A
Plain
and
Easie
CALCULATION
Of
the
NAME
,
MARK
,
and
NUMBER
of
the
Name
Of
the
BEAST
.
Wherein
these
three
Points
are
declared
:
First
,
The
Name
(
in
the
Apocalyptical
style
)
is
no
other
,
but
the
Universal
Headship
of
the
Beast
,
opposed
to
the
Name
,
Power
,
and
Headship
of
the
Lamb.
Secondly
,
The
Number
,
in
the
same
style
,
is
the
Number
of
Years
to
the
setting
up
of
this
Name
or
Headship
;
in
which
respect
it
is
called
,
The
Number
of
the
Name
.
Thirdly
,
The
Truth
of
the
Exposition
is
cleared
,
by
agreement
of
all
Particulars
,
both
in
the
Text
,
and
in
the
whole
Prophecy
;
and
by
the
Event
of
things
,
a
sure
Interpreter
of
Prophecy
.
Humbly
Presented
To
the
studious
Observers
of
Scripture-Prophecies
,
GOD'S
Works
,
and
the
Times
,
By
NATHANIEL
STEPHENS
,
Minister
of
Penny-Drayton
in
Leicestershire
.
Whereunto
is
prefixed
,
A
Commendatory
EPISTLE
,
written
by
Mr.
Edm.
Calamy
.
LONDON
:
Printed
by
Ia.
Cottrel
,
for
Matth:
Keynton
,
at
the
Fountain
;
Nath:
Heathcoat
,
at
the
gilded
Acorn
,
and
Hen:
Fletcher
,
at
the
three
gilt
Cups
in
S.
Pauls
Church-yard
,
1656.
To
the
Reader
.
THat
which
one
faith
of
the
Book
of
Leviticus
,
Hier.
in
Levit.
Quot
verba
,
tot
mysteria
;
quot
syllaba
,
tot
sacramenta
.
may
be
also
truly
said
of
the
Book
of
the
Revelation
,
That
it
contains
as
many
Mysteries
as
Words
,
and
as
many
Sacraments
as
Syllables
.
Hence
it
was
,
that
Calvin
,
P.
Martyr
,
Bucer
,
Melancthon
,
and
Luther
,
profess
,
That
they
durst
not
adventure
upon
the
Interpretation
of
it
,
because
of
the
difficulty
they
found
in
it
.
Hence
it
is
also
,
that
so
many
,
by
adventuring
into
this
Sea
,
have
made
Shipwrack
not
onely
of
their
own
Credit
,
but
also
of
the
Truth
;
and
have
rather
revealed
their
own
weakness
,
then
the
meaning
of
the
Revelation
.
And
yet
notwithstanding
,
I
dare
not
but
much
commend
and
incourage
those
that
soberly
,
humbly
,
diligently
and
devoutly
endeavor
to
finde
out
the
meaning
of
this
Book
;
especially
when
I
consider
that
saying
of
the
holy
Ghost
,
Blessed
is
he
that
readeth
,
and
〈◊〉
〈◊〉
they
that
hear
the
words
of
this
Proph●…y
,
and
keep
those
things
which
are
written
therein
.
Onely
I
crave
leave
to
suggest
,
That
whosoever
will
undertake
to
unfold
these
heavenly
Mysteries
,
must
carefully
avoid
three
Rocks
.
1.
He
must
take
heed
of
indulging
too
much
to
Fancy
:
For
Fancy
is
not
a
sure
Foundation
to
build
Divine
Interpretations
upon
.
Many
men
have
deceived
themselves
and
others
,
by
trusting
too
much
unto
the
Luxuriancy
of
their
Fancy
.
There
is
a
learned
man
,
that
makes
Eight
Chapters
(
from
the
4th
to
the
12th
)
to
be
Predictions
of
the
Destruction
of
Jerusalem
by
Titus
,
&c.
And
he
pleaseth
his
Fancy
,
making
the
Seals
and
the
Trumpets
to
agree
to
this
Conceit
of
his
.
But
if
those
Visions
were
presented
to
Saint
John
in
Domitians
time
,
when
he
was
Banished
into
Patmos
(
which
was
after
the
Destruction
of
Jerusalem
)
then
surely
this
Fancy
of
his
will
prove
a
meer
Dream
and
Delusion
.
Now
that
John
was
banished
in
Domitians
time
,
and
that
he
then
had
these
Apocalyptical
Visions
made
known
to
him
,
is
the
Opinion
of
Irenaeus
,
Tertullian
,
Eusebius
,
Hierome
,
and
divers
Iren.
lib.
2.
c.
39.
l.
3.
c.
3.
●…us
.
l.
3.
c.
23.
Epiph.
Haeres.
51.
others
.
Indeed
Epiphanius
saith
twice
,
That
he
was
banished
in
the
time
of
Claudius
the
Emperour
:
But
Petavius
,
that
Comments
upon
him
,
saith
,
That
he
was
herein
greatly
mistaken
.
Paraeus
saith
,
It
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Epiphanii
,
in
putting
down
Claudius
for
Domitianus
.
Now
to
build
such
No●…el
Interpretations
upon
a
Mistake
of
Epiphanius
,
must
needs
it self
be
a
great
Mistake
.
2.
He
must
take
heed
,
that
he
doth
not
appropriate
what
is
spoken
in
general
concerning
the
Churches
of
Christ
in
the
world
,
unto
that
particular
Church
and
Nation
in
which
he
liveth
.
This
hath
been
a
common
Error
of
many
Interpreters
.
Hence
it
is
,
that
a
learned
man
makes
one
of
the
Angels
that
poured
out
the
Vials
,
Rev.
16.
to
be
Queen
Elizabeth
;
another
,
The
Lord
Cecil
,
Lord
Treasurer
of
England
.
Hence
it
is
also
,
that
we
have
been
so
much
deceived
in
Expounding
of
the
meaning
of
the
two
Witnesses
,
and
of
their
eminent
slaughter
at
the
end
of
their
prophesying
in
Sack-cloth
:
Every
Nation
,
according
to
the
several
Persecutions
which
it
hath
been
under
,
labouring
to
make
the
eminent
slaughter
of
the
Witnesses
,
to
Syncronize
with
its
sad
condition
.
Some
say
,
It
is
past
:
Others
say
,
It
is
yet
to
come
.
And
if
I
may
be
so
bold
as
to
interpose
my
judgement
,
I
should
conceive
,
That
the
latter
of
these
two
Opinions
is
the
truest
.
For
if
what
this
Author
not
onely
saith
,
but
solidly
proves
,
be
true
,
That
the
Roman
Antichrist
did
not
arise
till
606
years
after
Christ
:
And
if
Antichrist
must
reign
1260
years
;
and
if
this
eminent
slaughter
must
not
be
till
toward
the
end
of
the
Prophecy
of
the
Witnesses
:
then
it
will
necessarily
follow
,
That
it
must
be
many
years
before
this
eminent
slaughter
will
happen
.
3.
He
must
take
heed
,
that
he
be
not
too
peremptory
in
determining
of
Times
and
Seasons
;
especially
of
such
times
which
are
yet
to
be
fulfilled
.
Our
Saviour
Christ
saith
,
Acts
1.
7.
It
is
not
for
you
to
know
the
Times
or
the
Seasons
,
which
the
Father
hath
put
in
his
own
power
.
And
we
finde
by
sad
Experience
,
That
they
that
have
been
most
confident
in
defining
the
time
when
the
Jews
shall
be
converted
,
and
when
Antichrist
shall
be
destroyed
,
have
been
wofully
deceived
.
One
learned
man
makes
the
Conversion
of
the
Jews
to
be
in
the
year
1650
:
But
we
have
lived
to
see
this
bold
Assertion
confuted
.
Another
will
have
it
to
happen
1655
;
but
this
also
we
now
know
to
be
false
.
Another
,
upon
very
weak
grounds
,
concludes
,
That
it
will
be
in
the
year
1656.
Another
in
the
year
1665.
Such
peremptory
Assertions
and
Conclusions
,
argue
great
confidence
,
but
are
built
upon
such
weak
Foundations
,
that
in
the
issue
it
will
appear
,
That
they
have
deceived
both
themselves
and
others
.
The
Reverend
and
Learned
Author
of
this
ensuing
Tractate
,
hath
undertaken
a
great
and
difficult
task
;
that
is
,
To
unriddle
not
onely
the
Name
and
Mark
of
the
Beast
,
but
also
the
Number
of
his
Name
:
which
he
hath
performed
with
so
much
Modesty
,
Humility
,
Industry
,
and
Exquisite
Care
,
that
I
am
much
assured
,
That
whosoever
will
vouchsafe
to
read
what
he
hath
written
,
though
it
may
be
he
will
not
accord
with
him
in
all
that
he
saith
;
yet
he
will
much
commend
his
pains
and
learning
,
and
bless
God
for
the
good
he
receiveth
by
it
.
It
cost
the
Author
(
no
doubt
)
a
great
deal
of
time
to
compose
it
:
And
it
is
pity
that
so
much
pains
and
study
should
not
be
exposed
to
Publick
view
.
If
Renowned
and
Learned
Mr.
VINES
(
to
whom
this
Author
was
well
known
,
and
who
had
the
perusal
of
this
Work
)
were
now
alive
,
it
should
have
had
his
publick
Approbation
:
But
he
is
now
with
God
.
And
therefore
give
me
leave
in
his
stead
(
Christian
Reader
)
to
commend
it
to
thy
diligent
perusal
,
and
to
accompany
it
with
my
Prayers
to
God
,
That
that
Holy
Spirit
which
at
first
made
known
the
Revelation
unto
Saint
John
,
would
reveal
the
meaning
of
it
to
thee
,
and
me
,
Your
Servant
in
the
Work
of
the
LORD
,
Edm
:
Calamy
.
TO
THE
CONSCIENTIOUS
READER
,
Whosoever
he
be
,
that
hath
a
Minde
given
to
him
to
calculate
the
Times
,
and
to
search
into
the
sense
of
the
most
admired
Book
of
the
Revelation
.
BEfore
I
come
to
the
Body
of
the
Treatise
,
it
shall
not
be
impertinent
to
remove
a
few
prejudices
in
the
beginning
;
and
that
I
may
the
better
be
understood
,
briefly
to
shew
the
whole
Patern
of
the
Work
.
When
the
Spirit
doth
speak
of
the
Name
of
the
Beast
,
and
the
Number
thereof
,
he
doth
insinuate
,
that
every
vulgar
understanding
is
not
fit
for
such
a
Computation
:
For
,
saith
he
,
Here
is
wisdome
;
let
him
that
hath
understanding
count
the
Number
of
the
Beast
,
&c.
Now
I
do
not
assume
to
my self
such
a
peculiarity
of
wisdome
above
other
men
;
for
none
hath
greater
cause
to
have
the
consideration
of
his
own
unworthiness
to
be
set
before
him
.
But
because
I
have
had
a
long
time
a
great
inclination
to
the
study
of
the
Prophecies
,
to
compare
them
with
the
stories
of
the
Church
;
and
finding
the
Lords
blessing
upon
mine
endeavors
,
I
am
the
more
willing
to
communicate
that
to
others
,
which
I
have
found
to
befor
my
private
satisfaction
.
I
may
speak
it
with
modesty
,
that
I
have
spared
no
pains
,
to
compare
the
whole
Body
of
the
Prophecy
,
Period
with
Period
,
Time
with
Time
,
Vision
with
Vision
.
I
have
perused
many
Commentaries
,
both
of
the
Modern
and
Ancient
Times
;
and
used
all
means
convenient
for
the
discovery
of
Truth
.
And
therefore
,
though
in
this
kinde
of
Learning
,
I
will
not
take
it
upon
me
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
I
may
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
though
I
have
not
this
wisedome
,
I
do
profess
my self
to
be
the
lover
and
admirer
of
them
that
have
it
.
Now
whereas
it
may
be
some
prejudice
,
that
in
this
Treatise
mention
is
made
of
a
Fifth
Monarchy
,
and
the
Reign
of
Christ
upon
the
Earth
:
I
must
needs
acknowledge
the
truth
of
the
Doctrine
,
rightly
stated
;
but
not
as
the
Opinion
of
the
Chiliasts
,
which
doth
ordinarily
congregate
with
it
,
many
Heterogeneal
Falsities
,
and
Unsavoury
Errors
.
For
though
there
may
be
cause
to
maintain
the
Reign
of
Christ
upon
the
Earth
;
yet
it
is
not
necessary
,
to
maintain
his
Visible
and
Personal
Reign
:
And
though
there
may
be
cause
to
defend
the
Resurrection
of
the
Martyrs
slain
in
all
the
times
of
the
Beasts
Kingdom
;
yet
it
is
not
necessary
to
defend
their
historical
,
literal
,
and
corporal
Resurrection
at
the
beginning
of
the
thousand
years
.
And
though
with
Mr.
Brightman
and
Mr.
Forbes
,
we
hold
the
New
Ierusalem
to
be
the
glorious
state
of
the
Church
upon
Earth
;
yet
we
are
far
from
the
riot
of
their
Opinions
,
who
hold
that
men
shall
live
without
Ordinances
,
without
Sin
and
Misery
,
in
those
times
.
But
if
it
be
further
alledged
,
That
they
that
are
for
this
way
,
the
very
best
of
them
have
many
absurdities
:
I
answer
,
That
Piscator
,
Alstedius
,
Mede
,
and
some
others
,
have
but
generally
spoken
of
the
thing
,
and
have
not
descended
to
particulars
.
And
as
they
have
had
great
reason
to
depart
from
other
interpreters
:
so
have
they
used
great
moderation
in
managing
the
Point
;
leaving
many
things
for
the
discovery
of
future
times
.
On
the
other
side
,
for
the
1000
years
,
I
would
gladly
know
of
them
that
differ
,
Where
they
will
seat
this
period
of
time
?
If
they
will
say
,
That
it
is
the
state
of
the
Church
in
Heaven
;
then
let
them
shew
,
what
is
the
Battel
of
Gog
and
Magog
;
and
how
the
Camp
of
the
Saints
,
and
the
Beloved
City
,
may
be
besieged
in
Heaven
.
But
if
they
take
it
for
the
Reign
of
Christ
upon
the
Earth
;
then
they
must
necessarily
come
to
admit
one
member
in
this
disjunctive
:
They
must
say
,
Either
this
period
of
time
is
already
past
,
or
else
it
is
to
come
:
If
it
be
already
past
;
Where
hath
the
Church
enjoyed
these
years
of
her
Felicity
,
and
of
her
rest
from
Persecutions
upon
Earth
?
Adde
moreover
to
all
this
,
That
the
Reign
of
Christ
for
1000
years
,
is
immediately
opposed
to
the
times
of
the
Reign
of
the
Beast
;
and
the
Resurrection
of
the
Martyrs
,
to
their
death
that
hath
been
in
all
Antichristian
times
:
Those
Souls
are
onely
represented
in
the
figure
to
live
again
,
that
were
beheaded
for
the
Word
of
God
,
and
for
the
testimony
of
Iesus
;
that
had
not
Worshipped
the
Beast
,
nor
received
his
Mark
,
&c.
If
therefore
we
will
rightly
understand
the
meaning
of
these
things
,
here
is
no
Visible
or
Personal
Reign
,
as
some
do
imagine
:
But
when
the
Gospel
of
Christ
is
set
up
as
the
Regent-Law
among
the
Nations
;
then
the
Lord
Christ
doth
take
the
Kingdome
,
and
doth
begin
to
Reign
.
And
this
(
the
Lords
Name
be
praised
)
is
begun
already
,
by
the
Preaching
of
the
Eternal
Gospel
by
Luther
and
others
,
Rev.
14.
6
,
7.
For
now
whole
Nations
,
Kingdomes
,
and
Common-wealths
,
have
set
up
the
Faith
of
Christ
,
as
the
Religion
of
the
State
;
when
it
was
persecuted
and
trodden
down
before
,
by
the
Authority
of
the
Bishop
of
Rome
,
and
by
all
States
and
Governments
that
did
own
and
submit
to
him
as
Head
of
the
Church
.
And
for
the
Martyrs
,
I
conceive
,
That
here
is
no
li●…eral
and
corporeal
Resurrection
of
their
Bodies
:
onely
Iohn
in
the
Vision
and
in
the
Figure
,
saw
the
Souls
of
them
that
were
Beheaded
for
the
Testimony
of
Jesus
:
And
the
times
of
the
Antichristian
Tyranny
being
ended
,
he
saw
their
deliverance
and
emersion
from
under
this
kinde
of
death
.
These
things
I
thought
good
more
largely
to
note
,
to
take
off
the
prejudice
of
the
Millenarian
Opinion
.
Meer
necessity
doth
compel
me
to
maintain
,
that
which
I
conceive
to
be
a
truth
of
God
:
And
if
the
matter
were
rightly
stated
,
I
believe
here
will
be
nothing
found
,
that
will
cross
the
Analogie
of
the
Christian
Faith
,
the
Authority
of
the
Magistrate
,
and
the
support
of
the
Publick
Ministery
;
but
rather
it
will
establish
all
these
things
.
But
to
come
a
little
more
near
to
the
main
scope
of
the
present
Discourse
:
Seeing
I
take
666
to
be
the
Number
of
years
to
the
setting
up
of
the
Name
of
Universal
Headship
;
in
this
,
perhaps
,
they
may
be
offended
,
that
are
against
all
Calculation
of
Prophetical
Numbers
.
But
for
such
a
way
in
general
,
we
have
good
ground
from
the
Scriptures
,
both
of
the
Old
and
New
Testament
.
If
any
have
gone
too
far
in
other
Points
,
to
determine
to
a
particular
year
,
before
the
Prophecy
hath
been
fulfilled
,
and
so
have
been
mistaken
;
in
the
present
case
there
cannot
be
the
same
suspicion
of
Falshood
.
When
we
say
,
That
666
is
the
Number
of
years
,
to
the
setting
up
of
the
Name
or
Universal
Headship
of
the
Beast
(
in
which
respect
it
is
called
the
Number
of
the
Name
)
in
this
we
are
on
the
surer
side
;
because
the
truth
of
the
thing
is
already
verified
and
made
good
,
in
the
experience
of
the
Church
.
And
whereas
all
the
Reformed
Churches
,
and
our
late
Assembly
of
Divines
in
their
Confession
of
Faith
,
Chap.
25.
Sect.
6.
do
place
the
formality
of
Antichristianism
,
in
this
,
as
the
Bishop
of
Rome
doth
make
himself
Head
of
the
Church
,
in
the
place
of
Christ
,
the
true
Head
of
the
Church
;
and
so
consequently
,
is
no
other
but
a
counter-Christ
:
In
this
we
agree
wi●…h
them
;
and
it
is
the
substance
of
the
ensuing
Discourse
.
And
for
a
particular
accommodation
of
the
Text
,
we
will
proceed
in
brief
,
to
shew
what
understanding
we
have
of
those
passages
that
have
layen
in
the
dark
so
long
.
The
Reader
,
perhaps
,
will
be
the
better
prepared
to
understand
,
when
he
shall
have
a
short
Description
of
the
things
that
shall
more
largely
be
delivered
afterwards
.
First
,
for
the
Name
of
the
Beast
,
the
subject
of
the
Number
,
I
do
not
take
it
in
the
ordinary
way
,
for
Lateinos
,
or
any
such
Grammatical
Name
:
But
the
Name
,
in
the
sense
of
the
Prophecy
,
is
the
Power
,
Headship
,
and
Dominion
of
the
Beast
.
If
there
had
been
a
true
discovery
of
the
Name
in
this
sense
,
I
may
confidently
believe
,
That
the
Mysterie
of
the
Number
had
not
layen
in
obscurity
all
this
while
.
Secondly
,
for
the
time
of
the
manifestation
of
this
Name
or
Headship
,
the
greater
part
of
Protestant
Writers
,
and
in
a
manner
all
that
have
spoken
of
these
things
with
any
solidity
,
affirm
,
That
it
began
solemnly
,
publickly
,
and
by
Authority
,
to
be
set
up
in
the
Decree
,
under
the
Emperour
Phocas
.
This
was
the
remarkable
time
of
the
rising
of
the
two-horned
Beast
out
of
the
Earth
;
and
this
we
say
is
exactly
666
years
,
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
.
In
which
respect
,
the
Number
is
called
,
The
Number
of
the
Name
;
that
is
,
the
Number
that
doth
decypher
,
specifie
and
characterize
the
Name
or
Headship
,
in
the
most
remarkable
beginning
and
edition
thereof
.
But
seeing
the
great
Question
will
be
,
concerning
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
;
Let
us
consider
the
whole
Systeme
and
Body
of
these
Kingdomes
,
and
so
proceed
by
Analogie
.
The
first
is
the
Babylonian
.
Now
if
we
enquire
where
this
Kingdome
did
begin
;
Not
from
Nabonasser
,
not
from
any
Babylonian
King
immediately
ensuing
,
but
from
Nebuchadnezzar
:
For
of
him
it
is
particularly
said
,
Thou
art
this
Head
of
Gold
,
Dan.
2.
He
first
brought
the
Church
of
the
Iews
under
the
obedience
of
the
People
of
Babel
;
and
in
him
therefore
we
are
to
settle
the
beginning
of
the
Babylonian
,
as
the
first
Metal-Kingdome
.
The
second
is
the
Persian
.
And
here
also
if
we
examine
when
this
Metal-Kingdome
did
begin
;
not
simply
from
that
time
,
when
that
people
began
to
have
a
Form
of
Government
;
but
from
that
time
,
as
they
began
to
exercise
Monarchical
Dominion
in
and
over
the
Continent
of
the
Church
.
This
came
to
pass
in
the
times
of
Cyrus
;
in
him
therefore
the
Persian
doth
commence
,
as
the
second
Metal-Kingdome
.
The
third
is
the
Grecian
.
And
if
we
proceed
in
the
same
method
,
we
must
not
generally
and
indefinitely
look
to
the
times
when
the
people
of
Greece
began
to
have
Rule
and
Government
among
them
;
but
when
they
began
their
Soveraign
Dominion
over
the
People
of
the
Iews
.
Now
this
came
to
pas●…
〈◊〉
〈◊〉
times
of
Alexander
the
Great
,
who
is
〈◊〉
〈◊〉
in
〈◊〉
particular
sense
,
expresly
called
The
first
King
,
Da●…
.
8.
21.
In
him
then
we
are
to
fix
the
true
〈◊〉
and
beginning
of
the
Grecian
,
as
the
third
Metal-Kingdome
.
The
fourth
is
the
Roman
.
And
if
we
proceed
by
the
same
Analogie
,
it
will
be
easie
to
finde
when
that
Nation
did
begin
,
as
the
fourth
Metal-Kingdome
:
and
here
we
must
not
reckon
from
the
time
of
Iulius
or
Augustus
Caesar
,
but
from
that
time
when
the
Roman
Legions
first
entred
Ierusalem
;
when
they
brought
the
Land
of
Iudea
in
subjection
;
when
they
erected
their
Government
in
those
Countreys
,
which
formerly
did
belong
to
the
House
of
David
;
and
when
in
their
particular
time
,
they
did
begin
to
exercise
the
same
cruelty
and
hardness
against
the
people
of
the
Iews
,
as
the
Babylonians
,
Persians
,
and
Grecians
had
done
before
,
under
each
of
their
Empires
respectively
.
Here
we
are
to
set
the
beginning
of
the
Roman
,
as
the
fourth
Metal-Kingdome
.
Now
this
came
to
pass
60
years
before
the
Birth
of
the
Lord
,
and
666
before
the
going
forth
of
the
Decree
,
That
the
Bishop
of
Rome
should
be
Head
over
all
Churches
.
And
so
we
have
the
clear
meaning
of
the
Text
,
Let
him
that
hath
wisdome
,
count
the
Number
of
the
Beast
;
and
he
shall
finde
,
That
the
Number
of
his
Name
,
Government
,
and
Universal
Headship
,
in
the
first
Institution
thereof
,
is
666
years
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
.
And
therefore
666
is
rightly
and
Apocalyptically
called
,
The
Number
of
the
Name
.
By
this
Character
,
the
Church
in
the
days
of
Iohn
,
and
so
downward
,
had
they
given
themselves
to
subtilty
of
observation
,
in
the
discovery
of
the
Prophetical
times
;
by
wisdome
some
of
them
,
perhaps
,
might
have
found
out
the
particular
time
of
the
rising
of
the
two-horned
Beast
out
of
the
Earth
;
and
the
time
of
the
first
visible
appearing
of
this
Name
or
Headship
,
set
up
in
the
greatest
derogation
to
his
Soveraignty
and
Dominion
,
that
is
onely
Lord
and
Head
of
the
Church
.
There
is
one
thing
in
the
Text
,
which
if
it
be
attentively
considered
,
will
abundantly
confirm
the
truth
of
the
Interpretation
.
It
is
expresly
said
,
Let
him
that
hath
wisdome
,
count
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
of
the
Beast
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
it
is
the
Number
of
a
Man
.
Though
there
may
seem
to
be
great
difference
between
these
two
;
yet
in
the
case
we
now
speak
of
,
they
are
but
one
and
the
same
.
For
as
Daniel
numbreth
the
four
great
Empires
and
Revolutions
of
Time
,
by
so
many
Regions
,
Parts
and
Divisions
of
the
Body
of
Man
:
In
which
regard
,
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Number
of
a
Man
,
Dan.
2.
So
he
doth
decypher
the
same
Tyrannical
Empires
,
and
the
same
Revolutions
of
Time
,
by
four
great
Beasts
;
in
which
respect
it
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Number
of
the
Beast
.
To
my
understanding
,
the
Spirit
doth
as
good
as
point
with
the
finger
to
this
way
of
Interpretation
.
For
if
it
be
a
duty
for
him
that
hath
wisdome
,
to
count
the
Number
of
the
Beast
;
the
Question
will
be
,
What
Rule
shall
he
number
by
,
that
so
he
may
finde
out
the
Account
?
The
Answer
is
plain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
is
the
Number
of
a
Man
.
Let
him
count
by
the
changes
of
Empire
,
and
by
the
Revolutions
of
Time
in
Daniels
Image
;
And
so
the
event
doth
fully
answer
the
Prediction
:
for
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
,
there
are
exactly
666
years
,
to
the
setting
up
of
the
Name
or
Universal
Headship
of
the
Bishop
of
Rome
.
Onely
the
followers
of
Iunius
,
such
as
Piscator
,
Polanus
,
Willet
,
Rolloc
,
Deodate
,
and
others
,
will
say
,
How
can
the
Number
take
date
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
,
when
the
Roman
is
no
Metal-Kingdome
,
but
doth
begin
at
the
end
of
all
those
Kingdomes
?
To
satisfie
my
own
understanding
,
and
the
understanding
of
others
,
I
have
bestowed
the
more
pains
,
to
try
the
force
of
their
Arguments
:
for
either
we
or
they
must
greatly
mistake
in
the
Point
.
However
,
let
it
be
true
as
they
affirm
,
that
not
the
Roman
,
but
the
Seleucian
,
is
the
fourth
&
last
Metal-Kingdome
;
then
all
the
Metal-Kingdomes
must
necessarily
determine
and
expireat
the
destruction
of
the
Seleucian
.
And
so
,
according
to
the
tenor
of
this
Doctrine
,
we
shall
have
that
which
will
singularly
agree
with
our
way
of
Calculation
.
For
if
the
account
be
made
from
the
end
of
all
four
Metal-Kingdomes
,
from
the
terminus
ad
quem
;
in
the
same
series
and
method
of
Computation
,
there
will
be
666
years
to
the
setting
up
of
the
Name
or
Headship
of
the
Bishop
of
Rome
.
And
so
we
shall
concord
with
the
Principles
of
Iunius
;
and
as
to
the
Point
in
hand
,
he
and
we
shall
facere
paria
.
This
is
in
brief
the
understanding
which
I
have
,
both
of
the
Name
of
the
Beast
,
and
the
Number
thereof
.
Now
if
any
shall
ask
,
What
proof
,
or
what
evidence
I
have
to
hold
forth
the
truth
of
the
thing
?
I
answer
,
The
process
of
the
Demonstration
,
is
by
Conglobation
,
and
by
a
full
Induction
of
Singulars
;
and
it
is
this
in
effect
:
Where
there
is
a
true
correspondence
with
all
the
Circumstances
of
the
Text
,
the
most
remarkable
Passages
of
the
Prophesie
,
and
the
Event
of
things
;
that
is
a
true
Interpretation
.
But
the
present
is
such
:
Ergo
,
&c.
All
the
burthen
of
proof
will
rest
upon
the
Assumption
.
I
have
to
this
purpose
applied
it
then
to
all
the
Circumstances
of
the
Text
,
Chap.
13.
I
have
compared
it
with
the
main
drift
and
scope
of
the
Spirit
,
Chap.
17.
I
have
examined
it
by
the
tenor
of
the
Apostles
Doctrine
,
2
Thess.
2.
And
last
of
all
,
I
have
shewed
how
it
doth
agree
with
the
several
passages
in
the
body
of
the
Prophesie
,
and
with
the
event
of
things
.
And
now
,
Reader
,
whosoever
thou
art
,
that
hast
a
minde
given
thee
,
rightly
to
calculate
the
Number
of
the
Beast
,
I
leave
it
to
thee
to
reade
,
to
meditate
,
to
examine
,
and
to
judge
of
the
things
that
I
have
written
.
If
I
have
anywhere
deviated
from
the
Truth
,
I
desire
thy
brotherly
Admonition
:
And
if
anywhere
it
shall
please
the
Lord
,
to
make
this
Treatise
an
Instrument
of
light
to
thy
understanding
,
know
,
That
thou
hast
this
Treasure
brought
to
thee
in
an
earthen
Vessel
,
that
the
praise
may
be
of
God
alone
.
And
so
I
rest
,
Thine
in
the
LORD
,
N.
S.
THE
CONTENTS
of
the
CHAPTERS
Of
the
ensuing
TREATISE
.
CHAP.
I.
-
COncerning
the
Profitableness
,
and
the
Use
of
the
Discovery
,
Pag.
1
CHAP.
II.
-
Concerning
the
Possibility
of
the
Discovery
;
and
how
that
there
are
certain
demonstrative
Principles
to
bring
the
Truth
to
light
,
pag.
12
CHAP.
III.
-
That
the
Name
of
the
Beast
is
not
the
word
Lateinos
,
or
any
other
Grammatical
word
;
but
the
Name
is
,
The
Universal
Power
and
Headship
of
the
Beast
,
immediately
opposed
to
the
Power
,
Dominion
,
and
Headship
of
the
Lamb
,
pag.
18
CHAP.
IV.
-
Concerning
the
Number
of
the
Name
of
the
Beast
;
where
it
is
shewed
,
That
the
Name
or
Universal
Headship
began
publickly
to
he
Established
under
the
Emperor
Phocas
,
666
years
from
the
beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdome
,
pag.
36
CHAP.
V.
-
That
the
Roman
is
the
Fourth
and
Last
Metal-Kingdome
in
Daniels
Image
;
and
the
truth
of
this
is
proved
against
the
Positions
of
Junius
,
Broughton
,
Piscator
,
Dr.
Willet
,
and
others
,
pag.
46
CHAP.
VI.
-
That
the
Beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdome
,
is
not
from
the
time
of
Julius
,
or
Augustus
Caesar
,
or
from
any
other
●…ulgar
〈◊〉
;
but
precisely
from
that
instant
,
when
the
〈◊〉
o●…
God
came
under
the
Dominion
of
the
Romans
,
60
years
before
the
Birth
of
the
Lord
,
and
666
before
the
going
●…orth
of
the
Dec●…ee
,
That
the
Bishop
of
Rome
should
be
Head
o●…r
all
the
Churches
,
pag.
116
CHAP.
VII
.
-
The
whole
process
of
the
Discourse
is
repeated
:
That
there
are
666
years
from
the
Beginning
of
the
Roman
as
the
Fourth
Metal-Kingdome
,
to
the
setting
up
of
the
Name
or
Universal
Headship
of
the
Bishop
of
Rome
;
And
that
this
is
the
meaning
of
the
Spirit
in
the
Revelation
,
when
he
speaketh
of
the
Name
of
the
Beast
,
and
of
the
Number
of
the
Name
,
pag.
158
CHAP.
VIII
.
-
The
Truth
of
the
Interpretation
is
proved
,
from
the
remarkable
Circumstances
of
the
Text
it self
,
Revel.
13.
16
,
17
,
18.
pag.
165
CHAP.
IX
.
-
The
Truth
of
the
Interpretation
is
further
Confirmed
,
from
the
scope
of
the
Seventeenth
Chapter
of
the
Revelation
,
pag.
212
CHAP.
X.
-
A
List
of
Fifteen
Principles
drawn
from
the
main
sense
of
the
Prophecy
,
concerning
the
Beast
,
his
Name
,
Mark
,
and
Number
;
by
the
Position
of
which
,
the
present
Interpretation
is
established
.
Also
,
the
several
Expositions
of
Mr.
Potter
and
other
Writers
,
are
brought
to
Tryal
,
pag.
219
CHAP.
XI
.
-
A
brief
Description
of
the
Doctrine
of
S.
Paul
,
2
Thess.
2.
And
how
he
doth
fully
agree
with
the
present
Interpretation
,
pag.
238
CHAP.
XII
.
-
The
Application
of
the
whole
:
Where
mention
is
made
first
,
of
those
things
that
are
directly
Antichristian
,
pag.
247
CHAP.
XIII
.
-
Concerning
that
which
is
Antichristian
by
Analogie
and
Reduction
,
pag.
251
CHAP.
XIV
.
-
What
these
things
are
which
are
Antichristian
onely
by
the
Position
of
some
Circumstances
,
as
they
are
truly
Christian
by
the
Position
of
others
.
The
Conclusion
of
the
whole
,
pag.
277
CHAP.
XV.
-
Concerning
those
things
which
are
not
Antichristian
,
but
are
onely
falsly
so
called
by
the
Separation
,
pag.
291
There
are
divers
faults
to
be
amended
:
some
are
lesser
,
which
we
leave
to
the
courtesie
of
the
Reader
to
pass
by
;
others
there
are
that
do
more
notably
mar
and
deface
the
sense
:
which
we
do
desire
that
he
will
amend
.
Page
|
Line
|
For
|
Reade
|
94
|
3
|
briefly
|
fully
|
135
|
23
|
be
brought
|
be
there
brought
|
142
|
11
|
in
the
fourth
|
is
the
fourth
|
ibid.
|
27
|
secret
|
sacred
|
185
|
29
|
seventh
Angel
|
seven
Angels
|
193
|
20
|
typical
proof
|
topical
proof
|
216
|
21
|
Augustus
|
Angulus
|
229
|
12
|
to
that
Government
|
in
that
Government
|
Some
Hebrew
words
are
not
right
printed
,
pag.
51
,
101
,
118
,
153.
The
terms
in
the
Conclusion
of
the
first
Argument
,
pag.
117.
are
misplaced
.
And
so
are
the
words
in
another
expression
,
pag.
57.
lin.
17
,
18.
A
plain
EXPOSITION
OF
THE
Number
of
the
Name
of
the
Beast
,
Revel.
13.
vers.
18.
CHAP.
I.
Concerning
the
Profitableness
,
and
the
Use
of
the
Discovery
.
BEfore
I
come
positively
to
set
down
the
meaning
of
the
Number
,
and
what
the
Holy
Spirit
doth
hereby
particularly
intend
,
it
shall
be
profitable
to
speak
Two
things
:
First
,
Concerning
the
Use
of
the
Discovery
:
Secondly
,
Concerning
the
Possibility
thereof
.
For
the
Use
:
It
is
a
matter
of
some
Concernment
,
that
I
should
treat
of
this
in
the
beginning
;
first
,
out
of
respect
to
that
Common
Maxime
,
Let
all
things
be
done
to
Edification
.
I
shall
therefore
endeavour
to
let
it
appear
to
the
Christian
Reader
,
how
he
may
be
builded
up
in
the
Faith
,
and
how
in
this
Argument
he
may
have
matter
of
Correction
,
Reproof
,
and
Instruction
in
Righteousness
.
I
shall
do
it
the
rather
,
because
many
,
in
these
times
,
are
preoccupated
with
prejudice
.
Paraeus
in
his
Commentary
upon
the
Revelation
,
and
in
the
Preface
of
the
Work
,
hath
these
words
:
Apocalypsin
interpretari
non
est
nodos
aenigmatum
omnium
solvere
,
apices
omnes
a●…u
fodere
,
nihil
omnino
ignorare
,
vel
quid
Imago
,
quid
Character
,
quid
Numerus
Nominis
Bestiae
,
quid
Bestia
ipsa
,
&c.
By
this
it
is
evident
,
what
the
forenamed
Interpreter
doth
judge
concerning
these
Points
;
to
wit
,
The
Beast
,
the
Name
,
the
Mark
,
&
the
Number
of
the
Name
.
He
taketh
them
to
be
but
Punctilio's
and
Niceties
in
this
kind
of
Learning
.
But
saving
the
great
worth
of
so
judicious
an
Author
,
I
shall
now
endeavour
to
make
good
the
Contradictory
to
his
Assertion
,
and
shall
prove
these
to
be
Points
very
Momentous
,
and
much
conducing
to
the
knowledge
of
the
whole
Prophecie
.
First
,
If
you
take
the
Book
of
the
Revelation
in
the
main
Scope
,
it
is
for
the
most
part
carried
on
in
the
Description
of
the
Kingdom
of
the
Beast
,
in
the
time
of
the
beginning
and
continuance
of
that
Kingdom
as
it
standeth
in
Diametral
opposition
to
the
Kingdom
of
the
Lamb
,
and
of
his
Saints
.
The
Lord
Jesus
Christ
,
that
sent
his
Angel
of
●…et
purpose
,
to
sig●…e
to
the
Churches
things
that
must
shortly
come
to
pass
,
●…endeth
a
great
part
of
the
Prophetical
Narration
in
the
description
of
the
Beasts
Kingdom
,
and
in
the
delineation
of
the
Name
,
Mark
,
and
Number
;
the
essential
Badges
and
Characters
of
the
Kingdom
.
Therefore
it
must
needs
be
a
matter
very
behooveful
to
the
right
understanding
of
other
parts
of
the
Prophecie
,
to
define
in
the
beginning
what
is
signified
under
these
Em●…ems
,
or
typical
Expressions
.
Secondly
,
The
holy
Spirit
speaking
of
the
Image
of
the
Beast
,
〈◊〉
Name
,
Mark
,
and
the
Number
of
his
Name
,
〈◊〉
〈◊〉
,
That
i●…
giving
worship
to
the
Image
,
and
in
〈◊〉
〈◊〉
〈◊〉
Mark
,
the
great
sin
of
the
world
hath
consisted
in
these
latter
times
,
chap.
13.
vers.
11
,
12
,
13
,
14
,
15
,
16.
Now
then
if
the
great
sin
of
the
world
hath
primarily
and
chiefly
consisted
in
these
things
,
it
is
a
most
material
Point
to
finde
out
what
the
holy
Spirit
doth
mean
by
these
symbolical
and
figurative
expressions
.
I
cannot
mourn
for
a
sin
privately
in
heart
,
neither
can
I
publickly
reprove
it
in
others
,
but
I
must
first
know
what
the
sin
is
.
But
that
this
Idolatry
may
more
fully
appear
,
let
us
amplifie
it
by
two
Circumstances
.
First
,
By
the
Circumstance
of
Place
,
where
,
and
how
far
it
hath
been
used
.
And
here
it
is
plain
,
in
all
the
parts
of
the
Dominion
of
the
Beast
,
none
may
buy
nor
sell
,
but
he
that
worshipeth
the
Image
,
and
receiveth
the
Mark
.
He
causeth
all
,
both
small
and
great
,
rich
and
poor
,
free
and
bond
,
to
be
subject
to
his
Laws
.
If
you
look
to
the
Latitude
of
the
Dominion
,
the
Scripture
speaketh
of
a
very
large
and
ample
Dominion
that
the
Beast
hath
.
For
the
Nations
were
deceived
,
chap.
20.
vers.
3.
All
the
world
worshiped
the
Beast
,
chap.
13.
vers.
8.
The
Kings
of
the
Earth
did
also
agree
to
give
their
power
to
the
Beast
,
chap.
17.
vers.
17.
Therefore
the
Dominion
of
the
Beast
must
be
very
great
:
and
by
consequent
,
the
sin
must
be
an
Oecumenical
sin
,
practised
in
all
the
parts
and
precincts
of
so
large
a
Dominion
.
Seeing
also
it
is
not
the
sin
of
one
particular
Nation
,
City
,
or
Church
,
but
in
a
manner
the
general
and
the
common
Apostacy
of
the
times
;
therefore
it
is
of
great
moment
to
be
considered
.
The
sin
of
Ieroboam
is
much
spoken
of
in
the
Scripture
,
that
it
was
a
sin
of
departure
from
the
true
God
,
and
that
it
continued
long
after
his
death
:
yet
for
all
this
,
it
was
only
practised
within
the
compass
of
the
Ten
Tri●…es
,
so
long
as
they
continued
a
Kingdom
.
But
now
the
worship
of
the
Beast
,
and
the
receiving
of
his
Mark
,
have
overspread
all
Nations
in
the
Christian
world
;
only
there
have
been
some
faithful
Witnesses
which
have
stood
for
the
Truth
,
and
have
been
slain
for
the
testimonies
sake
.
Secondly
,
For
the
Circumstance
of
time
,
how
long
shall
it
be
that
men
must
worship
the
Beast
and
receive
his
Mark
?
This
must
be
in
all
the
times
of
the
Kingdom
of
the
second
Beast
.
For
though
I
do
not
fully
agree
with
Mr
Mede
(
as
may
appear
by
that
which
I
shall
afterwards
deliver
)
That
the
ten-horn'd
&
the
two-horn'd
Beast
are
exact
contemporaries
in
all
their
times
;
yet
in
substance
,
and
in
the
main
,
they
are
said
to
be
of
equal
continuance
.
The
time
of
the
ten-horn'd
Beast
is
42
months
,
or
1260
prophetical
dayes
,
or
ordinary
years
.
So
then
,
some
small
proportion
being
deducted
,
this
period
will
be
the
time
also
of
the
two-horned
Beast
,
and
of
the
worlds
receiving
the
Mark
and
the
Image
which
he
made
.
Therefore
seeing
this
sin
shall
continue
many
ages
together
,
it
behoveth
us
to
make
the
more
diligent
search
into
the
matter
.
Nebuchadnezzar
set
up
a
great
Image
,
as
the
type
of
the
Babylonian
Majesty
;
he
caused
all
the
States
of
that
Empire
to
come
together
to
the
Dedication
of
the
Image
;
he
commanded
them
all
under
pain
of
death
to
fall
down
before
it
:
He
had
a
note
of
distinction
also
,
to
discern
between
the
worshipers
of
the
Image
,
and
those
that
refused
that
worship
.
Yet
all
this
was
done
as
it
were
in
an
instant
of
time
.
But
for
the
Image
of
the
Beast
,
set
up
in
honour
of
the
Roman
Majesty
;
this
hath
continued
many
ages
.
Here
all
Nations
,
Languages
,
and
People
are
required
to
worship
:
here
is
a
penalty
laid
upon
all
that
shall
refuse
to
yield
Obedience
to
the
Command
;
and
here
is
a
mark
to
distinguish
between
those
that
are
the
Beast's
,
and
those
that
are
none
of
his
.
These
Tyrannical
and
Idolatrous
practises
have
continued
,
by
the
fore-appointment
and
counsel
of
God
,
for
many
generations
.
Therefore
considering
the
largeness
of
the
place
,
and
the
long
continuance
of
the
time
that
the
world
hath
sinned
,
and
doth
yet
continue
sinning
against
Christ
in
these
very
things
;
we
may
conclude
,
That
it
is
no
nice
curiosity
to
finde
what
is
meant
by
the
Beast
,
his
Name
,
Mark
,
and
the
Number
of
the
Name
.
Thirdly
,
If
we
consider
the
grievous
Judgements
of
God
denounced
against
all
those
that
worship
the
Beast
,
his
Image
,
and
receive
his
Mark
in
their
Forehead
and
their
Right
hand
,
that
they
shall
drink
of
the
Wine
of
the
wrath
of
God
,
which
is
poured
out
without
mixture
in
the
Cup
of
his
Indignation
:
Also
,
that
they
shall
be
tormented
with
fire
and
brimstone
,
in
the
presence
of
the
holy
Angels
and
of
the
Lamb
;
and
the
smoak
of
their
burning
shall
ascend
for
ever
and
ever
,
chap.
14.
vers.
9
,
10
,
11.
The
learned
Grasserus
rightly
observeth
,
That
in
the
whole
Canon
of
Scripture
there
is
nowhere
a
more
terrible
judgement
threatned
,
than
that
which
is
here
denounced
against
the
men
that
worship
the
Beast
,
and
receive
his
Mark.
And
shall
we
account
it
but
a
curiosity
,
to
finde
out
the
meaning
of
Christ
in
these
things
,
in
which
also
the
precious
Souls
of
many
thousands
are
so
deeply
hazarded
,
and
that
for
ever
,
to
their
eternal
perdition
,
if
they
repent
not
?
Our
Saviour
fore-seeing
the
great
Calamities
that
should
befal
the
Church
and
People
of
the
Iews
at
the
Destruction
of
Ierusalem
,
had
great
tenderness
of
heart
toward
them
.
At
the
instant
of
his
Suffering
,
he
said
,
Daughters
of
Ierusalem
,
weep
not
for
me
,
but
weep
for
your selves
,
and
for
your
Children
:
For
the
dayes
are
coming
in
which
they
shall
say
,
Blessed
are
the
barren
that
do
not
bear
,
and
the
Papps
that
never
gave
suck
:
Luk.
23.
28
,
29
,
30.
Even
so
at
this
present
day
,
though
the
friends
and
followers
of
the
Church
of
Rome
are
the
greatest
Enemies
that
we
have
;
yet
nevertheless
had
we
the
heart
of
Christ
,
and
did
we
see
the
greatness
of
their
sin
,
and
the
grievousness
of
the
wrath
to
come
,
we
would
have
tender
Affections
towards
them
,
we
would
mourn
over
them
with
many
tears
.
But
how
shall
we
do
this
,
if
we
our selves
do
not
understand
what
this
sin
is
,
and
what
judgment
the
Lord
will
bring
upon
them
for
these
things
?
Therefore
it
is
no
idle
Speculation
to
meditate
on
this
subject
,
which
concerneth
the
sin
of
the
world
,
and
the
great
judgment
of
God
because
of
the
sin
.
Fourthly
,
If
we
consider
the
special
Cause
of
the
Martyrdom
and
the
Sufferings
of
the
Saints
,
it
was
specially
for
these
things
.
And
therefore
in
the
beginning
of
the
Beasts
Kingdom
,
and
Edict
was
made
,
That
all
who
would
not
worship
the
Image
should
be
put
to
death
,
chap.
13.
vers.
15.
The
Victory
of
the
Saints
also
that
stood
upon
the
glassie
Sea
,
mingled
with
fire
,
was
of
them
that
had
overcome
the
Beast
,
his
Image
,
Mark
,
Name
,
and
the
Number
of
his
Name
,
chap.
15.
v.
2
,
3.
At
the
beginning
of
the
thousand
years
also
,
those
Souls
sa●…e
upon
Thrones
,
and
judgment
was
given
to
them
that
were
beheaded
for
the
witness
of
Jesus
,
and
for
the
Word
of
God
,
that
had
not
worshiped
the
Beast
,
nor
received
his
Mark.
We
may
conclude
then
,
That
these
were
the
special
Causes
of
the
Martyrs
Sufferings
in
all
the
times
of
the
Beasts
Kingdom
,
and
were
the
eminent
object
of
their
Victory
and
Crown
in
the
end
of
the
Kingdom
.
Now
shall
we
think
the
knowledge
of
these
things
to
be
a
nice
Speculation
?
I
think
that
there
is
nothing
more
seriously
to
be
thought
of
;
and
I
believe
also
that
it
is
the
minde
of
Christ
,
that
we
should
so
judge
of
the
matter
.
Fifthly
,
If
we
consider
the
object
of
the
Vials
,
upon
what
kind
of
persons
they
are
poured
out
.
They
are
poured
out
upon
a
People
that
are
distinguished
by
such
Badges
and
Cognizances
as
these
,
That
had
the
Mark
of
the
Beast
,
and
worshipped
his
Image
,
chap.
16.
vers.
1
,
2
,
10
,
13.
Now
then
,
if
we
would
know
what
the
Vials
are
,
and
wherein
the
justice
of
God
doth
appear
in
his
pouring
forth
of
them
in
these
times
(
for
these
are
the
times
of
the
Vials
)
it
would
be
a
Point
very
necessary
and
material
to
the
opening
of
this
Doctrine
,
to
shew
what
is
meant
by
the
Image
of
the
Beast
,
and
the
Mark
of
his
Name
:
for
the
Vials
,
full
of
the
wrath
of
God
,
have
their
several
and
respective
operations
upon
these
kind
of
men
.
Therefore
it
is
no
matter
of
light
curiosity
,
to
discover
what
these
things
are
,
and
what
kind
of
persons
are
deciphered
and
set
forth
under
these
Characters
.
Sixthly
,
Considering
the
Promises
that
are
made
to
the
Church
,
That
after
the
time
of
the
Beasts
Kingdom
,
then
the
Dragon
shall
deceive
the
Nations
no
more
,
chap.
20.
v.
3.
That
wherein
the
Nations
have
been
deceived
,
in
all
the
times
of
the
Beasts
Kingdom
,
is
in
the
matter
of
worshipping
the
Beast
,
in
adoring
his
Image
,
and
in
receiving
his
Mark
;
as
may
appear
,
chap.
13.
v.
13
,
14.
chap.
20.
v.
3.
Further
,
whereas
it
is
said
that
the
two-horned
Beast
did
deceive
them
that
dwell
on
the
Earth
,
by
the
means
of
those
Miracles
he
had
power
to
do
;
Here
we
must
not
think
that
this
deceiving
of
the
Nations
was
only
at
that
instant
;
but
he
hath
deceived
them
,
and
doth
deceive
them
,
and
will
deceive
them
in
all
the
times
of
his
Kingdom
.
And
it
is
particularly
said
of
the
Kings
of
the
Earth
,
to
wit
,
The
deluded
Kings
,
that
they
shall
agree
to
give
their
Kingdoms
to
the
Beast
,
till
the
words
of
God
shall
be
fulfilled
.
When
those
times
are
once
fulfilled
,
the
Dragon
shall
deceive
the
Nations
no
more
.
For
though
he
and
the
Beast
are
two
,
yet
in
this
business
they
are
but
one
.
The
Dragon
deceiveth
the
Nations
by
the
Beast
,
the
Beast
is
the
Dragons
Vice-gerent
in
deceiving
the
Nations
.
When
the
Beast
is
destroyed
,
the
Dragon
also
shall
be
bound
up
,
that
he
shall
deceive
the
Nations
no
more
.
If
we
descend
to
particulars
,
and
enquire
wherein
the
Nations
have
been
deceived
,
the
whole
Scope
of
the
Prophecie
doth
direct
us
to
the
worship
of
the
Beast
,
and
to
the
receiving
of
his
Mark.
It
is
no
frivolous
study
then
,
to
dive
into
the
Sense
,
and
to
search
into
the
Meaning
of
these
things
,
seeing
they
are
the
subject-matter
of
such
an
universal
Delusion
.
And
who
can
tell
when
these
things
shall
come
to
be
more
clearly
known
to
the
Consciences
of
them
which
have
been
formerly
seduced
?
When
they
shall
come
also
more
perfectly
and
fully
to
know
what
the
Spirit
meaneth
by
the
Name
of
the
Beast
,
his
Mark
,
and
Image
,
and
how
they
have
greatly
sinned
against
Christ
in
yielding
to
these
things
.
Who
can
tell
what
a
mean
this
may
be
of
their
undeceiving
?
We
may
probably
suppose
that
the
States
and
Governments
of
this
world
may
more
easily
be
brought
off
from
their
subjection
to
the
Beast
,
when
we
shall
define
the
true
natural
meaning
of
the
Spirit
,
and
lay
the
definition
before
the
Conscience
.
In
the
great
Controversies
betwixt
the
See
of
Rome
and
other
States
,
it
is
remarkable
what
the
Champions
of
that
Church
do
usually
propound
;
they
speak
much
of
the
stability
of
that
Seat
,
grounded
upon
the
Promise
,
Tues
Petrus
,
&c.
And
in
very
deed
,
if
we
look
to
experience
,
how
many
Kingdoms
,
how
many
Churches
in
the
East
and
in
the
West
have
totally
perished
,
and
have
come
to
nothing
,
when
that
Church
and
See
hath
continued
in
the
greatest
Glory
,
and
that
for
many
Ages
?
Now
this
being
laid
as
a
Foundation
,
is
not
here
great
reason
alledged
to
the
Conscience
,
that
the
States
of
Christendom
should
yet
continue
their
Obedience
to
the
Catholick
,
Apostolick
,
Romane
See
,
as
they
call
it
?
None
can
deny
but
That
Authority
hath
been
wonderously
and
miraculosly
preserved
in
all
times
,
and
in
all
changes
of
time
.
And
for
mine
own
part
,
I
do
openly
confess
,
That
to
me
it
is
a
great
wonder
to
see
a
State
o●…
Government
to
continue
so
many
Ages
,
and
yet
to
abide
one
and
the
same
still
.
But
when
I
read
the
Scriptures
,
I
find
that
the
Roman
Dominion
,
in
the
last
and
Antichristian
Edition
,
must
continue
a
long
time
,
●…o
the
admiration
of
the
world
.
The
Caesarean
Majesty
was
to
continue
some
good
space
of
time
;
and
that
being
cut
off
,
the
Antichristian
is
to
be
restored
,
as
the
wonder
of
the
world
.
And
therefore
it
is
said
,
That
all
they
whose
Names
are
not
written
in
the
Book
of
Life
from
the
foundation
of
the
world
,
shall
admire
when
they
behold
the
Beast
,
that
was
,
and
is
not
,
and
yet
is
,
chap.
17.
vers.
8.
Now
then
,
if
we
can
make
it
appear
what
is
the
meaning
of
the
Spirit
in
these
things
,
when
the
Antichristian
Kingdom
began
and
how
long
it
must
continue
;
if
we
can
shew
what
is
meant
by
the
Name
,
Mark
,
and
the
Number
of
the
Name
,
and
how
all
these
are
applicable
to
the
universal
headship
of
the
See
of
Rome
,
and
to
the
worlds
living
in
subjection
to
that
headship
;
if
these
things
can
be
cleared
(
as
by
the
Lords
assistance
I
shall
endeavour
to
clear
them
in
the
process
of
this
Treatise
)
I
hope
that
this
will
not
any
longer
be
accounted
a
fruitless
inquiry
,
which
may
be
the
mean
(
under
the
grace
of
God
)
to
redeem
the
Souls
of
men
from
such
a
thraldom
.
For
,
put
case
you
have
to
do
with
such
a
one
who
placeth
a
great
part
of
his
Religion
in
yielding
subjection
to
the
universal
headship
of
the
Bishop
of
Rome
;
You
shall
do
much
toward
his
Conviction
,
when
out
of
the
Scriptures
in
general
you
shall
be
able
to
prove
such
an
Obligation
to
be
contrary
to
Faith
in
Christ
.
