accordingly this very Beast is called afteewards the false Prophet.
33 This is one of those Miracles which the(b) Jews re∣quire for proof, that a Prophet is sent from God: By which is intimated, that this Beast was permitted by God to do great Signs; and that withal he was of a wrathful and a re∣vengeful Spirit, contrary to that of the Gospel; where Christ rebukes his Disciples for calling for Fire from Heaven.
14 And deceiveth them that dwell on the earth [i. e. the Pagano-Christian Worshippers, Chap. 11.2.] by the means of those Mira∣cles which he had power to do in the sight of the Beast, saying to [i. e. teaching, perswading, and commanding] them that dwell on the Earth [i. e. the Genti e Worshippers, Chap. 11.2.] that they should make an Image 34 [of Universal, Roman, Persecuting, and Idola∣trous Empire;] to the [Honour of] the Beast, which had the wound by a Sword [of the Christian Emperours, the seventh King, in its sixth Head, the Pagan Emperours;] and did [now] live 35 [in this Image.]
34 Here is an Allusion to the Image which(c) Nebuchadnez∣zar set up; which he made of Gold, to represent himself (who was the Head of Gold in the great Image he had seen in a Vision, Chap. 2. 38.) as the sole Head, and Ʋniversal Monarch of the World, as he was acknoledged to be in the Titles given him, Verse 4; or at least to be a Figure of his Ʋ∣niversal Monarchy; of which a great Image is the Type in
(a) Daniel: which Image was also set up for Divine Wor∣ship, and is called God, at the 29th Verse; all who refu∣sed to serve, and worship it, being severely punished: To all which Particulars there are clear References in this Chap∣ter; and in the Usurpations of the Popes, the Worship of Images introduced especially by their means, and the great se∣verity used against all the Witnesses (of whom Shadrack, Meshack and Abednego were Types) who refused to worship I∣mages, and submit to the Papal Supremacy, which were the Image, and the Gods the Antichristianizing Hierarchy had set up.
35 Did live, signifies did revive, or recover, as Grotius and Vatablus render the Word, and that in or by the Image; up∣on the making of which, the Beast was perfectly cured; his Idolatry and Supremacy becoming then predominant; whereas it was before but in its Infancy, and under the Tutorage of the other Beast; who was, as it were, a Cardinal Patron, to the Beast in its Minority, acting all things for him, and in his Favour; as those Cardinals now do for the Popes, in their decrepit Age.
The sixth Head, as it distinctly and particularly denotes the Pagan Emperours, was neither healed nor revived; the Monarchy passing from it to the seventh Head; although the Beast be represented in his entire Portraiture, to shew the Succession of his Heads: but as it denotes, and is a part of the Roman, Idolatrous, persecuting Monarchickness, in which Beastianism consists; so it was revived, and healed, when the seventh Head attained Idolatrous, and persecuting, as well as Roman Power: whereas during the Christian Empire, al∣though the Emperours had Roman, Monarchick Power; yet they were not Idolatrous, and persecuting Powers, as the Pa∣gan
were; whatsoever there was of degeneracy, or persecuti∣on, upon other Accounts.
15 And he had power to give 36 Life [i. e. activity, and a power of working upon the Minds of Men,] to the * Image of the Beast [i. e. unto the likeness, and similit••de of the Pagan Roman Em∣pire;] that the Image of the Beast should both speak [in Decrees and Canons;] and [also] cause [by ••ts own power, and that of the secular Magistrate;] that as many as would not worship [obey, and be subject to,] the Image of the Beast should be killed [by Excom∣munication, and the Temporal Sword, Dan. 3.5, 6]
36 For this was not a lifeless, dumb Idol, like that of Ne∣buchadnezzar, or those described, Psalm 115. but was pos∣sessed with an active, and a restless Spirit, as some of the(a) Idols, and Oracles of old were. Or, to give Life to the Image of the Beast, may signifie, the Revival of Paganism; as Life sig∣nifies, Chap. 11 11. and Verse 14.