And
this
many
worthy
Writers
have
done
already
.
Yet
you
shall
do
more
,
when
out
of
this
particular
Scripture
you
shall
be
able
solidly
to
prove
the
Profession
of
such
an
Allegiance
to
be
the
Mark
of
the
Beast
.
If
they
that
separate
from
our
Church
,
and
cite
that
Scripture
,
Come
out
of
Babylon
my
People
,
would
first
define
what
Babylon
is
,
and
that
the
Church
of
England
is
the
Babylon
that
St.
Iohn
speaks
of
,
they
would
carry
on
their
business
more
demonstratively
and
Apocalyptically
.
Till
this
be
done
,
they
do
but
beat
the
Air.
The
same
Law
may
be
given
to
us
,
when
we
charge
the
Roman
Catholicks
that
they
are
such
that
receive
the
Mark
of
the
Beast
.
To
justifie
the
charge
,
we
should
define
in
the
first
place
what
the
Beast
,
his
Name
,
Mark
,
Image
,
and
the
Number
of
his
Name
do
signifie
;
and
when
this
is
done
,
we
should
shew
how
these
things
do
agree
to
the
head-ship
of
the
Roman
Bishop
.
If
there
be
no
performance
of
this
,
how
can
we
accuse
them
of
a
sin
,
and
we
our selves
be
altogether
ignorant
what
that
sin
is
?
Therefore
the
right
determination
of
these
things
is
no
trivial
matter
,
as
some
imagine
.
Seventhly
,
If
we
consider
the
Reign
of
Christ
upon
the
Earth
for
1000
years
,
to
the
better
understanding
of
this
,
it
is
behoveful
for
us
,
first
of
all
to
know
what
is
the
Reign
of
the
Beast
over
those
that
have
the
Mark
,
and
worship
the
Image
.
For
it
is
the
Scope
of
the
Spirit
to
set
the
Reign
of
Christ
in
immediate
opposition
to
the
Reign
of
the
Beast
.
If
therefore
we
can
well
understand
the
nature
and
manner
of
the
Beast's
Reigning
over
those
that
have
his
Mark
,
and
worship
his
Image
,
we
shall
be
the
more
able
to
see
the
nature
of
the
Reign
of
Christ
.
For
the
knowledge
of
one
contrary
doth
exceedingly
conduce
to
the
knowledge
of
the
other
,
specially
in
that
Point
wherein
the
contrariety
doth
stand
;
and
the
contrariety
between
the
Lamb
and
the
Beast
doth
lie
in
the
Soveraignty
.
Now
for
the
clearing
of
this
Truth
,
we
can
prove
it
from
the
Scope
of
the
Prophecie
,
and
from
the
coherence
of
the
Visions
.
For
in
the
former
part
of
the
Prophecie
,
from
the
beginning
of
the
13
chapt.
to
the
end
of
the
19
,
it
is
the
Plot
of
the
Spirit
to
describe
the
Kingdom
of
the
Beast
in
its
first
Institution
,
in
the
greatness
of
its
power
,
in
its
cruelty
against
the
Saints
,
in
the
time
of
its
continuance
,
and
in
other
Adjuncts
of
that
Dominion
.
At
the
end
of
the
19
chap.
he
sheweth
how
the
Beast
is
cast
into
the
Lake
of
Fire
;
and
when
this
is
done
,
he
beginneth
to
●…peak
of
the
Reign
of
Christ
,
and
of
the
Resurrection
of
the
Martyrs
.
From
the
whole
Scope
of
the
Prophecie
it
is
evident
,
That
the
Reign
of
the
Beast
is
opposed
to
the
Reign
of
Christ
for
1000
years
:
where
the
Beast
doth
make
an
end
,
at
that
instant
of
time
the
Reign
of
Christ
doth
begin
;
And
where
the
death
of
the
Martyrs
is
fully
complete
,
there
the
Resurrection
and
emersion
out
of
the
Antichristian
Death
doth
immediately
ensue
.
Now
for
the
Consequents
that
follow
the
destruction
of
the
Beast's
Kingdom
,
Iohn
tells
us
,
I
saw
an
Angel
come
down
from
Heaven
,
having
the
Key
of
the
bottomless
P●…t
,
and
a
great
chain
in
his
hand
;
and
he
laid
hold
on
the
Dragon
,
and
bound
him
1000
years
.
Further
,
he
did
cast
him
into
the
bottomless
pit
,
and
set
a
Seal
upon
him
,
that
he
should
deceive
the
Nations
no
more
,
chap.
20.
vers.
1
,
2.
Now
if
the
question
be
put
,
How
,
and
wherein
were
the
Nations
deceived
?
I
Answer
,
It
was
in
the
worship
of
the
Beast
,
and
in
receiving
his
Mark
:
for
it
is
mentioned
in
the
two
last
verses
of
the
former
Chapter
,
That
the
false
Prophet
deceived
them
that
received
the
Mark
of
the
Beast
,
and
worshipped
his
Image
.
When
the
Beast
was
destroyed
,
then
the
Dragon
was
bound
up
,
and
so
an
end
was
put
to
the
deceiving
of
the
Nations
.
By
all
that
hath
been
spoken
,
it
is
evident
,
That
the
Reign
of
the
Beast
in
all
his
times
,
is
immediately
opposed
to
the
thousand
years
of
the
Reign
of
Christ
.
Therefore
,
if
we
would
know
the
nature
of
the
Reign
of
Christ
,
in
what
manner
he
shall
Reign
upon
the
Earth
,
and
how
his
Martyrs
shall
Reign
with
him
;
it
is
needful
that
we
should
understand
what
is
the
Reign
of
the
Beast
over
those
that
receive
his
Mark
,
and
worship
his
Image
.
It
is
needful
also
,
that
we
should
understand
the
whole
Antichrisian
time
,
to
be
the
season
of
the
Death
,
Sufferings
,
and
Beheading
of
the
Mar●…yrs
for
the
testimonies
sake
.
When
this
time
is
ended
,
then
there
shall
be
a
rising
,
or
a
standing
up
from
this
Death
.
The
right
stating
of
these
things
,
will
prepare
the
way
for
the
discovery
of
the
1000
years
.
And
for
ought
as
I
can
discern
,
one
chief
reason
wherefore
we
are
so
dark
in
the
Apprehension
,
and
confused
in
the
Notion
of
the
Reign
of
Christ
,
is
this
,
Because
we
do
not
first
Expound
,
and
make
cleer
the
Reign
of
the
Beast
,
what
it
is
,
what
his
Name
,
Mark
,
or
Image
are
,
nor
what
is
the
Number
of
his
Name
.
These
,
and
many
other
Reasons
,
might
be
brought
to
prove
the
Use
and
Profit
of
the
Discovery
.
But
to
gather
up
all
into
one
Sum
:
If
any
think
these
things
to
be
a
Nicety
,
●…et
them
consider
,
First
,
That
these
are
the
distinctive
Badges
of
the
Beast's
Kingdom
.
Secondly
,
That
the
great
Sin
of
the
Christian
world
for
many
Ages
,
hath
been
in
worshipping
the
Image
,
and
receiving
the
Mark.
Thirdly
,
The
grievous
Judgements
of
God
denounced
against
men
for
these
things
.
Fourthly
,
The
Cause
of
the
Martyrs
Sufferings
,
because
they
would
not
worship
the
Beast
,
nor
receive
his
Mark.
Fifthly
,
The
object
of
the
Vials
;
they
are
poured
out
upon
a
People
distinguished
by
these
Characters
.
Sixthly
,
The
deceiving
of
the
Nations
in
the
matter
of
the
Mark
of
the
Beast
,
and
the
worship
of
his
Image
.
Seventhly
,
The
Reign
of
Christ
upon
the
Earth
;
which
will
be
the
more
demonstratively
understood
,
by
the
right
Stating
of
the
Reign
of
the
Beast
●…ver
those
that
worship
the
Image
,
and
receive
the
Mark
.
All
these
Considerations
laid
together
,
plainly
shew
the
Use
and
Profitableness
of
the
Discovery
.
Now
let
us
proceed
to
the
second
Point
,
to
the
Possibility
thereof
.
CHAP.
II.
Concerning
the
Possibility
of
the
Discovery
,
and
how
that
there
are
certain
Demonstrative
Principles
to
bring
the
Truth
to
light
.
THere
are
now
living
in
these
times
many
who
think
that
there
is
no
medling
with
this
Prophecie
,
especially
in
the
matter
of
the
Beast
,
and
the
Number
of
his
Name
.
But
I
would
entreat
all
such
,
seriously
to
ponder
in
their
own
hearts
,
Whether
by
this
Opinion
of
theirs
,
they
do
not
secretly
accuse
the
Lord
Christ
,
either
for
want
of
Truth
,
or
want
of
Wisdom
.
For
what
man
of
Truth
will
call
that
a
Revelation
,
which
is
no
Revelation
at
all
?
And
what
man
of
Wisdom
will
say
,
Blessed
is
he
that
readeth
,
and
keepeth
the
words
of
the
Prophecie
,
when
there
is
no
possibility
to
reade
it
so
,
as
to
understand
?
And
particularly
,
Shall
the
Lord
Jesus
give
serious
warning
to
his
Church
and
People
?
shall
he
shew
them
so
long
before-hand
the
great
sin
of
the
world
,
which
shall
consist
in
the
worship
of
the
Beast
,
and
in
receiving
of
his
Mark
;
and
when
all
comes
to
all
,
shall
it
be
presumption
to
shew
what
is
the
meaning
of
Christ
in
these
things
?
To
what
end
were
they
Revealed
,
if
there
be
no
use
of
the
Revelation
at
all
?
and
there
is
no
use
,
if
it
be
so
difficult
that
it
cannot
possibly
be
understood
.
It
was
a
special
part
of
Love
in
Christ
,
to
send
and
signifie
to
his
Servants
,
things
that
must
come
shortly
to
pass
.
But
what
part
of
Love
is
it
,
to
signifie
it
in
that
manner
,
that
they
cannot
possibly
understand
what
he
meaneth
?
You
will
say
,
It
was
revealed
to
some
Select
ones
.
I
grant
that
some
of
the
Servants
of
Christ
have
a
peculiar
Gift
to
understand
the
Typical
Expressions
in
this
Prophecie
(
as
every
Member
in
the
Church
hath
his
peculiar
Gift
dispensed
,
to
the
edification
of
the
whole
Body
)
and
therefore
they
are
bound
to
lay
out
their
Talent
this
way
,
for
the
common
good
.
But
what
shall
we
say
of
them
that
account
it
curiosity
in
any
whosoever
,
to
meddle
with
these
studies
;
and
are
absolutely
for
the
concealing
of
these
things
from
the
People
?
But
if
it
be
alledged
,
That
Experience
sheweth
how
they
have
been
deceived
,
who
have
bestowed
their
pains
in
this
kind
of
study
:
I
Answer
;
The
same
Experience
plainly
sheweth
,
That
they
who
have
come
with
a
sincere
mind
to
finde
out
the
Truth
,
to
study
the
whole
Body
of
the
Prophecie
,
to
compare
Time
with
Time
,
Vision
with
Vision
,
and
the
Prophecies
with
the
Stories
,
have
had
a
good
return
of
their
Labours
.
I
may
say
,
without
prejudice
to
those
that
went
before
,
That
Bullinger
in
his
time
,
Brightman
in
his
time
,
Grasserus
in
his
time
,
Mede
in
his
time
;
each
of
these
have
made
their
several
and
respective
Additions
to
the
clearing
of
the
Prophecie
.
If
we
endeavour
to
carry
on
the
Work
where
they
left
it
,
at
least
with
the
same
Industry
and
Fidelity
,
we
may
(
by
the
blessing
of
God
)
be
the
instruments
of
bringing
those
Mysteries
to
light
that
were
not
discerned
in
former
Ages
.
And
for
my
part
,
I
do
firmly
believe
,
That
God
will
not
cease
to
raise
up
such
,
in
the
times
following
,
as
shall
clear
the
things
that
have
layen
dark
in
the
Prophecies
,
and
do
yet
remain
hid
to
us
.
But
for
the
present
,
because
many
think
that
the
Name
of
the
Beast
,
and
the
Number
of
the
Name
are
unsearchable
Mysteries
;
let
me
lay
down
some
Reasons
to
prove
the
Possibility
and
the
Evidence
of
the
Discovery
.
First
,
The
Name
of
the
Beast
,
and
the
Number
of
his
Name
,
are
the
Essential
Characters
of
a
State
or
Government
obvious
to
the
view
of
men
.
It
is
said
of
the
Writings
of
S.
Paul
,
that
there
are
many
things
in
them
hard
to
be
understood
,
2
Pet.
3.
16.
There
may
be
good
Reason
given
for
this
,
to
wit
,
The
sublimity
,
and
the
spiritualness
of
the
matter
:
for
a
Natural
man
,
that
hath
no
Experience
in
his
own
heart
,
how
can
he
judge
of
the
meaning
of
the
Apostle
,
when
he
speaketh
of
the
Life
of
the
Spirit
,
of
the
leading
of
the
Spirit
,
of
the
Comfort
of
the
Spirit
,
of
the
putting
off
of
the
Old
man
,
and
the
putting
on
of
the
New
?
When
a
man
hath
no
experience
,
how
can
he
understand
these
things
that
are
so
largely
spoken
of
in
the
Epistle
to
the
Romans
?
Now
it
is
not
so
with
the
Name
of
the
Beast
and
his
Mark
;
these
are
the
Badges
of
a
Government
obvious
to
the
Senses
of
all
men
.
If
there
be
any
difficulty
,
it
lieth
only
in
the
typical
and
figurative
way
of
expression
.
Secondly
,
The
Name
of
the
Beast
,
and
the
Number
of
the
Name
are
the
essential
Characters
of
a
State
or
Government
which
the
Church
hath
had
long
experience
of
for
many
Ages
.
For
the
Monarchical
Kingdom
of
Christ
that
shall
be
over
Jews
and
Gentiles
in
the
latter
times
,
though
there
are
many
things
spoken
in
the
Scriptures
concerning
this
Dominion
,
yet
there
are
sundry
passages
hard
to
be
determined
,
because
the
event
hath
not
yet
shewed
the
meaning
of
the
Prophecie
.
Now
there
is
nothing
wanting
,
so
far
as
it
concerneth
the
event
,
to
make
known
to
the
Church
what
is
meant
by
the
Name
of
the
Beast
,
and
the
Number
of
the
Name
.
Thirdly
,
The
Name
of
the
Beast
,
and
the
Number
of
the
Name
,
are
such
Characters
,
that
the
Church
in
Being
hath
the
present
Experience
of
.
Many
things
are
dark
in
the
Old
Prophets
,
because
the
Stories
of
those
times
are
lost
to
us
.
The
Jews
could
better
understand
the
meaning
of
some
Prophecies
than
we
can
.
And
I
believe
,
the
greatest
Knot
in
Expounding
the
70
weeks
of
Daniel
,
lieth
principally
in
this
,
To
shew
precisely
,
and
determinately
,
where
that
Number
of
Time
doth
begin
.
There
is
an
excellent
agreement
between
the
Greek
Historians
about
the
respective
times
of
the
Kings
of
Persia
:
But
the
Knot
lyeth
in
this
,
Rightly
to
determine
who
that
Darius
was
in
whose
times
the
Temple
was
built
,
and
the
City
repaired
.
This
thing
was
better
known
to
the
ancient
Jews
than
it
is
to
us
.
But
now
for
the
Name
of
the
Beast
,
the
Mark
,
and
the
Number
of
the
Name
,
there
is
not
the
like
Reason
of
darkness
in
these
,
because
they
are
in
the
present
experience
of
men
,
and
the
Stories
concerning
these
things
are
in
recent
memory
.
Fourthly
,
The
Name
of
the
Beast
,
and
the
Number
of
his
Name
are
again
and
again
repeated
in
several
parts
of
the
Prophecie
upon
sundry
occasions
.
And
therefore
though
one
text
be
dark
and
obscure
,
it
may
be
made
more
clear
by
comparing
it
with
parallel
places
.
In
the
Description
of
the
Vintage
,
we
reade
that
blood
came
unto
the
horse
bridles
a
thousand
and
six
hundred
furlongs
,
Rev.
14
20.
Now
,
so
far
as
I
apprehend
,
it
is
hard
to
shew
what
is
the
Number
of
Furlongs
,
seeing
no
other
text
doth
speak
of
the
Number
.
But
for
the
Name
of
the
Beast
,
and
the
Number
of
his
Name
,
these
are
spoken
of
in
divers
texts
,
and
therefore
we
have
greater
helps
to
understand
the
meaning
of
them
:
And
therefore
if
this
text
by
it self
be
hard
to
be
understood
,
yet
it
may
be
made
easie
,
being
compared
with
many
other
places
.
Fifthly
,
The
Name
of
the
Beast
,
his
Mark
,
Image
,
and
the
Number
of
his
Name
are
so
repeated
,
that
their
Repetition
is
in
another
place
,
and
another
manner
;
and
this
conduceth
very
much
to
the
cleering
of
that
which
is
obscure
.
The
Four
Monarchical
Kingdoms
are
somthing
darkly
set
forth
under
the
Type
of
the
Four
Metals
.
To
help
this
matter
,
the
holy
Ghost
repeateth
them
again
under
the
Similitude
of
Four
Beasts
,
chap.
7.
Even
so
,
the
two-horned
Beast
that
came
out
of
the
Earth
,
which
exercised
all
the
power
of
the
ten-horned
Beast
in
his
presence
,
is
somthing
obscurely
delivered
,
chap.
13.
Now
,
to
remedy
the
Obscurity
,
the
Holy
Spirit
delivereth
the
same
matter
in
another
manner
,
chap.
17.
There
is
the
same
delineation
for
the
substance
of
the
matter
;
but
there
a
Woman
is
said
to
ride
a
Scarlet-coloured
Beast
,
full
of
the
Names
of
Blasphemy
.
Therefore
by
the
Name
of
the
Woman
,
or
the
whorish
Church
,
we
may
finde
out
the
Name
of
the
Beast
:
Seeing
these
are
so
many
several
forms
of
Expression
of
one
and
the
same
matter
.
Sixthly
,
The
Name
of
the
Beast
,
and
the
Number
of
his
Name
,
are
directly
opposed
to
the
Name
of
the
Lamb.
It
is
well
observed
by
Modern
Expositors
,
That
in
the
whole
Body
of
the
Prophecie
there
is
a
direct
Antithesis
and
Contraposition
betwen
the
Lamb
and
the
Beast
;
the
Kingdom
of
the
Lamb
and
the
Kingdom
of
the
Beast
;
the
followers
of
the
Lamb
,
and
the
followers
of
the
Beast
:
those
that
have
the
Name
of
the
Father
written
in
the
forehead
,
and
those
that
have
the
Mark
of
the
Beast
.
Therefore
,
if
we
can
understand
what
is
meant
by
the
Lamb
,
and
those
that
have
his
Fathers
Name
written
in
their
foreheads
;
we
may
by
these
be
guided
to
the
knowledge
of
the
Beast
,
his
Name
,
Mark
,
and
those
that
have
the
Number
of
the
Name
.
Seventhly
,
It
is
expresly
said
in
the
Text
,
Let
him
that
hath
Understanding
,
count
the
Number
of
the
Beast
,
&c.
These
words
imply
that
the
matter
is
not
so
unsearchable
,
but
by
diligent
and
narrow
enquiry
,
he
that
hath
wisdom
may
finde
out
what
these
things
are
,
and
what
they
signifie
.
We
read
of
the
Number
of
the
144000
that
were
sealed
in
their
forehead
,
chap.
7.
But
there
is
no
mention
made
of
any
such
thing
,
that
he
that
hath
Wisdom
should
count
the
Number
of
the
sealed
ones
.
The
Elect
of
God
,
that
stand
out
for
his
truth
in
all
the
times
of
Antichrists
Kingdom
,
are
peculiarly
known
to
himself
who
they
are
,
and
what
they
be
:
and
therefore
he
doth
not
require
of
any
man
to
finde
out
the
meaning
of
this
Number
.
But
when
he
speaketh
of
the
Beast
,
his
Name
,
Number
,
and
the
Mark
of
his
Name
,
the
will
of
the
Lord
Jesus
is
,
That
every
man
is
so
concerned
,
that
he
should
endeavour
to
find
out
the
natural
and
genuine
sense
of
these
Typical
Expressions
.
And
whereas
it
is
said
,
Let
him
that
hath
Wisdom
,
count
the
Number
of
the
Beast
;
the
meaning
is
this
,
That
they
that
have
a
peculiar
dexterity
given
them
of
God
,
to
compare
the
Prophecies
and
the
Stories
together
,
should
do
their
endeavor
to
bring
the
truth
to
light
for
the
publick
good
.
If
any
be
of
that
judgement
,
That
this
is
a
Secret
that
is
impenetrable
,
let
him
shew
the
meaning
of
that
Phrase
,
chap.
17.
vers.
9.
There
the
same
Expression
is
used
,
Here
is
the
Minde
that
hath
Wisdom
:
the
seven
Heads
are
seven
Mountains
on
which
the
Woman
sitteth
.
Now
all
the
world
knew
,
or
might
know
,
that
this
is
the
City
of
Rome
:
but
because
the
seven
Hills
are
Parabolically
set
forth
by
seven
Heads
;
there
is
some
kinde
of
wisdom
to
be
used
to
shew
the
meaning
of
the
Expression
.
And
so
in
the
present
case
,
when
the
Spirit
speaketh
of
a
Beast
,
his
Name
,
Mark
,
and
Number
,
all
the
wisdom
here
required
,
is
,
to
render
these
things
plainly
and
nakedly
,
which
the
Spirit
doth
decypher
Mystically
and
Figuratively
.
Now
then
,
to
Collect
all
together
into
o●…e
Sum
:
1.
Seeing
the
Name
of
the
Beast
,
and
the
Number
,
are
the
Characters
of
a
Government
obvious
to
the
senses
of
men
.
2.
Seeing
also
that
the
Church
hath
had
long
Experience
of
these
things
.
3.
Seeing
the
Churches
Experience
is
in
fresh
and
recent
Memory
.
4.
Seeing
that
these
Characters
are
again
and
again
repeated
in
several
places
of
the
Prophecie
.
5.
Seeing
they
are
repeated
in
a
various
and
different
manner
.
6.
Because
there
is
an
immediate
contrariety
between
the
Beast
and
the
Lamb
;
the
Name
of
the
Beast
,
and
the
Name
of
the
Lamb.
7.
Because
the
Word
it self
saith
,
That
it
is
the
duty
of
him
that
hath
wisdom
to
calculate
the
Number
.
All
the
forementioned
Reasons
do
plainly
shew
,
That
these
Matters
do
carry
Demonstration
in
them
;
and
that
there
is
a
possibility
to
finde
out
the
Name
of
the
Beast
,
and
the
Number
thereof
.
And
though
many
,
both
in
these
,
and
in
former
times
,
speak
of
such
things
,
as
the
ancient
Geographers
did
of
the
Unhabitableness
of
the
Torrid
Zone
;
yet
as
Experience
hath
shewed
,
that
these
Regions
are
well
Inhabited
;
and
though
the
Heat
of
the
Sun
be
very
great
,
yet
there
are
many
Helps
for
Habitation
:
So
in
like
manner
,
though
in
the
present
case
the
Holy
Spirit
useth
a
dark
and
a
figurative
way
of
Expression
,
yet
we
should
not
despair
of
a
true
Discovery
of
these
Mysteries
.
Rather
,
we
should
consider
the
many
Helps
which
the
Lord
hath
afforded
us
to
finde
out
the
certainty
of
his
meaning
,
when
he
speaketh
so
seriously
to
the
Churches
.
There
is
a
wide
Difference
to
be
made
between
that
Knowledge
which
is
built
upon
Opinion
and
Tradition
,
and
that
true
Scientifical
Knowledge
founded
upon
the
cleerness
of
Demonstration
.
This
in
the
General
all
will
confess
;
but
when
we
come
to
Singulars
,
we
are
not
so
prompt
to
make
the
Distinction
as
we
should
.
For
it
cometh
to
pass
,
that
in
some
Subjects
,
which
might
be
Demonstratively
handled
,
many
times
we
Converse
but
Probably
,
and
Topically
:
And
that
which
is
more
to
be
considered
,
in
Demonstrative
matter
,
we
many
times
content
our selves
with
a
bare
conjectural
Knowledge
,
and
go
no
further
.
So
in
the
present
case
,
touching
the
Beast
,
his
Name
,
Mark
,
and
Number
,
men
do
only
take
up
with
a
Topical
Knowledge
:
yet
I
am
perswaded
,
if
they
would
look
to
the
Principles
laid
down
in
the
whole
Bodie
of
the
Prophecie
,
they
would
finde
that
here
is
a
certain
Demonstration
to
be
had
,
and
that
they
need
not
go
to
literal
Names
,
to
numeral
Letters
,
to
Anagrammatisms
,
and
to
such-like
uncertainties
.
Thus
I
have
passed
through
the
two
Prooemial
Points
:
The
First
,
Concerning
the
Profit
and
Use
of
the
Discovery
:
The
Second
,
Concerning
the
Possibility
thereof
;
and
that
there
are
true
Principles
of
Demonstration
to
Discover
the
meaning
of
the
Spirit
.
Now
I
will
come
to
the
Body
of
the
Treatise
.
CHAP.
III.
That
the
Name
of
the
Beast
is
not
the
word
Lateinos
,
or
any
other
Grammatical
word
;
but
the
name
is
,
The
Universal
Power
and
Headship
of
the
Beast
,
immediately
opposed
to
the
Power
,
Dominion
,
and
Headship
of
the
Lamb.
FOr
the
carrying
on
of
the
whole
Work
,
we
will
divide
the
Matter
into
Two
Parts
;
into
that
which
is
Doctrinal
,
which
concerns
the
Truth
of
the
thing
;
and
into
that
which
is
Practical
,
which
is
for
Use.
For
the
Doctrinal
Part
,
We
will
First
handle
the
Substance
of
the
Interpretation
.
Secondly
,
We
will
prove
it
by
sundry
places
of
Scripture
,
and
by
the
Harmony
of
the
Prophecie
.
For
the
Truth
of
the
Interpretation
,
We
will
First
shew
what
is
meant
by
the
Name
:
Secondly
,
What
is
meant
by
the
Number
of
the
Name
.
For
the
Name
,
It
is
most
necessary
that
we
should
begin
with
the
Exposition
,
what
it
signifieth
:
For
the
right
Stating
of
the
Name
doth
much
conduce
to
the
Knowledge
of
the
Number
.
It
is
the
Number
of
the
Name
;
and
therefore
unless
we
shew
what
the
Name
is
,
we
cannot
finde
out
the
Number
.
All
true
Learning
sheweth
,
That
in
every
Demonstration
we
are
to
begin
with
a
right
Exposition
of
the
Subject
.
And
whereas
,
in
a
manner
,
all
the
Learned
,
down
from
the
times
of
Irenaeus
,
have
taken
Lateinos
for
the
Name
,
and
the
Numeral
Letters
for
the
Number
of
the
Name
;
Herein
they
have
been
greatly
deceived
,
as
we
can
prove
by
many
solid
Reasons
.
And
some
of
our
own
Interpreters
also
have
suspected
the
vanity
of
this
way
.
These
are
the
words
of
Iunius
,
in
his
Notes
upon
the
Revelation
,
Chap.
13.
vers.
18.
I
am
not
ignorant
(
saith
he
)
that
men
bring
other
Interpretations
of
the
place
;
but
by
their
leave
,
I
also
have
brought
my
Interpretation
to
be
compared
,
and
that
for
this
reason
,
specially
because
to
me
it
seemeth
not
probable
,
nor
like
,
That
the
Number
of
the
Beast
,
or
the
Name
of
the
Beast
ought
so
to
be
taken
as
the
common
strain
of
Interpretors
will
have
it
.
For
(
saith
he
)
this
Number
of
the
Beast
,
he
(
scil.
the
Beast
)
teacheth
,
giveth
,
and
imprinteth
,
as
the
publick
Note
of
his
own
;
which
Note
he
highly
rateth
above
others
,
as
the
Note
of
his
beloved
Ones
.
Now
these
Interpretations
seem
to
be
so
far
wide
from
the
Propriety
and
Condition
of
this
Number
,
whether
we
respect
the
Name
Latinus
,
or
Titan
,
or
any
such
like
.
For
these
the
Beast
doth
not
teach
,
give
,
nor
imprint
;
but
with
the
greatest
care
forbiddeth
them
to
be
taught
,
and
boldly
denieth
them
.
He
doth
not
allow
,
but
disallow
them
;
and
those
which
do
so
esteem
of
this
Number
,
he
doth
persecute
with
a
direful
hatred
.
So
far
Iunius
.
Let
us
now
adde
the
words
of
Chamier
,
in
his
Panstratia
,
Tom.
2.
lib.
17.
cap.
8.
sect.
5
,
6.
Truly
(
saith
he
)
this
way
of
Interpretation
(
that
I
may
speak
freely
what
I
think
)
seemeth
to
be
far
wide
from
the
manner
of
the
Spirit
,
and
to
come
too
neer
to
the
dreams
of
the
Cabalists
.
Whereas
we
read
in
the
Sybils
Verses
,
That
Iesus
is
described
by
888
,
this
is
a
bable
,
and
not
from
the
Spirit
of
God
.
Secondly
,
This
cannot
be
the
proper
Name
of
one
Man
,
seeing
we
have
formerly
shewed
the
Error
of
them
who
will
have
Antichrist
to
be
one
Individual
Person
.
Therefore
of
necessity
it
must
be
either
a
Name
common
,
or
a
Name
proper
to
some
State
:
But
by
what
right
may
the
Name
of
the
Beast
be
called
common
?
and
for
a
Name
proper
to
some
particular
State
,
no
man
hath
brought
that
to
Light
.
Thirdly
,
It
is
not
said
that
it
is
the
Number
of
the
Name
only
,
but
here
is
a
prohibition
to
men
,
That
they
shall
not
buy
nor
sell
,
that
have
not
the
Number
of
the
Name
.
How
this
may
be
understood
of
that
Cabalistical
supputation
of
the
Letters
,
I
cannot
discern
:
Neither
can
I
discern
how
other
men
may
have
the
Number
of
the
Name
.
Farther
,
What
is
the
way
of
Computing
?
Is
it
Hebrew
,
Greek
,
or
Latin
?
But
it
is
not
the
manner
of
the
Latines
to
count
by
Letters
;
therefore
it
must
be
a
Greek
or
an
Hebrew
Name
.
But
how
can
Antichrist
assume
such
a
Name
to
himself
,
that
is
only
peculiarly
known
in
the
Schools
?
So
far
Chamier
.
I
might
here
recite
the
words
of
Danaeus
,
Mr
Forbes
,
and
others
;
but
these
Testimonies
shall
suffice
to
take
away
prejudice
from
me
,
because
I
do
forsake
the
ordinary
stream
of
Interpreters
,
and
do
look
after
such
a
Name
of
the
Beast
which
is
more
true
.
The
Work
which
I
have
more
specially
to
perform
,
is
positively
to
prove
,
That
the
Name
of
the
Beast
is
the
Universal
Headship
of
the
Bishop
of
Rome
;
and
by
the
same
Reasons
,
by
,
and
through
which
I
will
disprove
Lateinos
,
I
will
prove
the
Universal
Headship
to
be
the
Name
of
the
Beast
.
And
the
Reasons
are
as
followeth
:
First
,
I
argue
from
the
main
Scope
of
the
Text
concerning
the
Beast
as
he
is
a
Monarchical
King
:
and
here
I
say
,
his
Name
must
necessarily
be
his
Sovereign
Power
and
Headship
.
The
Rabbins
have
a
good
Observation
,
What
God
himself
is
,
that
his
Name
is
.
So
I
may
say
,
What
the
Beast
himself
is
,
that
his
Name
is
.
The
Beast
,
not
only
in
this
Text
,
but
all
the
Prophecie
throughout
,
is
described
as
a
Monarchical
King
;
therefore
the
Name
of
the
Beast
must
be
his
Universal
Power
and
Headship
.
Object
.
Seeing
the
Name
of
a
thing
,
person
,
or
State
,
is
of
so
doubtful
a
meaning
;
what
warrant
is
there
to
take
the
Name
of
the
Beast
for
his
Sovereign
Power
and
Headship
?
Answ.
I
confess
,
That
the
Name
of
a
thing
,
person
,
or
State
,
is
ambiguously
taken
.
But
yet
for
all
this
,
it
is
not
so
Obscure
,
if
we
will
take
the
right
course
to
understand
the
Scripture
.
Inst.
You
will
say
,
The
great
Question
lieth
in
finding
the
right
course
.
Rep.
The
right
course
lieth
in
this
,
By
looking
to
the
main
sense
in
each
text
respectively
;
and
the
main
sense
will
guide
the
Interpretation
.
Let
us
come
to
give
some
Instances
out
of
the
Scripture
,
but
more
specially
out
of
the
Book
of
the
Revelation
.
For
Instances
out
of
the
Scripture
;
We
often
read
of
calling
upon
the
Name
of
the
Lord
;
of
trusting
in
the
Name
of
the
Lord
.
Now
is
not
the
calling
upon
the
Name
of
the
Lord
,
the
calling
upon
God
himself
?
the
trusting
in
the
Name
of
the
Lord
,
the
trusting
upon
the
Lord
himself
?
This
doth
make
good
that
former
rule
,
What
the
Name
of
God
is
,
that
God
himself
is
.
And
so
by
way
of
Opposition
,
what
the
Name
of
the
Beast
is
,
that
is
the
Beast
himself
.
If
he
be
described
as
a
Mighty
King
,
we
have
cause
to
take
his
Name
for
his
Monarchical
Power
and
sovereignty
.
Secondly
,
We
often
reade
in
the
New
Testament
of
believing
in
the
Name
of
the
Son
of
God
,
&c.
we
do
not
then
look
to
the
Name
Jesus
,
or
the
Name
Christ
,
as
though
there
were
any
Vertue
or
Efficacy
in
the
Letters
and
Syllables
of
these
Names
;
but
in
this
case
,
the
sense
of
each
Scripture
must
govern
.
And
therefore
when
the
Apostles
do
Exhort
us
to
believe
on
the
Name
of
the
Son
of
God
,
in
their
sense
we
are
exhorted
to
believe
on
the
Lord
Christ
,
for
pardon
of
sin
,
for
help
in
temptation
,
and
for
supply
in
all
our
wants
.
We
must
not
look
to
Letters
and
syllables
,
but
to
the
main
sense
of
each
Scripture
.
In
like
manner
,
when
we
reade
of
the
Name
of
the
Beast
,
and
the
Saints
overcoming
his
Name
,
Mark
,
and
the
Number
of
the
Name
,
we
are
not
here
to
look
to
the
word
Lateinos
,
or
any
such
Grammatical
Name
;
but
,
according
to
the
sense
of
the
Prophecie
,
the
Name
must
be
taken
for
the
Potency
of
the
Beast
,
as
he
is
Opposed
to
the
Lamb.
But
let
us
come
more
largely
to
shew
some
particular
Instances
out
of
the
Book
of
the
Revelation
,
where
the
Name
of
a
thing
,
person
,
or
state
is
to
be
expounded
,
according
to
the
Analogie
of
the
text
.
We
read
that
there
were
with
the
Lamb
144000
,
and
that
they
had
their
Fathers
Name
written
in
their
Forehead
,
chap.
14.
vers.
1.
Now
these
144000
are
set
in
direct
Opposition
to
the
followers
of
the
Beast
;
and
their
Father's
Name
written
in
their
forehead
,
is
contradistinct
to
the
Mark
of
the
Beast
in
the
forehead
,
and
the
right
Hand
.
Now
here
,
s●…th
there
is
mention
made
of
the
Name
of
the
Father
,
and
of
his
Name
written
in
the
forehead
of
all
the
followers
of
the
Lamb
,
shall
we
think
therefore
that
it
is
made
out
of
the
Alphabet
,
or
that
it
is
a
literal
Name
?
Not
so
:
we
must
look
here
to
the
main
scope
of
the
text
,
and
accordingly
we
must
render
the
meaning
of
the
words
.
They
that
have
their
Father's
Name
written
in
their
forehead
,
are
such
who
in
all
the
times
of
Antichrist
had
consecrated
,
dedicated
,
and
given
themselves
up
to
God
the
Father
,
to
live
in
subjection
to
his
Commandements
,
and
to
take
him
as
their
sovereign
Lord
;
this
was
the
Badge
of
their
outward
Profession
.
By
the
rule
of
Opposition
,
they
that
had
the
Name
of
the
Beast
were
such
as
did
resign
their
Obedience
to
him
,
as
to
their
sovereign
Lord
:
And
the
submission
to
this
Lordship
,
was
the
Badge
and
Livery
of
their
outward
Profession
:
this
is
clear
from
the
scope
of
the
text
.
Further
,
We
read
chap.
2.
vers.
17.
To
him
that
overcometh
will
I
give
a
white
Stone
,
and
in
the
Stone
a
new
Name
written
,
that
none
can
read
but
he
that
hath
it
.
Now
what
is
here
meant
by
the
Name
written
?
shall
we
say
that
it
is
a
Name
consisting
of
Letters
and
syllables
?
If
we
so
affirm
,
we
shall
have
as
good
foundation
for
such
a
Position
as
they
who
take
Lateinos
to
be
the
Name
of
the
Beast
.
But
this
is
to
trifle
in
a
serious
matter
.
Therefore
we
must
have
recourse
to
the
forementioned
Principle
,
to
wit
,
The
scope
of
the
text
.
When
the
Lord
Christ
promiseth
to
give
to
him
that
overcometh
a
white
stone
,
and
in
the
stone
a
Name
written
;
this
is
nothing
else
but
the
inward
testimony
of
the
Spirit
,
by
,
and
through
which
he
sealeth
extraordinary
Consolations
to
his
Martyrs
and
Witnesses
,
in
the
middest
of
their
sufferings
,
under
the
tyrannical
States
and
Governments
of
the
world
.
Many
worthy
Expositors
take
this
for
the
seal
of
the
Spirit
that
followeth
Justification
,
as
may
be
seen
in
several
late
Treatises
.
But
I
take
it
,
That
the
Promise
in
the
text
,
and
so
commonly
through
the
whole
Prophecie
,
is
immediately
made
to
him
that
overcometh
in
the
times
of
Persecution
:
And
therefore
these
things
do
more
immediately
concern
the
Martyrs
;
the
in-coming
of
Christ
into
their
hearts
,
and
the
divine
Consolations
which
they
feel
in
the
Name
written
,
which
none
can
read
but
they
that
have
it
.
Let
us
go
to
the
meaning
of
that
Promise
,
Rev.
3.
12.
He
that
overcometh
will
I
make
a
Pillar
in
the
Temple
of
my
God
,
and
he
shall
go
no
more
out
:
and
I
will
write
upon
him
the
Name
of
my
God
,
and
the
Name
of
the
City
of
my
God
,
which
is
the
new
Ierusalem
,
which
cometh
down
from
Heaven
;
and
I
will
write
upon
him
my
new
Name
.
In
these
words
,
when
the
Lord
Christ
promiseth
to
him
that
overcometh
,
That
he
will
write
upon
him
the
Name
of
his
God
;
doth
he
intend
here
a
writing
by
Letters
and
syllables
?
This
cannot
be
.
But
,
according
to
the
scope
of
the
place
,
this
is
the
meaning
of
Christ
,
That
they
that
overcome
,
shall
have
this
peculiar
testimony
given
into
their
hearts
,
That
the
Lord
is
theirs
,
and
that
they
are
his
.
Further
,
Whereas
it
is
said
,
I
will
write
upon
them
the
Name
of
the
City
of
my
God
:
By
this
he
doth
mean
The
true
Catholick
Church
,
represented
Rev.
chap.
21.
The
scope
of
the
words
is
this
,
That
he
will
inroll
them
into
the
Number
of
Citizens
,
and
count
them
as
Members
of
the
true
Church
,
his
Mystical
Body
.
And
for
the
truth
of
the
Interpretation
,
we
do
chiefly
build
upon
the
scope
of
the
text
.
But
now
let
us
go
to
other
Scriptures
,
where
usually
the
Name
of
a
thing
is
taken
according
to
the
Analogie
of
the
text
.
It
is
said
concerning
the
Church
of
Sardis
,
Thou
hast
a
few
Names
which
have
not
defiled
their
Garments
,
and
they
shall
walk
with
me
in
white
,
for
they
are
worthy
,
Rev.
3.
4.
Here
then
,
when
it
is
said
,
Thou
hast
a
few
Names
;
shall
we
understand
this
to
be
meant
of
Grammatical
Names
?
This
cannot
be
.
The
drift
of
the
text
is
concerning
the
persons
of
men
and
women
which
did
not
defile
themselves
in
the
times
of
general
Pollution
.
And
so
at
the
destruction
of
Rome
Antichristian
,
there
was
a
great
Earthquake
,
and
there
were
slain
of
the
Names
of
men
7000
,
chap.
11.
vers.
13.
Now
for
the
Names
of
men
,
shall
we
understand
Names
consisting
of
Letters
and
syllables
?
What
a
kind
of
slaughter
would
this
be
?
According
to
the
scope
of
the
text
,
and
the
manner
of
the
Hebrew
expression
,
we
may
say
,
That
such
a
Number
of
persons
were
slain
in
the
Earthquake
.
Adde
moreover
to
this
,
That
the
Beast
which
did
carry
the
Whore
was
full
of
the
Names
of
Blasphemy
,
chap.
17.
There
is
none
so
void
of
understanding
to
imagine
,
That
the
Spirit
speaketh
of
such
Names
that
do
consist
of
Letters
and
syllables
.
We
must
here
go
to
the
sense
of
the
text
which
speaketh
of
his
Blasphemy
against
God
.
And
so
the
matter
is
expounded
,
Rev.
13.
He
opened
his
mouth
in
Blasphemies
against
God
,
to
Blaspheme
his
Name
,
his
Tabernacle
,
and
them
that
dwell
in
Heaven
.
These
,
and
the
like
places
laid
together
,
do
plainly
shew
,
that
the
scope
of
the
text
must
circumscribe
and
limit
the
signification
of
the
phrase
so
often
used
in
this
Prophecie
.
Now
if
it
be
so
,
according
to
this
tenor
,
we
may
say
,
That
the
Name
of
the
Beast
must
be
expounded
according
to
the
Analogie
of
the
text
.
His
Name
then
can
be
no
other
but
his
Universal
Headship
,
as
a
Counter-Christ
,
emulous
of
the
Dignity
of
Christ
.
But
to
go
to
further
Instances
,
we
do
reade
that
the
deluded
Kings
were
all
gathered
together
into
a
place
called
in
the
Hebrew
Harmageddon
,
Rev.
16.
16.
Much
ado
is
made
by
Expositors
about
the
meaning
of
the
word
.
Some
take
it
for
the
Mountain
of
Delights
.
Some
,
for
the
Hill
of
the
Gospel
.
Some
think
there
is
an
Allusion
to
the
slaughter
of
Iosiah
in
the
valley
of
Megiddo
.
And
there
is
a
great
Difference
among
them
.
But
for
my
part
,
I
do
believe
there
can
be
no
other
meaning
but
this
,
to
wit
,
The
destruction
of
a
Troope
,
or
Company
:
and
my
Reasons
are
these
;
First
,
It
is
expresly
said
,
That
the
Name
of
the
place
in
the
Hebrew
is
called
Harmageddon
;
that
is
,
The
destruction
of
a
Troope
:
and
this
Exposition
is
given
by
Grasserus
,
and
others
.
Secondly
,
That
which
moveth
me
so
to
think
,
is
the
subject
matter
of
the
text
;
For
the
unclean
Spirits
like
Frogs
did
gather
the
deluded
Kings
to
Battel
,
and
they
brought
them
into
a
place
called
Harmageddon
,
which
in
the
event
proved
the
place
of
their
destruction
.
It
is
well
known
,
That
it
is
the
manner
of
the
Hebrews
to
give
Names
to
several
places
,
in
testimony
of
some
famous
Actions
that
have
been
done
in
them
.
And
it
is
as
evident
,
that
the
Spirit
in
this
Prophecie
doth
perpetually
follow
the
Hebrew
stile
.
As
in
the
times
of
the
fifth
Trumpet
,
when
the
Locusts
came
out
of
the
bottomless
pit
,
they
had
a
King
over
them
,
whose
Name
in
the
Hebrew
tongue
is
Abaddon
;
and
in
the
Greek
is
Apollyon
,
chap.
9.
Now
this
Trumper
,
Mr
Brightman
,
and
Mr
Mede
,
do
rightly
apply
to
the
times
of
the
Sarazens
.
And
because
they
did
in
great
multitudes
everywhere
overspread
the
Territories
of
the
Church
,
they
are
therefore
compared
to
Locusts
.
Now
for
the
Name
of
their
King
in
the
Greek
or
Hebrew
tongues
,
we
are
not
here
so
much
to
look
to
Letters
and
syllables
,
as
to
the
sense
of
the
figurative
expression
.
Mr
Mede
then
,
in
his
Commentary
upon
the
Revelation
,
doth
seem
to
me
to
be
too
Cabalistical
,
when
he
doth
descant
upon
the
Names
of
some
Kings
formerly
amongst
the
Arabians
.
We
are
not
to
trouble
our selves
with
Letters
and
syllables
.
Mahomet
is
the
Head
,
or
King
of
these
Locusts
,
or
rather
the
Devil
acting
in
,
and
by
him
.
And
too
sad
experience
doth
shew
that
his
Name
is
called
in
the
Hebrew
Abaddon
,
and
in
the
Greek
Apollyox
.
For
what
is
Mahometism
,
but
the
waster
and
destroyer
of
the
Christian
Faith
?
The
Name
doth
answer
the
nature
.
In
the
times
of
the
third
Trumpet
,
we
reade
,
That
a
great
star
fell
into
the
third
part
of
the
Rivers
,
and
the
Name
of
the
star
is
called
Wormwood
.
Interpreters
upon
the
place
do
not
look
so
much
to
a
literal
star
,
but
it
is
so
called
Effectivè
,
from
the
Effect
,
or
Operation
.
By
these
,
and
many
other
places
,
it
is
evident
,
when
the
Spirit
speaketh
of
a
Name
,
Thing
,
Person
,
or
State
,
he
doth
not
aim
so
much
at
the
bare
formality
of
Letters
and
syllables
,
as
at
the
scope
of
the
text
.
Upon
these
grounds
,
if
the
Beast
be
a
King
,
or
Potentate
,
his
Name
is
not
a
Grammatical
Name
;
but
,
according
to
the
scope
of
the
place
,
it
must
necessarily
denote
his
Kingly
Power
,
and
Headship
.
Let
us
come
to
a
place
mentioned
in
the
Old
Testament
,
which
hath
been
greatly
mistaken
by
the
Jewish
Rabbins
,
and
by
some
others
;
the
words
are
these
:
The
Lord
said
to
Moses
,
I
appeared
to
Abraham
,
Isaac
,
and
Iacob
,
by
the
Name
of
God
Almighty
;
but
by
the
Name
Iehovah
I
was
not
known
unto
them
.
Exod.
6.
3.
Here
great
ado
is
made
by
the
Rabbins
aforementioned
:
they
speak
much
of
nomen
Tetragrammatum
,
of
the
word
of
four
Letters
,
of
the
difficulty
to
pronounce
that
Name
,
and
of
bables
more
than
too
many
.
And
what
is
the
reason
of
all
this
?
they
look
superficially
upon
the
outward
Letter
,
and
neglect
the
main
sense
and
scope
of
the
place
.
The
main
sense
is
this
,
That
God
appeared
to
Moses
,
by
the
Name
Iehovah
,
by
,
and
through
which
,
he
did
give
Existence
and
Being
to
his
Promises
.
And
yet
we
are
not
to
take
it
absolutely
,
as
though
the
Lord
did
no
way
appear
to
Abraham
,
Isaac
,
and
Iacob
by
that
Name
.
This
cannot
be
.
We
are
therefore
to
take
the
words
in
a
restrictive
meaning
,
in
respect
to
that
particular
Promise
,
that
he
would
give
the
Land
of
Canaan
to
Abraham
and
his
seed
for
a
Possession
,
G●…n.
15.
13
,
14.
Now
in
this
particular
sense
,
God
did
not
appear
to
Abraham
,
Isaac
,
and
Iacob
,
by
the
Name
Iehovah
;
they
never
lived
so
long
to
see
the
performance
of
this
promise
.
They
did
not
see
the
end
of
the
400
years
Bondage
,
not
the
Deliverance
out
of
Egypt
,
as
Moses
did
.
The
Lord
only
did
appear
to
them
by
the
Name
of
God
Alsufficient
;
they
might
believe
that
he
was
able
to
perform
what
he
promised
.
In
special
relation
then
to
this
particular
Promise
,
the
Lord
saith
to
Moses
,
By
my
Name
Iehovah
was
I
not
made
known
to
them
.
If
this
be
so
,
what
a
wild
race
have
they
run
,
who
have
looked
only
after
a
Name
consisting
of
Letters
and
syllables
,
and
have
not
observed
the
Truth
of
God
in
the
performance
of
his
Word
?
What
is
this
,
but
to
make
a
Fable
of
the
most
important
and
comfortable
Promises
that
be
;
to
neglect
the
substance
,
and
to
catch
at
a
shadow
?
And
the
ground
of
all
this
is
chiefly
from
hence
;
they
look
to
the
out-side
and
shell
of
a
figurative
expression
,
and
neglect
the
natural
sense
of
the
text
,
which
in
this
case
should
principally
rule
.
In
like
manner
,
they
who
are
for
the
word
Lateinos
,
or
for
any
such
like
Name
,
must
needs
digress
as
much
from
the
Truth
.
For
it
is
not
to
be
imagined
,
that
the
Name
of
the
Beast
is
meerly
a
Name
consisting
of
Letters
and
syllables
;
neither
can
the
Mark
of
the
Beast
be
the
Mark
of
such
a
Name
,
according
to
the
sense
of
the
text
,
and
the
Analogie
of
the
Prophecie
.
The
Name
of
the
Beast
therefore
,
must
be
his
Universal
Power
and
Headship
;
and
the
Mark
of
the
Name
,
must
be
the
publick
Profession
of
subjection
,
allegeance
,
and
devotion
to
that
Name
,
or
Headship
.
And
this
is
clear
from
the
several
Instances
fore-alledged
,
where
the
Name
of
a
person
,
of
a
state
,
of
a
thing
,
is
alwayes
taken
with
correspondence
to
the
text
.
But
if
it
be
alledged
,
That
it
may
be
so
taken
in
this
place
for
Power
and
Headship
,
but
it
is
not
absolutely
necessary
that
we
should
build
upon
such
a
sense
:
I
Answer
;
The
Name
of
the
Beast
must
necessarily
be
construed
and
taken
for
his
Power
and
Headship
;
because
,
as
a
Potentate
,
he
doth
confront
the
Lord
Jesus
Christ
,
the
true
Head
of
the
Church
:
this
is
the
scope
of
the
Prophecie
,
and
therefore
the
Name
of
the
Beast
cannot
rationally
and
fairly
be
taken
in
any
other
sense
.
Paraeus
,
in
his
Commentary
upon
the
Romans
,
doth
open
the
meaning
of
these
words
;
As
I
live
,
saith
the
Lord
,
every
knee
shall
bow
to
me
,
and
every
tongue
shall
confess
to
God
,
Rom.
14.
11.
From
the
misunderstanding
of
this
place
,
he
telleth
us
,
That
the
superstitious
bowing
at
the
Name
of
Jesus
had
its
first
original
.
And
he
doth
shew
the
irrationality
of
that
practice
:
For
why
(
saith
he
)
should
men
be
uncovered
?
and
why
should
they
bow
their
knee
at
the
Name
of
Iesus
,
rather
than
at
the
Name
of
Christ
,
or
at
the
Name
of
God
the
Father
,
Son
,
and
Holy
Ghost
?
Further
,
He
doth
insist
upon
the
greatness
of
their
superstition
,
when
men
give
worship
to
Letters
and
syllables
,
rather
than
to
the
Person
himself
.
And
therefore
he
cometh
positively
to
define
what
is
meant
by
the
Name
of
Jesus
.
And
so
he
saith
,
Nomen
Iesu
non
est
vox
d●…ssyllaba
,
scripta
,
picta
,
aut
pronunciata
;
sed
persona
,
Majestas
,
&
imperium
Serv●…toris
,
cui
omnes
subjectionem
debent
.
The
Name
of
Iesus
is
not
a
word
of
two
Syllables
,
written
,
painted
,
or
pronounced
;
but
it
is
the
Person
,
Majesty
,
and
Dominion
of
our
Saviour
,
to
which
all
do
owe
Subjection
.
So
I
may
say
in
the
present
case
,
That
the
Name
of
the
Beast
,
and
the
Number
thereof
,
is
his
sovereign
Power
and
Authority
,
to
which
all
his
V●…stals
do
yield
their
subjection
;
and
they
have
departed
from
the
true
meaning
of
the
Spirit
,
who
have
looked
to
the
Name
Lateinos
,
and
the
Numeral
Letters
of
that
Name
:
For
the
Name
is
not
a
word
of
one
,
two
,
three
,
or
four
syllables
,
written
,
painted
,
or
pronounced
;
but
the
Name
of
the
B●…ast
is
his
Power
and
Headship
,
standing
in
immediate
Opposition
to
the
Name
or
Headship
of
the
Lamb.
But
if
you
ask
,
What
certainty
there
is
of
this
Interpretation
?
The
ground
I
build
upon
is
the
rule
of
Opposition
,
and
the
whole
scope
of
the
Prophecie
.
If
we
take
the
Name
for
a
Grammatical
Name
,
what
certainty
can
there
be
,
and
who
can
particularly
define
what
the
Name
is
?
Doctor
Mayer
upon
the
place
,
having
rejected
several
Names
,
and
their
Calculation
by
Numeral
Letters
,
doth
thus
determine
;
As
long
(
saith
he
)
as
we
go
this
way
to
work
,
we
shall
never
be
able
to
Convince
the
Adversary
,
there
being
so
many
Names
that
do
contain
the
Number
.
And
for
my
part
,
I
do
believe
,
That
if
men
will
peruse
the
Greek
and
Hebrew
Lexicons
,
they
shall
find
many
words
,
which
either
severally
,
or
joyntly
,
will
make
666
,
by
the
calculation
of
the
Numeral
Letters
.
Now
,
what
certainty
is
in
all
this
?
On
the
contrary
,
If
we
take
the
Name
of
the
Beast
for
his
Universal
Power
,
this
doth
agree
with
the
Circumstances
of
the
text
,
with
the
Analogie
of
the
Prophecie
;
and
there
can
be
no
good
exception
to
the
contrary
.
Now
to
gather
up
all
into
one
Sum
:
Though
the
Name
of
a
Thing
,
the
Name
of
a
Person
,
the
Name
of
a
Place
,
the
Name
of
a
State
,
or
any
such-like
,
may
be
ambiguors
;
yet
we
may
finde
out
from
the
scope
of
the
text
,
that
which
will
determine
the
ambiguity
.
If
any
shall
say
,
That
the
Name
of
the
Beast
may
be
taken
for
any
thing
else
as
well
as
for
his
sovereign
power
;
I
yield
that
it
may
be
so
:
but
if
we
look
to
Analogie
in
the
Scripture
,
it
must
needs
be
taken
for
his
sovereignty
.
As
therefore
in
the
like
cases
,
when
the
Scriptures
speak
of
believing
in
the
Name
of
the
Lord
,
of
the
writing
of
the
Name
of
the
new
Ierusalem
,
of
the
Name
of
the
Lamb
,
of
the
Name
Abaddon
,
Apollyon
,
Harmageddon
;
of
the
Name
of
the
Father
in
the
foreheads
of
the
144000
;
of
the
Lords
making
himself
known
to
Moses
by
the
Name
Iehovah
;
of
the
Fathers
giving
to
the
Son
a
Name
above
every
Name
,
that
at
the
Name
of
Jesus
every
knee
should
bow
:
As
in
these
several
Scriptures
we
are
not
to
look
after
Names
consisting
of
Letters
and
syllables
,
but
to
judge
of
the
Truth
according
to
the
scope
of
the
text
;
So
,
in
the
present
case
,
we
are
not
to
look
after
such
a
Name
of
the
Beast
that
is
meerly
literal
,
but
after
such
a
Name
that
will
hold
correspondency
with
the
subject
matter
of
the
text
,
and
with
the
nature
of
the
thing
it self
.
If
this
be
so
,
it
is
easie
to
conclude
,
That
the
Name
of
the
Beast
is
no
other
but
his
Potency
or
Headship
.
Secondly
,
We
argue
from
the
Condition
and
Quality
of
the
Mark.
For
as
à
priori
we
may
come
to
the
knowledge
of
the
Mark
by
the
right
stating
and
defining
of
the
Name
:
So
à
posteriori
,
by
the
knowledge
of
the
Mark
we
may
come
to
understand
what
is
meant
by
the
Name
;
seeing
that
it
is
called
the
Mark
of
the
Name
:
They
shall
be
tormented
day
and
night
that
receive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mark
of
the
Name
,
Rev.
14.
11.
I
finde
that
many
approved
Commentators
,
who
do
much
differ
from
the
Truth
of
our
interpretation
,
do
willingly
agree
,
That
the
profession
of
a
Roman
Catholick
is
the
Mark
of
the
Name
.
Now
,
upon
their
own
grounds
,
do
they
not
affirm
also
in
sense
and
substance
,
That
the
Universal
Headship
of
the
Bishop
of
Rome
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Name
of
the
Beast
?
For
what
is
the
profession
of
a
Roman
Catholick
?
Is
he
not
such
a
one
that
doth
believe
,
receive
,
and
profess
the
Universal
Headship
of
the
Bishop
of
Rome
?
Take
away
the
Catholicism
of
the
Roman
Bishop
,
the
Faith
and
Profession
of
a
Roman
Catholick
will
be
a
meer
non-ens
,
or
nullity
.
So
then
,
if
this
Profession
be
the
Mark
of
the
Name
,
(
as
Grasserus
,
Brightman
,
Piscator
,
and
other
Expositors
will
have
it
)
I
say
,
upon
their
own
grounds
,
the
Universal
Headship
must
be
the
Name
it self
,
seeing
the
profession
of
a
Roman
Catholick
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mark
of
the
Name
.
And
so
our
Conclusion
is
proved
à
posteriori
.
From
the
Condition
and
Quality
of
the
Mark
,
we
may
know
the
nature
of
the
Name
.
The
third
Argument
is
drawn
from
the
Image
,
which
is
Homogeneal
and
answerable
to
the
Name
,
in
the
nature
and
essence
thereof
.
For
the
Image
of
the
Beast
,
I
might
take
it
as
a
thing
already
sufficiently
declared
in
the
Commentaries
of
the
Protestant
Writers
.
In
them
,
it
is
nothing
else
but
that
Expression
of
the
ancient
Splendor
and
Glory
of
the
Roman
Majesty
,
anciently
decayed
in
Rome
Imperial
,
and
in
the
latter
times
repaired
and
revived
in
Rome
Papal
.
The
scope
of
the
text
sheweth
that
this
is
the
meaning
,
and
that
the
Image
was
made
to
the
Beast
which
was
wounded
in
one
of
its
Heads
,
&c.
Now
then
let
us
say
,
That
the
Roman
Majesty
revived
again
from
the
dead
,
that
this
is
the
Image
,
how
shall
the
Name
Lateinos
,
or
any
other
such
like
Name
consisting
meerly
of
Letters
and
syllables
,
be
answerable
to
such
an
Image
as
this
?
What
Equipage
or
Correspondence
can
there
be
between
quid
nominis
,
&
quid
rei
?
Shall
we
once
imagine
that
the
repair
of
the
Roman
Majesty
in
these
latter
times
is
only
of
a
Name
that
consisteth
of
Letters
and
syllables
,
and
such
like
elements
of
the
Greek
and
Hebrew
Alphabet
?
Away
with
such
a
conceit
.
But
if
you
take
the
Name
for
the
Universal
Headship
,
you
shall
have
a
Name
truly
correspondent
to
the
Image
and
to
the
Mark.
For
when
the
Decree
went
forth
,
that
the
Bishop
of
Rome
should
be
Universal
Head
of
the
Church
,
then
was
the
ancient
Roman
Sovereignty
repaired
in
the
Popes
,
which
was
formerly
lost
in
the
Caesars
.
Here
both
the
Name
and
the
Image
are
equivalent
each
to
other
,
and
do
differ
only
in
a
certain
consideration
.
And
the
Mark
also
agreeth
with
both
the
former
,
seeing
it
is
but
the
publick
profession
of
subjection
to
that
Name
or
Power
.
The
Fourth
Argument
is
drawn
from
the
Antithesis
or
Contraposition
of
the
Name
of
the
Lamb
to
the
Name
of
the
Beast
.
By
the
description
of
one
Opposite
,
we
may
finde
out
the
Nature
of
the
other
.
For
the
Name
of
the
Lamb
,
it
is
described
,
Revelation
,
chap.
19.
vers.
16.
He
hath
on
his
vesture
,
and
on
his
thigh
,
a
Name
written
;
King
of
Kings
,
and
Lord
of
Lords
.
Here
then
,
in
this
Scripture
,
we
do
not
look
after
a
literal
Name
,
but
after
his
Power
or
Sovereignty
,
as
he
is
Lord
or
Head
of
the
Church
.
We
reade
also
,
Phil.
2.
9.
Because
he
humbled
himself
to
the
Death
of
the
Cross
,
God
highly
exalted
him
,
and
gave
him
a
Name
above
every
Name
,
that
at
the
Name
of
Iesus
every
k●…ee
should
bow
,
&c.
Here
many
in
darker
times
have
taken
this
for
a
literal
Name
;
and
therefore
it
hath
been
a
great
use
to
bow
the
knee
when
the
Name
of
Jesus
was
mentioned
.
But
the
ground
of
the
mistake
is
this
;
They
have
not
looked
to
the
main
scope
of
the
text
,
and
the
Nature
of
the
Expression
.
For
the
Name
in
the
text
is
not
the
word
Jesus
,
consisting
of
Letters
and
syllables
;
but
the
sublime
Power
,
Authority
,
Headship
,
Dominion
,
and
Sovereign
rule
,
that
God
the
Father
did
give
to
his
Son
after
the
suffering
of
Death
.
And
this
is
so
expounded
by
the
Apostle
himself
in
another
place
;
Which
he
wrought
in
Christ
when
he
raised
him
from
the
dead
,
and
set
him
at
his
own
right
hand
in
heavenly
places
;
far
above
all
Principalities
,
and
Powers
,
and
Might
,
and
Dominion
,
and
every
Name
that
is
named
,
not
only
in
this
world
,
but
in
that
which
is
to
come
.
And
hath
put
all
things
under
his
feet
,
and
gave
him
to
be
head
over
all
things
to
the
Church
,
Eph.
1.
20
,
21
,
22.
Therefore
the
Name
is
no
other
but
the
Sovereign
Power
that
God
the
Father
did
give
to
his
Son
the
Lord
Jesus
,
as
Head
of
the
Church
.
By
the
rule
of
contraries
then
,
the
Name
of
the
Beast
must
needs
be
his
Universal
Power
and
Headship
,
seeing
in
all
respects
he
is
emulous
of
the
Dignity
of
the
Lamb.
By
the
Nature
of
the
one
,
we
may
understand
the
Nature
of
the
other
contrary
.
If
the
Name
of
the
Lamb
be
his
Sovereign
Dominion
,
King
of
Kings
,
and
Lord
of
Lords
;
the
Name
of
the
Beast
,
ex
adverso
,
on
the
other
part
,
must
be
his
Universal
Headship
over
all
Lords
,
and
Kings
,
and
earthly
Dominions
.
The
Fifth
Argument
is
drawn
from
the
parallel
and
resemblance
with
the
Name
of
the
Whore
.
It
is
a
good
Observation
of
some
Modern
Interpreters
,
That
the
State
or
Government
described
chap.
13.
under
the
Type
and
Similitude
of
a
Beast
with
two
Horns
,
is
again
more
largely
repeated
under
the
resemblance
of
a
Woman
,
riding
upon
a
Scarlet-coloured
Beast
,
R●…v
.
17.
Now
seeing
there
is
such
a
parallel
between
the
descriptions
in
both
Chapters
,
as
to
the
substance
of
the
matter
,
let
us
then
more
diligently
consider
what
is
meant
by
the
Name
of
the
Woman
:
Upon
her
Forehead
was
a
Name
written
,
Mysterie
,
Babylon
the
Great
,
the
Mother
of
Harlots
,
and
the
Abominations
of
the
Earth
,
vers.
5.
Here
,
I
think
,
none
will
be
so
void
of
Judgement
as
to
look
after
a
literal
Name
,
and
a
literal
Inscription
in
the
forehead
of
the
Woman
.
The
Name
is
no
other
but
that
Universal
Maternity
,
or
Motherhood
(
as
I
may
so
say
)
of
her
that
professeth
herself
the
Head
,
or
Mother-Church
of
all
the
Christian
world
,
but
is
indeed
,
and
in
truth
,
the
Mother
of
all
the
Abominations
and
Idolatries
of
the
Earth
.
In
like
manner
,
when
we
reade
of
the
Name
of
the
Beast
,
we
are
not
to
look
after
a
literal
Name
,
(
as
Lateinos
,
and
the
like
)
but
his
Nam●…
must
be
his
Universal
Paternity
,
Fatherhood
,
Power
,
and
Dominion
.
By
the
Analogie
of
one
Expression
,
we
may
●…e
out
the
meaning
of
the
other
.
If
the
Name
of
the
Great
Whore
be
not
a
literal
and
syllabical
Name
,
but
in
the
figure
doth
only
denote
her
general
Motherhood
;
so
proportionably
,
the
N●…
o●…
the
Beast
is
not
a
literal
Name
,
but
in
the
Trope
i●…●…oth
only
signifie
his
Universal
Dominion
,
and
Authority
.
If
we
transfer
Matters
to
Experience
,
we
shall
finde
the
eve●…
of
things
doth
fully
Answer
these
Characters
of
the
Prop●…ecie
.
It
hath
been
a
general
received
Maxime
,
in
many
Ages
together
,
That
out
of
our
Holy
Mother
,
the
Church
of
Rome
(
as
they
call
it
)
there
is
no
Salvation
to
be
had
;
she
is
the
Mother
of
all
true
Catholicks
,
with
them
that
are
her
Admirers
.
But
in
the
Scripture-language
she
is
called
Babylon
the
Great
,
the
Mother
of
Harlots
,
and
the
Abominations
of
the
Earth
.
So
it
hath
been
as
generally
received
,
That
all
are
bound
to
submit
to
the
Authority
of
our
Holy
Father
the
Pope
.
But
this
in
the
Scripture-language
is
the
Name
of
the
Beast
,
and
the
Mark
of
the
Name
.
I
think
it
is
not
done
without
the
special
Wisdom
and
fore-knowledge
of
God
,
that
these
two
things
(
in
which
the
Christian
world
should
erre
so
greatly
)
should
be
set
forth
with
such
remarkable
Characters
,
to
draw
the
admiration
of
all
that
read
.
But
leaving
these
things
for
a
deeper
enquire
,
it
is
sufficient
for
my
present
purpose
,
to
note
,
that
the
Name
of
Mystical
Babylon
is
not
a
literal
Name
,
but
the
general
Motherhood
of
that
City
and
Church
.
So
the
Name
of
the
Beast
,
by
way
of
parallel
,
is
not
a
literal
Name
,
but
it
is
the
Universal
Headship
of
the
Beast
,
as
Lord
and
Potenta●…e
.
The
Sixth
Argument
is
drawn
from
the
Ground
and
Reason
of
the
Imperial
Edict
,
chap.
13.
vers.
16
,
17.
He
causeth
all
both
small
and
great
,
bond
and
free
,
to
receive
a
Mark
in
their
Forehead
and
their
right
hand
;
and
that
none
might
buy
nor
sell
,
but
he
that
hath
the
Mark
of
the
Name
.
Now
then
,
if
the
Name
be
a
Title
or
Appellation
,
that
consisteth
only
of
Letters
and
syllables
,
how
will
this
redound
to
the
benefit
or
perfection
of
the
Beasts
Kingdom
;
if
men
of
all
Degrees
and
Orders
shall
receive
a
Name
,
meerly
consisting
of
Numeral
Letters
and
such-like
trifles
?
But
if
you
take
the
Name
for
the
sovereign
Power
and
Headship
,
there
is
nothing
more
rational
and
common
,
than
for
the
Kingdoms
of
this
world
to
make
Laws
that
all
should
live
in
subjection
to
their
Power
and
Authority
.
And
Experience
plainly
sheweth
,
That
in
all
the
Kingdoms
of
the
Christian
world
,
stricter
Laws
have
been
made
for
the
Preservation
of
the
Dignity
of
the
Catholick
,
Apostolick
,
Roman
See
,
(
as
they
call
it
,
)
and
for
the
maintenance
of
the
Decrees
made
by
that
Authority
;
than
there
have
been
for
the
support
and
Defence
of
their
own
Communities
.
Among
many
,
take
this
one
Instance
,
of
the
Statute
Ex
Officio
,
made
here
in
England
in
the
times
of
Hen.
4.
In
which
Statute
it
was
provided
,
That
all
they
should
be
Burned
publickly
in
the
sight
of
the
People
,
that
did
maintain
,
teach
,
inform
,
openly
or
in
secret
,
any
thing
contrary
to
the
Catholick
Faith
,
and
the
determination
of
the
Holy
Church
.
And
so
in
the
times
following
,
by
vertue
of
this
Law
,
the
faithful
Martyrs
,
under
the
Title
of
Lollards
,
have
been
publickly
burned
for
speaking
,
preaching
,
writing
,
and
declaring
against
the
Decrees
and
Superstitions
established
by
the
Authority
of
the
Church
of
Rome
.
And
it
is
as
plain
,
That
neither
the
Scripture
,
nor
any
Article
of
the
Creed
,
nor
any
other
Point
of
the
Christian
Faith
is
received
among
them
,
but
that
which
is
warranted
by
this
Authority
.
From
whence
we
may
easily
collect
,
what
is
meant
by
the
Law
and
Injunction
of
the
Beast
,
That
none
might
buy
nor
sell
,
but
such
only
that
had
the
Mark
,
and
the
Number
of
the
Name
.
We
are
not
to
take
the
Name
Alphabetically
;
For
,
to
what
end
should
he
command
men
to
receive
such
a
Name
as
this
?
But
if
you
take
the
Name
for
the
Universal
Headship
,
and
the
Mark
for
the
publick
owning
of
subjection
to
this
Headship
,
there
is
great
Reason
given
for
the
making
of
such
a
Statute
;
and
it
is
fully
proved
by
the
event
.
The
Seventh
Argument
is
taken
from
the
Essence
of
the
great
Antichrist
,
as
he
is
set
forth
2
Thess.
2.
For
the
Pith
and
Marrow
of
the
Apostle
,
in
this
description
,
is
to
express
the
great
sublimity
of
Power
that
the
man
of
sin
should
assume
to
himself
,
in
and
over
the
Church
of
God
.
These
are
the
words
of
the
Text
;
He
as
God
,
sitteth
in
the
Temple
of
God
,
shewing
himself
that
he
is
God
,
vers.
4.
From
these
words
we
may
gather
,
the
Essence
of
the
Antichristian
Kingdom
lieth
in
the
affectation
of
a
kind
of
godlike
Dominion
and
Headship
,
in
and
over
the
Church
of
God
.
Now
then
,
as
the
●…on
of
God
hath
merited
of
his
Father
to
be
only
Head
,
and
only
Lord
:
So
must
our
subjection
be
rendered
to
him
without
communicability
of
such
a
prerogative
to
any
other
▪
For
though
there
be
gods
many
,
and
lords
many
,
there
is
but
one
Universal
Head
,
on
whom
the
whole
Body
of
the
Church
doth
depend
.
In
this
sense
,
as
the
Son
hath
merited
of
the
Father
to
be
the
Supreme
Lord
,
and
Head
;
there
is
none
de
jure
can
be
,
but
himself
only
.
Now
then
,
when
Paul
in
the
Thessalonians
doth
describe
the
Essence
of
the
Beast's
Kingdom
,
he
doth
shew
that
it
doth
chiefly
confist
in
the
Headship
and
Dominion
over
the
Church
.
And
this
is
that
which
Iohn
in
the
Revelation
calls
the
Name
of
the
Beast
.
And
so
far
we
have
gone
in
the
Discovery
of
the
Subject
of
the
Number
:
We
have
shewed
by
many
Reasons
,
That
the
Name
is
The
Headship
of
the
Beast
.
Now
we
shall
in
the
next
Chapter
endeavour
to
Calculate
and
Compute
the
Number
.
CHAP.
IV.
Concerning
the
Number
of
the
Name
of
the
Beast
;
where
it
is
shewed
,
That
the
Name
or
Universal
Headship
began
publickly
to
be
Established
under
the
Emperor
Phocas
,
666
years
from
the
beginning
of
the
Roman
,
as
the
F●…th
Metal
Kingdome
.
FOr
the
carrying
on
of
this
Complicate
Proposition
,
we
are
to
make
Two
things
clear
:
First
,
That
the
Name
,
or
Sovereign
Dominion
of
the
Beast
,
began
precisely
at
that
time
of
the
Universal
Headship
under
the
Emperor
Phocas
.
Secondly
,
That
there
is
a
C●…in
of
666
years
from
the
begining
of
the
Roman
,
as
the
Fourth
Metal
Kingdom
,
to
the
Name
,
or
Universal
Headship
afcre●…aid
.
First
,
Concerning
the
E●…sion
of
the
two-horned
Beast
out
of
the
Earth
,
I
find
a
great
consent
in
the
Commentaries
,
Controversies
,
and
Stories
of
the
Church
,
That
the
Two-Horned
Beast
began
in
the
Universal
Headship
under
the
Emperor
Phocas
.
Crackan●…orp
,
in
his
Treatise
against
Spala●…
,
calleth
it
the
C●…
one
of
the
Building
.
And
in
very
deed
,
though
many
Authors
do
stiffly
maintain
,
That
the
Name
is
the
word
Lateinos
,
and
that
the
Number
is
made
out
of
the
Numeral
Letters
of
that
Name
:
yet
if
you
put
them
upon
it
to
state
the
Original
of
the
Beast's
Kingdom
,
they
do
generally
in
a
manner
pitch
upon
the
year
aforesaid
.
But
we
will
not
depend
upon
Authority
.
Therefore
to
the
right
computing
of
●…he
true
Apocalyptical
time
,
we
will
Observe
these
ensuing
Principles
.
Principle
1.
There
must
be
some
particular
instant
of
time
when
the
Antichristian
state
,
Typed
by
the
Beast
with
Two
Horns
,
had
its
first
visible
rising
out
of
the
Earth
.
This
is
proved
from
the
words
of
the
Text
:
And
I
beheld
another
Beast
coming
out
of
the
Earth
,
and
he
had
Two
Horns
like
the
Lamb
,
and
he
spake
as
the
Dragon
,
Rev.
13.
11.
And
therefore
,
as
there
was
a
certain
and
determinate
time
,
when
the
Babylonian
Lyon
,
and
the
Persian
Bear
came
up
out
of
the
Sea
;
that
is
,
As
there
was
a
certain
time
when
the
Babylolonian
and
Persian
Monarchies
began
:
so
there
must
be
a
particular
and
certain
term
of
time
,
when
the
Antichristian
Monarchy
must
come
up
out
of
the
Earth
also
.
If
this
be
well
observed
,
it
will
cut
off
a
multitude
of
super●…luous
Di●…putes
concerning
the
Infancy
,
Childhood
,
Middle
age
,
and
other
degrees
of
the
Antichristian
state
.
In
these
points
every
man
may
abound
in
his
own
Fancy
;
but
sure
I
am
,
according
to
the
true
Apocalyptical
process
,
there
is
mention
made
but
of
one
visible
and
remarkable
beginning
of
the
Two-Horned
Beast
:
And
this
is
at
the
time
of
his
rising
ou●…
of
the
Earth
.
Princ.
2.
Secondly
,
The
time
of
the
rising
of
this
Beast
must
be
after
the
dissipation
of
the
old
Empire
,
and
the
beginning
of
the
Ten
Kings
,
Typed
and
Figured
by
the
rising
of
the
Ten-Horned
Beast
out
of
the
Sea
.
There
are
Two
Branches
in
this
Principle
.
The
First
is
this
,
That
the
time
of
the
beginning
of
the
Two-Horned
Beast
must
needs
be
placed
after
the
Fall
of
the
Empire
.
This
is
clearly
proved
from
the
Scope
of
the
13
and
17
Chapters
of
the
Revelation
.
Both
these
Scriptures
do
pitch
upon
this
,
that
there
must
be
a
taking
away
of
the
Imperial
Majesty
,
and
a
kinde
of
Chasm
,
or
Intercision
of
that
sovereignty
,
before
the
Roman
Dominion
in
the
last
,
the
re●…aired
and
Antichristian
state
thereof
.
In
the
13
Chapter
it
is
said
,
That
the
Ten-Horned
Beast
had
a
wound
in
one
of
his
heads
,
vers.
3.
What
is
this
wound
,
but
an
intercision
or
cessation
of
all
Roman
Majesty
in
the
world
,
at
the
rising
of
the
Ten
Kings
?
The
Two-Horned
beast
by
his
De●…es
did
cure
the
wound
,
vers.
14
,
15.
What
is
this
cure
,
but
the
renovation
of
the
same
Sovereignty
in
the
Popes
,
which
was
formerly
lost
in
the
Caesars
?
So
in
the
17
Chapter
it
is
said
,
That
all
the
world
worshipped
the
Beast
;
When
they
beheld
the
Beast
that
was
,
is
not
,
and
yet
is
,
v.
8.
What
is
meant
here
,
by
the
Beast
that
is
not
?
This
noteth
the
total
cessation
&
abrogation
of
the
Roman
Majesty
at
the
Fall
of
the
Empire
.
And
,
by
the
Beast
that
is
;
This
●…eth
the
re●…ing
of
the
Roman
Majesty
from
the
Dead
,
when
it
was
formerly
lost
in
the
Caesars
.
Both
Scriptures
then
do
plainly
shew
,
and
so
doth
S.
Paul
in
the
Thessalonians
,
That
the
Empire
must
first
Fall
,
before
the
Antichristian
times
can
begin
.
They
therefore
that
set
the
beginning
of
the
Beast's
Kingdom
at
the
time
of
Victor
,
or
at
Constantines
removing
the
seat
of
the
Empire
to
Constantinople
;
or
at
the
Reign
of
the
Emperor
Iul●…an
,
or
at
any
other
time
before
the
Fall
of
the
Empire
:
To
my
understanding
they
do
anticipate
the
true
beginning
of
the
Beast's
Kingdom
,
and
do
go
against
the
Grounds
and
Foundations
of
all
true
Apocalyptical
learning
.
The
Second
Branch
of
this
Principle
is
this
also
,
That
the
time
of
the
beginning
of
the
Beast
with
Two
Horns
,
must
be
after
the
rising
of
the
Ten
Kings
,
or
the
Ten-Horned
Beast
out
of
the
Sea
,
chap.
13.
vers.
1.
For
,
though
the
antient
Commentators
take
the
first
Beast
to
be
the
Old
Empire
,
yet
the
latter
Interpreters
,
(
such
as
Brightman
,
Peraeus
,
Mede
,
and
others
)
do
more
rightly
understand
this
to
be
the
rising
of
the
Ten
Kings
out
of
the
ruines
of
the
Empire
.
And
in
very
deed
,
if
we
consider
the
time
of
the
Beginning
of
this
Beast
,
it
was
presently
and
immediately
after
the
Dragons
Flood
,
scil.
after
the
Inundation
of
the
Barbarous
Nations
.
Secondly
,
The
Manner
of
the
Rising
.
The
Beast
had
Ten
Crowns
upon
his
Horns
at
the
time
of
his
Rising
out
of
the
Sea
,
which
noteth
the
Division
of
the
Roman
into
Ten
inferiour
Kingdoms
,
in
that
notable
change
of
State
.
Thirdly
,
The
time
of
his
Continuance
.
He
was
to
continue
42
Months
;
and
this
is
the
exact
time
of
the
Sufferings
of
the
Church
under
the
Antichristian
Persecution
.
These
,
and
many
such-like
Reasons
,
do
strongly
prove
,
That
the
Beast
with
Ten
Horns
,
and
his
rising
out
of
the
Sea
,
doth
Note
and
decypher
,
The
standing
up
of
the
Ten
Kings
out
of
the
Ruines
of
the
Empire
.
And
here
then
,
The
beginning
of
the
42
Months
,
the
time
of
the
Reign
of
this
Beast
,
is
set
forth
by
a
true
Demonstrative
Character
;
and
we
may
not
doubt
of
the
certainty
thereof
.
Further
then
,
If
we
look
to
the
scope
of
the
Text
,
the
rising
of
the
Beast
with
Two
Horns
must
needs
be
after
the
rising
of
the
Ten-Horned
Beast
;
and
so
consequently
after
the
standing
up
of
the
Ten
Kings
out
of
the
Ruines
of
the
Empire
.
And
so
the
Visions
will
be
rightly
applyed
to
their
true
times
.
I
know
nothing
of
moment
which
doth
contradict
this
Assertion
,
but
only
that
which
is
spoken
by
Mr
Mede
in
his
Apocalyptical
Key
,
Synchronism
the
second
:
Where
he
endeavoureth
to
shew
,
That
the
Ten-horned
Beast
,
and
the
Beast
with
Two
Horns
,
are
exact
Contemporaries
in
all
their
times
.
These
are
his
words
;
A
se
invic●…nt
neque
ortu
suo
,
neque
interitu
separantur
:
quinetiam
altera
alterius
potestatem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hoc
est
in
praesentia
ipsius
administrat
.
And
then
he
concludes
,
Quis
non
vidit
illas
omni
aevo
suo
necessariò
contemporare
?
But
saving
the
great
respect
I
bear
to
this
Author
,
I
cannot
see
,
first
,
how
this
can
agree
with
the
scope
of
the
Scripture
:
Secondly
,
With
the
event
of
things
:
Thirdly
,
With
the
Tenor
of
his
own
Doctrine
,
as
he
delivereth
it
elsewhere
:
Fourthly
,
With
the
Body
of
the
best
Protestant
Expositors
,
who
have
spoken
most
Pro●…atively
concerning
the
beginning
of
the
Beast's
Kingdom
.
First
,
I
cannot
see
how
he
agreeth
with
the
Scripture
.
For
Iohn
saw
first
a
Beast
come
out
of
the
Sea
with
seven
Heads
and
ten
Horns
,
and
ten
Crowns
upon
his
Horns
;
and
after
that
he
saw
another
second
Beast
which
came
out
of
the
Earth
with
Two
Horns
.
From
whence
we
may
easily
collect
,
That
the
rising
of
the
one
,
is
in
order
of
time
before
the
rising
of
the
other
:
and
therefore
they
no
not
ad
amussim
contemporare
ortu
suo
,
they
do
not
exactly
agree
in
the
time
of
their
Original
.
Secondly
,
I
cannot
see
how
he
agrees
with
the
event
of
things
.
For
at
that
time
,
when
the
Ten
Kings
arose
out
of
the
ruines
of
the
Empire
,
there
was
no
Roman
Sovereignty
in
the
whole
world
.
For
,
as
we
have
formerly
mentioned
,
The
Beast
had
a
wound
in
one
of
his
Heads
;
and
therefore
there
was
an
intercision
and
a
cessation
of
that
Potency
for
a
time
.
We
yield
that
the
Two-Horned
Beast
is
the
Restorer
of
the
Ten-Horned
Beast
;
he
cured
the
wound
,
and
made
the
Image
to
speak
,
and
live
.
It
is
true
,
that
he
revived
the
Roman
Sovereignty
from
Death
to
Life
:
but
this
reviving
was
not
assoon
as
the
Ten
Kings
rose
out
of
the
Ruines
of
the
Empire
.
Thirdly
,
I
cannot
see
how
this
agreeth
with
Mr
Mede's
own
Doctrine
:
For
he
saith
,
Apost.
pag.
83.
That
the
Fourth
Beast
is
the
Roman
Kingdom
;
the
Ten
Horns
are
the
Ten
Kings
that
arise
out
of
the
dissipation
of
the
Empire
;
and
the
little
Horn
he
saith
expresly
that
it
must
arise
after
them
,
pag.
74.
For
so
he
will
have
the
Chaldee
word
to
be
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
70
;
to
wit
,
That
the
little
Horn
must
arise
behind
the
Ten
Horns
.
Now
then
,
if
the
Papacie
must
arise
after
,
and
behind
the
Ten
Kings
,
it
is
plain
,
That
he
doth
contemporate
with
them
ortu
suo
,
in
his
beginning
;
and
that
according
to
Mr
Mede's
own
Principles
.
Fourthly
,
I
cannot
see
how
he
can
agree
with
the
Body
of
the
best
Protestant
Expositors
,
who
have
demonstratively
written
of
the
beginning
of
the
Beast's
Kingdom
.
For
,
as
many
almost
who
have
spoken
of
the
rising
of
the
Two-Horned
Beast
out
of
the
Earth
,
have
applied
this
beginning
to
the
Bishop
of
Rome
,
in
the
times
after
the
Fall
of
the
Empire
,
when
the
Decree
went
forth
,
That
he
should
be
Head
over
all
the
Churches
.
All
the
Circumstances
of
the
Text
laid
together
,
prove
the
truth
of
this
Interpetation
.
We
come
now
to
the
Third
Principle
.
Princ.
3.
The
time
of
the
rising
of
the
second
Beast
must
be
so
stated
,
That
all
the
circumstances
of
the
Text
may
agree
to
such
a
beginning
.
We
must
not
leave
the
times
of
the
Fall
of
the
Old
Empire
behind
,
and
so
going
forward
,
apply
the
rising
of
the
Two-Horned
Beast
to
what
times
we
please
.
No
:
There
is
some
particular
instant
of
time
when
the
Beast
rose
up
out
of
the
Earth
,
when
his
Name
or
Universal
Headship
began
.
And
thi●…
must
needs
be
at
the
Decree
under
the
Emperor
Phocas
,
when
it
was
determined
,
That
the
Bishop
of
Rome
should
be
Head
over
all
Churches
.
So
then
,
if
we
lay
these
Three
Principles
together
;
First
,
That
the
Beast
had
a
determinate
Beginning
of
his
Kingdom
.
Secondly
,
That
this
determinate
Beginning
was
after
the
Fall
of
the
Empire
.
Thirdly
,
That
it
was
after
the
Fall
of
the
Empire
in
such
times
when
the
Name
or
Universal
Headship
of
the
Bishop
of
Rome
began
first
publickly
and
solemnly
to
be
established
.
If
we
put
all
these
Three
together
,
we
shall
inevitably
pi●…ch
upon
that
time
when
the
Decree
went
forth
,
That
the
Bishop
of
Rome
should
be
the
Head
over
all
Churches
.
For
if
we
look
to
the
Stories
,
we
shall
find
,
that
presently
after
the
Fall
of
the
Empire
,
the
Bishop
of
Constantinople
was
to
have
equal
Priviledges
with
the
Bishop
of
Rome
,
by
the
Decree
of
the
Council
of
Calcedon
.
Nay
further
,
The
Bishop
of
Constantinople
was
in
a
fairer
possibility
for
the
Universal
Headship
than
was
he
of
Rome
.
Only
then
in
the
time
under
the
Emperor
Phocas
the
Decree
was
Enacted
,
That
the
Bishop
of
Rome
should
be
the
Head
of
all
Churches
.
And
from
that
time
downward
,
this
hath
been
a
Priviledge
perpetually
annexed
to
that
Chair
.
And
so
then
we
have
the
true
beginning
of
the
rising
of
the
Two-Horned
Beast
out
of
the
Earth
.
And
it
is
rightly
and
Apocalyptically
applied
●…o
the
times
,
by
the
Position
of
the
Three
Principles
aforenamed
.
But
here
Bellarmine
and
Baronius
deny
,
That
the
Universal
Headship
began
in
the
time
of
the
Emperor
Phocas
.
For
,
saith
Bellarmine
,
Phocas
did
not
Ordain
this
by
way
of
a
new
Institution
,
but
only
by
way
of
Declaration
of
a
thing
ever
before
Acknowledged
in
the
Church
.
In
Answer
to
this
,
Mornay
in
his
History
of
the
Papacie
telleth
us
,
That
all
Historians
down
from
that
time
,
as
Paulus
Diaconus
,
Freculphus
,
Rhegino
,
Anastasius
,
Sabelli●…us
,
Blondus
,
Pomponius
Laetus
,
and
others
,
agree
in
this
beginning
.
Progress
.
22.
pag.
118.
And
for
Baronius
,
he
saith
,
An.
606.
Therefore
what
did
Phocas
bestow
upon
the
Roman
Church
?
Nothing
truly
:
Only
he
did
Declare
by
his
Sentence
,
That
the
Name
of
the
Oecumenical
Bishop
was
unlawfully
Usurped
by
the
Bishop
of
Constantinople
,
when
it
was
due
,
Romanae
tantum
Ecclesiae
,
only
to
the
Roman
Church
.
I
cannot
but
admire
at
the
boldness
of
this
great
Annalist
,
that
he
should
go
so
palpably
against
the
Stories
of
the
Church
,
and
against
some
chief
Records
of
their
own
.
For
if
we
look
a
little
before
,
in
the
times
of
Gregory
the
Great
,
we
shall
finde
that
there
was
a
sharp
contest
betwixt
him
and
the
Bishop
of
Constantinople
about
the
Primacy
.
For
Iohn
the
Fourth
,
sirnamed
the
Easter
,
Bishop
of
Constantinople
,
did
begin
to
assume
the
Title
of
Universal
Bishop
about
the
year
of
the
Lord
580
,
26
years
before
the
matter
was
determined
for
the
Bishop
of
Rome
.
He
was
the
more
imboldened
to
do
this
,
because
he
saw
the
Seat
of
the
Empire
established
at
Constantinople
,
and
the
City
of
Rome
besieged
by
the
Lombards
:
And
consequently
the
Bishop
of
that
City
brought
to
a
low
ebb
.
Now
these
attempts
of
the
Bishops
of
Constantinople
,
they
of
Rome
did
most
strongly
oppose
,
but
none
more
than
Gregory
the
Great
,
as
may
appear
by
sundry
passages
in
his
Epistles
at
this
very
day
.
In
them
we
find
every-where
,
that
he
doth
strongly
Dispute
against
the
Name
and
Title
of
Universal
Bishop
;
and
doth
say
in
effect
,
That
it
is
the
Name
of
the
Beast
.
He
doth
again
and
again
inculcate
,
That
the
Title
is
new
,
prophane
,
contrary
to
the
scope
of
the
Gospel
,
and
the
Use
of
the
Church
.
And
whereas
Bellarmine
and
Baronius
have
this
creep-hole
,
that
he
did
only
inveigh
against
the
encroachments
of
the
Bishop
of
Constantinople
;
he
doth
again
and
again
repeat
,
That
none
of
his
Predecessours
did
ever
use
such
a
prophane
Title
:
Nullus
decessorum
meorum
hoc
tam
profano
vocabulo
uti
consuevit
,
lib.
4.
Epist.
80.
But
that
which
is
most
to
our
purpo●…e
,
he
doth
everywhere
place
the
formality
of
Antichristianism
in
the
Universal
Headship
.
And
they
that
affect
so
to
be
called
,
he
doth
expresly
term
them
the
praecursors
and
fore-runners
of
Antichrist
.
To
let
pass
all
others
,
we
will
recite
those
words
of
his
,
as
they
are
in
his
sixth
Book
and
thirtieth
Epistle
to
the
Emperor
Mauritius
;
Consider
(
saith
he
)
that
when
Antichrist
shall
call
himself
God
,
the
matter
it self
is
but
small
and
frivolous
,
yet
most
pernitious
:
If
you
look
to
the
quality
of
the
word
,
it
consisteth
only
of
two
Syllables
;
but
if
you
regard
the
weight
of
iniquity
,
the
matter
is
very
great
.
For
I
may
boldly
say
,
That
whosoever
calleth
himself
,
or
desireth
to
be
called
by
others
,
The
Universal
Priest
,
or
Bishop
,
is
in
his
elation
of
minde
,
the
forerunner
of
Antichrist
.
In
elatione
suâ
Antichristum
praecurrit
.
Because
in
like
pride
he
preferreth
himself
before
others
.
And
in
his
Fourth
Book
,
Epist.
34.
he
writeth
to
Constantia
the
Empress
:
Be
it
far
(
saith
he
)
that
your
times
should
thus
be
defiled
with
the
Exaltation
of
one
man
:
and
then
addeth
,
In
hâc
ejus
superbiâ
quid
aliud
nisi
propinqua
ja●…
Antichristi
esse
tempora
designatur
?
By
this
Arrogancy
what
else
is
portended
,
but
that
the
time
of
Antichrist
is
now
at
hand
?
And
more
fully
to
Iohn
himself
,
he
useth
these
words
,
lib.
4.
Epist.
38.
Tu
quid
Christo
,
Universalis
scilicet
Ecclesiae
capiti
,
in
extremi
judicii
dicturus
es
examine
,
qui
cuncta
ejus
membra
tibimet
conaris
Universalis
appellatione
supponere
?
What
wilt
thou
answer
to
Christ
,
the
Head
of
the
Universal
Church
,
in
the
tryal
of
the
Day
of
Iudgement
,
seeing
that
by
this
Name
Universal
thou
seekest
to
inthral
the
Members
of
his
Bodie
to
thy self
?
And
that
which
maketh
more
to
our
purpose
;
he
telleth
him
,
That
the
times
concerning
the
coming
of
Antichrist
begin
to
be
fulfilled
,
and
that
there
is
●…ow
a
performance
of
the
Prophecies
.
Omnia
enim
quae
praedicta
sunt
fiunt
:
Rex
superbiae
prope
est
,
&
(
quod
dici
nefas
est
)
sacerdotum
est
praeparatus
exercitus
.
All
Prophecies
begin
now
to
be
fulfilled
,
and
(
that
which
I
dread
to
speak
)
the
King
of
Pride
is
at
hand
,
and
an
Army
of
Priests
do
attend
him
.
Now
for
these
,
and
such-like
passages
between
Gregory
and
Iohn
of
Constantinople
,
I
cannot
think
otherwise
of
them
,
but
that
they
did
happen
by
the
singular
Providence
of
God
,
to
excite
the
world
to
look
after
the
Revelation
of
the
man
of
sin
.
For
,
as
when
our
Lord
Christ
was
born
at
Bethlehem
,
there
was
a
hurly-burly
in
Iudaea
;
the
star
appeared
,
the
wise
men
came
to
Ierusalem
,
and
the
whole
City
was
troubled
;
What
was
the
end
of
God
in
all
this
,
but
to
stir
them
up
to
attention
,
to
look
after
the
Messiah
,
of
whom
so
much
was
sooken
in
the
Prophecies
?
So
in
the
like
case
,
many
things
being
foretold
in
the
writings
of
the
Apostles
concerning
the
coming
of
Antichrist
,
when
that
time
should
begin
to
draw
near
,
the
Lord
was
pleased
to
suffer
such
a
dust
to
be
raised
between
Constantinople
and
Rome
,
to
rouze
up
the
spirits
of
men
to
examine
those
things
which
were
foretold
in
the
Scriptures
.
In
the
Book
of
the
Revelation
,
there
is
much
spoken
concerning
the
Name
of
the
Beast
,
and
the
Mark
of
the
Name
:
Now
when
this
Name
or
Headship
was
come
to
the
beginning
thereof
,
Gregory
did
plainly
declare
,
That
the
formality
of
Antichristianism
did
consist
in
this
Title
,
and
that
the
Man
of
sin
was
then
at
the
doors
.
And
I
wish
one
day
his
sayings
do
not
strongly
witness
against
all
his
Successors
,
who
with
one
joynt
consent
,
down
from
the
year
of
our
Lord
606
,
have
appropriated
this
Title
to
themselves
,
to
the
great
dishonour
of
Christ
,
the
true
Head
of
the
Church
.
But
if
they
alledge
,
That
the
Bishop
of
Rome
is
only
a
Ministerial
head
,
as
Christ's
Vicar
;
To
this
I
Answer
,
However
they
may
evade
by
subtilty
of
words
,
indeed
and
in
truth
,
they
have
taken
for
many
Ages
together
the
Dignity
of
Christ
,
and
have
made
him
only
the
titular
Head
of
the
Church
.
For
is
it
not
clear
by
the
Stories
,
That
all
doth
depend
upon
the
Authority
of
the
Romane
See
?
The
credit
of
Scripture
,
the
interpretation
of
Scripture
,
the
making
of
Laws
,
the
abrogation
of
divine
Laws
,
and
all
things
in
a
manner
have
depended
upon
the
Authority
of
the
Roman
Bishop
.
What
he
would
,
he
hath
set
up
;
what
he
would
,
he
hath
plucked
down
:
And
when
all
this
is
done
,
is
he
only
a
titular
Head
?
Indeed
and
in
●…uth
,
the
Headship
of
Christ
hath
been
made
but
a
cypher
:
and
the
words
of
Gregory
have
been
found
too
true
in
the
event
.
But
for
the
passages
out
of
him
,
two
things
are
briefly
to
be
observed
:
First
,
If
we
go
to
the
600
years
immediately
after
the
birth
of
Christ
,
there
was
then
no
Oecumenical
Bishop
.
For
though
the
Man
of
sin
had
gone
very
far
,
and
had
made
many
progressions
in
the
Mysterie
of
Iniquity
;
yet
the
Authority
it self
was
not
publickly
established
in
all
that
time
:
If
it
were
so
,
we
may
believe
that
Gregory
would
not
have
inveighed
against
that
Headship
,
as
he
did
.
Secondly
,
In
the
year
of
the
Lord
606
,
the
Decree
was
Enacted
,
That
the
Bishop
of
Rome
should
be
Head
over
all
Churches
;
which
Dignity
the
whole
Succession
have
enjoyed
now
above
this
1000
years
.
And
that
which
Gregory
did
call
Antichristian
in
others
,
that
all
his
followers
have
assumed
to
this
very
day
.
Therefore
Thuanus
,
in
his
67
Book
,
doth
speak
very
pithily
;
Phocas
Bonifacio
tertio
insignes
Episcopi
Universalis
titulos
,
quos
nuper
Gregorius
in
Iohanne
Constantinopolitano
improbaverat
,
prolixè
attribuit
.
Phocas
did
largely
ascribe
to
Boniface
the
third
,
those
eminent
titles
of
Universal
Bishop
,
which
Gregory
did
lately
inveigh
against
in
Iohn
of
Constantinople
.
Now
then
,
to
gather
all
into
one
sum
,
we
may
see
how
the
Prophecies
and
the
Stories
of
the
Church
do
agree
:
First
,
That
the
two-horned
Beast
had
a
determinate
time
when
he
rose
up
out
of
the
Earth
.
Secondly
,
That
this
time
is
after
the
rising
of
the
ten-horned
Beast
,
or
the
ten
Kings
,
out
of
the
ruines
of
the
Empire
.
Thirdly
,
It
is
to
be
applied
to
such
a
time
only
when
the
Name
and
the
Universal
Headship
of
the
Bishop
of
Rome
began
publickly
to
be
set
up
.
All
these
three
laid
together
,
do
necessarily
bring
us
to
the
Decree
of
the
Headship
under
the
Emperor
Phocas
.
And
so
we
do
Conclude
,
that
this
is
the
Number
of
the
Name
of
the
Beast
,
as
it
is
mentioned
in
the
Prophecie
.
Now
by
what
Accompt
the
Number
is
666
,
we
will
shew
in
the
Two
Chapters
following
.
CHAP.
V.
That
the
Roman
is
the
Fourth
and
Last
Metal-Kingdom
in
Daniels
Image
;
and
the
truth
of
this
is
proved
against
the
Positions
of
Junius
,
Broughton
,
Piscator
,
Dr.
Willet
,
and
others
.
FOr
the
carrying
on
of
our
matter
,
we
need
not
imbark
in
that
great
Question
,
Whether
the
Roman
be
the
Fourth
Metal-Kingdom
?
Or
,
Whether
the
Opinion
of
Junius
and
his
followers
be
received
?
We
are
sure
both
wayes
to
make
the
Accompt
good
,
That
the
Name
,
or
Universal
Headship
of
the
Bishop
of
Rome
,
is
666.
The
matter
is
so
firmly
grounded
upon
the
event
.
Let
us
then
proceed
according
to
Iunius
his
Method
:
let
us
say
,
that
the
Babylonian
is
the
first
Metal-Kingdom
,
that
the
Mede-Persian
is
the
second
,
that
the
Macedonian
in
Alexander
is
the
third
,
that
the
Seleucian
is
the
fourth
.
Here
according
to
this
Analogie
there
must
be
an
end
of
all
the
four
Metal-Kingdoms
at
the
destruction
of
the
Seleucian
;
when
Syria
,
Iudaea
,
and
all
that
Oriental
tract
came
under
the
Obedience
of
the
People
of
Rome
.
Now
then
,
if
you
reckon
from
the
final
Conclusion
of
all
the
four
persecuting
Empires
,
and
from
the
beginning
of
the
Roman
,
as
that
Nation
did
succeed
in
the
Rule
over
the
Church
,
there
will
be
an
exact
period
of
666
years
to
the
setting
up
of
the
Name
or
Universal
Headship
of
the
Bishop
of
Rome
:
And
so
we
do
concord
with
the
Principles
of
Iunius
.
But
we
do
not
say
,
That
there
was
a
dissolution
of
all
four
Metal-Kingdoms
,
but
only
a
dissolution
of
the
third
,
and
a
beginning
of
the
fourth
.
Now
,
from
the
beginning
of
the
Roman
,
or
the
fourth
Kingdom
,
we
make
the
accompt
.
And
for
the
clearer
manifestation
of
the
truth
,
we
will
Debate
this
Point
more
fully
:
for
it
is
a
ruled
case
in
Daniel
and
the
Revelation
,
That
one
and
the
same
thing
is
variously
repeated
,
for
clearer
explication
.
As
for
ensample
:
The
Antichristian
Kingdom
is
more
obscurely
delivered
,
Revel.
11.
Now
,
if
we
compare
it
with
the
description
chap.
13
,
and
chap.
17.
all
three
Scriptures
will
exceedingly
illustrate
one
and
the
same
truth
.
And
so
in
the
present
case
,
if
it
can
be
solidly
proved
that
the
fourth
Beast
in
Daniel
is
the
Roman
Kingdom
,
we
may
safely
conclude
that
the
same
matter
is
repeated
more
largely
in
the
Book
of
the
Revelation
.
Mr
Med●…
speaketh
to
very
good
purpose
concerning
the
description
of
the
ten-horn'd
Beast
,
Rev.
13.
These
are
his
words
;
To●…a
autem
haec
descriptio
petita
est
ex
Prophe●…iâ
Danielis
,
cap.
7.
ubi
de
eâdem
agitur
quâ
hic
,
Bestiâ
Romanâ
status
novissimi
:
sed
quae
ibi
Danieli
ab
Angelo
succinctius
narrantur
,
ea
hîc
Iohanni
,
(
interjectâ
quasi
explicatione
)
fusius
deducuntur
.
Comment.
Apocal.
pag.
190.
From
which
words
of
his
it
is
clear
,
that
one
and
the
same
Roman
Dominion
,
in
the
last
and
Antichristian
State
thereof
,
is
the
subject
matter
of
both
Scriptures
.
And
so
we
have
a
certain
and
a
demonstrative
Principle
to
build
upon
.
For
,
not
only
the
Book
of
the
Revelation
it self
will
be
cleared
by
comparing
one
part
with
another
,
that
which
is
more
dark
with
that
which
is
more
clear
;
but
the
times
in
the
7
of
Daniel
also
will
be
much
illustrated
,
if
we
parallel
them
with
the
times
of
the
Revelation
.
Only
here
will
lie
the
weight
of
the
business
,
Whether
the
matter
is
one
and
the
same
in
both
Prophecies
?
And
it
must
necessarily
be
one
and
the
same
,
if
we
can
solidly
prove
the
ten-horned
Beast
in
Daniel
to
be
the
Roman
Kingdom
.
All
do
agree
that
the
ten-horned
Beast
in
the
Revelation
is
the
Roman
Kingdom
;
and
if
we
can
make
it
appear
that
one
and
the
same
Kingdom
is
described
in
the
seventh
of
Daniel
,
this
will
be
as
it
were
a
band
,
or
ligament
,
to
couple
both
Prophecies
together
,
and
a
mean
to
expound
the
one
by
that
conformity
which
it
hath
to
the
other
.
But
because
Iunius
,
and
his
followers
,
and
by
Name
Dr
Willet
do
so
strongly
insist
upon
the
Point
,
That
the
ten-horned
Beast
in
both
Prophecies
is
not
one
and
the
same
Roman
Kingdom
,
but
one
and
the
same
only
in
Analogie
,
and
similitude
of
expression
:
If
they
can
make
their
words
good
,
I
confess
that
we
shall
be
liable
to
a
great
mistake
,
when
we
shall
take
that
for
really
the
same
,
which
is
only
the
same
in
some
similitude
.
Interpreters
have
gone
too
far
this
way
,
as
it
is
clear
by
experience
.
For
Parae●…
,
in
the
beginning
of
his
Commentary
,
treating
of
the
Method
of
the
Revelation
,
doth
draw
three
Observations
out
of
Augustine's
20
Book
of
the
City
of
God
,
cap.
17.
First
,
saith
he
,
There
are
many
things
darkly
delivered
in
the
Prophecie
,
to
exercise
the
mind
of
the
Reader
.
Secondly
,
There
are
some
things
delivered
more
clearly
,
by
the
understanding
of
which
,
we
may
discover
the
other
that
are
more
dark
,
if
diligence
be
used
.
Thirdly
,
It
doth
exceedingly
conduce
to
the
unfolding
of
the
Mysteries
of
this
Book
,
that
the
same
things
are
repeated
in
a
different
way
of
expression
.
We
do
acknowledge
that
these
Observations
are
of
good
use
;
but
that
some
Interpreters
,
as
Paraeus
himself
in
his
Commentary
,
and
Lampadius
in
his
〈◊〉
upon
Sle●…d
in
de
4
Imperiis
,
and
some
others
,
have
gone
too
far
this
way
.
There
is
some
similitude
between
the
seven
Trumpets
,
and
the
seven
Vials
;
but
the
Authors
aforenamed
have
much
disturbed
the
true
course
of
the
Apocalyptical
times
,
when
they
take
the
Trumpets
and
the
Seals
for
the
same
in
matter
,
though
they
differ
in
manner
.
To
avoid
th●…
Rock
,
we
will
first
prove
the
Identity
of
two
Scriptures
,
and
then
expound
them
by
way
of
Parallel
.
Upon
this
Consideration
we
do
now
fall
upon
the
Work
,
to
prove
the
Roman
to
be
the
Fourth
Kingdom
:
And
if
this
can
be
made
good
,
then
it
will
be
one
and
the
same
Kingdom
with
that
which
is
mentioned
in
the
Revelation
.
And
so
we
shall
parallel
the
one
by
the
times
of
the
other
Prophecie
.
Now
let
us
hear
what
Iunius
,
Broughton
,
Piscator
,
and
other
Learned
men
can
alledge
to
the
contrary
.
Junius
.
There
is
none
that
is
ignorant
how
variously
the
Fourth
Kingdom
is
interpreted
:
For
some
think
this
place
to
appertain
to
the
four
Monarchies
,
to
continue
to
the
consummation
of
the
world
.
Others
will
have
the
Monarchies
here
meant
to
continue
to
the
Kingdom
of
Christ
only
;
in
which
Number
they
have
placed
the
Roman
,
their
Free-state
and
their
Empire
being
united
in
one
.
And
truly
the
former
Opinion
all
the
Fathers
have
followed
,
being
moved
,
as
it
is
probable
,
with
this
expression
,
There
is
a
God
in
Heaven
that
maketh
known
to
the
King
what
shall
be
in
the
latter
daies
,
chap.
2.
28.
But
they
have
not
well
observed
the
meaning
of
the
text
:
for
the
Hebrew
word
doth
not
signifie
that
which
is
last
,
but
that
which
is
latter
;
or
that
which
cometh
after
,
though
it
be
not
simply
the
last
of
all
.
Answer
.
If
we
observe
the
Rules
laid
down
by
Dr
Willet
,
1.
That
the
Kingdoms
here
described
,
are
Monarchical
Kingdoms
.
2.
Monarchical
Kingdoms
about
the
Borders
of
the
Church
.
3.
Such
Monarchical
Kingdoms
where
the
latter
do
build
themselves
upon
the
ruine
of
the
former
.
If
we
observe
these
Rules
,
it
will
be
no
difficult
matter
to
define
the
Monarchies
what
they
are
,
where
they
begin
,
and
where
they
make
an
end
.
There
need
be
no
variety
of
Opinion
in
a
matter
of
such
common
Experience
.
And
in
particular
,
the
same
Experience
sheweth
,
That
the
Roman
must
be
the
fourth
particular
Kingdom
.
As
for
those
Interpreters
who
will
have
this
Kingdom
to
expire
at
the
coming
of
Christ
,
they
do
not
erre
in
taking
the
Roman
for
the
Fourth
Kingdom
,
nor
in
joyning
the
Free-State
and
the
Empire
in
one
:
but
they
erre
in
this
,
That
they
end
that
Monarchy
at
the
Coming
of
Christ
.
For
this
is
contrary
to
Experience
,
and
the
Testimony
of
the
Scriptures
.
For
,
what
shall
be
the
Ten
Horns
,
or
the
Ten
Kings
?
What
shall
be
the
little
Horn
?
What
shall
be
all
the
other
Properties
of
the
Fourth
Beast
,
chap.
7.
▪
How
shall
all
these
be
attributed
to
the
Roman
Kingdom
,
if
it
End
at
the
Coming
of
Christ
?