* The Devil being wounded in his Power, by the Wound of the sixth, or Pagan Head; and knowing from the Prophecy of Daniel, that there was to be no other Pagan Monarchy, and Draconick Head, gave his Power to the Beast: But perceiving that this Beast was not able to de∣ceive the World by a pure Imperatorial Power, and a bare∣faced Heathen Idolatry; he wrought upon the Gentile Wor∣shippers (or Antichristian Laity newly converted from Hea∣thenism, and retaining a great Love for the Magnificence and Customes of their former Religion) by means of the other Dan 〈◊〉〈◊〉 or the Antichristianizing Hierarchy, to make an I∣mage which should be not only to the Honour of the first Beast, but should be a Resemblance of it. Now an Image
being not the thing it self, but a similitude of it, this Image must consist in some Likeness, or Resemblance of a Ʋniversal, Persecuting, and Idolatrous Empire; in which the Nature of Beastianism is placed by Prophecy. Which was exactly ful∣filled,
(1.) When the Papacy attained an Ʋniversal Supremacy; which yet being but an Ecclesiastick, or Spiritual one, or a Temporal one under an Hierarchick Form, erected after the Model and Platform of the Civil Empire; was indeed but a Clayie Image, or Resemblance of the Real and Substantial Power, which the Emperors enjoyed; and wanted the strength of(a) Iron, which is necessary to all Domini∣on; which the Papacy has not of it self, but from the Iron and strength of its Ten Toes, or of the Kings united under him, as a Spiritual Head. Such an Image did(b) Boniface the Eighth appear to be, when he rode in Imperial Robes, with a Naked Sword carried before him; one proclaiming with a loud Voice, Ecce hic duo Gladii; Behold here are Two Swords, the Spiritual and the Tempo∣ral; and when to(c) make his infinite Soveraignty more con∣spicuous and memorable to all Posterity, he came forth one day amongst the people, to be admired of them, with a Sword by his side, and a Crown upon his Head; strutting like an Image in vain Pageantry.
(2.) When a(d) Pagano Christian Idolatry was establish∣ed; which is an Image, or Representation of Heathen Idola∣try.
(3.) This Image of the Roman Imperialism (which is chief∣ly represented by it) consisting of Antichristianism, as well as Supremacy, may be also lookt upon as an Image of Chri∣stianity; as being the Counterfeit of it; assuming Supremacy under the pretence of Christ's Soveraignty, whose Vicar he pretends to be; and introducing a Religion which substi∣tutes an imaginary counterfeit Christianity in the place of the true one, when it is indeed opposite to it; in which the Na∣ture of Antichristianism consists.
16 And he causeth all both small 37 and great, rich and poor, free and bond [i. e. all, of all Ranks and Conditions, Dan. 3.4, 5, 6.] to receive a 38 mark in their 39 right hand [i. e. to be obliged to engage, and act for him;] or in their 40 foreheads [i. e. or openly to avow, and own him, and his profession.]
37 A distinction of(a) persons, in use in the Roman Em∣pire, comprizing all Ages and Conditions.
38 As the Followers of the Lamb have their Seal or Mark; so have the Followers of Antichrist: whereby is denoted his Propriety in them, their Service of him, and their open pro∣fession of his Name or Doctrine, by which they are to be known and distinguished from others. An Expression ta∣ken, as(b) Criticks think, from the Marks, which the Romans were wont to put upon their Possessions, Slaves and Soldiers; but may be rather an Allusion to Cain's Mark; or (which seems to be most probable) to the(c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Mark of an Ivy-leaf, which Ptolemy Philopator caused to be burnt with Fire upon the Bodies of those Jews who were to enjoy the priviledges of the Common people of Aegypt; in token of
their being the Servants and Worshippers of Bacchus: For the same Word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is used in both places; and seve∣ral passages of the Books of Maccabees have been be∣fore alluded to in this Prophecy, as hath been already(a) observed, concerning the Story of Antiochus; those Apo∣chryphal Books being preserved (as Dr.(b) Beverley has inge∣niously and judiciously observed) not without a Design of Providence, and put into the Canon of the Church of Rome; That a Prophet of their own, or a Scripture of their own Canoni∣zing, might be a Witness against them.