For
the
former
Expositors
,
it
is
true
that
all
Antiquity
in
a
manner
have
followed
this
way
,
To
take
the
Roman
for
the
Fourth
Kingdom
.
To
which
I
may
adde
,
Many
of
the
Interpreters
of
these
times
,
and
some
eminent
in
the
Knowledge
of
the
Prophetical
Scriptures
;
as
Brightman
,
Grasserus
,
Mede
,
and
others
.
But
that
this
should
be
the
principal
Ground
that
moved
them
to
take
the
Roman
for
the
Fourth
Kingdom
,
because
the
Lord
shewed
to
Nebuchadnezzar
what
should
come
to
pass
in
the
last
times
;
this
I
cannot
take
to
be
the
prime
foundation
on
which
those
Expositors
do
build
:
To
my
understanding
,
this
phrase
in
the
latter
dayes
,
or
as
it
is
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
extremity
of
dayes
;
or
as
Piscator
,
Polanus
,
and
others
will
have
it
,
temporibus
consequentibus
,
in
the
times
following
:
This
expression
nakedly
considered
,
inforceth
nothing
at
all
.
Whereas
Iacob
assembled
his
Sons
together
to
tell
them
what
should
happen
to
them
in
the
latter
dayes
:
I
do
in
this
matter
agree
with
Dr
Willet
,
That
he
did
not
assemble
them
together
to
tell
what
should
befall
them
in
the
end
of
the
world
,
but
in
the
times
immediately
following
.
Yet
this
Expression
is
sometimes
used
to
foretel
what
shall
be
done
in
the
end
of
the
world
.
And
therefore
the
Prophet
Hosea
saith
,
That
the
Children
of
Israel
shall
return
and
seek
the
Lord
their
God
,
and
David
their
King
;
and
shall
fear
the
Lord
and
his
goodness
in
the
latter
dayes
:
or
,
as
it
is
in
the
Original
,
in
the
extremity
of
dayes
.
There
is
no
doubt
to
be
made
but
that
the
Prophet
speaketh
of
the
future
Call
of
the
Iews
that
shall
be
,
and
of
their
living
under
the
Reign
of
Christ
;
which
things
are
to
be
finished
in
●…e
end
of
the
world
.
And
I
see
no
reason
but
that
the
Lord
might
reveal
the
same
things
to
Daniel
,
at
least
the
whole
order
of
them
,
he
living
after
the
times
of
Hosea
,
being
also
a
man
specially
chosen
of
God
to
be
acquainted
with
the
greatest
Mysteries
concerning
the
times
of
the
Church
.
To
let
pass
the
ambiguity
of
the
phrase
,
let
us
seriously
ponder
the
circumstances
of
the
text
.
The
Lord
did
reveal
to
Nebuchadnezzar
things
that
should
come
to
pass
in
the
latter
times
.
But
the
great
Question
is
in
specie
,
What
latter
times
are
here
intended
?
It
is
confessed
by
all
,
That
the
Monarchical
Kingdoms
were
to
continue
to
the
Coming
of
Christ
;
and
the
words
of
the
text
are
clear
,
that
the
Kingdom
of
Christ
shall
begin
in
the
times
of
these
Kingdoms
.
Now
our
Saviour
was
born
,
his
Gospel
was
preached
,
and
his
Kingdom
began
,
when
the
Earth
,
and
particularly
that
part
of
the
Earth
,
was
under
the
Sovereign
Dominion
of
the
Romans
.
To
me
therefore
it
is
an
infallible
Reason
,
That
the
Roman
must
be
one
of
the
Monarchical
Kingdoms
,
and
the
Fourth
in
particular
,
because
the
Kingdom
of
Christ
did
then
begin
,
when
the
Earth
was
under
the
Authority
and
Dominion
of
that
People
.
But
let
us
go
on
.
Junius
.
They
which
follow
the
latter
Opinion
,
do
well
to
end
Daniel's
Prophecie
at
Christ
.
But
this
they
ought
to
consider
,
that
the
Lord
doth
not
declare
the
State
of
the
world
universally
,
but
only
so
far
as
it
concerneth
the
Iewes
and
the
People
of
God
.
And
therefore
in
our
judgement
we
cannot
approve
it
,
that
the
Roman
is
the
Fourth
Kingdom
.
Answer
.
For
the
Maxime
,
That
the
Four
Monarchies
are
described
only
in
relation
to
the
Iewes
;
I
do
yield
it
to
be
a
truth
,
so
far
as
the
Jewes
were
the
only
people
of
God
.
But
when
the
Gentiles
also
became
his
people
,
the
Monarchies
are
described
in
relation
to
them
.
So
then
the
Metal-Kingdoms
are
not
related
to
the
Jewes
only
,
nor
to
the
Gentiles
only
,
but
to
the
People
of
God
both
of
Jewes
and
Gentiles
.
Among
many
,
this
one
Argument
may
be
sufficient
to
clear
the
Truth
of
that
which
we
affirm
.
At
the
end
of
these
Kingdoms
it
is
mentioned
,
That
the
Kingdom
,
and
the
Dominion
,
and
the
greatness
of
the
Kingdom
under
the
whole
Heaven
,
shall
be
given
to
the
people
of
the
Saints
of
the
most
High
,
chap.
7.
vers.
27.
Who
are
they
that
are
the
People
of
the
Saints
of
the
most
High
?
Shall
we
say
,
That
they
are
only
the
People
of
the
Jewes
?
Then
it
will
follow
,
That
the
People
of
the
Jewes
only
shall
Constitute
and
make
up
the
Kingdom
of
Christ
and
his
Saints
.
And
how
contrary
is
this
to
all
colour
and
shew
of
truth
?
Secondly
,
Admit
it
should
be
granted
that
in
the
description
of
the
Metal-Kingdoms
,
the
Lord
should
only
have
respect
to
the
People
of
the
Jewes
;
this
doth
not
exclude
the
Roman
from
being
one
of
the
Four
Kingdoms
.
For
as
the
Jewes
were
somtimes
under
the
Babylonians
,
somtimes
under
the
Persians
,
somtimes
under
the
Graecians
;
so
sixty
years
before
the
Birth
of
our
Lord
,
they
came
under
the
Dominion
of
the
People
of
Rome
,
who
were
the
particular
Nation
and
State
of
whom
the
Prophet
speaketh
:
The
people
of
the
Prince
that
shall
come
,
shall
destroy
the
City
and
Sanctuary
,
Dan.
9.
26.
If
you
Number
the
times
from
that
instant
when
the
Dominion
of
the
Romans
began
,
you
shall
finde
that
there
were
130
years
to
the
destruction
of
Ierusalem
by
Titus
and
Vespasian
.
So
long
the
Jewish
Church
and
Nation
were
under
the
Roman
Obedience
.
So
then
we
Conclude
,
If
the
Monarchies
be
Numbred
only
in
relation
to
the
Jewes
,
the
Roman
may
be
one
of
the
Four
,
as
well
as
the
Babylonian
,
Persian
,
o●…
Graecian
:
what
should
hinder
?
Junius
.
They
that
so
Number
,
must
of
necessity
confound
the
popular
State
,
with
the
Sovereign
Command
of
one
,
which
is
here
only
mentioned
.
Neither
did
the
Romans
any
wayes
afflict
the
Iewes
till
the
times
of
Cleopatra
,
or
Herod
.
Answer
.
This
is
most
true
,
That
the
Jewes
came
under
the
Dominion
of
the
Romans
in
the
times
of
their
Free-State
:
And
therefore
in
these
times
we
begin
the
Roman
as
the
Fourth
Kingdom
.
Now
whereas
it
is
alledged
,
that
in
so
doing
we
do
confound
the
Popular
State
and
the
Government
by
One
:
To
this
I
Answer
,
We
are
not
here
so
much
to
look
after
the
several
forms
of
Roman
Dominion
,
as
upon
one
whole
Roman
Kingdom
opposed
to
one
Babylonian
,
to
one
Persian
,
to
one
Graecian
going
before
.
The
Scripture
looketh
to
Four
kinds
of
People
,
who
in
their
respective
Seasons
and
Successions
,
should
have
absolute
Dominion
over
the
Earth
,
and
specially
about
the
Confines
of
the
Church
:
according
to
this
Difference
we
ought
to
distinguish
each
Monarchy
as
the
Dominion
pass'd
from
one
people
to
another
,
and
not
by
the
particular
forms
of
Government
observed
by
one
people
.
Therefore
it
doth
fully
Answer
our
purpose
,
That
the
Church
of
the
Jewes
came
under
the
Dominion
and
Lordship
of
the
people
of
Rome
60
years
before
the
Birth
of
the
Lord
.
Now
,
what
Form
of
Dominion
the
Romans
then
had
,
is
not
to
our
purpose
.
Further
,
Whereas
it
is
said
,
That
the
Romans
did
not
afflict
the
Church
of
the
Jewes
till
the
times
of
Herod
;
Give
me
leave
to
Argue
after
the
same
manner
.
Cyrus
did
not
afflict
the
People
of
the
Jewes
;
Therefore
the
Persian
tyranny
did
not
then
begin
:
Alexander
the
Great
did
not
persecute
the
Jewes
;
Therefore
the
Graecian
Monarchy
did
not
begin
in
his
times
.
This
way
of
Reasoning
is
contrary
to
Scripture
and
Experience
.
For
,
to
speak
positively
,
Though
Cyrus
did
not
afflict
the
Church
of
the
Jewes
,
yet
he
brought
that
Church
and
People
within
the
Verge
of
the
Persian
Dominion
,
which
in
all
its
times
was
a
Tyrannical
State
.
So
Alexander
the
Great
did
not
persecute
the
Church
,
yet
he
was
the
Founder
of
the
Graecian
Empire
,
which
in
the
whole
time
thereof
did
more
or
less
afflict
the
Saints
of
the
Jewish
Church
.
The
like
may
be
said
of
the
Romans
:
though
there
was
no
eminent
Persecution
in
the
time
of
their
Free-State
,
yet
then
the
Church
was
brought
within
the
compass
of
that
Kingdom
▪
in
which
,
under
which
,
and
by
which
there
were
the
sorest
Persecutions
that
ever
were
;
as
appeareth
by
the
Stories
of
the
Evangel●…sts
,
the
Acts
of
the
Apostles
,
and
the
whole
Book
of
the
Revelation
.
Now
let
us
Consider
what
is
spoken
by
Mr
Broughton
.
Mr
Broughton
.
The
Book
of
Daniel
handleth
principal
points
of
the
Iewes
thraldom
in
Babylon
for
70
years
,
and
seven
times
that
space
unto
Christ's
Ascention
,
and
the
destruction
of
the
City
and
Temple
:
So
that
Ierusalem
surprized
by
the
Chald●…an
,
and
razed
by
the
Roman
,
is
the
limit
of
the
Story
.
Answer
.
If
it
could
be
proved
,
That
Ierusalem
seized
by
the
Chaldaean
,
and
razed
by
the
Roman
,
that
this
is
the
limit
of
some
of
Daniel's
Visions
,
and
namely
of
the
70
weeks
,
it
doth
not
follow
that
this
is
the
boundary
of
all
his
Visions
,
and
particularly
of
all
the
Four
Kingdoms
typed
in
the
Metals
of
the
Image
.
I
shall
endeavour
in
the
process
of
this
Discourse
to
make
it
appear
that
these
Kingdoms
do
continue
to
the
time
of
the
glorious
Kingdom
of
the
Saints
,
Rev.
20.
But
let
us
go
on
.
Mr
Broughton
.
The
Kingdom
of
Babel
is
figured
by
a
Tree
,
touching
in
height
the
Heavens
,
and
in
breadth
the
corners
of
the
Earth
.
Likewise
the
other
Kingdoms
a●…e
semblanced
to
a
Ram
,
and
to
a
Goat
,
Buck
,
and
both
in
sundry
Horns
.
And
now
all
the
Nations
be
named
that
be
therein
contained
.
Answer
.
First
,
For
the
great
Tree
,
it
is
not
so
much
a
figure
of
the
Babylonian
Kingdom
,
as
of
the
King
Nebuchadnezzar
in
his
own
personal
greatness
.
For
when
the
Tree
was
cut
down
,
and
Nebuchadnezzar
fell
,
the
Babylonian
Empire
stood
.
Fo●…
the
Kingdoms
of
Persia
and
Greece
,
it
is
not
needful
that
these
two
should
be
all
the
Nations
which
Daniel
doth
Number
after
the
Babylonians
.
First
,
How
doth
this
distinguish
the
Monarchies
after
the
Scripture-difference
?
The
Scripture
distinguisheth
them
according
to
the
change
from
People
to
People
,
chap.
2.
vers.
44.
chap.
7.
vers.
27.
If
therefore
the
Babylonians
,
Persians
,
Graecians
,
be
all
the
People
,
how
shall
we
make
Four
Monarchies
of
Three
People
?
Secondly
,
That
of
Persia
and
Greece
are
again
repeated
,
chap.
8.
because
they
were
more
summarily
described
in
the
former
Chapter
.
For
if
we
look
narrowly
to
the
matter
,
the
Seventh
Chapter
is
for
the
most
part
taken
up
in
the
descrption
of
the
Fourth
Kingdom
.
Mr
Broughton
.
The
Legs
of
the
Image
,
are
the
Successors
of
Alexander
in
the
mightiest
Kingdoms
,
Syria
and
Egypt
.
Answer
.
Piscator
doth
build
much
upon
this
Reason
;
and
therefore
to
avoid
repetition
,
we
will
defer
the
Examination
thereof
till
we
come
to
him
.
Mr
Broughton
.
Daniel
,
chap.
7.
vers.
13.
One
like
to
the
Son
of
man
,
&c.
The
Iewes
grant
Christ
here
to
be
meant
:
and
if
we
had
not
deceived
them
by
forging
a
general
Fourth
Monarchy
,
by
refusing
the
plainness
of
Daniel
,
they
would
have
come
to
the
Faith
long
ago
.
Answer
.
This
is
a
good
Caution
in
the
general
,
and
Christian
men
ought
to
take
heed
how
they
turn
all
into
nice
Disputes
:
Atheistical
and
gainsaying
people
will
soon
take
Advantage
:
Yet
for
all
this
,
we
have
sufficient
matter
to
convince
the
Jew
that
their
Messiah
is
come
,
that
he
is
cut
off
,
that
the
●…0
weeks
of
Daniel
are
at
an
end
,
because
Ierusalem
hath
been
destroyed
long
ago
;
and
the
70
weeks
do
lead
us
to
that
fatal
destruction
.
For
our
Interpretation
that
the
Roman
is
the
Fourth
Monarchy
,
it
is
not
this
that
keepeth
the
Jew
in
his
blindness
and
unbelief
;
but
rather
,
it
would
be
a
greater
stumbling-block
in
his
way
,
to
take
the
Seleucian
for
the
Fourth
Monarchy
.
Mr
Broughton
who
affirmeth
this
to
be
a
Fourth
Monarchy
,
how
can
he
make
it
good
,
That
the
Kingdom
of
Christ
was
set
up
in
the
times
of
the
Seleucian
?
Suppose
a
Jew
should
read
in
the
Gospel
written
by
Saint
Matthew
,
that
our
Saviour
was
Born
in
Bethlem
in
the
times
of
the
Romans
;
and
as
the
other
Evangelists
do
expresly
say
,
in
the
times
of
Augustus
Caesar
,
who
caused
all
the
world
to
be
taxed
,
&c.
Here
then
,
if
a
Jew
should
be
of
the
judgement
of
these
Learned
men
That
the
Roman
is
none
of
the
Four
Monarchies
,
and
that
there
was
a
total
dissolution
of
the
Four
Metal-Kingdoms
before
the
coming
of
Christ
,
and
the
beginning
of
the
Roman
:
In
this
method
and
way
of
Interpretation
,
how
can
they
possibly
make
good
that
Scripture
forementioned
?
In
the
dayes
of
these
Kingdoms
shall
the
God
of
Heaven
raise
up
a
Kingdom
that
shall
never
be
destroyed
,
Dan.
2.
44.
If
the
Lord
will
raise
up
the
Kingdom
of
Christ
in
the
dayes
of
the
Four
Metal-Kingdoms
,
and
the
Evangelists
all
with
one
mouth
do
say
,
That
the
Kingdom
was
raised
up
in
that
time
when
all
was
under
the
power
of
the
Romans
,
we
may
safely
Conclude
,
That
the
Roman
must
needs
be
one
of
the
Four
Kingdoms
;
and
in
particular
,
the
Fourth
and
the
last
Kingdom
.
And
whereas
it
is
alledged
,
One
like
the
Son
of
Man
came
in
the
clouds
of
Heaven
,
vers.
13.
We
do
willingly
yield
,
when
the
Roman
Kingdom
,
in
the
last
and
Antichristian
state
thereof
,
shall
be
brought
to
a
final
destruction
,
then
in
those
times
the
Kingdom
of
the
Saints
shall
be
set
up
upon
the
Earth
in
the
last
dayes
;
and
there
shall
be
a
Union
betwixt
Jewes
and
Gentiles
under
Christ
their
King
,
according
to
the
Scriptures
.
And
though
we
do
not
press
the
strictness
of
the
Letter
for
a
Personal
and
visible
Reign
of
Christ
(
as
many
have
done
,
and
many
now
do
)
yet
I
trust
that
the
Jew
and
the
Gentile
shall
find
it
true
,
That
both
People
shall
come
under
the
Reign
of
Christ
,
when
his
Gospel
shall
be
the
regent
Law
in
the
latter
dayes
.
But
of
this
matter
somthing
more
largely
afterwards
.
Mr
Broughton
.
I
will
shew
thee
what
shall
be
in
the
latter
end
of
wrath
,
chap.
8.
vers.
21.
This
place
strongly
overthroweth
their
Error
,
that
seign
the
Roman
to
be
the
Fourth
Kingdom
,
meant
by
the
Legs
of
the
Image
,
seeing
the
Greeks
are
the
Dealers
in
the
latter
end
of
wrath
.
And
it
had
been
a
strange
thing
that
this
last
vision
repeating
the
former
,
should
neglect
the
Romans
,
if
they
had
been
spoken
of
before
.
Answer
.
We
have
shewed
how
the
former
Kingdoms
〈◊〉
repeated
in
the
latter
Vision
:
we
yield
that
there
is
a
repetiti●…n
of
the
Monarchical
Kingdoms
,
but
not
a
repetition
of
them
in
the
full
Number
.
For
what
a
way
of
Reasoning
were
this
▪
The
Babylonian
is
not
reckoned
chap.
8.
therefore
he
is
none
of
the
Four
great
Empires
mentioned
in
the
Chapter
going
●…efore
?
Let
us
come
to
the
main
Reason
which
Mr
Brought●…
saith
,
strongly
overthroweth
their
Error
who
feign
the
Roman
to
be
the
Fourth
Kingdom
.
His
Argument
is
drawn
from
that
Expression
,
I
will
shew
thee
what
shall
be
in
the
last
end
of
indignation
.
●…ll
that
may
be
gathered
from
hence
,
is
this
,
That
the
Greeks
may
be
Dealers
in
the
latter
end
of
wrath
,
if
we
compare
them
with
the
times
of
Daniel
:
yet
according
to
this
sense
,
the
Romans
may
be
latter
than
they
.
Secondly
,
If
we
look
to
the
true
translation
of
the
word
(
as
Iunius
and
Piscator
have
it
)
the
Interpretation
must
run
thus
:
I
will
make
known
to
thee
what
shall
be
in
the
extremity
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
that
indignation
,
when
Antiochus
shall
afflict
the
Church
.
And
therefore
the
Angel
doth
expound
what
is
meant
by
these
words
,
In
the
latter
end
of
their
Kingdom
,
when
transgressors
are
come
to
a
full
end
,
a
King
of
fierce
countenance
shall
stand
up
,
vers.
23.
So
then
,
according
to
the
true
sense
,
the
Greeks
are
not
so
much
the
Dealers
in
the
latter
end
of
wrath
,
as
Antiochus
in
particular
is
a
Dealer
against
the
Saints
in
the
latter
end
of
the
Graecian
tyranny
.
Here
then
is
a
plain
fallacy
,
à
dicto
secundum
quid
,
ad
dictum
simplicitur
.
Mr
Broughton
.
Chap.
12.
vers.
1.
And
at
that
time
shall
Michael
stand
up
that
standeth
for
the
Children
of
thy
people
.
When
Antiochus
,
going
to
War
against
Parthia
,
left
Lysias
behind
him
to
have
rooted
out
the
Iews
;
then
Michael
stood
up
.
Here
the
terms
of
Daniel's
People
must
needs
mean
the
Iewes
,
and
not
the
troubles
of
the
Christian
Church
.
Now
it
is
evident
,
That
the
Holy
Iewish
Nation
was
never
troubled
in
their
whole
State
,
but
in
the
times
of
Antiochus
Epiphanes
:
And
therefore
it
is
clear
that
the
Angel
speaketh
of
those
dayes
.
And
this
one
speech
might
have
kept
Daniel
in
his
true
meaning
,
that
we
should
not
draw
him
beyond
Christ
.
Answer
.
If
●…
may
speak
what
I
find
by
Experience
,
there
is
not
any
one
place
either
in
Daniel
or
the
Revelation
,
that
seemeth
to
me
to
be
more
intricate
than
the
Number
of
time
mentioned
in
this
Chapter
.
It
may
be
the
Lord
will
have
the
time
to
lie
doubtful
,
and
to
be
sealed
to
the
time
of
the
end
,
vers.
4
,
9.
However
it
be
,
though
I
cannot
positively
prove
the
meaning
of
the
text
,
yet
we
may
firmly
conclude
,
That
the
periods
of
time
do
lead
us
to
the
end
of
the
world
;
and
that
they
cannot
possibly
be
restrained
to
the
Persecution
of
Antiochus
Epiphanes
,
and
to
the
times
of
the
suffering
of
the
Jews
under
that
tyranny
.
But
let
us
look
to
the
Text
:
By
the
Children
of
thy
people
,
we
do
willingly
acknowledge
,
That
the
People
of
the
Jewes
are
here
meant
.
But
we
do
not
yield
that
Mr
Broughton
doth
make
a
true
Deduction
from
the
meaning
of
these
words
.
He
doth
infer
,
That
in
the
time
of
Antiochus
Epiphanes
his
persecuting
the
Church
,
Michael
may
stand
up
,
because
the
whole
Nation
of
the
Iewes
suffered
more
eminently
for
Religion
in
those
times
.
Now
here
I
say
,
This
cannot
be
the
time
of
the
great
Tribulation
of
the
Jews
,
nor
the
time
of
the
standing
up
of
Michael
,
seeing
the
Tribulation
here
spoken
of
is
after
the
destruction
of
the
Seleucian
Kingdom
.
For
I
would
gladly
know
what
the
Angel
doth
mean
by
these
words
,
He
shall
come
to
his
end
,
and
none
shall
help
him
,
vers.
45.
Is
it
not
clear
,
by
the
whole
tenor
and
scope
of
the
text
,
That
he
speaketh
of
the
King
of
the
North
,
or
the
Seleucian
Kingdom
?
That
this
Tyranny
shall
come
to
its
end
without
help
or
remedy
.
And
then
afterward
,
(
the
Seleucian
Kingdom
being
destroyed
)
the
great
Calamity
shall
fall
upon
the
Nation
of
the
Jews
in
the
following
times
.
Secondly
,
Our
Saviour
himself
,
that
best
knew
the
meaning
of
Daniel's
Prophecie
,
doth
expresly
speak
of
the
standing
up
of
the
Abomination
of
Desolation
mentioned
by
Daniel
the
Prophet
;
he
doth
speak
of
the
greatest
wrath
that
ever
was
from
the
foundation
of
the
world
,
that
it
should
fall
upon
the
Nation
of
the
Jewes
;
and
that
for
the
Elects
sake
only
those
dayes
should
be
shortened
.
Now
then
,
how
doth
he
apply
these
Predictions
?
not
to
the
times
of
Antiochus
Epiphanes
,
which
Mr
Broughton
here
speaks
of
;
but
(
as
all
the
Evangelists
do
agree
)
to
the
last
and
fatal
destruction
of
Ierusalem
by
the
Romans
;
Matth.
24.
21
,
22.
Mar.
13.
14
,
15
,
&c.
Luk.
21.
20
,
21
,
&c.
Now
,
whereas
Daniel
did
put
the
Question
partly
out
of
a
desire
to
pry
into
these
Mysteries
,
and
partly
to
give
information
to
the
Church
;
he
received
an
Answer
sutable
to
the
Question
which
he
did
propound
.
The
Question
is
this
:
Then
said
I
,
O
my
Lord
,
what
shall
be
the
end
of
these
things
?
vers
.
8.
And
the
Answer
of
the
Angel
is
this
:
From
the
time
that
the
daily
Sacrifice
shall
be
taken
away
,
and
the
Abomination
that
maketh
Desolate
shall
be
set
up
,
there
shall
be
1290
daies
.
Blessed
is
he
that
waiteth
,
and
cometh
to
the
1335
dayes
.
But
go
thy
way
till
the
end
be
,
for
thou
shalt
rest
,
and
stand
in
the
lot
at
the
end
of
the
daies
,
vers.
11
,
12
,
13.
From
the
scope
of
these
words
,
if
we
take
it
for
granted
,
That
the
setting
up
of
the
Abomination
of
Desolation
was
at
the
last
and
fatal
destruction
of
Ierusalem
;
(
for
so
our
Saviour
doth
expound
the
words
of
Daniel
)
then
we
do
infer
,
from
the
destruction
of
that
City
there
will
be
1290
dayes
,
and
then
again
1335
dayes
to
the
time
of
the
end
:
And
so
we
may
conclude
,
That
this
period
of
time
will
not
extend
only
to
the
times
of
Christ
,
but
very
far
beyond
his
times
toward
the
end
of
the
world
.
But
it
may
be
alledged
,
seeing
that
I
undertake
to
shew
the
length
of
the
period
,
How
long
it
shall
continue
,
and
the
beginning
from
whence
it
shall
commence
;
why
do
not
I
speak
Determinately
concerning
the
time
where
it
shall
end
?
I
do
only
so
far
undertake
to
speak
of
the
length
of
this
period
,
to
shew
that
Daniel's
Prophecie
containeth
a
great
Number
of
years
beyond
the
destruction
of
Ierusalem
.
And
this
is
enough
to
Confute
Mr
Broughton
,
and
other
Interpreters
of
this
way
;
though
for
my
part
I
am
not
able
to
determine
the
Question
why
it
is
said
1290
dayes
,
and
then
after
that
,
1335
dayes
.
There
is
a
special
reason
of
doubling
the
Number
;
but
yet
for
the
accommodation
of
the
time
,
I
must
confess
my
ignorance
.
Only
for
the
present
purpose
,
it
is
enough
to
say
in
the
general
,
That
there
is
a
great
Chain
of
years
to
begin
after
the
destruction
of
Ierusalem
;
and
that
the
times
of
Daniel
,
and
the
times
of
the
Revelation
,
do
both
run
parallel
together
,
to
the
glorious
Kingdom
of
the
Saints
.
But
for
the
true
concord
of
the
times
,
I
do
profess
that
I
lie
in
the
mire
.
Whereas
the
holy
Prophet
is
commanded
to
seal
and
to
shut
up
the
Vision
,
we
are
not
to
take
this
simply
,
as
though
there
shall
be
a
perpetual
inclosure
,
and
an
absolute
concealment
of
the
sense
for
ever
;
but
only
,
that
the
disclosing
is
referred
to
the
time
of
the
end
.
They
that
shall
live
neer
upon
the
accomplishment
of
the
Prophecie
,
upon
the
borders
of
the
glorious
Church
,
at
the
times
of
the
Calling
of
the
Jewes
,
perhaps
they
shall
see
that
which
hath
lain
hid
in
the
Scriptures
for
many
Ages
.
Though
Daniel
was
to
seal
up
the
Vision
for
the
time
present
,
yet
in
the
latter
dayes
many
shall
run
to
and
fro
,
and
knowledge
shall
be
encreased
,
vers.
4.
Object
.
But
if
it
shall
be
said
,
That
the
great
Question
doth
lie
in
this
,
From
what
beginning
are
we
to
fetch
this
period
of
time
,
or
where
is
the
date
thereof
?
Some
place
the
beginning
of
these
years
in
Antiochus
Epiphanes
;
some
,
in
the
Abomination
of
the
Desolation
set
up
by
Iulian
the
Apostate
.
Sol.
For
the
setting
up
of
the
Abomination
of
Desolation
,
there
is
no
question
but
that
this
is
meant
of
the
Calamity
under
the
Romans
;
for
so
our
Saviour
doth
expound
the
meaning
of
the
Prophecie
:
And
there
is
good
reason
wherefore
we
should
rest
in
the
Authority
of
such
an
interpreter
.
As
for
the
setting
up
of
the
Abomination
of
Desolation
by
Iulian
the
Apostate
;
I
marvel
that
such
a
judicious
Interpreter
as
Mr
Brightman
,
should
rest
upon
so
groundless
a
conceit
.
But
as
groundless
as
it
is
,
I
find
that
many
men
are
carried
away
with
his
Authority
.
But
first
of
all
,
how
was
Iulian
a
taker
away
of
the
daily
Sacrifice
?
He
rather
countenanced
the
Jewes
against
the
Christians
,
Socrat.
lib.
3.
Secondly
,
how
can
we
apply
the
taking
away
of
the
daily
Sacrifice
to
the
times
of
Iulian
?
and
how
can
we
make
the
accompt
by
the
Abomination
of
Desolation
set
up
by
Iulian
,
when
our
Saviour
doth
speak
so
plainly
of
the
des●…ruction
of
Ierusalem
by
the
Romans
?
He
speaketh
in
this
wise
:
These
be
the
dayes
of
Vengeance
,
that
all
things
that
are
written
,
may
be
fulfilled
.
And
there
shall
be
great
distress
upon
this
People
,
and
they
shall
fall
by
the
edge
of
the
Sword
,
and
shall
be
led
away
Captive
into
all
Nations
;
and
Ierusalem
shall
be
troden
down
of
the
Gentiles
,
till
the
times
of
the
Gentiles
be
fulfilled
,
Luk.
21.
22
,
23
,
&c.
Here
observe
,
First
,
our
Saviour
speaketh
of
the
destruction
of
Ierusalem
,
and
of
the
scattering
of
the
Jewes
,
and
of
the
time
of
their
dispersion
.
He
doth
speak
of
these
things
as
they
were
foretold
in
the
writings
of
the
old
Prophets
,
That
all
that
is
written
might
be
fulfilled
.
Now
where
may
we
conceive
these
things
are
written
,
but
in
the
Prophecie
of
Daniel
?
more
briefly
,
chap.
9
;
and
more
largely
,
chap.
12.
St.
Matthew
therefore
,
when
he
speaketh
of
the
destruction
of
Ierusalem
by
the
Romans
,
doth
plainly
shew
that
this
is
but
the
fulfilling
of
that
which
was
formerly
mentioned
in
the
Prophecie
of
Daniel
,
Mat.
24.
vers.
14
,
15.
If
this
be
so
,
why
then
should
we
look
after
the
setting
up
of
the
Abomination
of
Desolation
in
the
times
of
the
Emperor
Iulian
,
when
in
the
Evangelist
it
is
so
strictly
limited
to
the
destruction
of
Ierusalem
?
But
let
us
come
to
the
things
themselves
;
and
here
in
the
first
place
,
concerning
the
wrath
that
shall
be
upon
the
people
of
the
Jewes
:
it
is
expresly
said
,
That
they
shall
fall
by
the
edge
of
the
Sword
,
and
that
they
shall
be
carried
Captive
into
all
Nations
.
This
is
the
scope
of
our
Saviours
words
,
as
we
may
see
in
the
Story
.
Now
then
,
doth
not
Daniel
speak
of
the
same
things
?
of
a
time
of
trouble
for
the
Children
of
his
People
,
such
as
never
was
since
it
was
a
Nation
,
vers.
1.
And
doth
he
not
speak
of
the
scattering
of
the
Holy
People
,
and
of
the
continuance
of
their
dispersion
to
the
time
of
the
end
?
Secondly
,
for
the
time
,
how
long
the
dispersion
shall
continue
;
our
Saviour
saith
,
That
the
Jewes
shall
be
carried
Captive
into
all
Nations
,
and
Ierusalem
shall
be
troden
under
foot
till
the
time
of
the
Gentiles
be
fulfilled
.
It
is
plain
then
,
That
the
dispersion
of
the
Jews
,
and
the
conculcation
of
the
literal
Ierusalem
,
shall
last
to
the
fulfilling
of
the
times
of
the
Gentiles
.
Now
then
,
If
we
apply
this
to
the
Prophecie
of
Daniel
,
doth
he
not
speak
of
the
destruction
of
Ierusalem
,
and
the
dispersion
of
the
Holy
People
,
and
of
the
time
of
the
dispersion
,
how
long
shall
it
be
to
the
end
of
these
things
?
vers.
6.
Thirdly
,
The
Evangelist
doth
begin
the
time
of
the
dispersion
from
the
destruction
of
Ierusalem
,
as
from
the
Epocha
and
term
thereof
.
And
doth
not
Daniel
do
the
same
?
Doth
he
not
Number
1290
dayes
,
the
time
of
the
dispersion
,
from
the
destruction
of
Ierusalem
?
Fourthly
,
The
Evangelist
saith
,
That
Ierusalem
shall
be
troden
under
foot
till
the
times
of
the
Gentiles
be
fulfilled
.
In
which
words
he
doth
secretly
imply
,
That
after
the
compleating
of
those
times
,
there
shall
be
a
glorious
Restoring
of
that
Church
and
Nation
.
The
words
of
St.
Paul
are
much
to
the
same
effect
;
When
the
Fulness
of
the
Gentiles
shall
come
in
,
all
Israel
shall
be
saved
,
Rom.
11.
25.
He
speaketh
of
the
Church
of
the
Jewes
that
shall
be
in
the
latter
times
.
And
for
the
particular
time
,
he
doth
restrain
it
in
this
wise
,
When
the
Fulness
of
the
Gentiles
shall
come
in
:
that
is
,
When
the
Fulness
of
the
Nations
shall
be
brought
in
to
own
Christ
the
Head
of
the
Church
,
then
the
Nation
of
the
Jews
shall
be
Called
;
And
so
Jewes
and
Gentiles
shall
make
one
People
under
Christ
their
Head
in
the
latter
dayes
.
And
are
not
the
words
of
Daniel
much
to
the
same
purpose
?
Doth
he
not
say
,
Blessed
is
he
that
waiteth
,
and
cometh
to
the
1335
dayes
,
to
the
glorious
Restauration
of
that
Church
and
Nation
?
But
yet
for
a
further
amplification
,
let
us
consider
what
is
spoken
Dan.
9.
27.
And
here
we
shall
find
that
this
doth
parallel
the
two
former
Scriptures
,
and
that
all
three
together
do
speak
of
the
destruction
of
Ierusalem
by
the
Romans
,
and
the
continuance
of
the
dispersion
of
that
People
after
the
destruction
.
These
are
the
words
;
He
shall
cause
the
Sacrifice
and
the
Oblation
to
cease
;
and
for
the
overspreading
of
Abomination
,
(
or
as
it
is
in
the
Margine
,
with
Abominable
Armies
)
he
shall
make
it
desolate
,
even
until
the
consummation
,
and
that
determined
shall
be
poured
upon
the
desolate
.
In
these
words
,
Note
,
First
the
Agent
,
who
it
is
that
shall
make
desolate
;
The
People
of
Rome
,
or
the
Prince
of
that
People
who
shall
come
.
Secondly
,
The
Action
it self
;
he
shall
cause
the
Sacrifice
and
the
Oblation
to
cease
,
and
shall
bring
in
the
Abomination
that
maketh
Desolate
.
Thirdly
,
The
time
when
this
Action
shall
begin
;
to
wit
,
After
the
cutting
off
of
the
Messiah
:
Then
the
People
of
the
Prince
that
shall
come
,
shall
destroy
the
City
and
the
Sanctuary
.
And
so
they
did
,
as
appeareth
by
the
event
.
●…ourthly
,
For
the
time
of
the
continuance
of
the
Desolation
;
it
is
said
,
He
shall
make
it
desolate
even
until
the
consummation
,
and
that
determined
shall
be
poured
upon
the
desolate
.
He
doth
not
speak
of
the
desolation
of
Ierusalem
only
at
that
〈◊〉
●…nstant
,
but
of
the
continuance
thereof
,
as
the
Lord
had
determined
and
Decreed
it
upon
that
City
and
People
.
I●…
is
said
to
be
determined
,
because
〈◊〉
is
precisely
cut
out
,
de●…ned
,
limited
,
and
circumscribed
,
as
was
the
period
of
the
70
weeks
,
vers.
24.
Further
,
The
Prophet
Isaiah
〈◊〉
of
the
casting
away
of
the
Jewes
,
useth
the
same
expression
,
as
is
her●…
used
in
the
text
of
Daniel
.
For
,
(
saith
he
)
though
thy
Peo●…le
of
Israel
be
as
the
sand
of
the
Sea
,
yet
a
〈◊〉
of
〈◊〉
shall
return
▪
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
consumption
〈◊〉
〈◊〉
the
p●…ecise
consummation
shall
overflow
〈◊〉
〈◊〉
,
chap.
10.
vers.
22
,
23.
This
is
spoken
of
the
〈◊〉
fata●…●…cattering
of
the
Jewish
Nation
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
that
dispersion
,
as
the
Apostle
him●…elf
〈◊〉
ex●…ound
,
Rom.
9.
27
,
28.
So
then
,
the
text
doth
not
only
speak
of
the
destruction
of
Ierusalem
by
the
Romans
,
but
of
a
certain
determinated
time
of
the
desolation
of
that
People
,
how
long
it
shall
continue
.
Now
let
us
apply
all
these
things
to
the
controverted
place
,
Dan.
12.
11
,
From
t●…e
t●…me
that
the
daily
Sacrifice
shall
be
taken
away
,
and
the
Ab●…nation
that
maketh
Des●…late
be
set
up
,
there
shall
be
1290
〈◊〉
▪
What
is
more
natural
and
consonant
to
the
text
,
an●…
〈◊〉
is
more
congruous
to
other
Scriptures
,
than
to
take
the
〈◊〉
up
of
the
Abomination
of
Desolation
for
the
destruction
of
Ierusalem
by
the
Romans
?
And
that
the
1290
dayes
,
the
time
of
the
dispersion
,
doth
run
from
that
begi●…
〈◊〉
▪
We
ha●…e
good
reason
to
take
this
for
an
authentick
〈◊〉
▪
because
Dan●…el
in
the
12
Chapter
doth
more
largely
repe●…
〈◊〉
Desolation
by
the
Romans
,
which
he
had
more
briefly
〈◊〉
chap.
9.
We
cannot
be
perswaded
,
but
that
the
Prop●…
〈◊〉
last
Vision
,
went
farther
into
the
times
,
than
he
did
i●…
〈◊〉
going
before
;
at
least
,
he
went
as
far
.
For
〈◊〉
is
expresly
said
concerning
this
last
Vision
,
that
the
time
was
long
,
and
for
many
dayes
.
The
word
in
the
Original
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
as
Mr
Broughton
doth
well
render
it
,
the
Army-like-ordered
time
was
great
.
Piscator
upon
the
place
also
,
doth
well
observe
the
same
propriety
of
the
phrase
;
Vide
●…r
〈◊〉
〈◊〉
ess●…
Metaphora
,
quod
in
tempore
determina●…o
partes
convenienti
ordine
à
Deo
sunt
dispositae
sicut
Milites
in
exercitis
.
T●…e
s●…emeth
here
to
be
a
〈◊〉
;
the
parts
in
this
determin●…te
time
are
so
disposed
of
G●…
Souldiers
in
an
Army
.
We
may
then
safely
conclude
,
〈◊〉
in
this
last
Vision
Daniel
doth
go
many
〈◊〉
-
deep
into
the
times
,
and
much
deeper
than
he
did
in
the
former
Visions
.
And
therefore
we
may
necessarily
affirm
,
That
he
doth
lead
us
far
beyond
the
times
of
Christ
.
On
the
contrary
,
If
these
times
end
with
the
Persecution●…
under
Antiochus
Epiphanes
,
(
for
so
Mr
Broughton
and
others
will
have
it
)
how
is
the
time
long
?
and
how
doth
the
Lord
speak
of
such
notable
events
that
should
befal
Da●…iel's
People
in
the
last
and
utmost
Rere-ward
of
time
?
The
destruction
of
Ierusalem
by
the
Romans
,
was
230
years
after
the
death
of
Antiochus
Epiphanes
:
And
therefore
the
Vision
of
the
70
weeks
(
if
Mr
Broughtons
interpretation
be
good
)
must
go
farther
than
this
last
Vision
,
by
such
a
Proportion
and
Number
of
years
.
Now
,
who
can
possibly
believe
this
to
be
true
,
that
readeth
the
three
last
Chapters
of
the
Prophecie
?
Must
the
whole
Narration
of
all
the
things
there
declared
end
at
Antiochus
his
death
?
Now
then
,
to
gather
all
into
one
sum
,
we
may
safely
collect
,
That
Daniel
in
this
Vision
doth
not
only
lead
us
to
the
destruction
of
Ierusalem
by
the
Romans
,
but
he
doth
speak
also
how
long
the
Jewes
shall
remain
under
that
fatal
Dispersion
.
These
things
our
Saviour
,
the
Apostle
St.
Paul
,
Isaiah
,
and
Daniel
,
all
of
them
do
speak
:
First
,
of
the
scattering
of
the
Nation
after
the
destruction
of
Ierusalem
,
and
of
the
time
of
their
Dispersion
till
their
Calling
again
.
If
any
shall
then
require
me
to
make
good
the
Chronologie
of
1290
dayes
,
and
of
1335
dayes
,
I
must
confess
that
I
am
here
at
a
loss
;
and
it
may
be
that
they
who
shall
come
in
the
Rere-ward
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
Army-like-ordered
time
,
shall
see
more
.
Then
perhaps
many
shall
run
to
and
fro
,
and
knowledge
shall
be
encreased
.
If
I
may
(
to
use
the
words
of
Mr
Fox
)
vent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
my
Conjectures
,
I
should
be
willing
to
proceed
in
this
manner
:
First
,
To
speak
of
the
time
in
a
Latitude
.
Secondly
,
To
speak
of
it
more
particularly
.
If
we
speak
of
it
in
some
Latitude
,
and
begin
the
1290
daies
at
the
destruction
of
Ierusalem
,
this
period
of
time
will
bring
us
precisely
to
the
year
of
the
Lord
1359
:
And
here
,
(
as
Alstedius
well
observeth
in
his
Chronologie
,
cap.
6.
)
the
Saints
did
begin
more
vigorously
to
testifie
against
the
Antichristian
Idolatries
.
And
in
very
deed
,
if
we
diligently
observe
the
times
,
with
some
subtilty
of
consideration
,
we
shall
find
,
That
from
the
taking
of
Constantinople
,
and
the
destruction
of
the
Greek
Empire
,
in
the
East
,
the
Languages
have
been
revived
,
and
the
Witnesses
of
Truth
have
been
more
effectually
raised
up
in
the
West
;
and
the
light
of
the
Gospel
doth
more
and
more
encrease
.
And
it
is
very
probable
that
these
things
will
go
on
,
and
never
cease
till
the
Kingdom
of
Christ
be
set
up
in
its
full
glory
and
Monarchical
power
over
Jews
and
Gentiles
.
This
I
take
to
be
the
meaning
of
the
Prophecie
,
in
the
general
accommodation
thereof
.
But
for
the
more
distinct
and
particular
Application
of
the
times
,
this
(
as
I
have
said
before
)
I
must
leave
to
them
that
come
after
.
Now
let
us
proceed
to
the
words
of
Piscator
in
his
Preface
upon
the
Prophecie
of
Daniel
.
Piscator
.
The
third
Kingdom
is
not
here
rightly
extended
to
the
Successors
of
Alexander
the
Great
,
so
far
at
least
as
he
is
stated
the
first
King
of
that
Kingdom
.
For
though
this
is
done
,
chap.
8.
vers.
21.
yet
nevertheless
,
that
Prophecie
differeth
much
from
this
.
For
the
Kingdom
of
the
Greeks
figured
by
the
He-goat
is
there
expresly
Named
,
and
is
divided
into
the
Kingdom
of
Alexander
,
(
who
is
resembled
by
the
notable
Horn
which
the
He-goat
had
between
his
eyes
)
and
the
Kingdom
of
his
Successors
.
So
that
this
of
Alexander
is
clearly
to
be
distinguished
,
as
different
from
that
of
the
Successors
.
For
it
is
said
,
When
that
Horn
was
br●…ken
,
four
stood
up
for
it
,
or
in
the
place
of
it
;
and
afterward
those
four
are
expresly
called
one
Kingdom
,
vers.
23.
Likewise
it
is
spoken
concerning
the
Kingdom
of
Alexander
,
That
it
should
be
plucked
up
,
and
that
it
should
come
to
others
,
and
not
to
his
Posterity
,
Dan.
11.
4.
Answer
.
I
do
not
deny
but
in
some
sense
the
Kingdom
of
Alexander
may
be
distinct
from
that
of
his
Successors
:
But
〈◊〉
,
Whether
in
the
present
case
it
ou●…ht
to
be
〈◊〉
distinguished
.
The
Kingdoms
of
Media
and
Persia
,
are
two
distinct
Realms
,
Dan.
8.
yet
both
these
make
but
one
silver-Metal
.
So
the
Kingdoms
of
Alexander
and
his
Successors
,
though
they
be
distinguished
,
yet
in
the
Notion
,
Relation
,
and
Distribution
of
the
Kingdoms
in
the
Image
,
they
make
but
one
Brass-metal
,
or
one
Empire
,
typed
by
the
third
Beast
with
four
Heads
.
In
this
case
every
Metal
signifieth
a
distinct
Kingdom
in
the
fulness
thereof
.
And
therefore
,
as
the
Golden-Head
doth
signifie
the
Babylonian-Kin●…dom
;
and
the
Silver-Breast
,
the
Mede-Persian
:
So
the
Brazen-Belly
and
Thighs
,
do
signifie
the
whole
Graecian
Empire
.
And
as
in
this
Acception
the
distinct
Kingdoms
of
Media
and
Persia
do
not
make
two
,
but
one
Silver-metal
:
So
the
Distinct
Kingdoms
of
Alexander
and
his
Successors
,
do
not
make
divers
,
but
one
third
Kingdom
of
Brass
.
But
yet
further
,
If
we
should
ask
how
every
Metal-Kingdom
comes
to
be
divided
,
it
must
be
in
relation
as
each
People
cometh
to
have
the
sovereign
Dominion
over
the
Earth
;
and
therefore
it
is
expresly
said
concerning
the
Kingdom
of
Christ
,
That
it
shall
not
be
left
to
other
People
,
chap.
2.
44.
And
in
the
end
of
the
seventh
Chapter
,
v.
27.
these
words
are
recited
,
The
Kingdom
,
and
Dominion
,
and
the
greatness
of
the
Kingdom
shall
be
given
to
the
People
of
the
Saints
of
the
most
High
:
From
whence
we
collect
,
That
the
Monarchies
are
to
be
distinguished
,
as
the
Dominion
doth
devolve
and
descend
from
one
People
to
another
,
till
at
last
it
cometh
to
the
turn
of
the
Saints
of
the
most
High
,
to
be
the
Monarchical
people
.
This
being
laid
as
a
ground
,
we
may
say
in
the
particu●…ar
case
alledged
by
Piscator
,
That
though
the
Kingdom
of
Alexander
was
plucked
up
by
the
Roots
,
and
the
Kingdoms
of
his
Successors
were
set
up
upon
his
ruines
;
yet
for
all
this
,
there
was
no
change
of
Dominion
from
People
to
People
.
There
was
only
a
change
from
Alexander
to
his
Successors
;
still
one
Graecian
People
had
the
Empire
over
the
Earth
.
And
to
put
all
out
of
questi●…n
,
That
the
Spirit
doth
principally
point
to
the
Flux
and
Passage
of
the
Sovereignty
from
one
People
to
another
,
and
tha●…
in
this
case
he
doth
not
distinguish
the
Kingdom
of
Alexander
from
that
of
his
Successors
;
the
ground
which
we
have
to
bui●…d
upon
,
i●…
,
The
resemblance
of
the
He-goat
▪
chap.
8.
Now
under
this
similitude
,
the
whole
Graecian
Empire
,
both
of
Alexander
,
and
of
his
four
Successors
,
they
are
all
comprehended
together
,
as
they
were
formerly
set
forth
under
the
Type
of
the
Third
Beast
with
four
Heads
.
Now
whereas
〈◊〉
alledgeth
,
That
the
He-goat
is
different
from
the
Third
Beast
;
and
that
the
Prophecie
,
chap.
8.
Habet
rationem
diversam
,
a
different
way
of
Interpretation
:
I
Answer
,
The
He
goat
and
the
Third
Beast
are
all
one
,
so
farforth
as
both
are
Types
of
the
same
Empire
,
under
one
and
the
same
People
.
And
for
the
Partition
of
the
Greek
Kingdom
,
between
Alexander
and
his
Successors
;
this
doth
no
more
hinder
the
Type
of
that
Kingdom
by
one
Third
Beast
,
then
it
doth
hinder
the
delineation
by
one
He-goat
.
But
now
to
produce
some
Reasons
that
Alexander
divided
from
his
Successors
cannot
be
the
Third
Kingdom
Typed
by
the
Brass-Metal
,
or
the
Third
Beast
.
First
,
All
the
Kingdoms
were
persecuting
States
,
such
that
did
afflict
the
People
of
God
.
But
Alexander
,
if
you
divide
him
from
his
Successors
,
did
not
afflict
the
Church
of
the
Jews
,
neither
were
they
Persecuted
in
all
the
times
of
his
Empire
.
Secondly
,
The
Metal-Kingdoms
are
so
constituted
,
that
the
latter
are
of
a
more
hard
and
Tyrannical
disposition
against
the
Saints
.
Now
take
Alexander
,
in
sensu
diviso
,
take
him
several
from
his
Successors
,
how
was
his
Kingdom
of
more
hard
disposition
against
the
Saints
,
than
was
either
Babylon
or
Persia
going
before
?
His
Monarchy
was
but
for
a
few
years
,
and
there
was
no
Persecution
of
the
People
of
the
Jews
in
all
his
time
.
Thirdly
,
The
Beast
that
came
up
our
of
the
Sea
after
the
Persian
Bear
,
is
expresly
said
to
have
four
Heads
,
vers.
6.
Now
take
Alexander
severally
from
his
Successors
,
what
four
Heads
,
or
what
four
Divisions
were
there
in
his
Kingdom
?
For
in
his
time
the
Beast
was
so
far
from
having
four
Heads
,
that
it
had
no
Heads
or
Divisions
at
all
:
Therefore
we
must
necessarily
conclude
,
That
the
Third
Beast
doth
represent
and
fig●…re
the
Graecian
Kingdom
,
which
in
a
famous
revolution
of
State
,
became
divided
into
four
Parts
.
Now
,
whereas
the
learned
Interpreter
doth
distinguish
the
Kingdom
of
Alexander
from
the
Dominion
of
his
Successors
,
I
do
yield
this
to
be
true
:
For
Alexander
being
broken
off
▪
four
Kingdoms
did
stand
up
out
of
that
Nation
.
But
this
is
nothing
to
the
purpose
.
For
these
several
Fractions
and
Divisions
do
not
hinder
the
Unity
of
the
Greek
Monarchy
.
If
it
had
been
the
plot
of
the
Spirit
to
make
a
Third
Monarchy
of
Alexander
,
and
a
Fourth
of
his
Successors
;
why
doth
he
use
the
similitude
of
one
He-goat
for
the
representation
of
two
Monarchies
?
Why
are
two
Empires
set
forth
under
one
figure
?
And
whereas
he
strongly
bindeth
upon
this
,
That
all
Four
Successors
are
expresly
called
,
One
Kingdom
,
vers.
23.
Saving
the
great
Worth
and
Learning
of
the
Author
,
he
is
deceived
in
this
Point
:
For
when
it
is
said
,
In
the
latter
end
of
their
Kingdom
,
when
transgressors
are
come
to
the
full
;
a
King
,
of
fierce
countenance
,
shall
stand
up
:
Now
in
these
words
,
In
the
latter
end
of
their
Kingdom
;
this
is
not
only
meant
of
the
Kingdom
of
the
Four
Successors
,
contradistinct
to
the
Kingdom
of
Alexander
;
but
the
expression
is
concerning
the
whole
Kingdom
of
the
Greeks
,
opposed
to
that
of
the
Persians
.
In
the
description
of
the
He-goat
,
Four
Kingdoms
are
said
to
rise
up
out
of
that
Nation
;
and
in
the
latter
end
of
their
Kingdom
(
meaning
the
Greeks
,
when
that
People
shall
have
the
Sovereignty
over
the
Earth
)
a
King
of
fierce
countenance
shall
arise
.
Therefore
we
conclude
,
That
Alexander
,
and
his
Successors
together
,
make
but
one
Greek
Empire
,
under
the
similitude
of
one
He-goat
.
Now
let
us
proceed
.
Piscator
.
By
the
Fourth
Kingdom
(
which
was
prefigured
by
the
Ironthighs
of
the
Image
)
we
must
understand
the
Kingdom
of
the
Successors
of
Alexander
the
Great
.
This
I
have
already
cleared
,
by
comparing
it
with
the
Fourth
Beast
,
chap.
7.
To
which
I
now
adde
another
evident
collation
of
chap.
2.
vers.
43.
with
chap.
11.
vers.
6.
concerning
the
Feet
of
the
Image
(
which
pertain
to
the
Fourth
Kingdom
)
Daniel
speaking
to
Nebuchadnezzar
,
thus
saith
,
Whereas
thou
s●…west
the
Iron
mixed
with
miry
Clay
,
they
shall
mingle
themselves
with
the
seed
of
men
,
but
they
shall
not
cleave
one
to
the
other
,
even
as
Iron
is
not
mixed
with
Clay
.
Now
this
very
same
thing
the
Angel
Gabriel
doth
declare
concerning
the
Successors
of
Alexander
;
to
wit
,
The
Seleucidae
and
the
Lagidae
,
chap.
11.
And
in
the
end
of
the
years
they
shall
joyn
themselves
together
;
for
the
King's
Daughter
of
the
South
shall
come
to
the
King
of
the
North
,
to
make
an
Agreement
;
but
she
shall
not
retain
the
power
of
the
Arm
,
neither
shall
he
stand
,
nor
his
Arm.
From
hence
it
is
manifest
,
by
the
Fourth
Kingdom
,
Represented
by
the
Feet
of
the
Image
,
this
cannot
be
understood
of
the
Roman
Empire
,
seeing
it
was
diverse
from
that
of
the
Graecians
.
Answer
.
The
Character
of
the
mixture
of
Marriages
drawn
from
that
collation
between
chap.
2.
vers.
43.
and
chap.
11.
vers
6.
This
,
of
all
others
,
seemeth
to
be
the
grand
Argument
.
But
to
say
the
truth
,
and
that
upon
tryal
,
I
here
find
that
Interpreters
do
usually
build
upon
Three
notable
False
Principles
.
First
,
They
take
the
Fourth
Kingdom
as
divided
in
all
time
;
and
therefore
they
look
after
the
interchangable
marriages
of
the
Seleucidae
and
Lagidae
to
make
up
the
Union
.
But
in
this
they
erre
:
For
the
Fourth
Kingdom
,
as
long
as
it
is
in
the
Iron-Legs
,
it
is
not
di●…ided
at
all
:
It
is
one
intire
Dominion
,
and
therefore
needeth
no
Uniting
by
mixture
of
marriages
.
The
Division
beginneth
not
till
you
come
to
the
Feet
,
part
of
Iron
,
and
part
of
Clay
.
But
let
us
hear
the
words
themselves
▪
A●…d
the
Fourth
Kingdom
shall
be
strong
as
Iron
,
forasmuch
as
Iron
breaket●…
in
p●…eces
,
and
subdueth
all
things
;
and
as
Iron
that
breaketh
all
these
,
shall
it
break
in
pieces
and
bruise
.
So
then
,
the
Fourth
Kingdom
,
so
long
as
it
is
in
the
Iron-Legs
,
is
more
strong
than
any
going
before
.
There
arose
first
a
Kingdom
of
Gold
,
in
all
fulness
of
power●…
an●…
then
afterwords
,
a
Kingdom
of
Silver
:
and
a
third
〈◊〉
Brass
,
that
should
rule
over
all
:
and
then
last
of
all
,
a
Kingdom
of
Iron
,
which
should
break
in
pieces
and
su●…due
all
the
former
Metals
.
But
how
is
this
verified
in
the
Fourth
Kingdom
?
The
strength
and
power
of
the
Kingdom
was
chiefly
in
the
Iron-Legs
:
when
it
came
to
the
Feet
and
Toes
,
it
then
became
divided
;
and
was
partly
strong
,
and
〈◊〉
broken
.
If
we
look
narrowly
to
the
words
,
there
is
a
description
of
the
Fourth
Kingdom
in
the
〈◊〉
●…ate
thereof
.
First
,
It
i●…
described
as
one
intire
Kingdom
ru●…ing
over
all
the
Earth
;
and
so
it
was
in
the
first
times
when
it
was
in
the
Iron
▪
Legs
.
Secondly
,
It
is
described
as
a
divided
Kingdom
into
many
parts
;
and
so
it
was
in
its
last
times
in
the
Feet
,
part
of
Iron
,
and
part
of
Clay
:
If
this
be
so
,
How
far
doth
Piscator
,
and
other
Interpreters
of
his
way
,
depart
from
the
Truth
?
First
,
They
make
the
Fourth
,
the
mightiest
Kingdom
,
to
consist
meerly
of
the
Fragments
and
broken
pieces
of
Alexander's
Dominion
.
Secondly
,
That
which
is
more
,
They
make
it
a
Kingdom
broken
and
divided
in
all
its
times
;
when
it
became
divided
in
its
last
times
only
.
Thirdly
,
They
plead
the
mixture
of
Marriages
between
the
Seleuc●…dae
and
the
Lagidae
,
in
the
Iron-Legs
of
the
Image
:
and
yet
it
standeth
them
upon
to
prove
,
That
the
Fourth
Kingdom
was
divided
,
when
it
was
in
the
Iron-Legs
.
The
Scripture
saith
no
such
thing
,
but
rather
the
contrary
:
as
long
as
it
was
in
the
Iron-Legs
,
it
was
an
absolute
,
intire
,
and
undivided
Kingdom
.
And
therefore
where
there
is
no
division
into
pieces
,
what
need
is
there
of
mingling
to
make
an
Union
?
Secondly
,
They
usually
take
it
for
granted
,
That
the
Fourth
Kingdom
is
divided
into
two
parts
;
and
therefore
they
mainly
insist
upon
the
division
between
the
Seleucidae
and
the
Lagidae
.
We
yield
that
there
is
a
division
in
the
Feet
and
Toes
of
the
Image
:
but
how
is
it
proved
,
That
this
is
a
division
into
Two
parts
only
,
and
no
more
?
The
words
of
the
text
are
these
:
The
Legs
were
of
Iron
,
and
the
Feet
part
of
Iron
,
and
part
of
Clay
.
The
Chaldee
hath
it
,
Out
of
those
parts
that
w●…e
of
Iron
,
and
those
parts
that
were
of
Clay
.
The
materials
of
the
Feet
were
Iron
and
Clay
;
of
these
the
several
parts
of
the
Fourth
Kingdom
were
tempered
.
But
how
is
it
proved
,
That
the
Kingdom
was
divided
into
Two
parts
only
,
and
no
more
?
They
that
build
upon
this
,
as
upon
an
undoubted
Principle
,
should
first
make
it
appear
,
That
it
is
so
.
For
,
where
doth
Daniel
in
his
Exposition
make
mention
of
any
such
bipartite
State
?
How
can
this
be
proved
from
his
words
?
For
thus
it
is
in
the
text
;
Whereas
thou
sawest
the
Feet
and
Toes
,
part
of
Potters
Clay
,
and
part
of
Iron
;
the
Kingdom
shall
be
divided
:
or
,
(
as
Iunius
rendreth
it
)
R●…gna
erunt
divers●…
,
There
shall
be
diverse
Kingdoms
.
But
how
is
it
proved
,
That
the
Kingdom
is
divided
only
into
Two
parts
,
and
that
the
diverse
Kingdoms
are
only
two
and
no
more
?
Let
us
refer
that
matter
to
that
other
description
,
chap.
7.
And
is
there
any
thing
there
spoken
,
to
prove
the
bipartite
State
of
the
Fourth
Kingdom
?
For
if
we
must
suppose
,
That
the
Seleucidae
and
the
Lagidae
,
are
the
Two
Iron-Legs
,
or
divisions
of
the
Fourth
Empire
,
why
is
not
this
repeated
again
,
or
somthing
to
this
purpose
,
in
the
seventh
Chapter
?
All
agree
in
it
,
That
there
is
a
description
of
one
and
the
same
Kingdom
in
both
texts
.
Now
then
,
in
the
seventh
Chapter
there
is
no
mention
made
of
this
division
,
only
there
it
is
said
,
That
Ten
Kings
or
Kingdoms
shall
arise
,
and
another
shall
arise
up
after
them
.
Here
it
is
plainly
said
,
what
that
Number
of
Kingdoms
is
,
into
which
the
Fourth
Empire
shall
be
divided
,
scil.
into
Ten
inferiour
Realms
.
These
then
are
the
parts
of
the
Fourth
Empire
that
shall
mingle
themselves
with
the
seed
of
men
in
the
latter
times
of
that
Dominion
.
There
is
nothing
spoken
in
the
text
con●…erning
the
bipartite
State
,
nothing
concerning
the
Seleucidae
and
the
Lagidae
;
but
that
multiplicity
of
lesser
States
in
the
Feet
and
Toes
of
the
Image
,
are
here
defined
and
declared
to
be
Ten
in
Number
,
the
proper
Character
and
print-mark
of
the
Roman
Dominion
,
Rev.
17.
Object
.
You
will
say
,
That
the
two
Legs
of
the
Image
do
signifie
the
double
state
of
the
Fourth
Kingdom
;
and
these
are
the
Seleucidae
and
the
Lagidae
.
Sol
:
This
is
but
a
Fancy
,
as
I
have
formerly
proved
;
for
if
you
look
to
the
Exposition
of
the
text
in
Daniel's
own
words
,
The
Fourth
Kingdom
was
so
far
from
being
bipartite
,
that
it
was
not
at
all
partite
or
divided
,
as
long
as
it
was
in
the
Legs
;
the
division
beginning
only
in
the
Feet
and
Toes
.
But
if
any
stand
upon
the
Analogie
and
similitude
,
That
therefore
the
Kingdom
must
be
divided
into
Two
parts
,
because
there
are
two
Legs
in
the
Body
of
man
;
I
would
here
know
also
,
by
the
same
method
of
Interpretation
,
what
is
meant
by
the
Knees
,
the
Ancles
,
and
other
parts
of
the
Legs
?
Must
we
finde
out
a
signification
for
all
these
?
The
Kingdom
of
Babel
is
compared
to
an
Head
of
Gold
;
must
we
look
then
what
is
signified
by
the
Eyes
,
the
Nose
,
the
Mouth
,
the
Beard
,
the
Lips
,
and
other
parts
of
the
Head
;
and
so
apply
several
significations
to
the
Babylonian
Kingdom
?
This
were
to
trifle
in
a
serious
matter
.
It
is
a
good
observation
of
Dr
Willets
,
That
the
Image
is
no
Natural
,
but
a
voluntary
sign
;
and
therefore
we
are
not
to
seek
for
a
signification
beyond
the
intent
of
the
Type
.
The
intent
of
the
Type
,
by
the
Legs
of
the
Image
,
as
by
the
lowest
region
and
part
of
the
Body
of
Man
,
is
to
set
forth
the
Fourth
and
last
Monarchical
Kingdom
,
and
the
Fourth
and
last
period
of
time
.
We
can
prove
no
more
by
the
simili●…ude
,
than
it
will
signifie
:
and
here
it
is
plain
,
That
the
Two
Legs
do
signifie
no
more
than
the
Two
Thighs
,
the
Two
Sides
;
and
these
do
not
signifie
the
bipartite
State
of
the
Third
Kingdom
.
Thirdly
,
They
take
it
for
a
granted
Truth
,
That
the
twodivided
State
is
the
proper
Character
of
the
Graecian
Kingdom
;
and
therefore
they
look
to
the
Seleucidae
,
or
Lagidae
,
as
the
immediate
parts
and
divisions
of
that
Empire
.
But
herein
also
they
are
greatly
deceived
:
For
it
is
plain
from
chap.
8.
That
the
Graecian
is
quadri-partite
.
In
a
famous
change
of
State
,
that
Empire
became
divided
into
Four
Kingdoms
.
The
Goat
is
the
Kingdom
of
Graecia
;
the
Four
Horns
are
Four
Kingdoms
that
shall
arise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
out
of
that
Nation
,
vers.
22.
And
this
is
the
reason
wherefore
the
Third
Beast
is
said
to
have
Four
Heads
,
because
of
the
quadri-partite
Estate
of
that
Empire
.
From
whence
we
collect
,
That
Piscator
,
and
other
Interpreters
that
follow
his
judgement
,
do
erre
from
the
Truth
,
when
they
would
have
the
Seleucidae
and
the
Lag●…dae
to
be
the
two
parts
of
the
Greek
Empire
.
To
speak
properly
,
Neither
the
Graecian
,
nor
the
Roman
,
can
be
set
forth
by
this
Character
,
sith
the
Graecian
is
described
in
the
Scripture
in
the
nature
of
a
Tetrarchy
,
or
a
Kingdom
divided
into
Four
parts
;
and
the
Roman
in
the
nature
of
a
Decarchy
,
or
a
Kingdom
divided
into
ten
inferiour
Realms
.
These
are
the
Three
False
Principles
on
which
Interpreters
do
usually
build
,
and
therefore
the
interpretation
cannot
be
good
that
standeth
upon
such
a
sandy
foundation
.
For
the
mixture
of
Marriages
,
which
Piscator
calleth
Evidentem
collationem
,
an
evident
collation
;
I
do
acknowledge
that
the
mixture
of
Marriages
mentioned
chap.
2.
is
again
repeated
chap.
11.
In
the
one
text
it
is
said
,
That
they
shall
mingle
themselves
with
the
seed
of
men
:
And
in
the
other
,
That
there
is
an
interchangeable
Marriage
,
one
or
two
,
betwixt
the
Seleucidae
and
the
Lagidae
.
But
what
of
all
this
?
They
that
are
like
in
some
things
,
are
not
altogether
the
same
.
If
that
general
rule
,
Omne
simile
non
est
idem
,
were
observed
in
the
Exposition
of
Daniel
and
the
Revelation
,
we
should
have
a
cleerer
sense
of
some
Visions
then
now
we
have
.
But
this
great
Fallacy
hath
imposed
upon
Interpreters
;
they
have
taken
that
for
the
same
,
which
is
parallel
in
some
things
only
.
There
are
some
that
have
gone
so
far
in
these
times
,
as
that
they
have
taken
the
little
Horn
for
some
late
Princes
;
some
,
for
Mahomet
,
and
some
for
this
,
and
some
for
that
.
Here
I
confess
there
may
be
a
similitude
in
some
particulars
,
and
the
Allusion
may
hold
in
some
few
Circumstances
:
But
if
you
go
to
the
whole
Body
of
the
notes
of
the
little
Horn
,
and
to
the
scope
of
the
text
,
here
it
will
be
very
hard
to
make
good
the
Assertion
.
There
is
a
resemblance
only
between
the
Marriages
,
mentioned
chap.
2.
and
chap.
11.
But
if
we
go
to
the
main
scope
,
the
whole
carriage
of
the
text
doth
plainly
shew
That
the
Roman
is
the
Fourth
Kingdom
;
and
so
conseque●…ly
,
the
mixture
of
Marriages
,
and
the
mingling
〈◊〉
the
seed
of
men
,
must
necessarily
be
in
the
Roman
Kingdom
.
And
yet
further
,
To
satisfie
the
doubt
,
They
who
do
look
more
diligently
into
the
sense
of
the
Prophecie
,
they
find
many
things
in
the
Graecian
,
which
are
but
as
Types
and
Figures
of
some
notable
events
in
the
Roman
Kingdom
.
Let
us
take
for
Instance
,
the
little
Horn
mentioned
in
the
Eighth
of
Daniel
.
Now
here
all
do
agree
,
That
Antiochus
Epiphanes
is
the
little
Horn
meant
in
this
Chapter
:
yet
whosoever
he
is
that
diligently
readeth
the
words
of
St.
Paul
,
in
2
Thess.
2.
he
shall
find
that
the
Apostle
doth
apply
many
things
to
the
Roman
Antichrist
,
and
so
doth
Iohn
in
the
Revelation
,
that
are
here
ascribed
to
Antiochus
Epiphanes
.
To
salve
the
matter
,
Interpreters
tell
us
,
That
Antiochus
is
the
Figure
of
the
Antichrist
to
come
.
We
may
proceed
in
the
same
Method
,
and
so
we
may
say
,
That
the
interchangeable
Marriages
between
the
Seleuc●…dae
and
the
Lagidae
,
are
but
Figures
of
the
future
mingling
with
the
seed
of
men
,
and
of
all
other
means
that
shall
be
used
to
the
keeping
up
of
the
Roman
Kingdom
in
the
last
and
Antichristian
State
thereof
.
But
,
let
us
proceed
.
Piscator
.
The
same
thing
also
may
be
cleerly
demonstrated
from
the
words
,
vers.
34
,
35.
where
Daniel
,
among
many
other
things
,
doth
speak
unto
the
King
;
Thou
sawest
till
that
a
stone
was
cut
out
without
hands
,
which
smote
the
Image
upon
the
Feet
that
were
part
of
Iron
,
and
part
of
Clay
,
and
brake
them
to
pieces
:
And
the
stone
which
smote
the
Image
,
became
a
great
Mountain
,
and
filled
the
whole
Earth
.
This
Stone
Daniel
doth
expound
,
vers.
44.
to
be
the
Kingdom
that
never
shall
be
destroyed
,
and
is
the
Kingdom
of
Christ
:
for
the
Kingdom
of
Christ
began
then
to
fill
the
whole
Earth
by
the
preaching
of
the
Gospel
,
after
the
overthrow
of
those
Four
Kingdoms
,
as
it
is
evident
from
the
text
.
And
truly
,
about
the
beginning
of
the
Roman
Empire
,
Christ
was
Born
,
when
Augustus
did
bear
Rule
,
&c.
In
the
35
year
from
his
Birth
,
he
sent
the
holy
Spirit
from
Heaven
into
the
Apostles
,
with
whose
Power
they
being
endued
,
did
Preach
the
Gospel
first
at
Ierusalem
to
the
Iews
,
and
then
afterward
everywhere
in
the
whole
world
to
the
Gentiles
,
as
the
Book
of
the
Acts
doth
testifie
.
Therefore
,
sith
at
the
Rising
of
the
Kingdom
of
Christ
,
and
at
his
filling
the
whole
Earth
,
the
Fourth
Kingdom
,
prefigured
by
this
Image
,
was
already
destroyed
:
and
seeing
also
that
the
Roman
Empire
did
continue
at
that
time
;
it
doth
necessarily
follow
,
That
that
Fourth
Kingdom
cannot
any
way
be
understood
of
the
Empire
of
the
Romans
.
Answer
.
That
the
Stone
cut
out
of
the
Mountain
,
is
the
Kingdom
of
Christ
;
to
this
we
freely
Assent
.
But
whereas
Piscator
doth
alledge
,
That
all
the
Four
Metal-Kingdoms
did
expire
at
the
beginning
of
Christ's
Kingdom
;
this
we
Deny
.
Let
us
consider
the
words
of
the
text
,
for
they
must
govern
in
this
case
.
First
,
It
is
said
,
concerning
the
Kingdom
represented
by
the
Stone
cut
out
of
the
Mountain
,
That
in
the
dayes
of
these
Kingdoms
,
will
the
God
of
Heaven
raise
up
a
Kingdom
that
never
shall
be
destroyed
.
If
this
be
so
,
it
will
necessarily
follow
,
That
the
Roman
must
be
one
of
the
Four
Metal-Kingdoms
;
because
our
Saviour
was
Born
,
his
Gospel
was
Preached
,
the
Gentiles
were
brought
to
the
Faith
,
in
those
times
when
the
Romans
had
the
Sovereign
Dominion
over
the
Earth
;
and
particularly
over
those
parts
where
the
Church
was
seated
.
The
Seleucian
Kingdom
was
destroyed
,
and
all
that
tract
of
Land
from
Euphrates
to
the
Border
of
Egypt
,
was
wholly
brought
under
the
power
of
the
Romans
.
Therefore
,
sith
the
Kingdom
of
Christ
began
in
the
times
of
the
Roman
,
the
Roman
must
necessarily
be
the
Fourth
,
and
the
last
Kingdom
.
Secondl●…
,
It
is
said
,
That
the
Stone
became
a
great
M●…untain
,
and
filled
the
whole
Earth
.
Now
,
when
did
thi●…
come
to
pass
?
The
Kingdom
of
Christ
was
weak
and
small
at
his
In●…arnation
,
and
in
the
times
immediately
following
.
But
after
that
the
Stone
smote
the
Image
upon
the
Feet
and
Toes
,
after
that
he
had
broken
the
Roman
Kingdom
,
in
the
last
and
Antichristian
state
thereof
;
then
,
and
not
till
then
,
it
became
a
Mountain
,
and
filled
the
whole
Earth
.
Now
this
was
not
at
the
Incarnatio●…
,
but
we
look
for
the
performance
thereof
at
the
setting
up
of
the
Majestical
Kingdom
of
Christ
;
as
it
is
plainly
discovered
in
the
whole
Book
of
the
Revelation
.
Thirdly
,
It
is
said
,
That
the
Stone
smote
the
Image
upon
the
Feet
and
Toes
,
that
were
part
of
Iron
,
and
part
of
Clay
.
This
sheweth
plainly
,
That
the
Seleucidae
and
the
Lagidae
cannot
be
the
Fourth
and
the
last
Metal-Kingdom
For
the
Kingdom
of
Christ
did
never
so
much
as
touch
these
Kingdoms
.
They
were
all
utterly
destroyed
by
the
power
of
the
Romans
before
the
Coming
of
Christ
in
the
Flesh.
Now
,
if
you
apply
this
to
the
Roman
,
as
to
the
last
of
the
Four
Persecuting
Empires
,
the
Kingdom
of
Christ
in
these
last
times
must
consume
the
Roman
Kingdom
,
in
the
Antichristian
state
thereof
,
as
it
is
cleer
by
the
whole
Book
of
the
Revelation
.
Object
.
But
whereas
Piscator
doth
alledge
,
That
the
Kingdom
of
Christ
did
begin
to
fill
the
whole
Earth
,
when
the
Gentiles
far
and
neer
,
were
brought
to
the
Faith
,
by
the
Preachi●…g
of
the
Apostles
.
Sol.
I
do
not
Deny
,
but
that
the
Kingdom
of
Christ
in
the
Apostles
time
did
then
begin
to
fill
the
Earth
.
For
the
bounds
of
his
Spiritual
Kingdom
were
much
enlarged
by
their
travel
▪
But
what
is
this
to
the
purpose
?
The
text
speaketh
plainly
of
a
Monarchical
Kingdom
;
of
such
a
Kingdom
(
opposed
to
the
Four
Monarchies
)
that
shall
subdue
,
and
fill
the
whole
Earth
.
The
Apostles
Preached
the
Gospel
among
all
Nations
;
and
by
name
,
Saint
Paul
filled
all
places
from
Ierusalem
to
Illyricum
,
with
the
Gospel
of
Christ
.
Yet
nevertheless
,
for
all
this
large
spreading
of
the
Gospel
,
there
was
no
destruction
of
the
Roman
Kingdom
.
In
those
times
,
the
Romans
continued
their
Power
and
Tyranny
,
though
the
Gospel
of
Christ
was
Preached
everywhere
.
But
when
the
stone
shall
become
a
Mountain
,
and
fill
the
whole
Earth
;
before
this
can
be
done
,
the
Stone
must
strike
the
Image
upon
the
Feet
and
Toes
thereof
.
The
Tyranny
of
the
Roman
Kingdom
must
be
broken
by
the
Power
of
the
Gospel
,
before
the
Kingdom
of
Christ
can
be
set
up
in
the
Throne
.
Now
,
if
we
apply
these
things
to
the
times
,
we
shall
find
that
the
Church
was
in
perpetual
conflict
with
the
Empire
of
the
Romans
for
300
year●…
together
,
in
all
the
times
of
the
Ten
first
Persecutions
.
Now
it
is
said
of
the
Primitive
Mareyrs
,
That
they
overcame
him
;
to
wit
,
The
Persecuting
Empire
,
by
the
Blood
of
the
Lamb
,
and
by
the
Word
of
their
Testimony
;
and
they
loved
not
their
lives
unto
the
death
,
Rev.
12.
11.
By
the
scope
of
the
place
it
is
clear
,
That
the
Lord
Christ
by
his
Power
,
and
his
Martyrs
by
their
Sufferings
,
both
together
,
did
break
the
Tyranny
of
that
Persecuting
Empire
.
It
is
said
of
them
,
That
they
overcame
him
,
to
wit
,
the
Dragon
with
Seven
Heads
and
Ten
Horns
.
The
Saints
by
their
Sufferings
did
overcome
him
;
and
so
the
Gospel
was
set
up
as
the
regent
Law
.
The
Woman
brought
forth
a
Man-Child
that
should
Rule
all
Nations
with
a
Rod
of
Iron
.
This
is
meant
of
the
Reign
of
Christ
upon
the
Earth
;
and
there
were
some
beginnings
thereof
in
the
times
of
Constantine
the
Great
,
as
appears
by
the
scope
of
the
text
,
vers.
9
,
10
,
11.
Now
,
whereas
it
came
to
pass
afterwards
,
That
the
Christian
Empire
was
broken
to
pieces
by
the
coming
down
of
the
barbarous
Nations
out
of
the
North
,
and
Ten
Kings
rose
out
of
the
Ruines
of
the
Empire
aforesaid
;
Then
also
,
according
to
the
Prophecies
,
a
New
Persecuting
Empire
was
Erected
,
to
try
the
Faith
and
Patience
of
the
Saints
.
This
in
the
whole
Prophecie
is
called
,
The
Antichristian
Empire
,
or
,
The
Roman
Kingdom
in
the
last
Edition
thereof
.
Now
,
this
Kingdom
also
shall
be
broken
in
pieces
by
the
Preaching
of
the
eternal
Gospel
;
the
Nations
shall
be
undeceived
,
and
the
Gospel
shall
be
set
up
as
the
regent
Law
,
as
it
began
to
be
set
up
in
the
times
of
Constantine
the
Great
,
but
was
hi●…dered
afterward
.
But
now
it
shall
be
far
otherwise
:
The
Kingdom
of
Christ
shall
be
so
set
up
,
after
the
breaking
in
pieces
of
the
Toes
and
Feet
of
the
Image
,
after
the
wearing
out
of
the
Antichristian
Tyranny
,
that
he
shall
Reign
1000
years
.
From
all
that
hath
been
said
,
it
is
clear
,
That
we
must
look
after
the
Monarchical
beginning
of
the
Kingdom
of
Christ
according
to
the
Prophecies
.
Of
this
we
shall
have
some
occasion
to
speak
more
largely
afterward
.
Now
let
us
consider
what
is
Alledged
by
Polanus
.
Polanus
.
The
Scope
of
Daniel
,
is
,
To
speak
of
those
great
Empires
only
that
should
stand
up
one
after
another
till
Christ
,
in
those
Territories
where
the
Babylonian
began
.
Now
the
Roman
had
nothing
that
the
Babylonian
had
,
but
only
Syria
and
Egypt
:
He
had
nothing
that
the
Persian
had
,
more
than
the
Babylonian
,
but
Asia
the
Less
.
Therefore
the
Roman
is
not
to
be
accounted
one
of
the
Four
Empires
.
Answer
.
It
is
true
that
the
Roman
went
no
further
Eastward
than
the
River
Euphrates
,
neither
did
he
possess
many
of
those
Eastern
Countries
which
were
formerly
under
the
Babylonian
and
Persian
Monarchies
.
But
what
of
all
this
?
It
is
enough
for
our
purpose
,
That
he
possessed
all
those
Countries
on
this
side
Euphrates
,
which
were
the
Continent
of
the
Church
.
In
the
Churches
Continent
the
Roman
was
the
Successor
of
the
Babylonian
,
Persian
,
and
Graecian
Empires
.
For
look
what
Monarchy
the
Babylonian
began
over
the
People
of
the
Jews
,
the
same
was
continued
by
the
Romans
,
when
their
time
came
to
have
the
Monarchy
over
the
Church
.
If
this
be
a
truth
,
we
may
quickly
Answer
the
Objection
of
Dr
Willet
,
which
is
much
to
the
same
effect
.
These
are
his
words
:
This
Vision
of
an
humane
Image
,
signified
one
united
Body
,
consisting
of
divers
Kingdoms
,
one
succeeding
another
,
as
the
parts
of
the
Body
do
joyn
one
to
another
,
the
Beginning
and
Head
of
which
was
Babylon
.
And
then
he
addeth
,
The
Roman
Monarchy
being
distant
at
least
1200
miles
,
could
not
make
one
united
Body
with
it
.
Therefore
that
Monarchy
cannot
here
fitly
be
understood
.
By
the
same
Reason
he
might
Argue
,
The
Graecian
Kingdom
being
distant
many
miles
from
the
Babylonian
and
Persian
,
therefore
it
cannot
be
compacted
into
the
same
Image
of
Persecuting
Empires
.
But
this
is
not
the
Point
which
we
are
on
.
For
we
are
not
to
measure
the
Monarchies
by
the
Longitude
,
Latitude
,
and
Distance
of
place
▪
but
by
the
same
Succession
of
Monarchical
Dominion
over
the
Churches
Territories
▪
In
this
sense
,
the
Roman
may
be
placed
in
the
same
Image
of
Monarchical
Empires
,
as
long
as
he
did
continue
the
same
Sovereignty
over
the
Church
which
the
Babylonian
began
.
And
therefore
when
the
Scriptures
do
call
the
City
of
Rome
by
the
Name
of
Babylon
,
it
is
a
very
proper
Expression
;
for
she
did
continue
the
same
Tyranny
over
the
Saints
which
the
Babylonians
began
.
And
it
is
clear
also
,
That
the
same
Empire
did
Devolve
and
Descend
upon
the
Romans
in
the
Fourth
Alteration
and
Change
of
State
.
But
let
us
proceed
.
Polanus
.
At
the
Coming
of
Christ
,
the
Kingdom
represented
by
the
Feet
and
Toes
,
was
ruined
;
but
so
was
not
the
Kingdom
of
the
Romans
,
which
was
not
compleat
till
the
time
of
Trajan
.
Therefore
the
Roman
is
not
the
Fourth
Kingdom
.
Answer
.
I
have
already
touched
this
Point
in
my
Answer
to
Piscator
;
but
because
I
see
many
Excellent
Expositors
build
upon
this
Principle
,
That
the
Kingdom
of
Christ
Beginneth
at
the
Dissolution
of
all
Four
Metal-Kingdoms
,
and
that
this
Dissolution
was
at
his
Incarnation
:
Because
they
build
strongly
upon
this
,
we
will
bestow
the
more
pains
to
enquire
into
the
matter
.
To
the
clearing
of
this
,
let
us
look
to
that
which
the
text
naturally
affordeth
,
and
then
let
us
make
Application
.
From
the
Second
Chapter
of
Daniel
,
we
gather
these
Four
Observations
.
First
,
Concerning
the
time
of
the
Beginning
of
the
Kingdom
of
Christ
,
it
must
be
in
the
latter
times
.
For
though
it
is
only
said
,
That
in
the
dayes
of
these
Kingdoms
(
speaking
indefinitely
)
shall
the
God
of
Heaven
raise
up
a
Kingdom
,
that
never
shall
be
destroyed
:
yet
in
the
scope
of
the
Vision
,
it
is
implyed
to
be
in
the
times
of
the
last
Metal-Kingdom
.
For
,
according
to
the
Order
of
the
Vision
,
Nebuchadnezzar
first
saw
the
Head
of
Gold
,
then
the
Breast
of
Silver
,
the
Belly
and
Thighs
of
Brass
,
the
Legs
of
Iron
,
the
Feet
and
Toes
,
part
of
Iron
,
and
part
of
Clay
.
And
then
after
some
consideration
,
he
saw
a
Stone
cut
out
of
the
Mountain
,
that
smote
the
Image
upon
his
Feet
.
Therefore
the
Beginnings
of
the
Kingdom
of
Christ
were
in
the
latter
times
,
when
the
Image
was
in
its
last
and
lowest
Region
.
At
leastwise
,
the
eminent
operation
of
Christ's
Kingdom
was
upon
the
Feet
and
Toes
of
the
Image
.
Secondly
,
We
are
to
observe
,
That
the
Kingdom
of
Christ
was
small
in
the
beginning
:
it
was
a
little
Stone
cut
out
of
the
Mountain
:
For
look
what
difference
there
is
betwixt
a
little
Stone
and
a
great
Mountain
;
so
the
same
difference
is
betwixt
the
Kingdom
of
Christ
when
it
began
,
and
that
Kingdom
when
it self
became
a
Mountain
and
filled
the
Earth
.
Calvin
upon
the
place
speaketh
very
well
:
Propheta
admonet
exordia
Regni
Christi
fore
contempta
.
The
Prophet
doth
well
admonish
us
,
the
beginnings
of
the
Kingdom
of
Christ
to
be
weak
and
contemptible
.
Thirdly
,
We
are
to
Note
also
,
That
the
progress
of
this
Kingdom
was
from
small
beginnings
:
First
,
it
was
a
Stone
cut
out
of
the
Mountain
,
and
then
by
degrees
in
time
(
though
the
space
of
time
is
not
expressed
in
the
text
)
it
became
a
Mountain
,
and
filled
the
Earth
.
Fourthly
,
Concerning
the
means
of
the
encrease
,
how
it
came
to
that
plentitude
,
or
fulness
of
Power
.
It
smote
upon
the
Feet
and
Toes
of
the
Image
,
and
so
the
Iron
,
the
Clay
,
●…he
Brass
,
the
Silver
,
the
Gold
,
were
broken
all
together
,
and
the
Stone
became
a
Mountain
and
filled
the
Earth
,
vers.
34
,
35.
These
are
the
Four
Observations
drawn
from
the
Second
Chapter
:
Now
let
us
apply
our selves
to
Polanus
,
and
other
Interpreters
of
that
way
.
And
here
we
agree
,
That
the
Kingdom
of
Christ
did
in
some
sense
begin
at
his
Incarnation
.
And
this
is
one
chief
Argument
to
prove
the
Roman
to
be
the
Fourth
Kingdom
;
because
the
Lord
Christ
came
in
the
Flesh
,
and
his
Gospel
was
Preached
,
and
many
Churches
were
gathered
,
when
the
Romans
did
bear
rule
.
But
our
Question
is
,
Whether
did
the
Kingdom
of
Christ
begin
as
the
Fifth
Monarchy
,
as
a
Mountain
that
did
fill
the
Earth
?
In
this
sense
he
cannot
be
said
to
begin
in
that
fulness
and
amplitude
of
power
at
the
Incarnation
.
For
,
from
the
scope
of
the
text
it
is
plain
,
That
the
Kingdom
of
Christ
was
small
in
the
beginning
:
Secondly
,
That
it
grew
by
degrees
:
Thirdly
,
That
the
means
of
the
encrease
was
by
wearing
out
the
Fourth
Kingdom
.
The
Stone
smote
the
Image
upon
the
Feet
and
Toes
,
and
so
became
a
Mountain
,
and
filled
the
Earth
.
If
we
apply
this
to
the
event
,
The
Kingdom
of
Christ
began
when
the
Romans
did
bear
rule
.
His
Kingdom
was
small
in
the
beginning
;
but
by
degrees
,
first
by
wearing
out
Rome
Imperial
,
and
after
that
,
by
wearing
out
Rome
Papal
,
this
Kingdom
of
Christ
shall
come
to
the
fulness
of
all
Monarchical
power
over
the
whole
Earth
.
Now
on
the
contrary
;
Let
us
suppose
,
That
the
Seleucidae
and
the
Lagidae
joyntly
,
or
the
Seleucidae
alone
,
do
make
the
Fourth
Metal-Kingdom
.
For
so
Iunius
,
Broughton
,
Piscator
,
Polanus
,
Hayne
,
Willet
,
and
others
,
will
have
it
.
Upon
their
Grounds
,
I
Demand
,
First
,
How
did
the
Kingdom
of
Christ
begin
in
the
times
of
the
Four
Metal-Kingdoms
,
if
the
Seleucidae
and
the
Lagidae
do
make
the
Fourth
Metal-Kingdom
?
Secondly
,
Seeing
the
Kingdom
of
Christ
did
begin
as
a
little
Stone
cut
out
of
the
Mountain
,
How
do
they
prove
that
this
Kingdom
did
come
to
that
small
beginning
in
the
times
of
the
Seleucidae
and
the
Lagidae
?
Thirdly
,
Seeing
the
Kingdom
of
Christ
did
encrease
by
decrees
in
the
duration
of
the
Metal-Kingdoms
,
How
did
it
encrease
in
the
duration
of
the
times
of
the
Seleucidae
and
the
Lagidae
?
Fourthly
,
Seeing
the
means
of
the
encrease
was
by
the
wearing
out
of
the
Fourth
Metal-Kingdom
,
(
the
Stone
smote
the
Image
upon
the
Feet
,
)
How
did
the
Kingdom
of
Christ
wear
out
the
Dominions
of
the
Seleucidae
and
Lagidae
?
Were
they
not
totally
destroyed
some
years
before
the
Coming
of
Christ
in
the
Flesh
,
by
the
means
of
the
Romans
?
All
these
things
put
together
,
do
weaken
that
Principle
of
the
Dissolution
of
all
the
Four
Metal-Kingdoms
at
the
Coming
of
Christ
in
the
Flesh
;
and
that
the
Kingdom
of
Christ
did
begin
at
the
Incarnation
,
in
the
fulness
of
Monarchical
Power
.
Now
,
because
Mr
Hayne
[
](A61453-e14500-b)*
*
In
his
Treatise
concerning
the
Kingdom
of
Christ
upon
the
Earth
.
hath
laboured
very
much
in
this
Point
,
we
will
take
his
Arguments
into
Consideration
.
Mr
Hayne
.
When
Herod
,
Pilate
,
and
the
Iewish
Rulers
rose
up
against
Iesus
Christ
,
God
set
him
to
be
his
King
on
Mount
Sion
,
and
gave
him
so
Eminent
a
Kingdom
,
that
to
it
all
Kings
,
Iudges
,
and
People
must
submit
,
or
else
be
crushed
with
an
Iron-Scepter
.
But
Herod
,
Pilate
,
and
the
Rulers
of
the
Iews
,
rose
up
against
Iesus
Christ
1500
years
ago
,
and
more
.
Therefore
God
set
up
Christ
his
Ki●…g
on
Mount
Sion
,
and
gave
him
a
Kingdom
so
Eminent
1500
years
ago
,
and
more
.
Answer
.
For
the
beginning
of
the
Kingdom
of
Christ
1500
years
ago
,
I
yield
that
this
is
true
according
to
the
right
meaning
of
the
Scriptures
.
But
the
great
Question
is
,
Whether
the
Monarchical
Kingdom
of
Christ
,
when
the
Saints
of
the
most
High
shall
become
the
Monarchical
People
,
whether
did
that
Kingdom
begin
1500
years
ago
,
yea
or
no
?
I
do
call
that
the
Monarchical
Kingdom
of
Christ
(
to
speak
cleerly
in
the
Point
)
not
when
he
hath
a
power
in
himself
greater
than
any
Earthly
Dominion
;
not
when
by
the
merit
of
his
death
,
and
donation
of
his
Father
,
he
beginneth
to
have
right
to
all
Earthly
Kingdoms
,
for
this
was
given
to
him
at
his
Ascension
:
But
by
the
Monarchical
Kingdom
I
understand
,
when
the
Lord
Christ
,
after
the
several
and
respective
times
of
the
Tyrannical
Kingdoms
of
this
world
,
according
to
the
free
Dispensation
of
his
Father
,
doth
actually
take
into
his
Possession
the
Sovereignty
over
the
Earth
,
and
that
his
Gospel
cometh
to
be
the
regent
Law
over
the
Nations
.
Now
,
this
Monarchical
Kingdom
I
deny
that
it
began
1500
years
ago
.
It
is
not
fully
begun
as
yet
,
though
we
have
some
beginnings
thereof
by
the
Preaching
of
the
eternal
Gospel
by
Luther
and
those
that
follow
.
The
scope
of
the
Spirit
in
the
Revelation
is
to
shew
that
this
Kingdom
must
begin
at
the
end
of
the
Dominion
of
the
Beast
,
or
the
Roman
Kingdom
of
the
latest
Edition
.
But
to
come
to
particulars
:
It
is
mentioned
,
Rev.
19.
vers.
1
,
2
,
3
,
4
,
5.
That
when
the
Saints
did
sing
their
Halelujah
at
the
Judgement
upon
the
great
Whore
,
then
a
voyce
was
heard
,
The
Lord
God
Omnipotent
Reigneth
,
vers.
6.
Here
I
demand
,
Did
not
the
Lord
God
Omnipotent
Reign
before
?
He
did
not
Reign
before
,
in
the
sense
of
that
text
▪
For
the
great
Who●…e
had
Ruled
all
the
world
,
and
had
corrupted
the
Earth
by
her
Fornications
:
all
was
under
her
Power
,
and
she
spilt
the
Blood
of
the
Martyrs
at
her
own
pleasure
.
But
at
her
destruction
the
Lord
Christ
did
begin
to
Reign
,
and
that
was
the
time
of
the
marriage
of
the
Lamb
,
of
the
glory
of
the
Gospel-Church
,
when
the
Lamb's
Wife
had
made
her self
ready
,
vers.
7.
So
it
is
said
,
Rev.
11.
15.
The
Kingdoms
of
this
world
are
become
the
Kingdoms
of
our
Lord
,
and
of
his
Christ
;
and
he
shall
Reign
for
ever
and
ever
.
Here
I
demand
,
Were
not
the
Kingdoms
of
this
world
the
Kingdoms
of
Christ
before
the
sound
of
the
Seventh
Trumpet
,
before
the
fall
of
the
great
City
,
before
that
time
when
the
Kingdom
of
the
Beast
began
to
be
destroyed
?
I
Answer
,
They
were
his
Kingdoms
jure
by
Right
,
they
were
his
by
vertue
of
Purchase
1500
years
ago
,
and
more
;
but
he
entered
not
into
the
actual
Possession
till
the
destruction
of
the
Tyrannical
Kingdoms
of
this
world
.
He
received
Institution
▪
&
jus
ad
rem
,
above
1500
years
ago
;
but
he
had
not
In●…uction
&
jus
in
re
,
till
the
destruction
of
the
Beast's
Kingdom
.
And
therefore
these
words
are
specially
and
Emphatically
added
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Thou
hast
taken
to
thy self
thy
great
Power
,
and
hast
Reigned
.
In
which
words
the
holy
Spirit
doth
insinuate
,
That
before
the
sound
of
the
Seventh
Trumpet
,
the
Lord
Christ
by
his
own
free
and
voluntary
permission
did
suffer
the
Beast
,
and
other
Monarchical
States
to
encroach
upon
him
,
and
to
detain
his
Power
for
1260
years
.
At
the
end
of
this
time
he
doth
resume
and
take
the
Power
to
himself
alone
.
This
is
the
scope
of
the
Prophecie
.
And
for
the
Argument
of
Mr
Hayne
,
That
Christ
was
an
established
King
upon
Mount
Sion
,
when
Herod
and
Pontius
Pilate
conspired
against
him
;
I
will
further
adde
,
That
in
those
times
when
the
Beast
ruled
over
all
,
and
when
all
worshipped
his
Image
,
and
received
his
Mark
,
in
those
very
times
the
Lamb
stood
upon
Mount
Sion
,
and
with
him
144000
,
having
their
Fathers
Name
written
in
their
forehead
,
chap.
14.
vers.
1.
Now
,
I
believe
,
none
that
understand
the
scope
of
the
Prophecie
will
affirm
,
That
Christ
was
stated
in
his
Monarchical
Kingdom
in
all
the
times
of
the
Reign
of
Antichrist
upon
the
Earth
.
To
speak
properly
,
These
were
rather
the
times
of
the
Patience
of
the
Saints
,
and
of
the
Exinanition
and
concealment
of
the
Glory
of
Christ's
Kingdom
.
The
Kings
did
agree
to
give
their
Power
to
the
Beast
,
and
must
do
so
till
the
Word
of
God
be
fulfilled
.
When
this
is
done
,
the
Beast
shall
be
destroyed
,
his
Body
shall
be
given
to
the
burning
Fire
;
and
then
the
Lord
Christ
shall
begin
to
Reign
.
Mr
Hayne
.
It
must
be
granted
,
That
Christ's
Kingdom
when
it
was
set
up
,
was
more
powerful
than
Romes
,
which
to
this
day
never
could
(
though
assisted
by
the
Gates
of
Hell
)
either
by
Might
or
Policy
,
prevail
against
Christ's
Kingdom
.
Answer
.
It
is
true
,
That
the
Kingdom
of
Christ
is
in
it self
stronger
than
any
Monarchical
Kingdom
whatsoever
.
But
the
great
Question
is
,
Whether
it
be
his
mind
at
all
times
to
e●…ert
and
put
forth
his
Power
?
If
this
had
been
his
mind
,
why
did
he
not
dash
in
pieces
the
Babylonian
,
the
Persian
,
the
Graecian
,
and
the
Roman
Powers
as
soon
as
they
had
any
Being
?
Why
had
they
any
liberty
given
▪
them
to
Afflict
the
Saints
?
In
these
Variations
and
Changes
of
Empire
,
the
Lord
Christ
would
not
put
out
his
Power
till
the
times
of
his
Reign
upon
the
Earth
should
begin
.
Again
,
We
do
not
absolutely
and
simply
affirm
,
That
the
Lord
Christ
did
not
exert
and
put
out
his
Power
in
the
times
of
the
Metal-Kingdoms
:
For
,
he
armed
his
Saints
with
Faith
and
Patience
,
and
made
them
able
to
Suffer
.
But
this
we
affirm
,
He
did
not
put
forth
his
Power
to
the
destruction
of
these
Kingdoms
in
their
Tyranny
and
Rage
against
the
Church
.
When
the
Babylonian
stood
in
all
greatness
of
Power
,
it
could
not
overcome
the
Spirit
of
Christ
in
the
Three
Children
.
And
when
the
Ten
Horns
did
agree
together
to
give
their
Power
to
the
Beast
,
The
Lamb
did
overcome
them
,
for
he
is
Lord
of
Lords
,
and
King
of
Kings
;
and
they
that
are
with
him
,
are
called
,
and
chosen
,
and
faithful
,
chap.
17.
vers.
14.
It
is
manifest
then
,
That
the
Lord
Christ
did
put
out
his
Power
to
hold
up
the
Faith
of
the
Saints
,
and
to
make
them
able
to
Suffer
.
But
for
the
present
he
did
not
break
those
Tyrannical
Empires
in
pieces
,
to
make
them
submit
to
the
Laws
of
the
Gospel
.
He
did
not
,
nor
will
not
exert
and
send
forth
that
part
of
Power
,
till
the
time
and
season
doth
come
when
his
Monarchical
Kingdom
shall
begin
.
The
Apostle
saith
,
1
Tim.
cap.
6.
vers.
15.
In
his
times
he
will
shew
who
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
only
Potentate
,
the
King
of
Kings
,
and
the
Lord
of
Lords
.
He
will
set
forth
his
Monarchical
Sovereignty
and
Potency
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
his
own
times
,
in
that
season
which
the
Father
hath
appointed
for
his
Sovereignty
and
Dominion
.
Now
that
time
,
according
to
the
Scriptures
,
is
at
the
end
of
the
Metal-Kingdoms
,
and
more
particularly
at
the
end
of
the
Antichristian
Kingdom
.
But
let
us
proceed
.
Mr
Hayne
.
Christ
in
S.
Iohn's
time
was
the
Prince
of
the
Kings
of
the
Earth
,
Rev.
1.
5.
Had
all
things
given
him
by
his
Father
,
Luk.
10.
22.
All
Power
in
Heaven
and
Earth
was
given
him
before
his
Ascension
,
Matth.
28.
18.
So
that
he
was
the
Head
of
the
Church
his
Body
,
and
in
Place
far
above
all
Principalitie
,
and
Power
,
and
Domination
,
and
every
Title
and
Name
that
is
Named
,
not
in
this
world
only
,
but
in
the
world
to
come
,
Eph.
1.
21
,
22.
Therefore
at
Christ's
being
here
on
Earth
,
or
near
unto
that
time
,
he
had
an
absolute
and
boundless
Sovereignty
far
above
all
Monarchs
that
here●…ofore
lived
,
or
shall
ever
live
hereafter
.
Answer
.
To
this
matter
I
have
spoken
before
,
scil
That
the
Kingdom
given
to
the
Son
at
his
Ascension
,
was
far
greater
than
any
Earthly
Kingdoms
whatsoever
.
But
the
Question
here
is
,
Whether
did
he
enter
into
the
Possession
of
that
Kingdom
,
yea
or
no
?
There
was
a
Power
given
to
Christ
at
his
Ascension
,
by
vertue
of
which
he
was
able
to
destroy
the
Beast
,
the
false
Prophet
,
the
Dragon
,
Gog
and
Magog
,
Death
and
Hell
,
and
all
other
Enemies
:
yet
we
see
that
he
doth
not
,
nor
will
not
execute
and
put
forth
his
Power
in
their
destruction
,
till
the
time
appointed
of
the
Father
,
till
the
Saints
have
passed
the
time
of
their
Patience
and
Sufferings
under
these
Tyrants
.
But
in
this
matter
,
let
us
Answer
Mr
Hayne
with
Mr
Hayne
.
In
the
first
Page
of
his
Book
he
speaketh
of
the
Eternity
of
Christ's
Kingdom
,
and
of
its
extent
to
the
end
of
the
world
.
And
afterward
in
the
second
Page
he
speaketh
as
followeth
:
Of
this
Extent
(
saith
he
)
is
Christ's
Kingdom
:
yet
in
regard
that
God
hath
so●…etimes
permitted
Satan
and
wicked
men
in
extraordnary
manner
to
domineer
,
and
to
exercise
their
worldly
and
ungodly
Power
;
and
that
at
other
times
he
hath
made
his
own
Sovereignty
by
remarkable
Mercies
and
Iudgements
to
appear
;
God
and
Christ
,
upon
this
more
glorious
expression
of
their
more
Over-ruling
Might
,
are
then
especially
said
to
have
a
Kingdom
and
to
Reign
,
Because
in
such
times
their
Glory
and
Majesty
doth
more
manifestly
shew
it self
,
Exod.
15.
18.
1
Sam.
12.
12.
Obad.
vers.
21.
Rev.
12.
10.
In
like
manner
I
may
say
,
Though
at
the
Ascension
of
Christ
there
was
given
to
him
a
Kingdom
,
far
greater
than
all
the
Kingdoms
of
the
world
;
yet
in
regard
that
it
hath
pleased
God
the
Father
,
for
many
Ages
together
,
to
permit
Rome
Imperial
,
and
afterwards
Rome
Papal
,
in
an
extraordinary
manner
to
exercise
their
worldly
Power
:
And
seeing
also
it
is
his
pleasure
,
after
some
Ages
,
to
make
his
Sovereignty
known
,
in
the
destruction
of
the
Tyranny
of
these
States
,
and
in
setting
up
the
Gospel
as
the
regent
Law
;
in
this
respect
the
Reign
of
Christ
may
be
said
to
begin
at
the
Dissolution
of
the
Fourth
Kingdom
,
in
the
last
and
Antichristian
State
thereof
.
But
a
little
further
to
open
the
meaning
of
the
Scriptures
.
When
Michael
and
his
Angels
,
i.
e.
Christ
and
his
Primitive
Martyrs
,
had
conquered
the
Dragon
,
presently
and
immediately
upon
the
Conquest
this
Acclamation
was
heard
:
I
heard
a
loud
voice
saying
in
Heaven
,
Now
is
come
Salvation
,
and
Strength
,
and
the
Kingdom
of
our
God
,
and
the
Power
of
his
Christ
:
for
the
Accuser
of
our
Brethren
is
cast
down
,
Rev.
12.
10.
Here
I
demand
,
what
is
meant
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
that
Kingdom
of
God
,
and
Power
of
Christ
?
You
are
to
Note
,
That
the
scope
of
the
place
is
concerning
the
Fight
between
the
Lord
Christ
and
his
Primitive
Martyrs
on
the
one
side
,
and
the
Powers
of
the
Persecuting
Empire
of
the
Romans
on
the
otherside
.
After
a
long
and
terrible
Fight
,
the
Dragon
was
overcome
by
the
Faith
and
Patience
of
the
Martyrs
,
by
the
Prayer
of
Faith
grounded
upon
the
Promise
of
God
.
And
in
the
times
of
Constantine
the
Great
,
when
the
Christian
Faith
(
as
the
best
Expositors
will
have
it
)
became
Religio
Imperii
,
the
Religion
of
the
Empire
;
then
at
that
time
the
Kingdom
of
God
,
and
the
Power
of
his
Christ
was
revealed
to
the
world
.
The
Deliverance
and
Salvation
of
the
Church
from
under
the
Ten
first
Persecutions
was
much
desired
before
,
but
it
was
not
effected
till
the
dayes
of
Constantine
the
Great
.
To
his
times
then
that
notable
expression
,
(
the
Kingdom
of
our
God
,
and
the
Power
of
his
Christ
is
come
)
is
more
immediately
●…o
be
applyed
.
By
that
which
the
Church
hath
had
Experience
of
already
,
we
may
learn
what
is
the
meaning
of
the
Spirit
,
when
he
speaketh
of
her
Deliverance
from
under
Antichristian
sufferings
,
and
of
the
future
Reign
of
Christ
upon
the
Earth
for
1000
years
.
And
though
there
was
some
beginning
of
his
Monarchical
Reign
in
the
dayes
of
Constantine
,
yet
that
was
but
radiatura
vel
specimen
Regni
Christi
,
a
glympse
,
or
a
hand●…el
as
it
were
of
the
Kingdom
of
Christ
,
and
of
the
future
liberty
of
the
Church
that
shall
be
.
For
that
glory
was
Eclipsed
,
and
the
Church
fell
under
Persecution
in
all
Antichristian
times
.
When
those
times
shall
be
fulfilled
,
the
Kingdoms
of
this
world
shall
become
the
Kingdoms
of
our
Lord
,
and
of
his
Christ
.
And
so
they
shall
continue
and
remain
for
many
years
,
when
Jews
and
Gentiles
,
both
together
,
shall
make
a
glorious
Church
under
Christ
their
Head
and
King
,
in
the
latter
dayes
.
After
the
destruction
of
the
Fourth
Beast
,
it
is
expresly
said
,
The
Dominion
under
the
whole
Heaven
shall
be
given
to
the
Saints
of
the
most
High
;
and
that
this
Dominion
is
to
continue
for
ever
,
Dan.
7.
27.
Now
then
,
If
the
Monarchical
Kingdom
of
Christ
did
begin
at
the
Incarnation
,
and
so
forward
to
continue
for
ever
,
what
shall
we
make
of
the
Reign
of
Antichrist
for
so
many
Ages
together
?
Christ
hath
Reigned
but
a
little
,
if
we
look
to
an
exteriour
Reign
.
Mr
Hayne
.
The
Reign
of
Antichrist
,
and
of
other
Tyrants
,
is
no
impeachment
to
Christ's
absolute
Sovereignty
.
The
wickedness
of
Sons
,
taketh
not
away
the
Fatherhood
and
Authority
of
Parents
;
Nor
a
Debauched
Servant's
ill
carriage
,
argue
his
exemption
from
the
Master
he
is
subject
to
.
David
was
,
and
continued
a
King
,
though
Ishbosheth
,
and
Saul's
House
,
though
Absolon
his
own
Son
,
though
Sheba
a
Benjamite
,
and
many
of
Israel
rose
up
against
him
,
and
submitted
not
to
his
Scepter
.
Answer
.
We
agree
,
That
the
Tyrannical
States
,
and
by
Name
the
●…ntichristian
,
cannot
be
such
impeachments
to
Christ's
Kingdom
,
so
as
absolutely
and
finally
to
obstruct
it
in
every
part
and
point
of
Power
.
We
yield
also
,
That
the
Right
belongeth
to
Christ
,
to
be
Universal
Head
of
the
Church
,
though
Antichrist
hath
Usurped
his
Right
for
many
Ages
together
.
And
further
,
Though
his
Jurisdiction
hath
been
detained
by
others
a
long
time
,
yet
he
hath
Power
enough
in
himself
to
recover
it
again
,
when
the
time
appointed
for
the
Dominion
of
the
Tyrannical
States
is
once
fulfilled
.
But
to
say
for
the
present
,
That
the
Antichristian
State
is
no
impeachment
to
the
Kingdom
of
Christ
,
this
is
a
marvelous
thing
.
When
a
Usurpet
is
in
the
place
of
Government
,
is
this
no
impeachment
to
the
lawful
power
?
All
the
world
did
agree
together
to
worship
the
Beast
,
and
to
receive
his
Mark
;
and
was
this
no
impeachment
to
the
Kingdom
of
Christ
?
The
great
Whore
corrupted
the
Earth
with
her
Fornications
,
and
the
Kings
of
the
Earth
agreed
together
to
give
their
Power
to
the
Beast
:
and
was
this
no
impeachment
to
the
Kingdom
of
Christ
?
Though
David
was
anointed
King
over
Israel
,
and
though
by
vertue
of
his
Unction
he
had
true
Title
to
the
Kingdom
;
yet
so
long
as
Saul
and
Ishbosheth
did
bear
Rule
,
the
Kingdom
was
not
his
.