39 The Right hand being most in use, and the strongest, de∣notes Action: whereupon God commanded the Jews that the Law should be a sign unto them upon their hands; that is, should be obeyed and kept by them.
40 That is, that they should not be ashamed of professing his Doctrine, but should make their Relation unto him be as open, and as remarkable, as if it had been written upon their Foreheads; as the Jews were commanded to have the Law upon their Foreheads, and betwixt their Eyes, Exod. 13.9. Deut. 6.8—
17 And [he causeth also] that no man might 41 buy or sell [i. e. partake, or dispose of any Advantages or Preferments;] save he that had the mark [i. e. was engaged in his Cause and profession, and was active in it;] or the Name [i. e. 42 Nature] of the Beast, or the Number of his Name [i. e. the Number which shall shew his Nature.]
41 This Phrase has a relation to the Commodities, or Merchandizes of the Beast's Kingdom, and the Priviledges of
his City; reckoned up, Chap. 18. of which the Papacy de∣bars all Men, by(a) Excommunications, Interdictions, and Civil Penalties, who will not own and profess its Doctrine. And here is a further Allusion to the Story of Ptolemy Phi∣lopator, in the Book of Maccabees before quoted; (who seems to be a Type of Antichrist, as Antiochus is confessedly owned to have been) who took away from all those Jews the Priviledges belonging to Alexandrians, which they be∣fore enjoyed, who would not embrace his Idolatrous Reli∣gion; and admitted only those into his Court, and the high∣er Rank of Citizens of Alexandria, who would be initia∣ted into it; thrusting even the Jews, who complyed so far as to take the Mark of Bacchus, into the Inferiour Rank of the Vulgar Aegyptians; which is an Instance exactly agreeing to the Proceedings of the Antichristian King, as all(b) Hi∣story testifies.
42 So(c) Name signifies in Scripture; as Divines usual∣ly shew on the first Petition of the Lord's Prayer.
18 Here is [what requires, and will exercise] 43 Wisdom; let him that hath understanding [in such matters;] count 44 [or calcu∣late] the number of the 45 Beast [i. e. the Number which shall shew when he became an Idolatrous Beast;] for it is the Number of 46 a man [i. e. such an one as Men of Wisdom and Understanding may, and are wont to calculate;] and his number is six 47 hundred threescore and six.
43 By Wisdom is meant here, such Wisdom or Skill as the Aegyptians, and the Skillful Jews, and other Wise Men of the
Eastern Nations had; and for which Moses is so renowned in Scripture, Acts 7.22. of which, Knowledge in(a) Num∣bers was none of the least. And that such like mystical and obscure Knowledge was anciently called Wisdom, is plain from the Author of the Book of Ecclesiasticus, who tells us (Chap. 6.22.) that Wisdom is according to her Name, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) not manifest unto many; alluding (as Philo also of∣ten does) to the(b) Etymology of the Greek Word; as if it were derived from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. which signifies to cover, or hide.
44 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which word signifies to calculate, as Arith∣meticians were wont to do of old, with Stones or Coun∣ters.
45 The Numbers of his Name seems to denote the Number which shall shew his Nature, Essence and Being; Name and Thing, to be, and to be called, being very frequently used promiscuously in Scripture: and the Number of the Beast seems to be different from that of his Name; and may signifie the Number which shall shew the Time of his becoming The Beast; as will appear more clearly in the following Annota∣tions.
46 Hereby is not signified, that Antichrist is a Man; but that it is the Number of Man (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) or of the same kind that other Numbers are, which Men make use of; as Isaiah (Chap. 8.1.) is commanded to write with a Man's Pen; that is, with such a one, and in such Chara∣cters as are in use amongst Men; and as the Word is used, Chap. 21.17.