In
like
manner
,
Though
the
Lord
Christ
by
suffering
Death
,
and
by
his
Unction
,
had
Title
to
all
the
Kingdoms
of
the
Earth
;
yet
as
long
as
the
Tyrannical
States
of
this
world
,
and
particularly
the
Antichristian
Kingdom
do
continue
,
the
Kingdoms
of
this
world
(
in
that
form
and
manner
as
they
shall
be
)
are
not
his
.
And
therefore
at
the
Fall
of
the
Great
City
,
this
expression
is
used
,
The
Kingdoms
of
this
world
are
become
the
Kingdoms
of
our
Lord
,
and
of
his
Christ
.
Here
is
a
tacite
implication
,
That
they
were
none
of
his
Kingdoms
before
,
in
that
sense
which
the
text
intendeth
.
Mr
Hayne
.
You
much
debase
and
vilifie
Christ
and
his
Kingdom
,
in
comparing
it
,
and
counting
it
Inferiour
to
Earthly
Monarchies
and
Kingdoms
.
Answer
.
For
the
Kingdom
of
Christ
,
I
acknowledge
that
it
is
far
above
Earthly
Monarchies
in
largeness
of
Dominion
,
in
greatness
of
Power
,
in
time
of
continuance
:
Yet
we
do
not
vilifie
and
debase
it
,
by
compa●…ing
it
with
the
Kingdoms
of
this
world
.
We
see
both
in
Daniel
and
in
the
Revelation
,
That
the
Kingdom
of
Christ
,
and
the
Monarchies
,
are
all
Numbered
together
,
and
are
set
one
in
Opposition
against
the
other
;
the
Kingdom
of
Christ
against
the
Governments
of
this
world
.
Further
,
We
have
good
Reason
to
Affirm
,
That
this
Kingdom
is
not
begun
in
that
fulness
and
amplitude
of
Power
as
it
shall
have
;
because
the
Lord
Christ
hath
not
yet
Ruled
Universally
over
the
known
parts
of
the
Earth
,
as
Earthly
Monarchs
have
done
.
Mr
Hayne
.
That
Christ
hath
not
so
Ruled
,
the
Reason
is
easily
given
.
Soloman
,
who
excelled
in
Abundance
of
all
outward
and
royal
Accoutrements
,
found
all
to
be
vanity
of
vanities
,
and
vexation
of
Spirit
.
Answer
.
That
Christ
hath
not
so
Ruled
,
is
because
the
time
of
such
a
manner
of
Ruling
is
not
yet
come
to
that
fulness
of
Perfection
as
it
shall
have
.
The
Scriptures
do
everywhere
speak
of
his
Kingdom
over
Jews
and
Gentiles
in
the
latter
dayes
:
and
shall
any
imagine
that
there
shall
be
no
such
Kingdom
?
And
though
that
of
Solomon
be
rightly
applied
to
the
Kingdoms
of
this
world
,
that
they
be
all
vanity
of
vanities
;
yet
we
must
take
heed
that
the
same
things
be
not
spoken
of
the
Kingdom
of
Christ
.
For
the
Nature
of
this
Kingdom
,
we
desire
that
we
may
not
be
mistaken
.
We
do
not
plead
for
a
Personal
Note
.
Reign
,
nor
a
literal
Resurrection
of
the
Martyrs
,
nor
a
confluence
of
all
Sensual
Delights
,
as
many
have
done
.
That
which
we
principally
stand
for
,
is
,
The
Universal
Subjection
of
the
Nations
to
the
Laws
of
the
Gospel
,
and
the
rest
of
the
Church
from
such
Persecutions
as
have
been
in
all
Antichristian
times
,
when
the
Governments
of
this
world
have
been
engaged
to
Afflict
the
Church
.
For
as
formerly
,
The
Kings
of
the
Earth
being
deceived
,
did
yield
a
Universal
subjection
to
the
Bishop
of
Rome
,
and
to
the
Laws
made
by
his
Authority
:
So
the
times
shall
be
,
when
the
spiritual
Excellencies
of
the
Gospel
shall
be
discovered
to
the
world
;
then
the
Dominations
,
Dignities
,
States
,
and
Governments
of
the
Earth
,
shall
willingly
submit
to
the
Laws
of
Christ
:
Whole
Nations
shall
come
in
,
in
the
time
of
the
Gospel
.
They
that
will
Note
.
call
such
a
Kingdom
vanity
of
vanities
,
must
needs
call
many
Promises
of
the
Scriptures
,
Vanity
of
Vanities
.
For
many
Promises
are
concerning
the
bringing
in
of
the
fulness
of
the
Gentiles
,
when
that
Nation
of
the
Jews
shall
be
called
.
Secondly
,
The
Hall●…lujah
that
was
sung
to
the
Lord
Christ
at
the
burning
of
the
Great
Whore
,
was
in
reference
to
this
,
The
Lord
God
Omnipotent
Reigneth
,
chap.
19.
vers.
6.
For
,
as
the
Great
Whore
somtimes
Reigned
over
the
Nations
,
when
their
Laws
,
Statutes
,
Customs
,
Priviledges
,
and
all
other
things
were
made
subject
to
the
Authority
of
that
Church
:
So
the
Lord
Christ
shall
Reign
,
when
the
Nations
shall
willingly
yield
themselves
up
to
be
governed
by
his
Scepter
,
and
shall
live
in
subordination
to
the
Laws
of
the
Gospel
.
Be
it
far
therefore
from
any
to
think
,
That
the
Hallelujah
was
sung
to
Christ
in
reference
to
his
Monarchical
Reign
,
and
such
a
Reign
,
when
all
comes
to
all
,
be
but
vanity
of
vanities
.
But
leaving
this
Point
,
let
us
come
to
that
which
is
more
pertinent
to
our
purpose
;
to
the
Discourse
concerning
the
Four
Metal-Kingdoms
,
and
to
the
Parallel
between
the
Ten-Horned
Beast
in
Dan.
7
,
and
the
Ten-Horned
Beast
in
the
Book
of
the
Revelation
.
Mr
Hayne
.
The
Beast
,
Rev.
13.
expresseth
not
the
very
same
,
but
a
like
Kingdom
to
the
Fourth
Kingdom
,
Dan.
7.
Therefore
it
is
not
one
and
the
same
Roman
Kingdom
.
That
the
Beast
,
Rev.
1●…
.
expresseth
not
the
very
same
,
but
a
like
Kingdom
,
I
thus
prove
:
The
Chief
Mystical
and
Figurative
terms
in
the
Revelation
,
having
reference
to
some
thing
in
the
Old
Testament
,
express
some
New
matter
like
the
Old
,
yet
not
the
same
with
the
Old
.
But
the
Beast
in
the
Revelation
hath
in
the
Figurative
and
Mystical
terms
thereof
reference
to
the
Old
Testament
;
namely
,
to
the
Fourth
Beast
in
the
Prophe●…ie
of
Daniel
.
Therefore
the
Beast
in
the
Revelation
expresseth
not
the
same
,
but
a
like
Kingdom
to
that
in
Daniel's
Prophecie
.
What
I
Affirm
of
the
chief
Mystical
and
Figurative
terms
in
the
Revelation
,
is
evident
.
For
Egypt
,
Babylon
,
the
New
Ierusalem
the
Wilderness
,
Paradise
,
Manna
,
express
new
terms
like
〈…〉
same
.
Answer
.
I
can
see
no
Reason
but
the
Fourth
Beast
with
Ten
〈◊〉
in
the
Prophecie
of
Daniel
,
is
one
and
the
same
in
substance
with
the
Ten-Horned
Beast
in
the
Revelation
.
They
are
●…et
out
by
one
and
the
same
Character
,
with
the
same
circumstances
,
and
both
Prophecies
do
pitch
upon
one
and
the
same
Roman
Kingdom
.
And
what
Mr
Hayne
doth
Alledge
to
〈◊〉
contrary
,
in
my
Apprehension
is
not
of
such
great
moment
.
For
,
what
if
it
happeneth
many
times
,
That
the
〈◊〉
mystical
terms
in
the
Revelation
,
having
reference
to
〈◊〉
in
the
Old
Testament
,
express
some
New
matter
〈◊〉
the
Old
,
yet
not
the
same
with
the
Old
?
What
if
this
be
true
in
many
particulars
,
as
in
those
aforenamed
?
yet
it
d●…th
not
follow
,
That
it
is
true
in
every
particular
.
We
can
shew
many
Instances
to
the
contrary
,
That
the
same
truth
is
literally
and
historically
mentioned
in
both
Prophecies
.
First
,
The
Kingdom
of
Christ
is
described
to
be
an
everlasting
Kingdom
that
shall
not
pass
away
,
Dan.
2.
And
is
not
this
one
and
the
same
Numerical
Kingdom
with
that
which
is
mentioned
in
the
Book
of
the
Revelation
,
concerning
the
Dominion
of
Christ
,
that
he
is
Alpha
and
Omega
,
the
first
and
the
last
,
which
is
,
and
which
was
,
and
which
is
to
come
,
the
Lord
Almighty
?
Secondly
,
Mu●…h
is
spoken
i●…
the
Old
Prophets
concerning
the
future
Glory
of
the
Church
of
the
Jews
,
that
shall
be
at
the
Call
of
that
Nation
;
and
are
not
the
same
things
Numerically
and
in
terms
repeated
by
Paul
in
Romans
11
,
and
by
Iohn
in
the
Revelation
?
But
now
let
us
come
more
particularly
to
enquire
concerning
the
Ten-Horned
Beast
,
whether
he
be
one
and
the
same
in
both
Prophecies
:
for
if
Mr
Hayne
,
or
other
Interpreters
of
his
way
,
can
make
it
appear
,
That
this
Beast
is
the
Seleucian
Kingdom
,
and
the
Ten
Horns
are
the
Ten
Kings
in
a
lineal
Succession
,
we
will
willingly
yield
the
truth
of
that
which
he
Affirms
.
But
on
the
contrary
,
if
we
can
make
it
appear
,
and
that
by
true
Demonstration
,
That
the
Roman
is
the
Fourth
Kingdom
;
then
we
may
conclude
,
That
one
Kingdom
is
Identically
,
Literally
,
and
Historically
spoken
of
in
both
prophecies
▪
and
that
Iohn
doth
but
more
fully
declare
those
things
which
were
more
fully
decyphered
in
the
prophecie
of
Daniel
.
This
is
that
which
we
shoot
at
,
to
make
it
appear
that
both
Daniel
and
Iohn
do
describe
one
and
the
same
time
of
the
Roman
Kingdom
,
under
the
Type
of
a
Beast
with
Ten
Horns
.
This
being
once
explained
,
the
Doctrine
of
the
Number
666
,
and
other
Apocalyptical
Mysteries
,
will
begin
to
be
made
clear
.
But
seeing
that
Dr
Willet
in
his
Commentary
upon
Daniel
,
and
in
his
Appendix
against
Grasserus
,
is
somthing
more
copious
in
this
matter
,
we
will
therefore
more
diligently
enquire
,
Whether
the
Fourth
Beast
in
Daniel
be
the
Seleucian
or
the
Roman
Kingdom
?
The
Queries
are
of
Three
sorts
:
The
First
,
From
the
Nature
of
the
Fourth
Beast
;
The
Second
,
From
the
Ten
Horns
;
The
Third
,
From
the
description
of
the
little
Horn.
The
Queries
,
from
the
Nature
of
the
Fourth
Beast
,
are
these
:
Querie
1.
How
can
the
Seleucidae
be
the
Fourth
Kingdom
upon
the
Earth
under
the
Type
of
the
Fourth
Beast
,
seeing
they
are
one
of
the
Four
Heads
of
the
Third
Beast
going
before
?
chap.
7.
vers.
6.
chap.
8.
vers.
8
,
22.
If
they
make
one
of
the
Four
Heads
with
the
rest
of
the
Successors
of
Alexander
,
they
cannot
be
the
Fourth
Kingdom
.
The
Fourth
Beast
must
necessarily
be
the
Roman
,
seeing
the
Third
with
Four
Heads
is
the
Graecian
going
before
.
But
Dr
Willet
thus
replieth
:
Alexander's
Four
Captains
were
at
the
first
Regents
under
him
,
and
his
Successor
Aridaeus
;
but
they
became
the
Fourth
Beast
,
when
they
erected
the
Kingdom
to
themselves
.
If
we
put
Alexander
and
his
Successors
together
,
we
can
give
a
cleer
Reason
why
the
Third
Beast
may
be
said
to
have
Four
Heads
,
because
in
the
times
of
the
Monarchy
of
the
People
of
Greece
,
that
Nation
became
divided
into
Four
Kingdoms
;
as
appeareth
Dan.
8.
8
,
22.
But
if
we
take
Alexander
and
his
Successor
Aridaeus
asunder
from
the
Four
Successors
,
I
cannot
see
possibly
how
the
Kingdom
of
Alexander
in
that
abstract
consideration
may
be
said
to
have
Four
Heads
,
or
that
it
may
be
decyphered
properly
by
such
a
character
.
The
Four
Heads
do
signifie
the
Four
Divisions
of
the
Greek
Monarchy
;
and
can
this
be
a
Character
of
Alexander's
Kingdom
,
which
in
it self
considered
had
no
Heads
,
Parts
,
or
Divisions
at
all
?
The
Scriptures
speak
plainly
,
That
the
Graecian
was
one
intire
Kingdom
in
him
;
and
after
his
eradication
,
the
Dominion
began
to
be
divided
into
Four
parts
.
Therefore
his
Successors
,
quatenus
Heads
,
had
no
being
at
all
in
all
the
times
of
his
Dominion
:
Much
less
could
they
be
the
Characters
of
his
Kingdom
,
at
whose
only
extirpation
they
were
to
begin
as
Heads
of
the
Graecian
State
.
Besides
,
it
would
be
a
great
work
,
to
prove
out
of
the
Stories
,
That
the
Kingdom
of
Alexander
was
Governed
by
Four
principal
Regents
in
his
time
.
And
further
,
If
it
could
be
made
appear
,
still
this
would
be
a
great
Question
,
Whether
in
the
Description
of
the
Monarchies
,
the
Scripture
would
look
to
such
inferiour
Administrations
?
Darius
the
King
set
over
the
Mede-Persian
Kingdom
120
Princes
,
Dan.
6.
1
,
2
,
3.
and
yet
we
do
not
reade
that
this
Number
of
Regents
is
set
forth
as
the
special
Character
of
that
Monarchy
.
We
have
a
clear
Reason
in
the
Scriptures
wherefore
the
Graecian
State
is
figured
by
the
Type
of
Four
Heads
,
scil.
in
relation
to
the
quadri-partite
Division
of
Alexander's
Kingdom●…
after
his
death
.
Therefore
the
Notion
of
the
Four
Regents
of
Alexander
,
during
his
life
time
,
I
take
rather
to
be
an
evasion
,
than
a
just
Truth
grounded
upon
the
Prophecie
,
or
the
civil
Stories
.
Querie
2.
How
can
the
Kingdom
of
the
Seleucidae
be
the
Fourth
Kingdom
upon
the
Earth
,
that
shall
be
different
from
the
former
,
and
shall
devour
the
whole
Earth
,
and
tread
it
down
,
and
break
it
in
pieces
?
chap.
7.
vers.
23.
How
can
this
be
applied
to
them
?
The
Seleucidae
were
far
inferiour
to
the
Kingdom
of
Alexander
.
Four
Kings
or
Kingdoms
did
arise
out
of
him
,
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
in
his
Strength
,
chap.
8.
vers.
22.
Further
,
The
Seleucians
were
far
inferiour
to
the
former
Monarchies
of
Babel
and
Persia
,
in
greatness
of
Power
,
and
largeness
of
Dominion
.
On
the
contrary
,
If
we
apply
the
Fourth
Beast
to
the
Roman
,
all
the
properties
of
that
Beast
will
be
verified
i●…
him
.
First
,
The
admirable
condition
of
the
Fourth
Beast
above
the
former
.
Secondly
,
His
multi-form
,
and
various
shape
.
Thirdly
,
The
greatness
of
terrour
.
Fourthly
,
The
highest
degree
of
strength
.
Fifthly
,
His
Iron-Teeth
and
Brazen-Nayles
.
Sixthly
,
His
Actions
to
devour
,
and
to
break
in
pieces
.
Seventhly
,
The
object
of
his
Victory
,
to
subdue
the
whole
Earth
.
Eighthly
,
The
time
of
the
continuance
.
And
so
the
Earth
hath
longer
continued
under
the
Dominion
of
the
Romans
,
than
under
any
,
nay
,
under
a●…l
the
Metal-Kingdoms
.
All
these
properties
agree
to
the
Roman
;
and
I
cannot
possibly
see
how
they
may
be
applicable
to
the
Seleucian
Kingdom
.
But
Dr
Willet
replieth
,
That
the
Kingdom
of
the
Seleucidae
make
the
Fourth
Beast
,
not
so
much
in
respect
of
greater
strength
,
as
in
respect
of
greater
cruelty
and
hardness
of
disposition
against
the
People
of
God
,
the
Iews
.
And
therefore
when
it
is
said
of
this
Kingdom
,
That
it
did
devour
the
whole
Earth
;
this
is
not
simply
the
whole
Earth
,
but
the
whole
Earth
about
the
Confines
of
the
Iewish
Church
.
If
we
should
grant
this
Principle
of
cruel
Disposition
against
the
People
of
the
Jews
,
this
would
strongly
prove
the
Roman
to
be
the
Fourth
Kingdom
.
For
the
Jews
suffered
much
from
the
Babylonians
,
much
from
the
Persians
,
more
from
the
Graecians
,
yet
most
of
all
from
the
Romans
:
They
were
under
the
Roman
Tyranny
for
the
space
of
130
years
together
;
and
then
last
of
all
,
the
Nation
and
Church
was
destroyed
by
their
means
.
The
Sufferings
of
the
Jews
under
Antiochus
were
great
,
but
they
were
not
to
be
compared
with
the
last
and
fatal
destruction
of
Ierusalem
.
Our
Saviour
himself
doth
testifie
as
much
,
when
he
speaketh
concerning
the
great
calamity
that
should
come
by
the
Romans
,
Luk.
21.
vers.
20
,
21
,
22
,
23.
And
this
also
is
well
observed
by
a
certain
nameless
Writer
,
in
a
Tract
concerning
Antichrist
and
the
Four
Monarchies
.
For
,
(
saith
he
)
Quamvis
Antiochus
graviter
afflixit
Iu●…aeos
,
tamen
ea
afflictio
ad
tempus
tantum
duravit
,
&
cum
illa
〈◊〉
quae
a
Romanis
facta
est
nequaquam
conferenda
.
Therefore
,
if
the
greatest
degree
of
Cruelty
against
the
People
of
the
Jews
doth
give
denomination
to
the
Fourth
Beast
,
the
greatest
Sufferings
of
the
Jews
have
been
under
the
Romans
.
Secondly
,
In
the
case
of
the
Monarchies
,
in
the
Chaldee
Visions
I
see
no
reason
why
the
Jews
should
be
called
,
The
only
People
of
God
.
In
Dan.
2.
there
is
mention
made
of
the
beginning
of
the
Kingdom
of
Christ
,
and
how
that
Kingdom
should
break
the
Metal-Kingdoms
.
Now
is
this
verified
in
the
Nation
of
the
Jews
?
Do
they
only
make
the
Kingdom
of
Christ
?
Or
have
they
been
only
used
as
Instruments
to
the
Dissolution
of
the
Fourth
Kingdom
?
Again
,
It
is
mentioned
,
That
the
little
Horn
did
wear
out
the
Saints
of
the
most
High
,
till
the
Saints
took
the
Kingdom
:
Now
,
what
warrant
is
there
to
take
them
only
for
the
Saints
of
the
Jewish
Church
?
True
indeed
,
in
the
Hebrew
Visions
there
is
some
mention
made
of
the
People
of
God
:
but
then
commonly
you
shall
see
some
circumstances
in
the
text
,
to
decypher
the
People
of
the
Jews
only
.
As
for
ensample
:
You
shall
read
somthing
spoken
of
the
Tsebi
,
or
the
pleasant
Land
;
of
the
daily
Sacrifice
;
of
the
Sanctuary
;
of
Daniel's
People
,
and
the
like
:
But
in
the
Chaldee
Visions
there
is
no
such
thing
mentioned
;
which
maketh
me
to
think
,
That
the
Saints
there
mentioned
,
are
of
a
more
general
Nature
,
and
concern
the
People
of
God
both
Jews
and
Gentiles
.
Indeed
it
is
often
spoken
concerning
the
Saints
of
the
most
High
,
That
the
little
Horn
did
wear
them
out
and
consume
them
;
and
that
at
the
time
appointed
they
shall
take
the
Kingdom
.
But
yet
it
is
not
specified
in
Daniel
,
what
these
Saints
are
,
Whether
they
be
the
Saints
of
the
Jews
,
or
the
Gentiles
,
or
both
.
Dr
Willet
seemeth
to
me
to
give
a
good
Reason
why
they
should
be
called
,
The
Saints
of
the
most
High
,
scil.
in
reference
to
their
most
High
Prince
,
the
Lord
Christ
.
The
words
of
the
text
are
fair
for
this
Interpretation
:
And
the
Kingdom
and
Dominion
under
the
whole
Heaven
,
shall
be
given
to
the
People
of
the
Saints
.
And
then
in
the
words
immediately
following
,
His
Kingdom
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
an
everlasting
Kingdom
,
and
all
Dominions
shall
obey
him
,
vers.
27.
The
Kingdom
is
given
to
the
Son
of
man
,
as
to
the
Head
;
and
by
him
it
is
communicated
to
his
People
and
Subjects
after
their
Sufferings
.
By
all
that
hath
been
spoken
,
we
may
conclude
,
That
the
Subjects
of
the
Kingdom
of
Christ
,
the
Members
of
his
Mystical
Body
,
are
the
Objects
of
the
Tyranny
of
the
Fourth
Beast
.
Thirdly
,
The
great
Power
and
Cruelty
of
this
Beast
is
not
only
against
the
Saints
,
but
against
all
the
former
Metal-Kingdoms
;
for
,
as
Iron
it
shall
break
them
all
in
pieces
,
vers.
40.
Therefore
this
Kingdom
is
said
to
be
more
Mighty
than
any
going
before
,
in
respect
of
the
exercise
and
imployment
of
strength
upon
the
former
Kingdoms
,
and
not
only
in
respect
of
the
particular
exercise
of
cruelty
against
the
People
of
the
Jews
.
If
this
be
so
,
we
cannot
say
,
That
the
Seleucian
was
such
:
but
to
the
Roman
all
things
agree
.
Fourthly
,
I
do
yield
also
,
that
this
Expression
is
used
specially
for
that
part
of
the
earth
about
the
Confines
of
the
Church
of
the
Jews
;
yet
it
is
not
the
whole
meaning
of
the
text
.
When
the
Lord
gave
Nebuchadnezzar
(
the
Head
of
the
Image
)
a
Kingdom
,
Power
,
Strength
,
and
Glory
;
And
wheresoever
the
Children
of
men
dwelt
,
he
gave
them
all
into
his
hands
;
we
cannot
say
,
That
he
made
him
Ruler
over
all
in
Iudea
only
,
but
he
made
him
Ruler
over
all
the
Eastern
Countries
,
far
and
near
,
round
about
the
Confines
of
that
Church
and
Nation
.
In
like
manner
,
when
the
Fourth
Kingdom
arose
and
brought
the
Earth
into
a
more
absolute
subjection
,
we
must
not
only
confine
this
to
the
Countries
of
Iudea
,
but
we
must
also
expound
the
whole
Earth
by
some
Analogie
to
the
former
Metal-Kingdoms
.
According
to
this
sense
,
when
the
Fourth
Kingdom
cometh
to
the
times
of
its
Monarchical
Dominion
,
it
will
be
the
most
potent
Kingdom
that
ever
was
about
the
Confines
of
the
Church
,
and
it
will
bring
the
former
Kingdoms
into
the
greatest
subjection
.
If
you
apply
this
to
the
Kingdom
of
the
Seleucidae
,
there
will
be
no
correspondence
at
all
;
but
to
the
Roman
all
things
do
agree
.
For
that
Kingdom
was
absolutely
the
most
mighty
,
and
the
most
powerful
that
ever
was
about
the
Church
of
the
Jews
.
And
,
as
the
People
of
Rome
had
Iudea
under
their
Obedience
;
so
they
had
the
greatest
Empire
about
Iudea
,
from
East
to
West
,
that
ever
was
.
All
these
Reasons
laid
together
,
shew
plainly
,
That
the
Fourth
Beast
is
the
Roman
Kingdom
;
and
so
consequently
the
Ten-Horned
Beast
in
Daniel
and
the
Revelation
is
all
one
.
It
is
not
only
one
and
the
same
in
Analogie
and
similitude
of
Expression
,
but
it
is
Literally
and
Historically
one
and
the
same
.
The
Roman
Kingdom
is
described
in
both
Prophecies
by
the
same
Emblems
and
similitudes
.
And
thus
much
concerning
the
Queries
of
the
Fourth
Beast
in
the
more
general
Nature
thereof
.
We
will
now
descend
more
particularly
to
the
Ten
Horns
.
And
here
we
will
shew
that
they
cannot
be
the
Ten
Kings
lineally
succeeding
in
the
Seleucian
race
;
but
they
are
so
many
inferiour
Realms
of
the
Roman
Empire
.
Querie
1.
If
the
Ten
Horns
be
Ten
Seleucian
Kings
,
there
will
be
Eleven
Horns
in
all
:
and
how
can
Ten
Horns
be
the
Character
of
the
Beast
?
If
in
the
whole
succession
the
Number
of
Kings
be
Eleven
in
all
,
the
Beast
is
more
properly
called
,
Unde●…em
Cornupeta
,
the
Beast
with
Eleven
Horns
.
The
words
are
plain
:
The
ten
Horns
are
ten
Kings
that
shall
arise
,
and
another
shall
arise
up
after
them
,
that
shall
be
diverse
from
the
first
,
vers.
24.
Therefore
if
in
the
whole
succession
there
be
Eleven
Kings
;
first
Ten
,
and
then
another
that
came
up
after
them
;
why
is
the
Beast
set
forth
by
the
special
Character
of
Ten
Horns
?
The
little
Horn
must
needs
be
the
more
cruel
,
and
more
eminent
,
according
to
the
text
:
And
yet
by
this
rule
,
that
which
is
more
principal
,
shall
be
excluded
from
the
denomination
.
But
Doctor
Willet
hath
this
evasion
;
to
wit
,
That
the
little
Horn
did
not
come
up
after
the
ten
,
but
it
came
up
as
the
last
of
them
.
And
so
Piscator
rendreth
the
words
:
Et
Cornua
decem
ex
illo
Regno
,
nempe
decem
Reges
exsurgent
,
&
postremus
resurget
post
illos
,
&
is
diversus
erit
à
prioribus
.
And
in
his
Scholia
upon
the
8
verse
,
he
thus
speaketh
:
Vox
Chaldaica
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
quae
versu
sexto
&
septimo
significat
alium
,
hic
valet
ultimum
seu
postremum
.
Nam
Antiochus
Epiphanes
,
qui
per
Cornu
illud
figurabatur
,
fuit
ultimus
inter
decem
illos
Reges
qui
hîc
per
decem
Cornua
figurantur
.
But
let
it
be
supposed
that
the
Chaldee
word
may
indefinitely
be
taken
,
yet
it
is
to
our
purpose
to
consider
what
the
scope
of
the
text
will
admit
.
In
the
former
verses
,
when
the
description
of
the
Babylonian-Lyon
was
ended
,
it
is
there
mentioned
,
I
beheld
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
another
Beast
like
a
Bear
,
not
a
latter
Beast
that
came
up
out
of
the
Sea
.
For
the
scope
of
the
Spirit
is
to
shew
the
rising
of
Four
several
Monarchies
,
each
one
diverse
from
other
.
So
in
the
present
case
,
after
the
description
of
the
Ten
Horns
,
the
little
Horn
is
said
to
be
another
that
came
up
after
them
,
to
shew
the
notable
diversity
between
it
and
the
Horns
that
came
up
before
.
And
so
this
is
the
meaning
of
the
text
,
That
another
Horn
,
much
differing
from
the
former
Ten
in
Nature
and
Condition
,
came
up
after
them
in
order
of
time
.
Secondly
,
Suppose
we
should
let
this
Translation
pass
,
Postremum
exsurget
post
illa
,
a
latter
shall
arise
after
them
:
Here
I
ask
,
What
,
and
who
are
they
after
whom
the
little
Horn
shall
arise
?
Are
they
not
the
Ten
Kings
,
signified
by
the
Ten
Horns
?
and
is
not
then
the
litle
Horn
the
Eleventh
in
the
same
succession
?
Mr
Mede
in
his
Apost.
pag.
74.
thinketh
that
the
words
do
best
run
in
this
sense
,
Out
of
this
Kingdom
ten
Kings
shall
arise
,
and
another
shall
arise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
behind
them
,
as
the
70
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
plainly
sheweth
the
rising
of
Ten
Horns
,
and
the
little
Horn
rose
behind
them
in
the
order
of
time
.
Thirdly
,
Let
us
go
to
the
scope
of
the
words
going
before
;
For
Daniel
would
know
the
truth
of
the
Fourth
Beast
,
and
of
the
Ten
Horns
,
and
of
the
little
Horn
that
came
up
after
them
:
And
the
Angel's
Answer
is
sutable
to
the
Question
:
The
ten
Horns
are
ten
Kings
that
shall
arise
,
and
another
shall
arise
up
after
them
,
and
shall
be
diverse
from
the
first
,
vers.
24.
Now
is
not
here
a
plain
Antithesis
,
or
Opposition
betwixt
the
Ten
Horns
and
the
little
Horn
that
came
up
after
?
Upon
these
grounds
we
may
conclude
,
That
there
are
Eleven
Horns
mentioned
in
the
text
.
Now
if
these
be
Eleven
Kings
lineally
succeeding
,
why
is
the
Beast
called
and
set
forth
by
the
Character
of
Ten
Horns
?
Why
is
the
most
Tyrannical
Prince
left
out
of
the
Number
?
But
on
the
contrary
,
If
you
take
the
Fourth
Beast
for
the
Roman
Kingdom
,
and
the
Ten
Horns
for
the
Ten
Kings
that
shall
arise
in
a
famous
change
of
State
,
all
things
will
agree
:
For
though
the
little
Horn
be
more
Tyrannical
than
any
of
the
Ten
,
yet
it
is
not
of
that
Edition
of
Horns
from
whence
the
Beast
fetcheth
his
proper
denomination
.
In
the
Goat
of
Graeciae
,
chap.
8.
there
are
Six
Horns
in
all
.
First
,
Alexander
,
the
great
Horn
:
Secondly
,
His
Successors
,
Four
notable
Horns
:
And
then
Thirdly
,
Out
of
one
of
them
Antiochus
Epiphanes
,
a
little
Horn.
Yet
we
do
not
say
,
That
Six
Horns
,
but
Four
Heads
and
Four
Horns
are
the
proper
Characters
of
the
Graecian
Kingdom
.
For
in
a
famous
mutation
of
State
,
that
Monarchy
became
Divided
into
Four
Realms
.
So
likewise
,
though
the
little
Horn
,
scil.
the
Papacie
,
was
more
terrible
than
any
of
the
Ten
going
before
;
yet
the
Ten
Horns
give
the
denomination
to
the
Beast
,
because
the
Roman
in
a
famous
alteration
of
Government
was
par●…ed
into
Ten
inferiour
Dominions
.
There
is
a
delineation
of
the
Roman
by
the
same
Character
,
in
the
Book
of
the
Revelation
,
chap.
17.
vers.
12.
Now
whereas
Dr
Willet
maketh
the
Question
,
How
ten
Kings
may
arise
out
of
one
Kingdom
at
one
time
?
I
Answer
,
As
well
as
Four
Kings
or
Realms
may
arise
out
of
one
Graecian
Kingdom
at
one
time
.
The
Four
Horns
are
Four
Kings
or
Kingdoms
which
shall
stand
up
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
out
of
that
Nation
,
chap.
8.
vers.
22.
So
the
Ten
Horns
are
Ten
Kings
that
shall
arise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
ex
Regno
,
out
of
that
Fourth
or
Roman
Kingdom
,
chap.
7.
vers.
24.
Querie
2.
If
the
Ten
Horns
be
Ten
Kings
in
a
lineal
succession
,
and
the
little
Horn
is
one
in
the
same
row
or
order
,
why
doth
the
Spirit
put
such
a
difference
between
the
one
and
the
other
?
According
to
the
text
,
there
is
a
great
distance
between
them
:
they
were
of
a
former
Edition
,
this
of
a
latter
:
They
came
up
together
,
and
were
of
the
same
kind
;
this
after
some
pause
or
interval
of
time
came
up
after
them
,
was
diverse
from
them
,
before
whom
Three
of
the
former
were
plucked
up
by
the
roots
.
If
you
apply
this
to
the
row
of
Seleucian
Kings
,
I
cannot
see
how
this
can
be
true
,
either
in
the
general
,
or
in
the
particular
accommodation
.
In
the
general
it
is
not
true
;
for
the
Seleucian
Kings
Reigning
one
after
another
,
make
but
one
Dynastie
.
For
though
some
of
the
Kings
were
more
mighty
than
others
,
and
some
more
cruel
against
the
Saints
of
the
Jewish
Church
;
yet
all
make
but
one
succession
of
Kings
in
the
same
Kingdom
.
Now
,
if
you
look
to
the
text
,
there
is
mention
made
of
a
double
change
or
form
of
State
:
the
first
is
when
the
Ten
Kings
arose
;
the
second
,
when
the
little
Horn
arose
up
after
them
,
which
was
diverse
from
them
,
and
subdued
three
of
the
former
Kings
,
and
so
became
Great
.
The
scope
of
this
Scripture
is
concerning
the
Division
of
the
Fourth
Kingdom
into
Ten
Regencies
or
Divisions
at
one
time
:
and
after
some
space
of
time
,
it
sheweth
how
the
little
Horn
arose
and
subdued
three
of
the
former
Realms
.
We
cannot
see
how
this
can
be
spoken
so
properly
of
Kings
Reigning
one
after
another
in
the
same
Policie
or
Government
.
Neither
is
it
true
in
the
particular
Accommodation
:
for
they
that
will
have
Antiochus
Epiphanes
to
be
the
little
Horn
,
they
have
not
yet
cleared
the
Point
,
First
,
How
Antiochus
Epiphanes
was
the
tenth
Seleucian
King
:
Secondly
,
How
he
was
more
Potent
than
his
Father
Antiochus
Magnus
,
or
Seleuc●…
Nicanor
:
Thirdly
,
How
he
did
pluck
up
three
of
the
former
Seleucian
Kings
by
the
roots
:
Fourthly
,
How
he
did
wear
out
the
Saints
of
the
most
High
,
till
the
Saints
did
take
the
Kingdom
which
should
be
for
ever
and
ever
.
Fifthly
,
How
he
did
continue
his
Dominion
and
Persecution
so
long
till
the
Beast
was
destroyed
,
and
his
Body
given
to
the
burning
fire
.
All
these
Particulars
have
not
yet
▪
been
cleared
in
Antiochus
Epiphanes
.
Somthing
hath
been
spoken
in
the
Commentaries
,
which
I
take
rather
to
be
Evasions
,
than
just
Answers
.
On
the
contrary
,
if
you
take
the
Roman
for
the
Fourth
Kingdom
,
all
things
will
agree
.
For
in
a
famous
Revolution
of
Empire
,
that
Monarchy
became
divided
into
ten
inferiour
Realms
,
as
it
is
set
forth
by
the
rising
of
the
Ten
▪
Horned
Beast
our
of
the
Sea
,
Rev.
13.
1.
After
this
,
another
rose
out
of
the
Earth
.
This
in
Daniel
is
called
the
little
Horn
,
which
is
the
Emblem
and
Type
of
the
Papal
Government
.
Now
to
this
last
Edition
of
Roman
State
,
all
the
aforementioned
particulars
do
agree
.
First
,
it
is
evident
,
That
this
was
more
dreadful
than
any
of
the
Horns
going
before
.
Secondly
,
That
it
did
eradicate
some
of
the
former
,
to
have
elbow-room
in
Italy
.
Thirdly
,
That
it
did
wear
out
the
Saints
a
time
,
and
times
,
and
half
a
time
.
Fourthly
,
That
the
wearing
out
of
the
Saints
was
till
the
Body
of
the
Beast
was
cast
into
the
burning
fire
,
and
the
Saints
of
the
most
High
did
begin
to
Reign
with
Christ
,
chap.
19.
vers.
20.
and
chap.
20.
vers.
4.
Querie
3.
If
the
Ten
Horns
be
Ten
Kings
,
and
the
little
Horn
the
last
King
,
why
is
it
said
,
I
considered
the
Horns
,
and
behold
there
came
up
amongst
them
another
little
Horn
?
vers.
8.
If
these
be
so
many
Kings
in
a
lineal
succession
,
how
could
the
little
Horn
that
came
last
of
all
,
be
said
to
come
up
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
inter
ea
,
among
them
,
to
have
Being
and
Existence
with
them
?
We
do
willingly
yield
,
That
Antiochus
Epiphanes
was
one
of
the
Seleucian
Kings
,
and
reigned
in
the
same
row
with
Antiochus
Magnus
,
and
Antiochus
Theos
.
Yet
we
cannot
say
that
he
came
to
reign
with
them
;
for
when
he
began
,
they
had
no
Being
at
all
.
This
is
true
in
all
successions
;
when
he
that
cometh
after
beginneth
to
Reign
,
then
they
that
go
before
cease
to
be
.
But
it
is
otherwise
spoken
of
the
little
Horn
,
he
came
up
among
them
,
to
wit
,
among
the
Ten
Horns
;
he
broke
three
of
them
in
pieces
;
and
for
the
residue
,
they
had
their
Existence
and
Being
together
at
one
and
the
same
time
.
You
will
say
,
That
this
is
but
a
similitude
,
and
similitudes
are
not
to
be
pressed
in
every
particular
.
I
Answer
,
That
Types
and
Similitudes
used
by
the
Holy
Ghost
,
ought
to
be
pressed
so
far
as
he
intendeth
.
If
therefore
by
ten
Horns
he
did
intend
a
lineal
succession
of
Kings
,
why
did
he
not
keep
the
same
method
which
he
used
to
do
in
the
description
of
such
Successions
?
In
the
former
verses
he
speaketh
of
the
rising
of
Four
Beasts
out
of
the
Sea
;
the
first
like
a
Lyon
,
the
second
like
a
Bear
,
the
third
like
a
Leopard
,
the
fourth
was
diverse
from
the
former
.
All
these
are
said
to
come
up
out
of
the
Sea
one
after
another
:
by
which
it
is
clear
,
That
there
are
so
many
successions
of
Monarchy
.
But
when
he
cometh
to
describe
the
Ten
Horns
,
there
is
nothing
to
prove
such
a
subalternation
,
or
succession
of
one
Horn
after
another
,
but
rather
the
contrary
.
The
Ten
Horns
are
Ten
Kings
that
shall
arise
,
and
after
them
a
little
Horn
shall
arise
;
and
so
all
shall
exist
together
:
But
when
the
Babylonian-Lyon
rose
up
out
of
the
Sea
,
and
after
that
the
Persian-Bear
,
and
Graecian-Pard
;
it
is
no
where
said
,
That
these
Beasts
did
arise
up
inter
se
invicem
,
and
that
they
had
an
existence
at
one
and
the
same
time
.
For
,
this
were
to
confound
that
order
,
succession
,
and
subalternation
of
the
Four
Monarchies
,
which
the
holy
Spirit
intendeth
.
But
Dr
Willet
doth
make
this
Reply
:
The
Beast
in
the
Revelation
is
called
a
Beast
with
seven
Heads
,
which
signifie
so
many
forms
of
Government
in
a
lineal
Succession
.
So
the
Beast
may
be
called
a
Beast
with
ten
Horns
,
to
wit
,
so
many
Kings
succeeding
one
another
.
Answer
.
If
he
could
shew
as
good
Reason
wherefore
the
ten
Horns
are
ten
Kings
in
a
lineal
succession
,
as
the
seven
Heads
of
the
Beast
are
so
many
successive
forms
of
Roman
Government
,
we
would
yield
up
the
Cause
.
For
it
is
expresly
said
,
There
are
Seven
Kings
,
five
are
fallen
,
one
is
,
and
the
other
is
not
yet
come
,
chap.
17.
vers.
10.
Now
there
is
not
the
least
iota
,
word
,
or
apex
in
Dan.
7.
to
prove
such
a
succession
,
but
rather
the
contrary
.
To
me
therefore
it
is
very
strange
,
That
the
holy
Spirit
should
depart
from
his
usual
method
in
Typical
and
Periodical
Prophecies
;
that
he
should
speak
of
ten
Kings
lineally
succeeding
,
and
yet
leave
no
Character
or
Mark
in
the
text
to
know
the
succession
.
I
may
say
,
It
is
not
ordinary
with
him
so
to
do
.
Now
,
take
the
ten
Horns
for
the
ten
Kings
of
the
Roman
Empire
,
it
is
clear
,
That
these
had
Existence
with
the
Papacie
,
or
little
Horn.
The
Angel
thus
speaketh
concerning
the
ten
Horns
,
These
have
no
Kingdom
as
yet
,
but
receive
a
Kingdom
one
hour
with
the
Beast
,
vers.
12.
Both
Scriptures
plainly
shew
,
That
the
ten
Kings
are
of
one
and
the
same
time
,
though
in
order
of
succession
the
little
Horn
came
up
after
the
ten
.
Querie
4.
If
the
ten
Horns
be
ten
Kings
,
and
the
little
Horn
be
the
tenth
,
why
is
it
said
,
That
only
three
of
the
former
were
plucked
up
by
the
roots
?
This
implyeth
,
That
there
was
no
eradication
of
the
residue
of
Horns
,
but
they
had
some
being
with
the
little
Horn.
You
will
say
,
That
only
three
were
plucked
up
by
the
roots
,
because
the
little
Horn
did
actually
subdue
and
humble
three
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signifie
.
Well
,
be
it
so
,
still
the
Question
is
,
which
three
of
the
former
ten
were
they
that
the
little
Horn
did
eradicate
?
Dr
Willet
,
and
other
Interpreters
of
his
way
,
take
it
for
a
granted
truth
,
That
he
did
pluck
up
Three
Kings
that
Reigned
immediately
before
.
But
now
do
they
prove
this
from
the
text
?
The
words
are
without
any
restriction
or
limitation
,
He
shall
subdue
three
Kings
,
vers.
24.
Before
whom
three
of
the
first
Horns
were
plucked
up
by
the
roots
,
ver.
8.
Therefore
to
my
understanding
,
when
the
Scripture
saith
,
That
the
little
Horn
came
up
among
the
Ten
,
and
did
subdue
Three
only
,
this
is
to
me
an
Argument
,
That
the
residue
of
Horns
were
not
brought
in
subjection
,
but
had
an
existence
as
Kings
in
the
times
of
the
little
Horn.
Secondly
,
It
is
said
of
the
little
Horn
,
that
he
shall
be
diverse
from
the
first
,
and
shall
subdue
three
Kings
.
If
you
take
the
Three
Kings
for
Three
lineally
Reigning
,
how
could
the
taking
away
of
such
a
Number
of
Kings
make
the
little
Horn
more
powerful
than
the
former
?
In
the
corrupted
State
of
the
Ten
Tribes
,
we
read
somtimes
,
That
he
that
came
after
did
take
away
the
life
of
the
Prince
that
went
before
;
yet
this
was
never
judged
as
a
cause
of
greater
power
and
strength
to
come
to
the
Kingdom
by
such
Usurpation
,
2
King
.
9.
3.
Hos.
1.
4.
On
the
contrary
,
If
you
take
the
Ten
Horns
for
Ten
States
or
Realms
into
which
the
Fourth
Monarchy
became
divided
,
here
will
be
a
clear
Reason
why
the
little
Horn
became
unlike
to
any
of
the
former
,
because
he
brought
Three
Kingdoms
under
his
Dominion
.
We
read
that
Alexander's
Dominion
was
plucked
up
by
the
roots
;
and
this
was
the
cause
of
the
greatness
of
the
King
of
the
South
,
and
the
King
of
the
North
,
Dan.
11.
4
,
5
,
6.
So
in
the
present
case
,
the
eradication
of
Three
States
or
Dynasties
before
the
little
Horn
,
is
the
cause
of
the
greatness
of
his
Dominion
.
Thirdly
,
Let
us
come
to
particulars
:
what
Three
Kings
were
they
whom
Antiochus
did
subdue
?
They
say
,
Ptolomaeus
Philopater
the
King
of
Egypt
,
Seleucus
the
Brother
of
Antiochus
,
and
Demetrius
.
But
it
is
mentioned
D●…n.
11.
21.
that
he
shall
come
peaceably
into
the
Province
.
Now
what
peaceable
coming
is
this
,
when
he
shall
begin
with
the
extirpation
of
Three
Kings
?
Again
,
how
can
Ptolomaeus
Philopater
be
one
of
the
Ten
Kings
of
the
Seleucian
line
?
No
Historian
did
ever
reckon
Ptolomaeus
Philopater
among
the
Seleucians
.
And
for
his
over-running
of
Syria
,
this
doth
no
more
make
him
one
of
that
Succession
,
than
Tamerlains
over-running
the
Turkish
Empire
doth
make
him
one
of
the
Ottoman
line
.
Now
on
the
contrary
,
let
us
take
the
little
Horn
in
that
sense
as
the
text
naturally
requireth
,
all
these
difficulties
will
be
avoided
.
The
Beast
with
Ten
Horns
is
the
Roman
,
as
divided
into
Ten
lesser
Kingdoms
.
The
little
Horn
is
the
Papacie
.
Now
to
give
elbow-room
to
this
in
Italy
,
Three
of
the
Ten
Kings
,
lately
raised
out
of
the
Ruines
of
the
Empire
,
were
all
plucked
up
by
the
roots
.
By
the
conquering
of
which
Three
,
and
by
the
voluntary
resignation
of
the
rest
,
the
little
Horn
became
more
stout
than
his
fellows
,
being
made
greater
than
they
in
a
triple
proportion
.
Object
.
But
you
will
say
,
Which
are
the
three
Kingdoms
that
the
little
Horn
did
subdue
?
and
how
do
you
prove
the
truth
of
this
out
of
the
Stories
?
Sol.
The
First
is
,
The
Kingdom
of
the
Goths
in
Italy
.
For
the
Bishops
of
Rome
were
under
the
Dominion
of
these
Kings
,
they
were
sent
as
their
Ambassadors
,
and
lived
under
the
fear
of
continual
Persecution
;
and
there
was
nothing
in
the
Old
Empire
to
keep
back
the
Papal
power
in
the
growth
and
the
increase
thereof
,
but
there
was
the
same
impediment
from
these
Gothish
Kings
.
Now
it
is
clear
in
the
Stories
,
That
this
Government
was
wholly
extinguished
by
the
valiant
Narses
,
in
the
time
of
the
Emperor
Iustinian
.
And
for
the
means
to
procure
it
,
we
may
easily
believe
,
That
the
Bishop
of
Rome
had
some
hand
in
the
extirpation
of
these
Kings
,
that
he
might
be
freed
from
fear
.
Secondly
,
After
the
Ruine
of
the
Gothish
Kings
,
the
Exarchs
of
Ravenna
had
some
Dominion
in
Italy
.
Now
when
the
Controversie
grew
hot
,
between
the
Bishops
of
Rome
and
the
Emperors
of
Constantinople
,
about
the
matter
of
Images
(
as
Mornay
well
obser●…eth
in
his
History
of
the
Papacie
,
Progress
.
27.
)
the
Popes
then
called
in
the
Lombards
against
the
Exarchs
,
to
the
ruine
of
both
Estates
.
And
for
the
Dukedom
of
Rome
(
for
so
we
must
now
call
it
)
the
People
of
that
City
upon
the
Difference
concerning
Images
in
Churches
,
being
engaged
with
the
Popes
in
Rebellion
,
wholly
shook
off
the
yoke
of
the
Emperor
,
and
took
an
Oath
to
be
subject
to
the
Pope
in
all
Points
.
And
here
(
saith
Baronius
,
An.
726
)
was
an
end
of
those
Dukes
and
Governors
which
the
Emperors
were
wont
to
send
to
Command
in
Rome
,
and
the
Places
adjoyning
.
Sigonius
also
speaketh
much
to
the
same
purpose
,
That
the
Dukedom
of
Rome
was
translated
from
the
Graecians
to
the
Pope
of
Rome
,
by
reason
of
their
wicked
Heresie
and
Impiety
.
But
that
which
he
calls
Heresie
,
is
no
other
but
Iconomachia
,
or
a
standing
against
Image-worship
.
Thirdly
,
The
Kingdom
of
the
Lombards
growing
very
Mi●…hty
,
by
the
Conquests
over
the
Exarchs
;
these
also
the
Bishop
of
Rome
did
subdue
,
humble
,
and
eradicate
by
a
Forreign
power
:
For
,
he
brought
in
the
French
into
Italy
,
which
did
willingly
hearken
to
the
Motion
.
By
these
several
passages
it
is
clear
,
That
the
Papacy
did
destroy
Three
new-Erected
States
;
by
means
whereof
,
the
Temporal
Dominion
of
that
Church
in
Italy
was
much
established
.
And
so
,
according
to
the
Story
,
it
is
made
clear
,
That
the
little
Horn
did
humble
and
subdue
Three
of
the
former
Horns
,
and
did
pluck
them
up
by
the
roots
.
Querie
5.
If
the
Ten
Horns
signifie
Ten
Kings
in
a
lineal
Succession
,
Why
is
it
that
in
Daniel
and
the
Revelation
,
the
Beasts
,
their
Heads
,
and
Horns
,
usually
signifie
Realms
and
Dominions
,
and
not
Persons
individually
Reigning
?
The
Mede-Persian
Monarchy
is
Typed
by
a
Ram
,
and
the
two
Horns
are
not
two
particular
Kings
,
but
the
two
Kingdoms
of
Media
and
Persia
,
Dan.
8.
vers.
24.
So
the
Goat
is
the
Graecian
Monarchy
,
and
the
Four
Horns
are
Four
Kingdoms
that
shall
arise
out
of
that
Nation
,
vers.
22.
Also
,
the
Ten
Horns
of
the
Beast
in
the
Revelation
do
not
signifie
Ten
particular
Kings
,
but
so
many
Realms
and
Dominions
of
the
Roman
Kingdom
.
Further
,
The
Beast
which
came
out
of
the
Earth
with
Two
Horns
,
Rev.
13.
11
,
signifieth
the
Papacie
;
and
the
Two
Horns
his
bi-partite
Jurisdiction
;
to
wit
,
His
Spiritual
and
his
Temporal
Dominion
.
There
is
good
Reason
to
be
rendred
for
this
,
because
Persons
do
change
,
Governments
do
abide
.
And
it
is
the
manner
of
the
Spirit
,
when
he
doth
describe
the
Tyrannical
Kingdoms
of
this
world
by
Beasts
,
to
decypher
them
by
that
which
is
Permanent
and
Characteristical
,
and
not
by
that
which
is
fluent
and
changable
at
every
turn
.
To
me
therefore
this
is
a
good
Reason
(
considering
the
Analogie
of
both
Prophecies
)
that
the
Fourth
Beast
should
be
set
forth
by
the
Character
of
Ten
Horns
,
and
that
these
Horns
should
signifie
so
many
Realms
and
Dominions
of
the
Fourth
Kingdom
.
Object
.
But
it
will
be
objected
,
in
the
description
of
the
Graecian
State
under
the
similitude
of
an
He-goat
,
That
Alexander
is
the
Great
Horn
that
came
up
,
and
Antiochus
Epiphanes
is
the
little
Horn.
Therefore
the
Beasts
and
their
Horns
in
Daniel
and
the
Revelation
,
do
not
alwayes
signifie
Tyrannical
Empires
,
Dynasties
,
and
Governments
;
but
somtimes
denote
particular
Persons
that
Reign
.
Sol.
One
Exception
must
not
prejudice
a
general
Rule
.
He
that
can
,
let
him
give
another
Example
.
Our
Position
is
built
upon
the
general
use
of
both
Prophecies
.
But
Dr
Willet
,
and
the
Interpreter●…
of
that
way
,
do
build
only
upon
one
particular
Instance
,
exempt
from
the
ordinary
Method
.
Secondly
,
We
grant
,
That
in
the
description
of
the
He-goat
,
the
first
Horn
is
Alexander
the
Great
,
and
the
little
Horn
is
Antiochus
Epiphanes
;
yet
in
the
Case
we
speak
,
neither
of
these
are
any
way
to
be
ranked
in
the
Number
of
Horns
,
that
do
Characteristically
and
specifically
distinguish
the
Graecian
from
the
other
Three
Monarchies
.
It
is
expresly
said
,
That
a
Third
Beast
c●…me
out
of
the
Earth
with
Four
Heads
.
Now
these
are
not
such
a
Number
of
particular
Kings
,
but
they
are
so
many
Realms
,
States
,
and
Dominions
that
shall
stand
up
●…ut
of
that
Nation
,
as
we
have
above
proved
,
and
are
the
special
Notes
of
that
Kingdom
.
If
therefore
the
Ten
Horns
be
the
Characters
and
Badges
of
the
Fourth
Beast
,
they
are
so
many
Realms
,
Divisions
,
and
Regencies
of
the
Fourth
Empire
.
The
course
of
the
Spirit
,
is
to
set
forth
different
Empires
under
different
Types
,
and
to
distinguish
Kings
or
Kingdoms
of
one
and
the
same
time
,
from
those
that
come
after
one
another
in
a
lineal
Descent
.
Now
they
that
hold
the
Ten
Horns
to
be
so
many
Kings
in
the
Seleucian
line
,
what
Letter
or
Syllable
is
in
the
text
to
prove
such
a
succession
?
Querie
6.
Sixthly
,
If
the
Ten
Horns
of
the
Fourth
Beast
be
Ten
Kings
succeeding
one
another
,
rather
than
one
and
the
same
Empire
divided
into
Ten
inferiour
Realms
;
why
should
the
holy
Spirit
in
the
Iron-Metal
,
chap.
2.
speak
so
much
of
the
Division
of
this
Kingdom
,
That
in
the
Feet
and
Toes
of
the
Image
it
should
be
divided
into
a
plurality
of
States
,
that
these
should
mingle
themselves
with
the
seed
of
men
,
to
preserve
an
Union
?
All
this
sheweth
,
That
the
Fourth
Kingdom
toward
the
latter
times
should
be
divided
into
many
lesser
Dominions
.
And
if
we
may
interpret
one
Scripture
by
another
,
both
speaking
of
one
and
the
same
matter
,
the
particular
Number
of
Realms
is
represented
by
the
Ten
Horns
.
Now
,
they
that
will
have
Ten
Horns
to
be
Ten
Kings
lineally
Reigning
,
cannot
infer
from
hence
any
Division
of
the
Fourth
Kingdom
;
nor
consequently
the
need
of
any
mixture
of
State
.
Kings
Successively
Reigning
,
need
no
mingling
one
with
another
to
preserve
the
Union
of
a
Kingdom
.
On
the
contrary
,
if
we
take
the
Ten
Horns
for
Ten
Kings
or
Kingdoms
at
one
and
the
same
time
,
there
is
nothing
more
ordinary
than
to
establish
Leagues
and
Confederacies
betwixt
Kingdoms
and
States
that
are
contemporary
each
with
other
.
For
that
which
they
Alledge
concerning
the
Division
betwixt
the
Seleucidae
and
the
Lagidae
,
we
have
spoken
thereof
already
,
and
therefore
we
will
not
repeate
the
same
things
again
.
Let
us
now
in
the
last
place
come
to
those
Queries
concerning
the
Collation
of
the
little
Horn
mentioned
Dan.
7.
and
that
little
Horn
spoken
of
chap.
8.
For
they
that
differ
from
us
,
stand
much
upon
this
,
That
Antiochus
Epiphanes
is
signified
in
both
Scriptures
under
the
same
Emblem
.
Here
we
agree
with
them
in
Two
Points
:
First
,
That
the
Prophecie
of
Daniel
doth
repeat
one
and
the
same
thing
,
for
the
better
understanding
of
the
Visions
.
But
then
there
must
be
some
good
evidence
from
the
text
,
to
prove
the
things
repeated
to
be
the
same
,
though
the
Expression
is
divers
.
Now
what
good
proof
is
there
to
make
it
appear
that
the
little
Horn
,
chap.
7.
and
that
little
Horn
,
chap.
8.
are
one
and
the
same
?
Secondly
,
We
agree
,
That
Antiochus
Epiphanes
,
the
Graecian
Antichrist
,
doth
resemble
the
Roman
Antichrist
in
many
things
;
and
that
the
one
is
the
express
Image
and
Type
of
the
other
.
In
these
particulars
then
they
do
agree
,
and
are
parallel
.
Antiochus
,
the
little
Horn
,
Dan.
8.
|
The
Papacie
,
the
little
Horn
,
Dan.
7.
|
1.
Out
of
the
Graecian
Kingdom
there
came
forth
a
little
Horn
,
vers
.
9.
|
1.
After
the
Ten
Kings
a
little
Horn
did
arise
out
of
the
Fourth
Kingdom
,
vers
.
8.
|
2.
He
did
destroy
the
Mighty
,
&
the
Holy
People
,
vers.
24.
|
2.
He
shall
wear
out
the
Saints
of
the
Most
High
,
vers.
21
,
23.
|
3.
He
shall
magnifie
himself
in
his
heart
against
the
God
of
gods
,
vers
.
25.
|
3.
He
shall
speak
great
things
against
the
Most
High
,
vers.
25.
|
4.
By
him
the
daily
Sacrifice
shall
be
taken
away
,
vers.
11.
|
4.
He
shall
think
to
change
Times
and
Laws
,
and
they
shall
be
given
into
his
hand
,
vers.
25.
|
In
these
several
Particulars
it
is
manifest
,
That
the
little
Horn
mentioned
chap.
7.
and
chap.
8.
do
both
agree
.
But
yet
whosoever
he
is
that
diligently
considers
the
Scriptures
,
he
shall
finde
them
to
differ
in
the
most
remarkable
circumstances
.
First
,
They
differ
in
the
State
or
Government
where
they
arose
;
the
little
Horn
,
chap.
8.
rose
out
of
one
of
the
Four
Divisions
of
the
Graecian
State
;
but
the
little
Horn
,
chap.
7.
arose
out
of
the
Kingdom
Typed
by
the
Fourth
Beast
,
which
all
our
Arguments
asorementioned
,
prove
to
be
the
Roman
Kingdom
.
Secondly
,
They
differ
in
the
preparation
and
moulding
of
the
State
before
the
rising
of
either
of
them
.
For
the
little
Horn
,
chap.
8.
arose
out
of
one
of
the
Four
Divisions
of
the
Greek
Empire
:
But
the
little
Horn
,
chap.
7.
arose
after
the
Division
of
the
Roman
Empire
into
Ten
inferiour
Realms
.
Thirdly
,
They
differ
in
their
Actions
.
For
the
little
Horn
,
chap.
8.
is
only
said
to
rise
out
of
one
of
the
Four
Kingdoms
of
the
Graecian
Empire
;
but
the
little
Horn
,
chap.
7.
is
said
to
arise
after
the
Ten
Kingdoms
of
the
Roman
Empire
:
And
that
he
did
pluck
up
Three
of
the
former
Kingdoms
by
the
roots
.
This
is
cleer
from
the
scope
of
the
text
.
Fourthly
,
They
differ
in
the
object
of
their
Tyranny
.
For
though
the
little
Horn
,
chap.
8.
is
said
to
destroy
the
Holy
People
,
vers.
24.
yet
the
whole
scope
of
the
text
sheweth
that
only
the
People
of
the
Jews
are
here
intended
.
Now
for
the
little
Horn
,
chap.
7.
he
is
said
to
wear
out
the
Saints
of
the
Most
High
,
but
there
is
no
circumstance
in
the
text
to
prove
that
these
are
the
People
of
the
Jews
.
There
is
not
one
word
of
taking
away
the
daily
Sacrifice
,
or
of
the
setting
up
of
the
Abomination
of
Desolation
,
or
of
Daniel's
People
,
or
the
pleasant
Land
,
or
any
such
passages
which
the
Prophet
useth
when
he
speaketh
of
the
Jews
.
All
that
can
be
said
,
is
this
,
That
he
shall
change
Laws
and
times
:
But
from
hence
we
cannot
infer
,
That
these
must
be
the
Laws
and
Times
of
the
Jewish
Church
.
For
the
Apostle
,
when
he
speaketh
of
the
Great
Antichrist
,
doth
use
such
an
expression
,
He
shall
sit
in
the
Temple
of
God
,
shewing
himself
that
he
is
God
,
2
Thess.
2.
And
yet
he
doth
not
mean
the
literal
Temple
in
Ierusalem
.
Fifthly
,
They
differ
in
the
time
of
the
Continuance
of
their
Tyranny
.
The
little
Horn
,
chap.
8.
shall
prevail
,
and
the
Sanctuary
shall
be
troden
down
unto
Evenings
,
Mornings
2300
,
vers.
14.
Now
for
the
little
Horn
,
chap.
7.
he
shall
wear
out
the
Saints
a
time
,
and
times
,
and
half
a
time
,
till
the
Saints
themselves
take
the
Kingdom
.
How
this
time
,
and
times
,
and
half
a
time
,
should
be
all
one
with
the
2300
Evenings
,
Mornings
,
I
cannot
discern
.
If
you
apply
this
to
the
Roman
Antichrist
,
a
time
,
and
times
,
and
half
a
time
,
is
the
full
sum
of
the
Antichristian
Tyranny
,
Rev.
12.
14.
Sixthly
,
They
differ
in
the
Event
.
For
after
the
2300
Evenings
Mornings
,
the
Temple
was
cleansed
,
vers.
14.
and
after
that
the
little
Horn
had
finished
his
times
,
he
was
broken
without
hand
,
vers.
25.
All
these
things
were
truly
fulfilled
in
Antiochus
Epiphanes
.
But
if
you
apply
the
little
Horn
,
chap.
7.
to
Antiochus
,
there
can
be
no
right
accommodation
.
First
,
That
little
Horn
did
wear
out
the
Saints
till
the
Son
of
Man
came
in
the
clouds
of
Heaven
:
but
so
did
not
Antiochus
Epiphanes
.
Secondly
,
The
little
Horn
did
wear
out
the
Saints
a
time
,
and
times
,
and
half
a
time
,
till
the
Dominion
under
the
whole
Heaven
was
given
to
the
Saints
:
but
so
did
not
Antiochus
Epiphanes
.
Thirdly
,
The
little
Horn
shall
continue
till
the
time
of
the
Destruction
of
the
Fourth
Beast
.
But
the
Kingdom
of
the
Seleucians
ended
not
at
Antiochus
;
many
of
that
line
succeeded
afterwards
in
the
Kingdom
.
And
there
was
a
good
space
of
time
from
the
death
of
Antiochus
to
the
destruction
of
the
Seleucian
State
by
Pompey
the
Great
.
But
Dr
Willet
replieth
,
Though
the
Kingdom
was
not
utterly
ruined
,
yet
the
Glory
of
it
was
much
abated
at
Antiochus
his
death
.
By
the
like
Reason
I
might
argue
,
That
there
was
an
end
of
the
Babylonian
Kingdom
at
the
death
of
Nebuchadnezzar
,
because
the
Glory
of
that
Kingdom
did
afterwards
abate
in
Evilmerodach
.
I
might
argue
also
,
That
the
Graecian
Kingdom
ended
in
Alexander
,
because
the
Kings
that
arose
after
him
did
not
arise
in
his
strength
.
Others
there
are
that
do
Alledge
the
words
of
the
Eleventh
Verse
:
I
beheld
then
,
because
of
the
voyce
of
the
great
words
which
the
little
Horn
spake
.
I
beheld
even
till
the
Beast
was
slain
,
and
his
Body
given
to
the
burning
fire
.
From
hence
they
gather
,
That
the
little
Horn
was
first
broken
off
;
and
when
the
Beast
was
Hornless
and
harmless
,
then
he
was
destroyed
.
Such
a
sense
may
be
admitted
.
For
we
read
in
the
Scripture
,
That
the
Davidical
Kingdom
should
be
destroyed
for
the
sins
of
Manasseth
King
of
Iudah
,
2
King
.
23.
26.
yet
the
destruction
was
many
years
after
his
death
.
Though
such
a
sense
may
be
admitted
,
yet
it
will
not
stand
in
the
present
case
;
for
in
this
Chapter
the
little
Horn
is
said
to
continue
till
the
destruction
of
the
Fourth
Kingdom
.
It
is
said
in
express
terms
in
the
26
Verse
,
That
the
Iudgement
shall
sit
,
and
they
shall
take
away
his
Dominion
,
to
consume
and
to
destroy
it
to
the
time
of
the
end
.
Here
I
demand
,
Whose
Dominion
is
it
that
they
shall
take
away
?
Is
it
the
Dominion
of
the
Fourth
Beast
,
Hornless
and
harmless
?
No
:
This
is
immediately
spoken
of
the
little
Horn
that
should
wear
out
the
Saints
of
the
most
High
,
and
should
change
Laws
and
Times
,
a
time
,
and
times
,
and
half
a
time
.
Touching
this
little
Horn
it
's
said
,
That
the
Judgement
shall
sit
,
and
they
shall
take
away
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
Kingdom
.
They
shall
bereave
him
of
his
Dominion
.
Therefore
it
is
clear
,
That
the
times
of
the
little
Horn
shall
continue
to
the
end
of
the
Beast's
Kingdom
,
and
to
the
beginning
of
the
Kingdom
of
the
Saints
.
And
yet
further
,
Daniel
did
desire
to
know
the
truth
of
the
Fourth
Beast
,
and
of
the
Ten
Horns
,
&
of
the
little
Horn
that
came
up
after
them
.
I
beheld
,
(
saith
he
)
and
the
same
Horn
made
War
with
the
Saints
,
and
prevailed
against
them
,
until
the
ancient
of
dayes
came
;
and
judgement
was
given
to
the
Saints
of
the
most
High
,
&
the
time
came
that
the
Saints
possessed
the
Kingdom
,
vers.
22.
From
these
words
also
it
is
manifest
,
That
the
times
of
the
little
Horn
do
extend
to
the
beginning
of
the
Kingdom
of
the
Saints
.
Now
how
this
should
be
verified
in
Antiochus
Epiphanes
,
it
is
not
as
yet
made
so
clear
to
me
.
But
if
you
apply
this
to
the
Papacy
,
all
things
will
agree
:
for
it
is
manifest
,
That
the
Two-Horned
Beast
in
the
Revelation
must
wear
out
the
Saints
a
time
,
and
times
,
and
half
a
time
,
Rev.
12.
14.
Rev.
11.
7
,
8
,
9.
Now
when
this
time
is
once
fulfilled
,
the
Beast
and
the
false
Prophet
shall
both
of
them
be
cast
into
the
Lake
of
fire
;
and
the
Reign
of
Christ
and
of
his
Saints
shall
begin
upon
the
Earth
,
Rev.
19.
20.
Rev.
20.
1
,
2
,
3
,
4.
But
by
the
way
,
because
some
stand
for
a
Personal
Reign
of
Christ
at
the
end
of
the
Fourth
Kingdom
,
because
then
the
Note
.
Son
of
Man
is
said
to
come
in
the
clouds
of
Heaven
;
I
Answer
,
That
they
have
no
Reason
to
take
that
strictly
,
which
we
can
prove
from
the
Harmony
of
Scripture
,
ought
to
be
construed
with
some
kind
of
Latitude
.
These
things
are
shewed
to
Daniel
(
who
saw
afar
off
)
as
joyned
together
;
and
yet
in
experience
they
do
not
meet
in
the
same
juncture
of
time
.
As
for
example
,
A
man
that
traveleth
in
Wales
,
or
some
such-like
hilly
Country
,
while
he
is
yet
at
a
long
distance
,
he
may
see
the
tops
of
two
great
Mountains
as
though
they
were
near
together
:
yet
when
he
cometh
to
look
upon
them
with
a
more
distinct
view
,
the
one
may
be
ten
or
twelve
Miles
beyond
the
other
in
the
distance
of
place
.
It
is
well
known
also
,
That
when
the
Apostles
made
mention
of
the
coming
of
Antichrist
,
they
also
spake
of
the
end
of
the
world
,
2
Thess.
2.
What
then
?
shall
we
argue
,
as
many
do
,
That
the
Discovery
of
Antichrist
will
not
be
till
the
end
of
the
world
?
This
cannot
be
.
We
that
live
in
these
times
,
may
see
more
clearly
,
That
Antichrist
hath
been
revealed
many
hundred
years
ago
;
and
the
end
of
the
world
is
not
yet
come
.
If
therefore
a
Reason
be
demanded
,
why
these
two
,
The
Revelation
of
Antichrist
,
and
the
End
of
the
World
,
are
coupled
together
;
we
may
say
,
That
the
Apostles
,
who
saw
afar
off
,
spake
of
these
things
,
because
they
should
happen
in
the
last
times
;
though
in
the
particularity
of
time
the
one
might
be
before
the
other
.
In
like
manner
,
the
Prophet
Daniel
,
who
lived
very
remote
from
the
Dissolution
of
the
Fourth
Kingdom
,
from
the
glorious
Kingdom
of
the
Saints
,
and
from
the
coming
of
the
Son
of
Man
in
the
clouds
of
Heaven
;
to
him
all
these
things
in
the
general
,
and
in
the
lump
may
be
represented
together
,
when
in
a
more
distinct
and
particular
consideration
,
the
one
may
be
before
the
other
.
The
consuming
of
the
Kingdom
of
Antichrist
with
the
word
of
his
mouth
,
and
the
establishment
of
the
Kingdom
of
the
Saints
,
may
be
before
the
Personal
appearing
of
the
Son
of
Man
in
the
Clouds
of
Heaven
.
But
now
it
is
not
to
our
present
purpose
to
meddle
with
this
Difficulty
.
That
which
we
have
to
say
,
is
only
concerning
the
Fourth
Beast
,
That
either
he
must
signifie
the
Seleucian
or
the
Roman
Kingdom
.
But
,
we
have
proved
by
many
Arguments
,
against
Dr
Willet
,
and
others
,
That
the
Seleucian
cannot
here
be
meant
.
Therefore
we
may
safely
conclude
,
That
the
Fourth
Beast
with
Ten
Horns
,
is
the
proper
Embleme
Note
.
and
Type
of
the
Roman
Kingdom
.
From
whence
also
we
gather
,
That
Daniel
in
his
Prophecie
,
and
Iohn
in
the
Revelation
(
so
far
as
this
Point
is
concerned
)
do
speak
of
one
and
the
same
matter
.
And
by
the
Interpretation
of
the
one
,
we
may
finde
out
the
sense
of
the
other
Prophecie
.
There
is
no
Principle
that
can
be
more
useful
and
demonstrative
than
this
,
To
discover
the
Truth
by
the
Harmony
of
the
Prophecies
.
Now
,
let
us
go
to
the
beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdom
,
and
so
let
us
see
how
there
is
a
Chain
of
666
years
from
that
beginning
,
to
the
Universal
Headship
of
the
Beast
,
This
shall
be
the
Subject
of
the
Chapter
following
.
CHAP.
VI.
That
the
Beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdom
,
is
not
from
the
time
of
Julius
,
or
Augustus
Caesar
,
or
from
any
other
vulgar
Beginning
;
but
precisely
from
that
instant
,
when
the
Church
of
God
came
under
the
Dominion
of
the
Romans
,
60
years
before
the
Birth
of
the
Lord
,
and
666
before
the
going
forth
of
the
Decree
,
That
the
Bishop
of
Rome
should
be
Head
over
all
the
Churches
.
THere
are
in
this
Proposition
Two
Parts
that
need
special
Confirmation
:
First
,
That
the
Roman
did
begin
as
the
Fourth
Metal-Kingdom
,
when
the
Church
came
under
the
Dominion
of
that
People
.
Secondly
,
That
from
this
beginning
there
is
the
space
of
666
years
,
to
the
Universal
Headship
.
For
the
Beginning
of
the
Dominion
of
the
Romans
,
according
to
different
Relations
,
men
may
differently
state
the
Epocha
thereof
.
But
laying
aside
all
other
considerations
,
we
are
to
note
in
what
sense
Daniel
doth
begin
it
as
the
Fourth
Metal-Kingdom
.
And
here
I
stand
upon
it
,
That
we
are
principally
to
look
to
the
state
of
the
Church
;
How
the
Church
,
and
the
Continent
adjoyning
,
came
under
the
Dominion
of
that
People
.
For
the
clearing
of
this
,
we
will
also
demonstrate
two
things
:
First
,
That
the
Beginning
of
this
Fourth
Monarchy
is
to
be
stated
according
to
Church-relations
.
Secondly
,
We
will
shew
,
out
of
the
Stories
,
in
whose
times
,
and
by
whose
means
,
the
Church
came
first
under
the
Dominion
of
that
People
.
Now
,
That
the
Roman
doth
begin
,
as
the
Fourth
of
Daniel's
Kingdoms
,
when
the
Church
came
under
the
Obedience
of
that
People
,
may
be
proved
by
these
Arguments
.
ARGUMENT
I.
Where
the
former
Three
Kingdoms
in
Daniel's
Image
did
begin
,
by
the
same
Analogie
we
are
to
proceed
in
stating
the
Beginning
of
the
Fourth
Kingdom
.
But
the
former
Three
Kingdoms
in
Daniel's
Image
,
did
begin
,
each
of
them
in
their
several
times
,
when
the
Church
and
the
Confines
adjoyning
came
under
their
Dominion
:
Therefore
,
the
Roman
,
as
the
Fourth
Kingdom
in
Daniel's
Image
,
began
when
the
Church
and
the
Confines
about
the
Church
came
under
the
Obedience
of
that
People
.
The
Major
is
clear
:
For
none
will
Deny
but
that
the
Roman
doth
hold
Analogie
with
the
three
former
Empires
in
their
beginning
.
And
for
the
Minor
,
we
prove
it
by
Induction
of
Singulars
.
As
for
Ensample
.
Example
1.
First
,
In
the
Babylonian
Kingdom
(
the
first
of
Daniel's
Four
)
there
were
many
Potent
Kings
that
did
Reign
in
that
Succession
,
before
the
times
of
Nebuchadnezzar
;
for
he
began
to
Reign
in
the
144
year
of
the
Aera
of
Nabonazzar
.
Now
the
several
Names
of
the
Kings
,
the
times
of
their
Reign
,
and
the
order
of
their
Succession
,
are
all
set
down
in
the
famous
Canon
of
Ptolomy
,
as
we
shall
shew
afterwards
.
But
not
to
go
far
for
an
Example
;
There
is
mention
made
of
one
Merodach-Baladan
,
(
in
the
Canon
aforesaid
,
called
by
the
Name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
he
sent
Ambassadors
to
Hezekiah
King
of
Iudah
,
2
King
.
20.
12.
There
was
then
a
Succession
of
Babylonian
Kings
before
Nebuchadnezzar
.
You
will
say
,
Why
is
he
then
called
,
the
Head
of
Gold
,
as
much
in
sense
as
the
first
Babylonian
King
?
I
Answer
:
Though
he
was
not
simply
the
first
Babylonian
King
,
(
others
Reigning
before
him
)
yet
he
was
the
first
Prince
of
the
Babylonians
that
brought
the
Jewish
Church
,
and
the
Confines
about
that
Church
,
within
the
Babylonian
Empire
.
Example
2.
Secondly
,
That
Kingdom
of
the
Medes
and
Persians
,
whereof
Darius
and
Cyrus
were
the
Founders
;
if
we
go
strictly
to
work
,
the
Foundation
of
these
was
laid
before
.
For
it
is
manifestly
plain
by
the
testimony
of
the
Greek
Historians
,
and
by
the
Chronographical
Tables
now
in
the
hands
of
all
men
,
That
there
was
a
Potent
Race
of
the
Kings
of
Media
,
down
from
Arbaces
the
Mede
.
Yet
for
all
this
,
Darius
and
Cyrus
are
the
true
Founders
of
the
Mede-Persian
Kingdom
,
because
they
first
brought
the
Jewish
Church
under
the
power
of
the
Medes
and
Persians
.
And
that
which
is
very
remarkable
to
our
present
purpose
,
though
it
be
a
thing
famously
known
among
Historians
,
That
Cyrus
began
to
Reign
in
the
55
Olympiad
;
though
he
subdued
many
Nations
,
&
Propagated
the
Persian
Empire
very
far
:
yet
the
Scripture
taketh
no
notice
of
that
beginning
,
but
then
only
when
the
Church
came
within
the
limits
of
the
Persian
Dominion
.
And
therefore
it
is
well
Observed
by
Piscator
,
in
his
Scholia
upon
Ezra
,
chap.
1.
vers.
2.
That
the
Edict
came
forth
in
the
first
of
Cyrus
King
of
Persia.
This
(
saith
he
)
is
the
first
year
of
his
Reign
in
Babylon
.
Example
3.
The
Third
Kingdom
in
Daniel's
Image
,
is
that
of
the
Graecians
,
of
which
Alexander
became
the
Head
at
the
overthrow
of
Darius
.
The
rough
Goat
is
said
to
be
the
Monarchy
of
the
Graecians
;
and
the
Great
Horn
,
to
wit
,
Alexander
,
is
expresly
called
the
first
King
,
Dan.
8.
21.
Now
,
How
can
he
be
said
to
be
the
first
King
of
the
Graecians
,
seeing
there
were
many
Mighty
Kings
before
him
,
in
,
and
over
that
Nation
?
To
let
pass
all
the
other
States
of
Greece
,
in
Macedonia
it self
,
Philip
,
the
Father
of
Alexander
,
was
a
Potent
Prince
.
But
the
Answer
is
,
as
before
,
He
was
the
first
Monarchical
King
that
subdued
the
Territories
of
the
Church
.
There
was
never
any
Graecian
Prince
that
extended
the
Sovereign
Rule
of
that
People
so
far
Eastward
,
to
the
Confines
of
the
Church
,
as
he
.
And
therefore
he
is
expresly
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
first
King
of
the
Graecians
.
From
all
the
forementioned
particulars
,
it
is
clear
,
That
the
former
Three
Kingdoms
in
Daniel's
Image
began
,
each
of
them
in
their
several
times
,
when
the
Church
came
under
their
respective
Dominions
.
And
so
the
Assumption
is
proved
.
If
then
we
proceed
in
the
same
Analogie
,
we
must
necessarily
say
,
That
the
Roman
began
as
the
Fourth
Metal-Kingdom
,
when
the
Jewish
Church
,
and
the
Continent
adjoyning
,
came
first
under
the
Sovereign
Lordship
and
Command
of
the
People
of
Rome
.
But
yet
for
further
confirmation
of
this
truth
,
we
will
produce
some
new
Arguments
,
to
prove
,
That
the
Metal-Kingdoms
are
Numbred
in
relation
to
the
Church
.
First
,
The
Revelation
of
these
Metal-Kingdoms
was
specially
for
the
Saints
and
People
of
God
.
For
though
one
end
was
,
to
Discover
to
Nebuchadnezzar
what
Successions
of
Tyranny
there
should
be
after
him
;
yet
this
was
principally
for
the
Churches
sake
,
and
the
Churches
use
.
And
therefore
it
is
mentioned
,
This
Secret
is
not
revealed
unto
me
for
any
wisdom
that
I
have
above
all
living
,
but
for
their
sakes
that
shall
make
known
the
Interpretation
to
the
King
,
vers.
30.
Therefore
in
the
delineation
of
these
Tyrannical
Empires
,
the
Lord
doth
specially
intend
to
Reveal
to
the
Church
those
Changes
and
Vicissitudes
of
times
that
she
should
meet
withal
.
In
Relation
to
her
then
,
There
is
primarily
a
Discovery
of
these
things
.
Secondly
,
These
Metal-Kingdoms
are
also
Discovered
,
to
shew
in
what
Region
,
or
Part
of
Time
,
the
Kingdom
of
Christ
should
begin
.
All
the
Scriptures
in
the
Old
Testament
,
point
mainly
to
Christ
;
some
,
point
to
his
Parentage
;
others
,
to
the
place
of
his
Birth
;
others
,
to
the
Tribe
that
he
should
come
of
:
So
this
in
special
,
pointeth
to
that
period
of
time
when
his
Kingdom
should
begin
.
These
are
the
words
of
the
text
:
In
the
dayes
of
these
Kingdoms
shall
the
God
of
Heaven
raise
up
a
Kingdom
that
never
shall
be
destroyed
.
From
whence
it
is
manifest
,
That
the
Monarchies
are
reckoned
according
to
the
alterations
which
shall
be
in
and
about
the
Borders
of
the
Jewish
Church
.
For
,
Where
should
Christ
be
Born
,
but
in
Iudea
?
And
hereupon
he
is
called
,
The
King
of
the
Jews
.
Thirdly
,
If
we
go
to
that
Expression
so
often
mentioned
,
Dan.
11.
where
the
Seleucian
is
called
,
The
King
of
the
North
;
and
the
Dominion
of
the
Lagidae
,
The
King
of
the
South
:
Here
we
must
necessarily
Affirm
,
That
these
Empires
are
said
to
be
North
and
South
in
some
special
relation
.
And
the
Reason
is
clear
,
Because
Iudea
did
lie
in
the
middest
betwixt
them
,
as
a
Lamb
betwixt
Two
Wolves
;
having
the
Seleucidae
on
the
North
,
and
the
Lagidae
on
the
South
.
Now
,
that
the
People
of
the
Jews
are
herein
principally
respected
,
the
words
of
the
Angel
are
clear
:
I
am
come
to
make
Thee
Understand
what
shall
befal
Thy
People
in
the
latter
dayes
,
Dan.
10.
14.
From
all
which
we
gather
,
That
the
Monarchies
are
specially
Numbred
according
to
Church-relations
.
And
therefore
the
Roman
began
as
the
Fourth
Metal-Kingdom
,
when
the
Church
came
first
under
the
Obedience
of
that
People
.
Let
us
now
proceed
to
the
Second
Argument
.
ARGUMENT
II.
Where
the
Graecian
Kingdom
,
Typed
by
the
Brass-Metal
,
and
the
Third
Beast
,
made
an
end
;
there
did
the
Roman
,
typed
by
the
Iron-Metal
,
and
the
Fourth
Beast
,
begin
.
But
at
the
overthrow
of
the
Seleucian
Kingdom
in
Asia
,
and
at
the
Conquest
of
Judea
,
the
Graecian
Kingdom
,
typed
by
the
Brass-Metal
,
and
the
Third
Beast
,
did
make
an
end
:
Therefore
,
at
the
Overthrow
of
the
Seleucian
Kingdom
,
and
at
the
Conquest
of
Judea
,
the
Roman
,
typed
by
the
Iron-Metal
,
and
the
Fourth
Beast
,
began
.
The
Major
is
evident
;
it
being
a
ruled
case
in
the
Body
of
the
Metal-Kingdoms
,
That
where
the
former
ceaseth
,
the
latter
doth
begin
.
All
the
Question
is
concerning
the
Assumption
,
Whether
the
Graecian
ended
as
the
Third
Metal-Kingdom
at
the
destruction
of
the
Seleucian
?
Here
I
finde
that
Interpreters
are
greatly
divided
.
They
agree
in
it
,
That
the
Graecian
is
the
Third
Kingdom
;
but
they
are
divided
about
the
particular
time
when
that
Empire
ended
.
For
,
all
the
Successors
of
Alexander
came
not
under
the
power
of
the
Romans
at
one
and
the
same
time
.
His
Successors
in
Greece
ended
,
when
Macedonia
was
made
a
Roman
Province
by
Aemilius
the
Consul
,
166
years
before
the
Birth
of
our
Lord
.
His
Successors
the
Seleucidae
in
Syria
and
Iudea
,
ended
,
when
all
that
tract
of
Land
was
brought
under
the
power
of
the
Romans
by
the
means
of
Pompey
the
Great
;
&
this
was
done
about
60
years
before
the
Birth
of
our
Lord
.
His
Successors
,
the
Lagidae
in
Egypt
,
were
made
a
Roman
Province
by
Augustus
Caesar
;
&
this
was
done
28
years
before
the
Birth
of
the
Lord
.
So
then
it
is
plain
,
That
all
Alexander's
Successors
fell
into
the
hands
of
the
Romans
;
yet
all
fell
not
under
the
Roman
Obedience
at
one
time
.
The
great
Question
is
,
Where
we
shall
set
the
Ending
of
the
Graecian
Kingdom
,
as
typed
by
the
Third
Beast
,
and
the
Brass-Metal
?
And
this
,
I
say
,
must
needs
be
at
the
overthrow
of
the
Seleucian
,
60
years
before
the
Birth
of
the
Lord
.
First
,
In
the
Original
distribution
of
Alexander's
Kingdom
,
Iudea
is
pleaded
to
belong
to
the
Seleucian
,
Polyb.
lib.
5.
And
therefore
the
Seleucian
is
that
Successor
to
whom
the
Title
of
the
Monarchy
doth
principally
appertain
.
I
do
not
Deny
but
the
Lagidae
somtimes
made
their
Incursions
into
Iudea
,
as
may
be
seen
,
Dan.
11.
But
in
the
Original
Constitution
of
the
Kingdom
,
Iudea
was
allotted
to
the
Seleucian
.
And
that
which
may
strengthen
our
Argument
,
if
you
reade
Iosephus
,
the
Book
of
the
Macchabees
,
and
such-like
Stories
,
you
shall
find
,
That
the
Sufferings
of
the
People
of
the
Jews
have
been
wholly
in
a
manner
from
those
Successors
of
Alexander
,
that
were
of
the
Seleucian
line
.
And
this
to
me
is
a
great
Reason
,
wherefore
the
Graecian
Kingdom
,
typed
by
the
Brass-Metal
,
is
rather
to
end
at
the
destruction
of
the
Seleucian
Kingdom
.
Secondly
,
At
the
Overthrow
of
the
Successors
of
Alexander
at
several
times
,
the
Fall
of
the
Seleucian
was
only
at
that
time
,
when
Iudea
,
Ierusalem
,
and
all
that
Continent
of
Land
fell
under
the
Power
of
the
Romans
.
Mr
Mede
,
and
some
Historians
,
do
look
principally
when
Greece
,
the
Head-Province
,
was
brought
into
subjection
to
the
Romans
by
Aemilius
the
Consul
:
they
look
here
more
specially
to
the
ending
of
the
Greek
,
and
beginning
of
the
Roman
Empire
.
But
at
this
very
time
,
Iudea
was
under
the
Tyranny
of
Antiochus
Epiphanes
;
and
the
true
Graecian
Kingdom
,
typed
by
the
Brass-Metal
,
and
the
Third
Beast
,
in
great
vigor
and
sulness
of
strength
.
For
,
though
in
those
times
Greece
,
their
Native
Country
,
was
taken
away
from
the
Graecians
;
yet
nevertheless
,
that
People
had
still
the
sovereign
Dominion
in
and
about
the
Borders
of
the
Church
.
And
this
continued
for
the
space
of
106
years
,
till
the
time
of
Pompey
the
Great
;
then
the
Selcucian
Kingdom
,
and
together
with
it
,
all
the
Lands
of
the
Jewish
Church
,
fell
under
the
Dominion
of
the
State
of
Rome
.
And
,
that
which
may
adde
to
the
force
of
this
Reason
,
let
us
Consider
,
First
,
The
limits
of
the
Land
of
Promise
.
Secondly
,
The
Governments
that
there
should
be
erected
.
For
the
limits
of
the
Land
of
Promise
,
(
the
Seat
of
the
Church
for
2000
years
)
these
are
the
words
of
the
Charter
to
Abraham
:
Unto
thy
Seed
have
I
given
this
Land
,
from
the
River
of
Egypt
to
the
great
River
Euphrates
,
Gen.
15.
18
,
19
,
20.
This
was
performed
in
the
dayes
of
Ioshua
,
who
brought
Israel
into
the
Possession
thereof
.
Secondly
,
For
the
Governments
here
erected
;
The
Scriptures
do
take
notice
that
these
Countries
were
under
the
Government
of
the
Judges
;
and
then
after
that
,
under
the
Kings
of
the
Line
of
David
,
to
the
times
of
the
Captivity
.
And
then
it
was
revealed
to
Nibuchadn●…zzar
,
in
the
Image
of
Persecuting
Empires
,
what
Succession
of
Tyrannies
should
be
in
and
over
those
Countries
.
For
as
somtimes
the
Kings
of
the
Line
of
David
did
bear
Rule
in
the
Land
of
Promise
:
so
they
continued
the
Government
till
the
People
of
Babel
got
the
Dominion
.
So
the
People
of
Babel
carried
on
the
times
of
the
Golden-Metal
,
till
the
People
of
Media
and
Persia
did
take
the
Kingdom
.
And
after
that
,
the
People
of
Media
and
Persia
did
continue
the
times
of
the
Silver-Metal
,
till
they
were
subdued
by
the
People
of
Greece
,
under
the
Conduct
of
Alexander
the
Great
.
And
after
the
Victories
of
Alexander
,
the
People
of
Greece
went
on
with
the
sovereign
Dominion
over
all
the
Territories
of
the
Church
,
from
the
River
of
Egypt
,
to
the
great
River
Euphrates
,
till
the
destruction
of
the
Seleucian
Kingdom
by
Pompey
the
Great
.
And
then
all
that
tract
of
Land
came
under
the
Dominion
of
the
People
of
Rome
.
So
then
,
we
may
conclude
,
As
the
Seleucian
is
the
immediate
Successor
of
Alexander
in
and
over
the
Continent
of
the
Church
:
So
where
he
ended
,
as
the
Third
Metal-Kingdom
over
the
Church
,
there
the
Roman
did
begin
as
the
Fourth
.
Object
.
But
some
,
perhaps
,
may
Reason
,
That
the
Lagidae
,
the
Successors
of
Alexander
in
Egypt
,
were
not
made
Subject
to
the
Romans
,
till
the
times
of
Augustus
.
Sol.
Grant
this
to
be
true
,
That
Augustus
did
extinguish
the
last
Successor
;
yet
the
Monarchy
was
taken
from
the
People
of
Greece
before
,
when
the
Romans
came
into
Asia
,
and
brought
all
those
Eastern
Countries
about
Iudea
within
the
compass
of
their
great
Empire
.
It
is
one
thing
for
the
People
of
Greece
to
have
a
Fragment
of
the
Kingdom
of
Alexander
remaining
;
and
another
thing
for
that
People
to
have
the
sovereign
Dominion
over
the
Continent
of
the
Land
of
Promise
.
And
this
they
had
,
till
the
Overthrow
of
the
Seleucian
Kingdom
by
the
Roman
State
.
But
Helvicus
,
in
a
little
Treatise
intituled
,
Chronologia
Universalis
,
doth
stiffly
argue
the
Point
,
That
the
Graecian
Kingdom
did
not
end
as
long
as
the
Lagidae
,
one
of
the
Successors
of
Alexander
,
did
remain
.
These
are
his
words
:
Quatuor
Reg●…aunam
Monarchiam
constituunt
,
non
per
se
separat●…m
considerata
,
sed
conjunctim
hoc
axioma
mereri
,
haud
secus
ac
de
mortuo
Principe
omnes
Praefecti
Conjunctim
repraesentant
Principem
:
Adeo
si
pars
Ditionis
ab
extero
quodam
avellatur
,
illa
non
Praefecto
sed
toto
Principatui
decedat
.
Ita
Romani
,
ereptâ
Asiâ
,
Occupatá
Macedoniâ
,
diminuêre
quidem
Monarchiam
,
extinxisse
vero
&
ad
se
transtulisse
dici
non
potuerant
antequam
ultimam
partem
,
Aegyptum
subegerunt
,
pag.
50.
From
which
words
of
his
it
is
clear
,
That
the
Graecian
Empire
was
diminished
only
at
the
Overthrow
of
the
Seleucian
Kingdom
;
and
it
was
extinguished
at
that
time
only
when
the
Lagidae
were
brought
under
the
Power
of
the
Romans
.
But
herein
he
is
greatly
deceived
:
for
if
we
must
Affirm
,
That
each
Metal-Kingdom
doth
continue
as
long
as
any
Fragment
thereof
doth
remain
,
what
shall
we
say
by
the
meaning
of
this
Scripture
,
As
for
the
rest
of
the
Beasts
,
their
Dominion
was
taken
away
;
but
their
Lives
were
prolonged
for
a
time
?
Dan.
11.
12.
This
plainly
sheweth
,
That
after
the
Imperial
Dominion
was
taken
away
,
there
might
be
some
prolongation
of
life
;
some
inferiour
Dominion
,
as
long
as
any
Relique
remaineth
.
This
is
true
in
some
sense
after
the
death
of
Alexander
the
Great
:
when
his
Kingdom
was
divided
among
his
Successors
,
there
was
some
diminution
of
the
Monarchy
,
because
these
Successors
did
not
stand
up
in
his
strength
;
And
yet
for
all
this
,
the
Empire
of
that
Nation
did
still
abide
.
And
further
,
when
Aemilius
the
Consul
subdued
Perseus
,
there
was
a
greater
defalcation
;
yet
nevertheless
,
The
Graecian
Monarchy
continued
the
most
prevailing
about
the
Borders
of
the
Church
.
But
afterwards
in
the
times
of
Pompey
,
when
those
Eastern
Countries
were
brought
under
the
People
of
Rome
,
then
there
was
not
only
a
diminishing
,
but
a
plain
abrogation
of
the
Empire
of
the
Graecians
.
For
then
the
Graecian
did
not
only
lose
the
Imperiality
,
in
a
more
general
sense
,
but
the
Imperiality
(
here
principally
intended
)
about
the
Borders
of
the
Church
.
And
therefore
,
where
the
Seleucian
made
an
end
,
there
the
Roman
began
.
Thirdly
,
The
Seleucian
,
of
the
Four
Successors
of
Alexander
,
was
the
most
prevailing
,
and
the
most
eminent
Pri●…ce
:
Therefore
,
at
the
Ruine
of
the
Seleucian
,
we
do
rather
place
the
end
of
the
Graecian
Kingdom
,
typed
by
the
Brass-Metal
,
and
the
Third
Beast
.
That
the
Sele●…cian
was
the
most
notable
of
all
Alexander's
Successors
,
we
prove
,
First
,
From
the
Testimony
of
the
Scriptures
.
For
it
is
expresly
said
,
That
a
Mighty
King
(
scil.
Alexander
the
Great
)
shall
stand
up
;
but
when
he
shall
stand
up
,
his
Kingdom
shall
be
broken
,
Dan.
11.
3
,
4
,
5.
Now
,
this
came
to
pass
after
his
death
;
his
Kingdom
was
divided
to
Four
Successors
,
the
Kings
of
Syria
,
Egypt
,
Asia
,
Greece
.
For
the
Kingdom
of
Asia
,
that
●…oon
vanished
:
and
the
Kingdom
of
Greece
,
or
Macedonia
,
was
very
remote
from
the
Confines
of
the
Church
.
All
the
description
is
limited
to
the
Two
Successors
,
Syria
,
and
Egypt
;
and
of
these
Two
,
that
of
Syria
was
the
more
Potent
.
The
King
of
the
South
(
meaning
Egypt
,
shall
be
strong
,
and
another
of
his
Princes
shall
be
stronger
than
he
,
vers.
5.
that
is
,
The
Seleucian
Prince
in
Syria
,
called
the
King
of
the
North
,
shall
be
stronger
than
the
other
Succes●…or
.
And
further
,
Concerning
the
Seleucian
,
it
is
added
,
His
Dominion
shall
be
a
great
Dominion
.
This
plainly
sheweth
,
That
the
Seleucian
is
the
most
eminent
,
and
the
most
notable
of
all
the
Successors
,
according
to
the
Testimony
of
Scripture
.
Secondly
,
This
is
clear
by
the
Testimony
of
Historians
.
For
the
Stories
of
the
times
plainly
shew
,
That
the
Seleucidae
did
possess
Syria
,
Babylon
,
and
part
of
Asia
;
and
,
as
some
will
have
it
,
they
possessed
all
from
Phrygia
,
to
the
River
of
Indus
.
Thirdly
,
It
may
be
confirmed
by
Reason
:
for
the
Antigonidae
in
Asia
,
that
were
one
of
the
Four
Successors
,
were
subdued
by
the
Seleucian
:
and
therefore
by
the
Addition
of
this
,
the
Seleucian
must
needs
be
the
greater
Dominion
.
Fourthly
,
Here
is
the
Consent
of
Modern
Expositors
;
for
Iunius
,
Broughton
,
Rolloc
,
Piscator
,
W●…llet
,
and
other
Interpreters
of
this
way
,
do
pitch
upon
the
Seleucian
as
the
principal
Successor
.
I
do
not
say
,
That
their
Position
,
in
the
particular
Application
,
is
true
:
but
that
which
I
stand
upon
,
is
,
The
ground
of
their
Reasoning
in
a
more
general
sense
.
For
if
they
Affirm
the
Seleucian
to
be
the
fourth
Kingdom
,
in
their
judgement
there
must
be
somthing
more
eminent
and
remarkable
in
that
Potentate
,
above
all
the
rest
of
the
Successors
.
Wherefore
else
should
they
appropriate
the
Fourth
Metal-Kingdom
to
him
only
?
Lastly
,
We
are
to
have
special
regard
unto
this
,
rather
than
to
any
of
the
other
Successors
;
because
whatsoever
is
spoken
in
the
Prophecie
of
Daniel
concerning
the
Graecian
or
the
Third
Metal-Kingdom
,
is
specially
meant
of
the
Seleucian
Kings
.
As
for
Ensample
:
A
great
part
of
the
description
,
chap.
8.
and
chap.
11.
is
concerning
Antiochus
Epiphanes
his
rising
,
greatness
,
cruelty
against
the
Saints
,
and
his
polluting
the
Sanctuary
.
Now
,
out
of
which
of
the
Four
Successors
did
he
spring
?
Was
not
his
Original
out
of
the
Seleucian
stock
?
And
did
he
not
Reign
as
a
Seleucian
King
?
For
the
Angel
speaking
of
the
Fall
of
Alexander
,
and
the
Rising
of
the
Four
Successors
,
proceedeth
in
these
words
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
out
of
one
of
them
came
forth
another
little
Horn.
Now
,
if
you
enquire
,
which
Successor
was
that
One
from
whom
Antiochus
Epiphanes
did
spring
;
Did
he
not
arise
out
of
the
Seleucian
Family
?
By
all
that
hath
been
said
,
it
is
clear
,
by
the
Testimony
of
Scriptures
,
by
the
authority
of
Historians
,
by
the
weight
of
Reason
,
by
the
consent
of
Interpreters
,
and
by
the
sufferings
of
the
Church
,
That
the
Seleucian
is
the
most
eminent
and
notable
Successor
of
Alexander
.
Therefore
we
do
conclude
,
That
we
have
more
special
Reason
to
end
the
Third
Metal-Kingdom
at
the
destruction
of
the
Seleucian
,
rather
than
at
the
destruction
of
any
other
successor
.
If
we
must
end
at
the
the
destruction
of
the
Seleucian
;
where
he
endeth
,
the
Roman
must
begin
as
the
Fourth
Metal-Kingdom
.
ARGUMENT
III.
When
all
things
needful
to
the
being
of
the
Fourth
Metal-Kingdom
,
began
first
to
be
applicable
to
the
Roman
State
,
at
that
instant
of
time
did
the
Roman
begin
as
the
Fourth
Kingdom
.
But
at
the
time
of
Pompey's
Victory
over
the
Seleucian
,
and
his
reducing
of
the
Territories
of
the
Church
,
all
things
needful
to
the
being
of
the
Fourth
Metal-Kingdom
,
began
to
be
applicable
to
the
Roman
State
:
Therefore
,
at
the
time
of
Pompey's
Victory
over
the
Seleucian
,
and
his
Reducing
the
Territories
of
the
Church
,
the
Roman
did
begin
as
the
Fourth
Metal-Kingdom
.
For
the
Major
,
none
will
Deny
,
That
the
Roman
did
then
begin
as
the
Fourth
Metal-Kingdom
,
when
it
did
receive
all
things
necessary
to
the
being
of
that
Kingdom
.
Things
do
then
begin
,
when
they
receive
all
things
necessary
to
their
being
.
All
the
Controversie
is
about
the
Minor
,
to
wit
,
That
the
Roman
had
all
things
necessary
to
the
being
of
the
Fourth
Kingdom
and
the
destruction
of
the
Seleucian
.
This
is
proved
in
these
Particulars
.
Particular
1.
When
the
Fourth
Kingdom
beginneth
,
it
must
exercise
sovereign
Dominion
over
many
inferiour
Kingdoms
.
And
so
far
Melancthon's
definition
of
a
Monarchy
doth
hold
true
,
though
Bodin
doth
much
deride
it
in
hi
Method
of
History
,
chap.
7.
So
saith
Melancthon
:
Monarchia
est
summa
unius
Reipublica
potentia
,
quae
aliarum
opes
&
cop
as
super
are
possit
.
A
Monarchy
is
the
supreme
Power
of
one
Common-wealth
,
which
can
easily
excel
the
Riches
and
Plenty
of
all
other
Common-wealths
whatsoever
.
And
so
could
the
Roman
State
,
in
those
times
,
go
beyond
all
the
Kingdoms
of
the
Earth
,
when
the
●…ewish
Church
came
under
the
Obedience
of
that
Nation
or
People
.
Particular
2.
When
the
Fourth
Kingdom
beginneth
,
it
must
not
only
exercise
sovereign
Dominion
over
many
inferiour
States
,
but
also
sovereign
Dominion
over
many
inferiour
States
in
and
about
the
Borders
of
the
Church
.
Now
,
the
Roman
did
first
begin
to
do
this
,
at
the
destruction
of
the
Seleucian
Kingdom
,
and
at
the
reducing
of
Iudea
to
the
Obedience
of
the
People
of
Rome
.
Particular
3.
The
Fourth
Kingdom
did
then
begin
,
when
all
the
Three
former
Metal-Kingdoms
had
fulfilled
their
several
and
respective
times
.
But
the
People
of
Babel
,
of
Persia
,
and
Greece
,
had
then
only
compleated
the
times
of
their
Monarchical
Rule
in
and
about
the
Territories
of
the
Jewish
Church
,
at
the
Overthrow
of
the
Seleucian
Kingdom
:
Ergo
,
&c.
If
we
put
all
these
Particulars
into
one
sum
,
The
Fourth
of
Daniel's
Kingdoms
may
be
thus
described
,
To
be
the
Fourth
tyrannical
State
,
which
in
its
times
,
at
the
end
of
the
Three
former
,
is
to
bear
Rule
over
all
the
Earth
;
but
more
specially
in
and
over
the
Churches
Continent
.
This
is
the
true
definition
of
the
Fourth
Kingdom
,
so
far
as
such
a
matter
may
be
defined
.
For
,
First
,
The
thing
Defined
,
and
the
Definition
,
are
Convertible
.
Secondly
,
The
most
Essential
Attributes
of
the
Fourth
Kingdom
are
mentioned
.
Thirdly
,
They
are
all
mentioned
,
therefore
this
is
a
true
Definition
.
Now
,
all
these
things
,
necessary
to
the
being
of
the
Fourth
Kingdom
▪
began
to
be
applicable
to
the
Roman
State
at
the
Overthrow
of
the
Seleucian
,
and
the
Reducing
of
Iudea
by
Pompey
the
Great
.
Object
.
But
here
perhaps
some
will
Reply
,
Julius
Caesar
was
the
First
Roman
Monarch
:
Therefore
the
Roman
,
quatenus
the
Fourth
Monarchy
,
did
begin
at
the
time
of
Julius
Caesar
,
and
no●…
at
the
time
of
their
Free-State
.
Sol.
If
you
take
a
Monarchy
for
a
Form
of
Government
in
and
by
One
only
,
I
acknowledge
Iulius
Caesar
to
be
the
Foundet
of
that
Monarchy
:
For
,
he
was
the
first
Prince
that
changed
the
Free
State
into
the
Government
by
O●…e
.
But
I
justly
question
,
whether
this
be
Daniel's
meaning
,
That
everywhere
,
and
in
every
point
of
time
,
these
Dominions
must
necessarily
be
under
one
Head
.
To
say
the
truth
,
This
is
but
a
Tradition
borrowed
from
the
custom
of
Speech
.
They
take
it
for
a
granted
truth
,
That
these
Kingdoms
must
be
so
Constituted
;
but
this
doth
not
alwayes
necessarily
hold
.
The
Graecian
Kingdom
,
typed
by
the
Brass-Metal
,
was
under
one
Head
in
Alexander
the
Great
.
But
after
that
,
it
came
to
be
under
Four
Heads
,
in
the
times
of
his
successors
.
Nay
,
in
the
inter-Regnum
,
in
the
vacancie
,
it
was
scarcely
under
any
Head
at
all
.
The
Roman
Kingdom
was
under
one
Head
in
the
time
of
the
Caesars
.
After
that
,
it
came
divided
into
Ten
inferiour
Realms
.
Nay
,
there
was
a
time
when
there
was
an
intercision
of
Roman
Majesty
;
the
Beast
was
wounded
in
one
of
his
Heads
.
And
last
of
all
,
when
the
Fourth
Kingdom
was
destroyed
,
the
Dominion
,
and
the
greatness
of
the
Dominion
under
the
whole
Heaven
,
was
given
to
the
Saints
of
the
most
High
,
Dan.
7.
27.
This
is
expresly
said
to
be
given
to
the
People
of
the
Saints
,
in
opposition
to
Four
kinds
of
People
that
had
the
Dominion
in
the
times
of
the
Four
Monarchies
going
before
.
All
these
Particulars
shew
,
That
it
is
not
alwayes
necessary
to
the
Being
of
Daniel's
Four
Kingdoms
,
That
the
particular
Form
of
Administration
should
be
under
one
Head
.
It
is
a
good
and
a
material
Observation
of
Helvicus
,
in
the
aforementioned
Treatise
,
pag.
3.
Quamobrem
(
saith
he
)
nihil
movemur
Aetymologiae
Graecâ
ex
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quam
Bodinus
ostendit
in
Methodo
Histor.
cap.
7.
Cum
per
Monarchiam
nihil
aliud
intelligan
us
quam
imperium
in
mundo
summum
,
à
Daniele
praesiguratum
,
quod
Deus
potentiâ
prae
caeteris
instruit
,
ut
caetera
illud
respiciant
.
And
in
very
deed
,
if
we
narrowly
look
to
the
words
of
the
text
,
though
these
Kingdoms
are
familiarly
called
the
Four
Monarchies
,
this
is
meant
chiefly
of
their
Latitude
and
sovereignty
of
Dominion
,
as
they
are
so
many
summa
Imperia
.
But
it
is
not
necessary
that
these
Dominions
should
be
alwayes
under
one
Head
:
and
therefore
,
whereas
it
is
said
,
That
God
gave
to
Nebuchadnezzar
a
great
Kingdom
,
and
a
second
arose
up
after
him
,
and
a
Third
that
should
bear
rule
over
all
the
Earth
;
and
lastly
,
a
Fourth
Kingdom
,
as
strong
as
Iron
,
which
shall
bring
all
into
subjection
:
From
all
this
we
may
collect
,
That
these
several
Kingdoms
must
have
supreme
Dominion
over
inferiour
Realms
;
but
it
is
not
necessary
to
supreme
Dominion
,
That
one
man
alwayes
must
bear
Rule
.
And
therefore
look
what
sovereign
Dominion
Nebuchadnezzar
began
over
the
Church
,
the
same
did
descend
in
as
large
a
way
,
and
in
as
ample
a
manner
upon
the
Romans
,
in
the
times
of
their
Free-state
,
when
the
Church
came
within
the
precincts
of
their
Dominion
.
There
is
nothing
then
doth
exclude
,
but
that
the
Roman
might
begin
as
the
Fourth
Empire
in
the
time
of
their
Freesta●…e
:
For
then
they
became
supreme
Commanders
about
the
Borders
of
the
Church
.
Object
.
2.
But
if
you
Alledge
,
That
this
is
the
way
to
confound
the
Free-state
and
the
Monarchy
of
One
together
,
which
ought
not
to
be
done
;
Answ.
It
is
the
plot
of
the
Spirit
not
to
look
upon
the
several
Forms
of
Roman
Dominion
,
but
upon
the
Roman
as
opposed
to
one
Graecian
,
one
Persian
,
one
Babylonian
Dominion
going
before
.
The
scope
of
the
Prophecie
is
to
shew
,
That
the
Earth
,
especially
the
parts
of
the
Earth
about
the
Territories
of
the
Church
,
should
fall
under
the
sovereign
Command
of
Four
sorts
of
People
.
And
further
,
It
is
the
scope
of
the
Spirit
to
shew
,
while
these
several
Dominions
are
in
their
flux
and
succession
,
Christ
shall
be
born
,
and
his
Kingdom
shall
be
set
up
.
If
this
be
so
,
we
need
not
fear
the
confounding
together
of
Two
several
kinds
of
Government
into
One.
It
is
enough
for
our
purpose
,
that
the
Roman
was
Imperium
in
mundo
summum
,
the
prevailing
Dominion
over
the
Earth
at
that
time
when
the
Church
of
the
Jews
came
under
their
sovereign
Lordship
and
Power
.
But
yet
further
,
They
that
stand
for
such
a
Beginning
of
the
Roman
Empire
at
Iulius
Caesar
,
I
desire
they
would
Answer
this
Question
.
In
the
Tables
of
the
Consuls
it
is
manifest
,
That
there
is
the
space
of
17
years
from
the
Conquest
of
Iudea
to
the
Empire
of
Iulius
Caesar.
Now
concerning
this
Number
of
years
,
it
must
be
either
reckoned
as
a
Chasme
in
the
Prophetical
Chronologie
;
or
else
it
must
be
applied
to
some
one
of
the
Four
Metal-Kingdoms
.
But
it
cannot
be
reckoned
as
a
Chasme
in
the
Prophetical
Chronologie
.