47 The Man of Understanding is not bid to calculate the Numeral Letters of the Beast's Name; but to calculate 666. the Number of the Beast; which Arithmeticians know can be done no other way but by extracting the Root of it: which seems wholly to overthrow the conceit which(a) Irenaeus has delivered from Ancient Tradition; that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the Nume∣ral Value of the Letters of which word make up 666.) is the Name of the Beast; and that the counting of the Number of the Beast, consists in nothing else but in the counting of the Va∣lue of the Letters of his Name; which is no great piece of Wisdom and Ʋnderstanding. And although the Authority of Irenaeus is not to be altogether contemned; yet it being notorious, that he was mistaken, or imposed upon, in some things, for which he vouches the Traditions of Apostolical Men (as particularly concerning our Saviour's Age, when he died) he is not to be followed, when there are so consider∣able Reasons to be brought against the Opinion he relates, and those from the very Text it self. For besides, that the Numeral Letters of several other Names, amount to 666. the Apostasy is no where set forth unto us in Prophecy, under Types, which have any reference to the Name of Latins, but only to that of Romans; which has also swallowed up for a long time the other Name; which is now out of use.
And therefore I cannot but acquiesce in what Mr. Pot∣ter has said in his Admirable Discourse upon this Number; where he has shewn, that the counting of it consists in the ex∣tracting the Root of it, which is 25; the Number(b) 25. being
the only Number, which by being multiplied into it self, makes up the Square Number 666. when the Fraction (which is 41 in this Operation) is added to it; which is what is meant by the Square Root of a Number. And this Opinion I acquiesce in,
(1.) Because it is the only way of counting, or calculating this Number; and is withal a piece of Ancient Wisdom and Ʋnderstanding; perhaps in use amongst the Eastern Sages, from whom the Greeks derived their Skill.
(2.) Because the Root of it 25, gives us the Number of the Year, when the Beast first had a Name, or a Being. Concer∣ning which we are to observe, that the Epocha of all the Num∣bers in this Prophecy, are to be taken from the time of our Saviour's Resurrection, A. D. 33. to which if you add this Number, the Conception of the Beast will fall upon A. D. 58. about the time in which the second Epistle to the Thessaloni∣ans(a) was written, when the Apostle affirms, that the My∣stery of Iniquity was working. For as 12, the Root of the Number of the pure Church, may denote, that the Church con∣tinued pure until Twelve Years after the Resurrection, viz. un∣til A.D. 45. so may also the Root 25. lead us after the same manner to the Beginning of the Apostasy, at A. D. 58.
(3.) Because the Square Number arising out of this Root, gives us the time when the Apostasy came to be the Image of the Beast. For if we add 666. to A. D. 58. the time of its Conception, we shall arrive to A. D. 724. when the Beast which rose about A. D. 600. (as hath been before observed) came to his Manly Age, as an Idolatrous Power; being then warmly engaged in the War about Images. Which Observa∣tion
is much illustrated by the Beasts being represented as an Image in this Chapter; in which 25 may be considered as the Root or Basis; and 666 as the Heighth of it. And as Nebu∣chadnezzar's Image (Dan. 3.1. the Type of the Image in this Chapter) was an irregular Figure, contrary to the Rules of Pro∣portion (as Interpreters have shewn on that place) and consist∣ed of Sixes, as this does; so is 25, the Basis of this Image, a Surd Number; out of which a regular, and perfect Square cannot arise, but one mixt with Fractions: to shew, that the Apostasy is in Truth an Irregular Religion; consisting of many unequal Additions; as 25 is an uneven Number, and 666. is not a square and perfect Number, arising out of 25 on∣ly; but is made up of Fractional Additions, Whereas, on the contrary, the Number 12. the Root of the pure Church, is an even number, making One hundred and Forty Four Thou∣sand, its Square, perfectly and entirely; to shew the Perfection, Entireness, and Agreeableness of its Doctrines.
(4.) Except this be the meaning of the Number of the Beast, there will want an anti-numerus, or opposite number to the number of Christ's Kingdom; which is agreed on by all Interpreters to be 12. the square Root of One hundred and For∣ty Four Thousand; and thereby that graceful Antithesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Correspondent Opposition, which is observed in this Prophecy, betwixt the things which relate to Christ's and An∣tichrist's Kingdom, will be violated and broken; and the An∣ti-Apostolicalness of this Church will not be so appositely sig∣nified. See Mr. Potter's Discourse.
(5.) The Number 25. may very well be put to express the beginning of Antichrist's Kingdom; because it hath been al∣ways accounted, by Sacred and Prophane Writers, who have thought nothing of Antichrist, to be mysteriously evil; and to be an Hieroglyphical Character of some unhappy, desperate, de∣plorable, and Apostatical Estate of Christ's Church; because it
is an oddly uneven number, which is unevenly measured by an odd Number; as Mr. Potter(a) hath proved out of Jerom, and others, in his Excellent Discourse on this Subject; an Exquisite Piece of Mysterious Knowledge. For which Reason also, 666 may be a Number expressing things belonging to Antichrist's Kingdom; because it consists of Sixes; a Number relating to the Pagan Kingdom, the Sixth Head; of which Antichrist is the Image: And also (as(b) Grotius observes) denotes the Things of this World; as Seven does the Things of the Better World, the Kingdom of the Messias.
(6.) The Number 25 is most admirably applicable to the Antichristian Roman State; it being the only Conspicuous and Remarkable number in that Hierarchy; describing the Papacy in its most Essential Parts; that Church having been Fatally led to lay its very Foundations upon it; it having at first Five and Twenty Cardinals, and its Creed consisting of Five and Twenty Articles, as the Apostles doth of Twelve; as Mr. Potter hath accurately shewn in these, and many other Particulars.
(7.) It may be observed, That as the Number 666. can by no means be made out of 12, whatsoever Number you multiply it by; so neither can the Antichristian State any way arise out of the Apostles Doctrine.
(Lastly,) The Number 666. consisting of the same num∣ber in all its places, from Ʋnits to Hundreds; is upon that ac∣count (as Grotius observes on the place) very Remarkable,
according to the Opinion of the Wise Pagans, who made their Vows in the same proportion: And because it consists of an entire(a) Senary of numbers, arising by degrees from Ʋnits to Tens, and from thence to Hundreds; and that in a proportion very agreeable, by the multiplication of 6 by 10; so as that 6 are found 10 times in 60, and 60, 10 times in 600: it may from thence be thought to signifie the seeming Comeliness and Proportion of the Antichristian State; which is so great, that it is apt to deceive those who do not exercise Wisdom, to discern things; it being at first sight a Number more proportionable than 144, the Number of Christ's King∣dom. So necessary is it to count numbers, and to extract the Roots of them, by stripping things of their Outward seeming Ap∣pearances, although never so Comely; and searching into the very intimate nature, and Essence of them.
See Grotius on Dan. 7.3. Mat. 20.26. Moor's mystery of Iniquity, Part 2. in the Word Beast.
Morney du Plessi's Mystery of Iniquity. pag. 81, 85. Heidegger. Histor. Papatus, pars 1. cap. 2. Bp. Overal's Convocat. Book, pag. 291, 292.
Epist. ad Gaudentium, & in Prefat. ad libr. Didym. de Sp. S. where by the See thing Pot out of the North, he understands the Northern Nations.
This is confessed by Bellarmine de Roman. Pontif. 3. 5. See Mornay's mystery of Iniquity. Downham of Antichrist, B. 1. c. 3. Dr. Cressener's Append. to his Demonstrat. of the Apocal.
See the Interpreters on Daniel 7.
De reb. gest: Imperat. Turcar. edit. Paris. pag. 3. Blondus instaurat. Rom. lib. 3. Steuch. Eugub. de Constantin. Donat. lib. 1.
S••gon. de Imper. Oceident. lib. 10. pag. 167. edit. Hanov.
Sigon. ibid. lib. 16. pag. 271.
Arethas in locum.
Dr. Cave's Introduct. to Vol. 2. of the Lives of the Fathers.
Rivet. Tom. 3. pag. 583.
Grotius in locum. Gen. 37.7, 8.
Rivet. Tom. 3. pag. 576, 577. Fouli's Romish Ʋsurpat. B. 1.4.
Ceremonial. Roman. Sect. 2. cap. 2. And Sir Paul Rycaut's Preface to the Lives of the Popes.
Exod. 15.11. 1 Sam. 2.2. 1 Chron. 17.20.
Rivet. & Foulis ubi supra.
In Gloss. extravag. Rivet. Tom. 3. pag. 518. confessed by Father. Walsh, the Author of the Controversial Letters, and other honest Romanists.
See Mr. Dodwel's Fundamental Principle of Popery; where it is proved that this must necessarily be the fundamental principal of their Communion; although it be de∣nied by some of them.
See Fouli's Romish Ʋsurpat. Mr. Dodwell's Considerat. of present concernment. Math. Paris, Anno. 1245 — Imperatorem Fredericum conculcavimus; & quis es tu qui nobis temere credis resistere? Graseri Histor. Antichrist. pag. 176. Omnes Prin∣cipes fortunam irritasse qui cum Papa certaruat.
See the Authors quoted on num. 16. The Canon Law, the Bullarium Romanum, and the Authors who defend the Papacy, and the Court of Rome.
Grot. in Jac. 4.13. Mede in Locum.
John 1.14. Hebr. 8, 2.9, 11. Col. 2.9. See Dr. Hammond on John 1.14.
See Dr. Moor's Mystery of Iniquity.
John 1.1, 18. See Mercer, and Pocock on Joel 2.32. and Acts 2.21.
An account of the Govern. of the Christian Church for the first six hundred years pag. 192.310. and from pag. 188. to the end of that Book.
John 1.29, 36. Acts 8.32. 1 Pet. 1.19.
See Dr. Moor's mystery of Iniquity.
The Popes, whilst they give themselves the humblest Titles, make the Proudest claims; and under the Name of Servus. Servorum, make themselves Princes of the World. Bp. Parker, ibid. pag. 347. with relation to Gregory the Great.
See Grot. on Luke 4, 7.24, 19.
Apostasy of the latter times, B. 1. Chap. 2, 3, 4, 5. Bishop Stillingfleet's Second Discourse in Vindicat. of the Protestant Grounds of Faith, Chap. 3. his Discourse of Idolatry, Chap. 4. his Answer to Mr. Cressy's Epistle Apolog. Chap. 2.
Account of the Government of the Church, pag. 249. the right of the Emperours, in chusing the Pope, was gained from them by a pretence to Divine Inspiration. Rycaut's Preface to the Lives of the Popes.
Annal. lib. 4, & 5. Downham of antichrist, lib. 1. pag. 110.
Poli Synops. in loc.
Dan. 3.
Chap. 2.31-45.
See Dr. Hammond on the place.
Dan. 2.40-43.
Abbas Ursperg. ad an. 1298. Crakenthorp of the Pope's temporal monarchy.
Overal's Convocat. Book, pag. 314.
Mr. Mede's Apostasy of the latter times. Dr. Moor's Mystery of Iniquity. part 2 lib. 1.17. Bishop Stillingfleet's Discourses of Idolatry.
Grot. in Locum.
Grot. Ham. Poli Synops.
3 of Maccab. See Grotius on that place, and Hammond on this Verse.
Pag. 203, 204.
Scripture Line of Time, part 2. pag. 43, 44.
Vid. Poli Synops. in locum, & Medum, Brightman.
See Foulis of Popish Ʋsurpations.
Hammond on Matth. 2.23. Mr. Mede Disc. 2.
See Bongus de Numeris, Meursius de denario Pythagorico, Wendelinus, and other Authors, who have witten of Pythagora's Tetractys. Grot. in Act. 7.22. Hammond. on 2 Tim. 3.8. Dr. Moor's Cabbala. Mr. Potter of the Number of the Beast.
Dr. Moor's mystery of Iniq. part 2. lib. 1. cap. 14.
Lib. 5. Cap. 30.
2 Ep. 2.7. thought by Mr. Dodwell, and Dr. Cave, to have been written 49. by Bp. Pearson, A.D. 53. and by several others, A. D. 57.
Chap. 12.
On this Verse.
Poli Synops. in locum.