For
it
is
clear
from
the
Scriptures
,
That
these
Four
Monarchical
States
must
continue
one
after
another
in
a
lineal
succession
;
and
when
their
times
are
in
flux
and
succession
,
then
the
Kingdom
of
Christ
shall
begin
.
Therefore
this
portion
of
time
from
the
Conquest
of
Iudea
to
the
Monarchy
of
Caesar
,
must
necessarily
be
reckoned
as
appertaining
to
one
of
the
Four
Kingdoms
.
If
so
,
it
must
either
appertain
to
the
Graecian
Kingdom
typed
by
the
Brass-Metal
,
or
to
the
Roman
typed
by
the
Iron-Metal
.
For
none
will
be
so
absurd
as
to
apply
it
either
to
Babel
or
Persia
,
which
were
destroyed
long
before
.
Now
,
they
that
apply
this
term
of
time
to
the
Graecian
Kingdom
,
how
can
they
make
their
Position
good
,
seeing
that
People
were
brought
under
the
Power
of
the
Romans
?
But
if
you
apply
this
to
the
time
of
the
Roman
typed
by
the
Iron-Metal
,
you
give
up
the
Cause
,
to
wit
,
That
the
Roman
began
as
the
Fourth
Metal-Kingdom
in
the
time
of
their
●…ree-state
.
Object
.
〈◊〉
〈◊〉
will
Reply
,
The
Four
Pers●…uting
States
of
the
world
are
compacted
together
into
one
Image
;
but
the
Romans
in
the
time
of
their
Free-State
did
not
Persecute
the
Church
:
Ergo.
Sol.
By
the
like
Reason
you
may
argue
,
That
Cyrus
did
not
begin
the
Persian
Kingdom
,
nor
Alexander
the
Graecian
,
because
neither
of
these
Monarchs
did
actually
afflict
the
Church
.
But
if
you
shall
say
,
Though
they
raised
no
actual
Persecution
in
their
own
persons
,
yet
they
did
first
bring
the
Church
within
the
verge
of
that
Dominion
,
which
in
its
times
did
notably
afflict
her
;
I
may
say
the
same
of
the
Romans
.
For
if
it
may
be
supposed
,
That
they
did
not
afflict
the
Church
in
the
times
of
their
Free-state
,
yet
then
she
came
first
within
the
verge
of
that
Dominion
,
where
were
the
●…orest
Persecutions
that
ever
were
.
In
the
Book
of
the
Revelation
,
there
is
again
and
again
mention
made
of
the
Sufferings
of
the
Church
under
Roman
Tyranny
;
And
when
she
was
to
bring
forth
her
Man-Child
that
should
Rule
all
Nations
with
a
Rod
of
Iron
,
when
she
cried
in
pains
to
be
Delivered
,
a
great
red
Dragon
with
seven
Heads
and
ten
Horns
did
lie
in
wait
to
Devour
her
Child
,
chap.
12.
All
do
agree
,
That
this
noteth
the
Sufferings
of
the
Church
under
Roman
Tyranny
.
There
must
then
be
some
particular
instant
of
time
when
the
Church
first
came
under
that
Tyranny
,
and
there
we
must
set
the
date
of
the
Tribulation
.
Secondly
,
Whereas
it
is
Affirmed
,
That
the
Romans
did
not
Afflict
the
Church
in
the
times
of
their
Free-state
;
this
I
do
plainly
Deny
.
For
let
us
hear
what
is
spoken
by
Iosephus
:
for
he
,
I
presume
,
in
this
matter
,
is
able
to
give
us
the
best
information
.
Thus
saith
he
:
Hircanus
and
Aristobulus
,
through
their
Dissentions
and
civil
Broyles
,
were
the
cause
of
that
Servitude
that
fell
upon
the
Iews
.
For
,
we
have
lost
our
Liberty
,
and
have
been
subdued
by
the
Romans
,
Antiq.
lib.
14.
ch.
8.
And
further
he
addeth
;
That
which
is
to
be
lamented
,
the
Romans
in
a
little
time
have
drawn
from
us
more
than
10000
talents
:
and
the
Royalty
,
which
before
was
an
Honour
reserved
to
the
High
Priests
,
hath
been
bestowed
upon
men
of
obscurity
,
Antiq.
l.
14.
c.
8.
But
if
we
go
to
Particulars
,
it
is
a
thing
famously
known
to
*
And
besides
the
Testimonies
of
Josephus
,
Dio
the
Historian
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
Iews
〈◊〉
Tax●…d
by
Gabinius
,
〈◊〉
.
3●…
.
all
Posterit●…
,
how
Crassus
did
rob
the
Temple
at
Ierusalem
.
And
when
all
this
is
done
,
shall
we
say
,
That
the
Jews
suffered
nothing
from
the
Romans
during
the
times
of
their
Free-state
?
If
we
look
to
the
times
of
Nehemiah
,
we
may
well
conceive
that
these
were
some
of
the
best
times
of
the
Jewish
Church
:
Yet
mark
what
is
expressed
in
the
Confession
of
the
Levi●…es
:
Behold
,
we
are
Servants
this
day
:
and
for
the
Land
that
thou
gavest
unto
our
Fathers
to
eate
the
Fruit
thereof
,
and
the
good
thereof
;
behold
,
we
are
Servants
in
it
,
and
it
yieldeth
much
encrease
unto
the
Kings
whom
thou
hast
set
over
us
because
of
our
sins
.
Also
,
they
have
Dominion
over
our
Bodies
,
and
over
our
Cattel
at
their
pleasure
,
and
we
are
in
great
distress
,
chap.
9.
vers.
36
,
37.
Here
was
then
no
publick
Persecution
for
Religion
,
only
their
Vassalage
under
the
Persian
Kings
is
here
noted
.
And
may
not
all
things
be
rightly
applied
to
the
Romans
when
they
came
to
have
supreme
Dominion
in
the
Land
of
Promise
?
Were
not
the
Bodies
,
Lives
,
Goods
,
Cattel
,
of
the
Jews
,
and
all
that
they
had
,
at
the
Roman
devotion
?
Nay
further
,
if
we
will
compare
the
times
that
went
before
,
with
those
that
come
after
,
we
shall
find
,
before
the
Romans
came
into
Iudea
,
that
the
Jews
had
indifferently
well
asserted
their
Liberty
against
the
Tyranny
of
the
Seleucian
Kings
;
as
may
appear
in
the
Stories
of
the
Macchabees
,
that
rose
up
for
the
defence
of
their
Country
.
But
from
that
time
as
the
Roman
Legions
entred
Ierusalem
,
and
a
Conquest
was
made
over
the
Churches
Continent
,
the
Jews
did
totally
and
finally
lose
that
Liberty
,
to
the
destruction
of
their
City
and
Temple
.
And
that
which
is
to
be
noted
,
The
Christian
Church
also
hath
been
under
Roman
Tyranny
,
more
or
less
,
to
this
very
day
;
as
may
appear
by
the
Book
of
the
Revelation
,
and
the
Stories
of
the
Church
.
Now
then
,
if
we
put
all
together
,
we
may
conclude
,
That
all
things
neeful
to
the
beginning
of
the
Fourth
Kingdom
in
Daniel's
Image
,
began
to
be
applicable
to
the
Roman
State
at
the
destruction
of
the
Seleucian
Kingdom
,
and
at
the
subduing
the
Territories
of
the
Church
.
And
therefore
we
do
here
fix
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
.
ARGUMENT
IV.
Where
the
Story
of
the
Gospel
doth
insinuate
the
beginning
of
the
Roman
to
be
,
that
is
the
true
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
.
But
the
Story
of
the
Gospel
doth
insinuate
the
beginning
of
the
Roman
to
be
in
the
time
of
their
Free-state
,
when
the
Churches
Continent
came
first
within
the
Verge
of
their
Dominion
:
Therefore
,
within
the
time
of
their
Free-state
,
when
the
Churches
Continent
came
under
the
Verge
of
that
Dominion
,
is
the
true
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
.
The
Major
is
plain
:
for
we
cannot
but
think
that
the
Story
of
the
Gospel
doth
rightly
expound
the
true
beginning
of
the
Fourth
Kingdom
.
And
for
the
Minor
,
That
the
Story
of
the
Gospel
doth
insinuate
the
beginning
of
the
Roman
to
be
in
the
time
of
their
Free-state
,
we
have
these
Instances
that
follow
.
The
Evangelist
being
to
write
the
Story
of
the
Gospel
,
and
particularly
the
entrance
of
Christ
into
his
Ministery
,
he
hath
these
words
:
In
the
fifteenth
year
of
the
Reign
of
Tiberius
Caesar
,
Pontius
Pilate
being
Governor
of
Iudea
,
and
Herod
being
Tetrarch
of
Galilee
,
and
his
Brother
Philip
Tetrarch
of
Iturea
and
of
the
Region
of
Trachonitis
,
and
Lysanias
the
Tetrarch
of
Abilene
;
the
Word
of
the
Lord
came
to
Iohn
,
the
Son
of
Zacharias
,
in
the
Wilderness
,
Luk.
3.
1
,
2
,
3.
Here
I
demand
,
What
hath
the
Evangelist
to
do
with
the
times
of
the
Romans
,
being
a
Government
so
alien
to
the
affairs
of
the
Church
?
I
Answer
:
There
be
Two
Reasons
wherefore
he
Numbreth
the
times
according
to
the
Roman
accompt
.
The
First
is
,
To
shew
the
Truth
of
Daniel's
Prophecie
in
the
Image
of
Persecuting
States
.
For
there
it
is
expresly
said
,
That
in
the
dayes
of
these
Kingdoms
shall
the
God
of
Heaven
raise
up
a
Kingdom
that
never
shall
be
destroyed
,
Dan.
2.
44.
Now
the
Evangelist
expoundeth
this
to
be
the
Kingdom
of
Christ
,
and
that
the
Roman
in
particular
is
the
Metal-Kingdom
,
in
whose
times
the
Kingdom
of
Christ
did
begin
.
And
he
doth
leave
it
upon
Record
,
That
the
Lord
Christ
had
a
solemn
Inauguration
into
his
Office
in
that
part
of
time
when
Tiberius
was
Emperor
,
in
the
fifteenth
year
of
his
Reign
,
when
Pontius
Pilate
was
Governor
of
Iudea
,
&c.
Now
,
if
it
be
the
scope
of
the
Evangelist
to
shew
,
That
the
Lord
did
begin
his
Office
in
Preaching
the
Gospel
when
the
Romans
did
bea●…
Rule
,
there
must
be
a
particular
instant
of
time
also
,
when
all
in
Iudea
fell
under
the
Dominion
of
that
People
;
and
that
in
the
sense
of
the
Gospel
must
be
the
Epocha
,
or
term
of
the
Roman
Kingdom
.
Secondly
,
The
Evangelist
doth
so
punctually
Number
the
times
according
to
the
Roman
Government
,
because
then
Iudea
(
where
the
Gospel
began
to
be
Preached
)
was
under
the
Command
of
the
People
of
Rome
.
And
the
Evangelist
doth
no
more
in
the
times
of
the
New
Testament
,
than
what
the
Prophets
and
ancient
Writers
had
done
in
the
times
of
the
Old
.
As
for
Ensample
:
Those
Prophets
that
lived
in
the
times
of
the
Kings
of
Iudah
and
Israel
,
as
Isaiah
,
Ieremy
,
Hosea
,
dated
their
Prophecies
from
the
Reign
of
those
Kings
.
And
from
that
time
that
the
Kings
of
the
Line
of
David
were
taken
away
,
it
was
the
use
to
reckon
by
the
times
of
the
Four
Monarchical
States
.
So
Daniel
and
Hez●…kiel
,
who
lived
in
the
times
of
the
Babylonian
Empire
,
do
reckon
their
Visions
by
the
times
of
the
Babylonian
Kings
:
And
after
them
,
Ezrah
,
Nehemiah
,
Haggie
,
and
Zachary
,
who
lived
in
the
times
of
the
Persian
Monarchy
,
dated
their
times
by
the
Reigns
of
the
Kings
of
Persia.
And
as
for
those
Ecclesiastical
Writers
that
lived
in
the
times
of
the
Graecian
Kingdom
(
as
the
Author
of
the
Book
of
the
Macchabees
)
they
accounted
by
the
years
of
the
Kingdom
of
the
Greeks
.
In
like
manner
,
the
Evangelists
,
living
in
the
times
of
the
Romans
,
date
the
Story
of
the
Gospel
by
the
Roman
account
.
In
all
which
they
do
secretly
imply
,
That
the
Roman
is
the
Fourth
Metal-Kingdom
;
and
it
began
so
to
be
,
when
the
Church
of
the
Jews
became
subject
to
the
People
of
Rome
.
So
long
the
Stories
of
the
Church
were
Numerable
by
the
Roman
account
.
But
let
us
adde
another
Testimony
out
of
the
same
Evangelist
,
where
he
telleth
us
,
chap.
2.
vers.
2.
A
Decree
went
forth
from
Caesar
Augustus
,
that
all
the
world
should
be
taxed
:
〈◊〉
this
taxing
was
first
made
when
Cyreneus
was
Governor
of
Syria
.
Now
whereas
he
saith
,
That
all
the
world
should
be
taxed
;
this
is
meant
only
of
the
world
under
the
Roman
obedience
.
And
here
we
Affirm
,
When
Iudea
and
the
Countries
near
Bordering
,
became
Members
of
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Roman
world
;
then
did
the
Roman
begin
as
the
Fourth
of
Daniel's
Kingdoms
.
The
Evangelist
being
to
speak
of
the
Birth
of
the
Kin●…
of
the
Jews
,
his
special
purpose
is
to
shew
how
that
particular
Continent
was
under
the
sovereign
Power
of
Augustus
Caesar
at
that
time
▪
Object
.
1.
But
here
it
may
be
Objected
,
How
could
Augustus
tax
Iudea
,
when
it
was
under
the
Power
of
Herod
the
King
?
Sol.
This
matter
is
solidly
Disputed
by
the
learned
Spanhemius
,
in
his
Dubia
Evangelica
,
part.
2.
dub.
2.
pa.
157.
The
sum
of
that
which
he
doth
deliver
,
cometh
to
this
issue
:
Though
Herod
was
King
,
he
had
not
jus
summum
,
the
supreme
Dominion
;
he
had
only
jus
subalternum
,
a
Right
and
a
Power
meerly
by
the
courtesie
of
Augustus
.
And
therefore
he
citeth
a
passage
out
of
Appianus
,
That
as
Darius
was
the
King
of
Pontus
,
and
Polemon
of
Cilicia
;
so
Herod
was
King
of
the
Jews
;
that
is
,
meerly
by
favour
and
courtesie
.
Secondly
,
He
sheweth
,
That
there
were
often
Appeals
from
Herod
to
the
Romans
:
and
therefore
he
was
compelled
to
plēad
for
himself
before
Antonius
at
Laodicea
;
and
before
Augustus
,
after
the
Battel
of
Actium
at
Rhodes
.
Many
more
Arguments
he
brought
,
to
prove
that
his
Government
was
meerly
Precatious
,
and
at
the
will
of
the
Romans
.
Now
for
that
particular
time
when
the
Romans
began
to
have
the
sovereignty
over
the
People
of
the
Jews
,
this
was
at
the
times
of
Pompey
the
Great
.
These
are
the
Authors
own
words
,
pag.
160
:
At
a
sane
erat
conditio
populi
Iudaici
tempore
Macchabaeorum
qu
indo
à
Iudâ
Macchabaeo
foedus
primò
cum
Romanis
initum
ubi
Iudae●…
vocantur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
populi
Romani
rescripto
Sena
▪
us
ad
De●…ctrium
à
quo
premebantur
,
1
Mac.
8.
Sed
quam●…rimum
à
Pompeio
Magno
subacti
fuere
,
societatis
nomen
in
servitutem
ab●…r
,
&
illi
aequè
ac
aliae
gentes
d●…victae
Romanis
vectigales
facti
eorum
imperio
accessêre
.
Ab
e●…
tempore
Iudaeorum
gens
in
Clientelâ
Romanorum
fuit
,
à
qu●…bus
Reges
pro
arbitrio
instituebantur
vel
destituebantur
&
tales
quidem
,
quibus
precarium
&
limitatum
erat
imperium
,
à
nutu
eorum
suspensum
qui
Romae
rerum
pot●…ebantur
.
In
these
words
of
his
,
he
doth
plainly
distinguish
what
the
People
of
the
Jews
were
before
the
Conquest
of
Judea
by
Pompey
,
and
what
they
were
after
.
Before
the
Conquest
,
they
were
Friends
,
Allies
,
and
Auxiliaries
;
and
after
that
,
their
society
was
turned
into
servitude
;
and
as
other
Conquered
Nations
,
so
the
Jews
were
made
Tributaries
to
the
Empire
.
From
that
time
,
the
Nation
of
the
Jews
was
alwayes
under
the
Dominion
of
the
Romans
,
by
whom
their
Kings
were
either
set
up
,
or
plucked
down
at
pleasure
.
And
for
the
manner
of
their
Rule
,
it
was
meerly
limited
,
hanging
upon
the
good
will
of
them
that
had
the
supreme
Command
at
Rome
.
Now
if
this
be
so
,
I
leave
it
to
any
man
to
judge
when
the
Roman
did
begin
as
the
Fourth
Metal-Kingdom
.
According
to
these
Principles
,
he
must
needs
begin
at
the
times
of
Pompey
,
when
the
Church
was
brought
under
the
Power
of
the
Romans
.
Object
.
2.
Why
is
it
said
,
That
the
taxing
was
when
Cyreneus
was
Governor
of
Syria
,
and
not
rather
when
Herod
was
King
of
the
Iews
?
Sol.
The
Answer
is
clear
;
That
though
Herod
was
King
of
the
Jews
,
yet
Cyreneus
was
the
principal
Agent
of
the
Romans
in
the
Tax
;
and
Iudea
was
but
a
Member
annexed
to
the
Province
of
Syria
.
Maldonate
upon
the
place
(
to
my
apprehension
)
speaketh
satisfactorily
:
For
,
saith
he
,
Cyreneus
was
not
the
Governor
of
Judea
,
but
of
Syria
:
but
because
Judea
did
then
belong
to
the
Province
of
Syria
(
as
all
Authors
do
deliver
)
it
was
his
Office
to
tax
not
only
Syria
,
but
Judea
also
.
And
in
very
deed
,
much
is
spoken
in
the
Roman
Story
,
That
Iudea
was
a
Member
annexed
;
and
Ios●…phus
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Apendix
,
or
the
Additament
of
Syria
.
If
we
go
to
the
Original
,
we
shall
find
in
the
Stories
.
That
when
the
Seleucian
Kingdom
was
destroyed
,
Syria
and
Iudea
,
both
together
came
under
the
Power
of
the
Romans
,
by
the
means
of
Pompe●…
the
Great
.
And
here
we
set
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
.
But
because
Spanhemius
doth
seem
to
go
another
way
,
and
doth
stand
upon
it
,
That
Iudea
was
not
a
Member
annexed
to
Syria
,
till
the
time
of
Archelaus
,
when
Iudea
was
made
a
Province
.
Let
him
now
give
his
Answer
,
Why
the
Birth
of
Christ
is
recorded
by
the
Evangelist
to
be
in
the
times
of
the
Oecumenical
Tax
of
the
Roman
World
?
His
Answer
is
this
:
Ut
non
tantum
res
tam
illustris
Charactere
temporis
illustri
consignaretur
,
sed
&
tali
qui
responderet
vaticiniis
Propheticis
:
not
only
that
so
famous
a
matter
should
be
decyphered
by
so
famous
a
Character
of
time
,
but
by
such
a
famous
Character
of
time
,
which
should
Answer
the
Predictions
of
the
Prophets
.
And
then
in
particular
,
he
citeth
those
words
of
the
Prophecie
of
Daniel
,
In
the
dayes
of
these
Kingdoms
shall
the
God
of
Heaven
raise
up
a
Kingdom
that
never
shall
be
destroyed
,
chap.
2.
vers.
44.
And
then
he
concludeth
upon
the
Premises
,
in
these
words
:
Descriptio
enim
Iudaeorum
sub
Augusto
erat
publica
servitutis
professio
,
&
tessera
Obsequii
quod
debebatur
Principi
Extero
,
adeóque
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
advenisse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
illud
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quo
Messias
nasci
debuit
,
&
lapis
sine
manibus
è
monte
excindi
.
The
Tax
of
the
Iews
under
Augustus
,
was
a
publick
profession
of
their
Servitude
,
and
a
Badge
of
that
Homage
which
was
due
to
a
Forreign
Prince
;
and
therefore
a
clear
Demon●…ation
that
that
fulness
of
time
was
come
,
in
which
the
Messiah
should
be
born
,
and
in
which
the
Stone
should
be
cut
out
of
the
Mountain
without
hands
.
From
these
words
of
his
,
we
do
conclude
,
That
in
the
sense
of
the
Evangelists
,
the
Roman
is
the
Fourth
and
last
Metal-Kingdom
.
For
when
the
Lord
Christ
was
born
,
the
Jews
did
yield
their
Homage
and
Obedience
to
the
Romans
,
as
to
those
that
were
set
over
them
.
But
if
we
do
enquire
after
the
time
when
they
came
to
be
Homagers
,
it
was
at
the
time
of
Pompey
the
Great
.
Therefore
in
the
sense
of
the
Evangelists
,
we
must
there
set
the
beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdom
.
ARGUMENT
V.
That
which
doth
necessarily
spring
from
the●…r
Principles
who
do
most
authentically
expound
the
Monarchies
,
that
is
the
true
beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdom
.
But
the
beginning
of
the
Roman
,
at
the
time
of
their
Free-state
,
when
the
Church
came
first
within
the
Verge
of
their
Dominion
,
is
such
:
Ergo.
The
Major
is
plain
:
For
we
cannot
reject
that
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
which
doth
necessarily
spring
from
the
Principles
of
the
most
Authentick
Expositors
.
We
do
in
substance
take
that
for
truth
which
is
implyed
,
as
that
which
is
plainly
expressed
.
But
for
the
Minor
,
That
the
beginning
of
the
Roman
Monarchy
was
at
the
time
of
their
Free-stare
;
and
that
this
doth
spring
from
the
Principles
of
the
most
Authentick
Expositors
:
This
is
proved
by
the
enumeration
of
Singulars
.
First
,
The
most
approved
Interpreters
do
hold
,
That
all
the
Four
Tyrannical
Empires
are
compacted
into
one
Image
;
and
though
they
differ
in
some
particulars
,
yet
they
all
agree
in
the
greatness
of
Dominion
.
In
this
sense
nothing
doth
exclude
the
Roman
from
being
one
of
the
Four
.
Secondly
,
They
agree
,
That
all
these
Tyrannical
Empires
,
compacted
into
one
Image
,
continue
a
succession
of
that
Lordship
which
the
first
(
scil.
the
Babylonian
)
did
take
from
the
People
of
the
Jews
.
If
this
be
so
,
the
Roman
must
begin
as
the
Fourth
of
Daniel's
Kingdoms
at
that
time
only
when
the
Church
of
the
Jews
came
under
their
Dominion
.
For
though
the
Romans
were
a
mighty
State
,
and
had
gained
to
themselves
a
great
Power
in
the
West
;
yet
they
were
not
the
sucsessors
of
Nebuchadnezzar
in
that
Monarchy
which
he
had
begun
,
till
they
had
taken
in
the
Eastern
Countries
,
and
brought
the
Jewish
Church
within
the
Power
of
their
Kingdom
.
But
when
this
matter
was
once
effected
,
then
did
the
Roman
begin
as
the
Fourth
Metal-Kingdom
.
And
this
doth
necessarily
arise
from
the
Principles
and
Foundations
of
such
as
have
best
Expounded
the
Metal-Kingdoms
.
Object
.
But
some
perhaps
may
alledge
,
You
have
formerly
taught
,
That
the
Metal-Kingdoms
do
not
only
respect
the
People
of
the
Iews
,
but
the
People
of
the
Gentiles
also
,
when
the
Gentiles
come
to
be
the
Church
of
Christ
.
Sol.
This
I
confess
to
be
a
Truth
:
Yet
withal
,
in
the
right
stating
of
the
beginning
of
the
Four
Kingdoms
,
we
must
have
only
respect
to
the
Nation
of
the
Jews
.
For
when
all
these
Kingdoms
began
,
and
in
particular
the
Fourth
and
the
last
,
there
was
no
other
Church
in
all
the
world
,
but
that
of
the
Jews
only
.
Afterwards
,
by
the
Preaching
of
the
Apostles
,
the
Church
did
greatly
encrease
;
and
the
whole
Empire
,
in
its
just
Latitude
,
from
East
to
West
,
from
North
to
South
,
was
the
Seat
,
and
the
Place
of
the
Church
.
And
hence
it
is
,
That
the
Spirit
in
the
Revelation
doth
discover
her
State
according
to
the
changes
of
time
in
the
Empire
of
the
Romans
.
But
yet
however
,
The
Doctrine
of
the
forementioned
Interpreters
will
strongly
inforce
the
beginning
of
the
Roman
,
when
Iudea
came
under
the
Power
of
that
People
,
seeing
there
was
no
Church
in
all
the
world
but
that
of
the
Jews
only
.
Object
.
But
if
it
be
further
Alledged
,
Why
do
you
call
this
a
Principle
of
the
most
Approved
Interpreters
;
seeing
you
your self
do
not
Allow
their
Exposition
in
some
Particulars
?
Sol.
So
far
forth
as
the
Exposition
is
Approved
,
I
do
build
upon
it
;
and
it
doth
strongly
inforce
the
Conclusion
.
And
for
the
kinds
of
Interpreters
,
I
will
shew
who
are
the
most
Approved
,
and
why
they
are
so
called
.
After
such
times
as
it
pleased
the
Lord
to
Reveal
to
Daniel
the
Four
Ages
of
the
Church
,
under
the
Type
and
Similitude
of
Four
Metals
in
the
Image
;
this
Discovery
hath
been
variously
received
.
Some
only
having
a
glaring
light
of
the
Truth
,
have
turned
it
into
Fables
;
and
it
is
very
probable
,
That
Ovid
in
his
Metamorphosis
received
some
hints
of
the
Four
Metals
of
Daniel's
Image
,
when
he
spake
of
the
Golden
Age
under
Saturn
,
and
of
the
Silver
Age
under
Iupiter
,
&c.
We
must
not
think
whatsoever
is
spoken
by
this
Poet
,
to
be
altogether
a
Fable
:
That
which
he
saith
concerning
Deucalion's
Flood
,
in
many
particulars
it
was
a
Fable
of
his
own
making
;
yet
in
the
general
ground
we
all
know
that
it
is
a
Scripture-Truth
,
that
there
was
a
Deluge
to
drown
the
world
.
So
he
speaketh
of
the
Gyants
,
and
of
their
heaping
of
Pelion
upon
Ossa
;
we
may
conceive
that
in
this
he
had
some
respect
to
the
Gyants
before
the
Flood
,
and
to
the
building
of
the
Tower
of
Babel
.
So
in
the
present
case
,
when
he
spoke
of
the
Four
Ages
of
the
world
,
of
the
Golden
,
the
Silver
,
the
Brass
,
and
the
Iron-Ages
;
though
in
this
matter
(
to
use
the
Apostles
Expression
)
he
turned
the
Truth
of
God
into
a
Lye
,
yet
in
the
ground
it
is
true
,
That
the
times
of
the
Church
are
divided
into
Four
Ages
;
and
these
Ages
are
figured
by
so
many
Metals
of
the
Image
.
In
after
times
,
they
that
lived
in
the
Church
,
and
had
the
right
Experience
of
things
,
did
expound
the
Babylonian
to
be
the
Head
of
Gold
,
the
Mede-Persian
to
be
the
Silver
,
the
Graecian
to
be
the
Brass
,
and
the
Roman
to
be
the
Iron
.
This
is
a
true
Exposition
in
the
main
;
but
in
some
particulars
they
have
gone
too
much
after
Ovid
in
his
Metamorphosis
.
It
is
true
,
that
the
Babylonian
Monarchy
is
represented
by
the
Golden-Metal
:
but
it
is
a
common
Error
in
the
Ancients
,
and
now
generally
among
the
Historians
,
Chronologers
,
and
Writers
,
to
begin
the
Babylonian
Monarchy
at
Ninus
.
Upon
the
front
of
many
Chronological
Tables
you
shall
find
,
That
Ninus
is
Pictured
as
the
Founder
of
the
Babylonian
,
Cyrus
of
the
Persian
,
Alexander
of
the
Graecian
,
Iulius
Caesar
of
the
Roman
Monarchy
.
This
distribution
,
though
it
may
take
in
a
greater
compass
of
time
,
yet
it
doth
not
agree
with
the
sense
of
the
Holy
Ghost
in
some
chief
Circumstances
.
For
the
beginning
of
the
Babylonian
at
Ninus
,
Historians
have
taken
this
out
of
th●…ir
own
Heads
,
and
not
out
of
the
Word
of
God
.
And
from
hence
Bodin
,
in
his
Method
of
History
,
ch.
p.
7.
hath
taken
occasion
to
Dispute
against
the
Scriptures
,
and
to
strike
out
the
Truth
,
because
some
have
mingled
their
own
Inventions
with
the
Word
of
God
.
He
hath
taken
this
Advantage
upon
the
private
Errors
of
some
,
who
have
stood
for
the
Truth
in
the
main
.
But
the
latter
Expositors
do
decline
this
Error
of
Ninus
,
and
do
pitch
upon
this
,
That
Nebuchadnezzar
is
the
Head
of
Gold
,
and
that
the
Babylonian
Kingdom
doth
begin
from
his
Monarchy
.
They
find
by
Experience
,
That
the
Scriptures
do
chiefly
point
to
those
several
Empires
that
were
to
stand
in
fulness
of
Power
one
after
another
in
those
Countries
where
somtimes
the
Kings
of
the
Lineage
of
David
did
bear
Rule
.
These
are
the
most
approved
Interpreters
;
which
I
so
call
,
because
they
go
according
to
the
minde
of
the
Scriptures
.
Now
,
according
to
their
grounds
,
it
followeth
by
necessary
consequence
,
That
the
Roman
must
begin
as
the
Fourth
Kingdom
,
in
the
time
of
their
Free-state
,
when
the
Church
,
and
all
the
Countries
adjoyning
,
came
under
the
Lordship
and
Dominion
of
the
People
of
Rome
.
And
whereas
in
the
Chronographical
Tables
Iulius
Caesar
is
set
forth
as
the
Founder
of
the
Roman
Empire
;
this
is
as
false
an
imagination
as
that
of
Ninus
.
First
,
It
is
clear
,
That
every
Metal-Kingdom
did
rise
and
encrease
by
the
destruction
of
the
Empire
that
went
before
.
Now
,
what
part
or
parcel
of
the
Graecian
Empire
did
Iulius
Caesar
bring
under
the
Power
of
the
Romans
?
Secondly
,
What
part
or
parcel
of
the
Nations
about
the
Borders
of
the
Church
,
did
he
bring
under
the
Roman
Obedience
?
If
we
speak
in
a
Latitude
,
Caesar
did
change
the
Free-state
into
the
Government
by
One
;
yet
to
speak
accurately
,
The
Roman
did
not
begin
then
as
the
Fourth
Metal-Kingdom
,
but
in
the
times
of
Pompey
,
when
the
Jewish
Church
came
under
the
Obedience
of
that
Nation
.
And
so
our
Argument
is
Founded
upon
the
Principles
of
the
best
Expositors
,
for
the
true
beginning
of
the
Roman
Kingdom
.
Now
then
,
to
gather
all
into
one
sum
,
we
may
conclude
the
Roman
to
begin
as
the
Fourth
Metal-Kingdom
,
when
the
Church
came
under
the
Dominion
of
that
People
.
This
is
demonstrated
,
First
,
By
the
Analogie
of
the
Three
former
Metal-Kingdoms
,
which
did
begin
each
one
as
the
Church
came
under
their
Dominion
.
Secondly
,
By
the
end
of
the
Graecian
Kingdom
,
typed
by
the
Brass-Metal
.
Where
the
Graecian
endeth
,
there
the
Roman
beginneth
.
Thirdly
,
By
that
which
is
necessary
to
the
Being
of
the
Fourth
Metal-Kingdom
,
which
began
to
be
applicable
to
the
Roman
in
the
time
aforementioned
.
Fourthly
,
By
the
Testimony
of
the
Evangelist
S.
Luke
,
which
doth
insinuate
such
a
Beginning
.
Fifthly
,
By
the
Principles
of
the
latter
and
most
Approved
Interpreters
,
which
being
rightly
laid
,
do
necessarily
prove
such
a
Beginning
also
.
Having
thus
laid
the
Foundation
,
I
should
now
proceed
to
the
Building
.
But
there
are
some
few
Objections
that
yet
remain
to
be
Answered
.
Object
.
1.
Mr
Mede
standeth
upon
it
,
That
the
Roman
came
up
by
the
same
degrees
as
the
Graecian
went
down
:
Therefore
there
can
be
no
determinate
and
set
time
of
the
Beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdom
.
Sol.
What
he
speaketh
in
his
Apostacy
of
the
latter-times
concerning
the
gradual
encrease
of
the
greatness
of
the
Romans
,
we
do
yield
to
be
a
truth
in
the
main
:
But
we
here
speak
of
the
beginning
of
the
Roman
in
a
more
strict
sense
,
in
that
acception
as
it
is
in
the
Fourth
Metal-Kingdom
.
And
here
,
as
there
was
a
determinate
time
of
the
beginning
of
the
Babylonian
,
Persian
,
and
Graecian
Empires
:
So
there
must
be
a
determinate
beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdom
.
Secondly
,
Daniel
saw
in
the
Vision
the
Four
Beasts
come
up
out
of
the
Sea
one
after
another
,
and
the
Fourth
Beast
last
of
all
:
There
must
then
be
some
determinate
time
of
the
beginning
of
the
Fourth
Empire
.
Thirdly
,
It
is
the
plot
of
the
Spirit
,
by
the
Four
Empires
,
to
decypher
so
many
periods
of
time
.
According
to
this
Rule
,
If
there
be
no
certain
beginning
of
the
Fourth
Metal-Kingdom
,
there
will
be
a
Chasme
;
There
will
be
some
part
of
time
,
which
will
be
long
to
no
Metal
of
the
Image
.
For
,
as
Mr
Mede
himself
doth
allow
,
The
Image
doth
comprehend
Four
great
Revolutions
of
time
,
to
begin
one
after
another
in
an
orderly
succession
.
These
are
his
own
words
:
Apost.
pag.
69.
For
the
true
account
of
the
times
in
Scripture
,
we
must
have
recourse
to
that
Secret
Kalendar
and
Great
Almanack
of
Prophecie
,
The
Four
Kingdoms
of
Daniel
,
which
are
a
Prophetical
Chronologie
of
times
,
measured
by
the
Succession
of
Four
Principal
Kingdoms
,
from
the
beginning
of
the
Captivity
of
Israel
,
until
the
Mysterie
of
God
should
be
finished
.
A
course
of
time
,
during
which
the
Church
and
the
Nation
of
the
Iews
,
together
with
those
whom
,
by
occasion
of
their
unbelief
in
Christ
,
God
should
surrogate
in
their
rooms
,
were
to
remain
under
the
Bondage
of
the
Gentiles
,
and
Oppression
of
Gentilism
.
But
these
times
,
once
fulfilled
,
all
the
Kingdoms
of
the
World
should
become
the
Kingdoms
of
our
Lord
,
and
of
his
Christ
.
So
far
Mr
Mede
.
In
whose
words
I
Note
these
Three
Points
.
First
,
That
the
Four
Metal-Kingdoms
in
Daniel's
Image
,
are
a
Prophetical
Chronologie
of
the
times
.
Secondly
,
That
this
Prophetical
Chronologie
beginneth
at
the
Captivity
of
Babylon
.
Thirdly
,
That
it
endeth
at
the
glorious
Kingdom
of
the
Saints
.
And
for
the
Four
Kingdoms
,
he
Numbreth
them
in
this
manner
,
First
,
The
Babylonian
;
Secondly
,
The
Mede-Persian
;
Thirdly
,
The
Graecian
;
Fourthly
,
The
Roman
.
And
for
the
beginning
of
the
Roman
,
(
the
Point
that
we
now
are
upon
)
he
hath
this
Observation
:
In
which
quaternary
of
Kingdoms
,
as
the
Roman
,
being
the
last
of
the
Four
,
is
the
last
Kingdom
:
So
are
the
times
thereof
the
last
times
we
seek
for
.
During
which
times
,
saith
Daniel
,
the
God
of
Heaven
shall
raise
up
a
Kingdom
that
never
shall
be
destroyed
,
&c.
In
these
words
also
we
do
agree
with
the
forenamed
Author
in
Two
Points
.
First
,
In
the
Number
of
the
Four
Kingdoms
.
Secondly
,
In
the
date
of
the
last
times
from
the
beginning
of
the
Fourth
Kingdom
.
And
this
is
that
which
we
endeavor
to
prove
,
That
assoon
as
the
Church
came
under
the
Dominion
of
the
Romans
,
that
People
became
the
Fourth
Metal-Kingdom
.
And
here
also
we
do
set
the
beginning
of
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
latter
times
so
much
spoken
of
.
If
therefore
we
set
our selves
in
this
beginning
,
where
,
in
Mr
Mede's
own
Opinion
,
the
latter
times
do
commence
:
If
we
Number
666
years
,
we
shall
come
to
that
particular
time
,
when
the
Name
,
or
Universal
Headship
of
the
Bishop
of
Rome
began
to
be
set
up
.
And
so
every
man
may
easily
observe
,
That
we
go
in
the
true
Scripture-way
of
account
.
But
of
this
afterward
.
Now
let
us
go
on
,
and
consider
wherein
we
do
differ
from
Mr
Mede
about
the
true
beginning
of
the
Roman
Kingdom
.
For
either
(
saith
he
)
we
must
set
the
beginning
thereof
when
all
Greece
came
under
the
Roman
Obedience
,
after
the
Conquest
of
Perseus
;
or
else
the
Roman
Kingdom
must
begin
by
degrees
.
In
which
Opinion
of
his
there
are
Two
Errors
:
For
that
of
the
beginning
at
Perseus
,
we
have
spoken
already
:
And
for
the
Roman
Encroachment
by
degrees
,
let
it
be
what
it
will
be
,
there
must
be
a
certain
determinate
time
where
the
Roman
doth
begin
as
the
Fourth
Metal-Kingdom
;
unless
we
will
admit
of
a
Chasme
,
or
a
vacuum
,
in
the
Prophetical
Chronologie
.
And
yet
further
,
Upon
Mr
Mede's
own
grounds
,
we
do
desire
to
press
this
Argument
:
If
the
Babylonian
did
begin
as
the
first
Metal-Kingdom
,
when
the
People
of
Israel
came
under
the
Dominion
of
Babel
;
then
the
Roman
will
begin
as
the
Fourth
Metal
Kingdom
,
when
the
same
People
of
Israel
〈◊〉
under
the
〈◊〉
of
Rome
.
But
the
former
is
true
:
Ergo
,
the
latter
.
The
Consequence
is
clear
,
from
Analogie
;
for
the
Roman
doth
but
continue
that
Dominion
which
the
Babylonian
began
.
And
for
the
Minor
,
our
Author
saith
,
That
the
Four
Metal-Kingdoms
did
begin
from
the
Captivity
of
Israel
,
when
that
People
fell
under
the
power
of
the
Babylonians
.
I
say
also
,
When
the
same
People
of
Israel
came
under
the
power
of
the
Romans
,
there
is
the
true
determinate
beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdom
.
And
this
is
proved
by
such
Principles
as
Mr
Mede
himself
will
allow
.
Object
.
2.
Others
do
plead
,
That
the
Roman
did
begin
as
the
Fourth
Metal-Kingdom
,
when
it
began
to
be
the
prevailing
Dominion
upon
the
Earth
.
But
they
were
so
some
years
before
the
Iewish
Church
came
under
their
Obedience
.
Sol.
It
is
true
,
That
all
the
Monarchical
Kingdoms
were
prevailing
,
when
those
times
came
that
were
appointed
of
God
that
they
should
prevail
.
For
Nebuchadnezzar
,
the
Scriptures
speak
very
much
how
he
carried
all
before
him
.
And
for
Cyrus
,
the
Founder
of
the
Persian
Kingdom
,
Thus
saith
the
Lord
to
Cyrus
his
anointed
,
whose
right
hand
I
have
holden
.
The
right
hand
is
the
instrument
of
Action
;
and
Conquerors
prevail
by
the
Lord
's
holding
up
their
right
hand
.
I
will
loose
the
loyns
of
Kings
.
When
the
loyns
of
Kings
are
loosed
,
wherein
their
strength
lieth
,
he
must
needs
prevail
against
them
.
To
open
Before
him
the
two-leaved
Gates
.
It
was
the
Power
of
God
that
did
go
before
him
,
and
that
was
the
Petard
to
burst
open
the
Gates
of
his
Enemies
,
Isa.
45.
v.
1
,
2
,
3
,
4.
And
for
Alexander
the
Great
,
the
Scripture
saith
,
Behold
,
an
He-goat
came
from
the
West
,
on
the
face
of
the
whole
Earth
,
and
touched
not
the
Ground
,
Dan.
8.
5.
Livy
is
of
Opinion
,
That
if
Alexander
had
turned
his
Arms
against
the
Western
people
,
as
he
did
against
the
Eastern
,
he
would
have
failed
of
his
Conquests
.
And
Caesar
objected
to
Pompey
,
That
the
Wars
waged
against
the
People
of
Asia
,
in
respect
of
others
,
were
rather
against
Women
,
than
Men.
But
these
are
only
Observations
of
States-men
and
Souldiers
,
that
look
upon
second
Causes
.
The
Scripture
yieldeth
us
the
true
reason
wherefore
Alexander
prevailed
against
the
Asiaticks
,
&
carried
his
victories
so
far
eastward
:
I
saw
an
He-goat
come
from
the
West
to
the
East
,
and
touched
not
the
ground
.
This
is
the
true
cause
of
the
greatness
and
celerity
of
the
Conquest
of
Alexander
;
He
came
upon
the
face
of
the
whole
Earth
,
and
touched
not
the
ground
.
It
is
not
the
situation
of
the
People
in
the
Western
Hemisphere
,
that
maketh
them
prevail
over
the
Eastern
;
but
they
only
shall
prevail
whom
God
will
set
up
.
We
may
see
on
the
contrary
,
That
great
Conquerors
have
come
from
East
to
West
,
as
well
as
they
have
passed
from
West
to
East
.
This
may
be
seen
in
the
Victories
of
Cyrus
,
Belisarius
,
the
Saracens
,
and
now
last
of
all
,
the
Turks
,
which
have
come
from
the
East
too
too
far
(
but
only
that
God
would
have
it
so
)
into
the
Roman
Territories
.
Now
,
if
you
would
know
the
true
Reason
of
the
prevailing
of
the
latter
,
their
Commission
lieth
in
these
words
:
Loose
the
Four
Angels
that
are
bound
in
the
Great
River
Euphrates
:
and
the
Four
Angels
were
loosed
,
which
were
prepared
for
an
hour
,
and
a
day
,
and
a
month
,
and
a
year
,
for
to
slay
the
third
part
of
men
,
Rev.
9.
14
,
15.
For
the
Four
Angels
,
the
course
of
the
Prophecie
,
and
the
best
Expositors
,
do
plainly
shew
,
That
this
is
meant
of
the
Turkish
Nation
,
which
Originally
were
divided
into
Four
Families
,
and
had
power
to
come
over
the
River
Euphrates
,
into
the
Territories
of
the
Western
World
.
And
for
that
famous
Instance
of
Xerxes
,
That
a
few
Graecians
in
the
West
,
did
defeat
multitudes
of
People
that
came
out
of
the
East
;
the
reason
lieth
not
in
the
situation
of
either
People
,
in
respect
of
the
Hemisphere
,
but
in
the
hand
of
the
Lord
,
that
fought
against
the
Persian
Empire
.
For
from
that
time
that
the
building
of
the
Temple
was
hindred
by
the
Persians
,
and
Daniel
mourned
for
it
full
three
weeks
together
;
the
Angel
to
comfort
him
,
telleth
him
plainly
,
Dan.
10.
20.
I
will
return
to
fight
with
the
Prince
of
Persia
,
and
then
the
King
of
Graecia
shall
come
in
.
The
meaning
of
which
words
is
this
,
That
the
power
of
the
Empire
of
the
Persians
should
be
overthrown
by
the
Graecians
:
and
then
he
cometh
to
particulars
,
to
speak
of
the
expedition
of
Xerxes
into
Greece
,
how
that
the
Fourth
King
of
the
Persians
should
raise
up
great
multitudes
of
People
against
the
Graecians
.
These
are
the
words
of
the
text
:
for
speaking
of
Darius
the
Mede
,
he
saith
,
In
the
first
year
of
Darius
the
Mede
,
I
stood
up
to
strengthen
him
,
chap.
11.
vers.
1.
And
then
he
addeth
:
I
will
shew
thee
the
truth
;
behold
,
there
shall
stand
up
three
Kings
in
Persia
,
to
wit
,
Cyrus
,
Cambyses
,
Darius
:
And
the
Fourth
(
meaning
Xerxes
)
shall
be
richer
than
they
all
;
and
by
his
strength
,
through
his
riches
,
he
shall
stir
up
all
against
the
Realm
of
Graecia
,
vers.
2
,
3.
If
we
will
go
to
the
true
Reason
wherefore
the
Graecians
were
so
couragious
at
the
Straits
of
Thermopylae
,
and
wherefore
they
did
prevail
against
the
Persians
;
the
true
cause
doth
lie
in
these
words
:
I
will
fight
against
the
Prince
of
Persia
,
and
then
the
Kingdom
of
Graecia
shall
come
Note
.
in
.
It
was
the
secret
and
invisible
hand
of
the
Lord
,
that
was
the
cause
of
the
declining
of
the
Power
of
the
Persians
in
the
East
,
and
the
rising
of
the
Graecian
in
the
West
.
It
is
true
,
That
the
He-goat
passed
from
West
to
East
,
upon
the
face
of
the
whole
Earth
:
and
yet
it
is
as
true
,
That
the
Ram
of
Persia
did
push
to
the
three
several
Coasts
,
Westward
,
Northward
,
and
Southward
,
chap.
8.
vers.
4.
By
these
words
it
is
plain
,
If
the
Victories
of
the
Graecians
did
pass
from
West
to
East
,
then
è
converso
,
it
is
as
true
,
That
the
Victories
of
the
Persians
did
pass
from
East
to
West
.
Let
us
hear
the
words
of
the
Prophet
Isaiah
,
to
put
all
out
of
question
;
for
speaking
of
Cyrus
,
thus
he
saith
:
I
have
called
a
ravenous
Bird
out
of
the
East
,
the
man
of
my
Counsel
from
a
far
Country
,
chap.
46.
11.
From
hence
it
is
plain
,
When
God
will
,
Conquerors
shall
come
out
of
the
East
.
And
in
Allusion
to
this
Story
,
those
Kings
that
shall
deliver
the
Mystical
Israel
out
of
the
Captivity
of
Western
Babylon
,
are
called
the
Kings
of
the
East
in
a
Figure
,
Rev.
16.
12.
It
is
not
in
the
Climate
,
in
the
Hemisphere
,
in
the
temper
of
the
Heavens
,
in
the
better
exercise
of
Military
Discipline
,
in
the
experience
of
old
Souldiers
,
in
the
success
of
fortunate
Generals
,
or
any
other
inferiour
cause
;
but
in
the
immediate
Dispensation
of
God
.
Therefore
,
to
adde
the
words
of
the
Psalmist
,
as
an
Epiphonema
,
Lift
not
up
your
Horn
on
high
,
speak
not
with
a
stiff
neck
:
for
promotion
cometh
not
from
the
East
,
not
from
the
West
;
but
God
is
judge
;
he
putteth
down
one
,
and
setteth
up
another
,
Psal.
75.
5
,
6
,
7.
I
have
staid
the
longer
upon
this
digression
,
because
I
set
that
States-men
,
Souldiers
,
and
others
of
deepest
wisdom
,
look
to
these
subtilties
.
Hereupon
they
trust
in
an
Arm
of
Flesh
,
oppose
the
Gospel
,
persecute
the
Saints
,
bear
themselves
more
high
over
those
that
are
made
subject
to
them
;
Make
no
Conscience
of
Honesty
,
Truth
,
or
Religion
,
when
they
have
the
Law
in
their
own
hands
.
They
should
as
well
look
to
the
invisible
and
spiritual
causes
of
the
Changes
of
Empire
,
to
the
Providence
of
God
,
to
the
Revelations
in
the
Word
,
to
the
Angels
fighting
against
the
Kingdoms
of
this
world
,
to
the
power
of
the
Saints
Prayers
that
are
offered
upon
the
golden
Altar
.
There
is
nothing
more
divine
,
nothing
more
spiritual
,
and
nothing
more
apt
to
carry
up
the
Soul
into
an
high
contemplation
of
the
manifold
wisdom
,
power
,
truth
,
and
Fidelity
of
God
,
then
to
behold
,
in
the
Prophecie
of
Daniel
,
and
in
the
Book
of
the
Revelation
,
as
in
a
Map
,
the
several
Empires
of
the
world
where
the
Church
should
be
seated
;
their
times
,
their
changes
,
and
their
causes
of
the
change
;
and
this
many
hundred
years
before
these
Empires
come
to
be
set
up
.
They
that
read
the
Word
,
together
with
the
Stories
of
the
times
,
may
see
the
Fidelity
of
God
,
and
may
by
this
come
to
know
him
by
the
Name
Iehovah
.
But
so
much
by
the
way
,
touching
the
sudden
growth
of
the
Graecian
Empire
from
West
to
East
.
Now
we
come
to
the
Romans
;
and
in
the
times
of
their
Dominion
they
must
also
have
the
strength
of
Iron
,
to
subdue
the
whole
Earth
and
break
it
in
pieces
.
And
though
great
Nations
and
mighty
Princes
should
rise
against
him
,
as
Pyrrhus
,
Hannibal
,
Perseus
,
Iugurtha
,
Sertorius
,
Methridates
,
Tigranes
,
&c.
yet
in
their
times
the
Romans
must
be
too
hard
for
them
all
,
and
break
them
all
in
pieces
.
And
therefore
when
Dionysius
Halicarnassaeus
,
Cicero
,
and
others
,
boast
of
the
Roman
Greatness
,
it
may
be
said
to
them
,
as
somtimes
it
was
to
Cyrus
,
I
have
girded
thee
with
strength
,
though
thou
knowest
not
me
,
Isa.
45.
1
,
2.
This
was
the
true
,
though
the
invisible
cause
,
why
the
Romans
grew
so
Great
,
and
their
Dominion
reached
to
the
ends
of
the
Earth
.
But
now
it
is
high
time
to
return
,
(
from
whence
we
have
made
a
digression
)
to
shew
when
the
Roman
began
as
the
Fourth
Metal-Kingdom
.
Some
think
it
was
when
that
Nation
was
the
most
prevailing
Nation
upon
the
Earth
:
But
this
cannot
be
.
For
in
the
times
of
Antiochus
the
Great
,
but
more
specially
in
the
times
of
Antiochus
Epiphanes
,
they
were
the
more
prevailing
People
:
yet
they
did
not
begin
in
those
times
as
the
Fourth
Metal-Kingdom
in
Daniel's
Image
.
You
will
say
then
,
Where
shall
we
set
the
beginning
of
the
Fourth
Kingdom
?
I
Answer
;
In
this
case
we
must
distinguish
between
the
Latitude
of
the
Roman
Dominion
more
absolutely
considered
,
and
the
Latitude
of
the
Dominion
in
and
about
the
Borders
of
the
Church
.
If
you
speak
of
the
Latitude
of
Dominion
in
a
more
absolute
consideration
,
then
the
Roman
began
as
the
more
prevailing
Dominion
,
when
it
became
more
mighty
than
any
other
Empire
of
the
world
.
But
if
you
speak
in
a
more
strict
sense
,
it
began
then
to
be
the
Fourth
Metal-Kingdom
in
Daniel's
Image
,
when
it
did
begin
to
take
in
the
greatest
Amplitude
and
largeness
of
Rule
in
and
about
the
Confines
of
the
Church
.
And
this
is
to
our
purpose
.
Object
.
3.
Others
perhaps
may
Alledge
,
That
we
cannot
begin
the
Roman
as
the
Fourth
Metal-Kingdom
,
when
the
Iewish
Church
came
under
the
Dominion
of
that
People
.
For
(
say
they
)
it
is
foretoll
in
the
Prophecie
of
Jacob
;
The
Scepter
shall
not
depart
from
Iudah
,
nor
a
Law-giver
from
between
his
feet
until
Shiloh
come
,
Gen.
49.
10.
Sol.
I
Answer
:
We
must
so
expound
the
meaning
of
one
,
that
it
may
not
dash
against
the
main
sense
of
another
Scripture
Now
it
is
the
manifest
scope
of
other
Scriptures
to
shew
,
That
the
Four
Monarchies
must
come
to
bear
Rule
over
those
Countries
where
the
Kings
of
the
Line
of
David
had
the
power
before
.
And
therefore
it
is
mentioned
,
That
a
Rod
shall
come
out
of
the
stock
of
Iesse
,
and
a
Branch
shall
come
out
of
his
Roots
,
Isa.
11.
1
,
2.
A
Lapide
upon
the
place
speaketh
very
well
:
Christo
enim
nascente
regia
Davidis
familia
ad
pauperes
redacta
.
When
Christ
was
born
,
the
Kingly
Family
of
David
was
brought
very
low
.
To
this
accordeth
the
Prophet
Daniel
:
In
the
dayes
of
these
Kingdoms
shall
the
God
of
Heaven
raise
up
a
Kingdom
that
shall
never
be
destroyed
,
chap.
2.
vers.
44.
In
these
words
he
doth
insinuate
,
That
when
the
Kingdom
of
Christ
beginneth
,
it
shall
be
as
it
were
a
new-erected
Kingdom
,
raised
up
out
of
the
rubbish
.
To
me
therefore
Baronius
in
his
Apparatus
,
seemeth
to
deliver
a
strange
Exposition
of
this
Prophecie
.
For
he
speaketh
to
this
effect
,
That
the
Kingdom
was
specially
foretold
to
the
Tribe
of
Iudah
above
any
other
.
To
which
when
that
tribe
had
once
attained
in
David
,
by
a
long
race
of
Kings
,
it
held
out
to
the
Captivity
of
Babylon
.
And
after
the
Captivity
of
Babylon
(
where
there
was
some
intermission
for
a
time
)
the
Empire
recovered
again
in
Zorobabel
:
And
then
,
from
him
being
derived
,
it
held
in
his
Posterity
,
without
any
absolute
interruption
,
to
the
second
year
of
the
184
Olympiad
,
when
Calvin
and
Pollio
were
Consuls
.
Then
Herod
an
Idumaean
,
a
Gentile
at
the
first
,
and
after
that
a
Proselyte
,
by
the
courtesie
of
the
Romans
,
took
the
Kingdom
in
Iudea
;
and
so
the
Government
was
translated
from
the
Natives
to
a
Forreigner
.
This
is
the
sum
of
that
which
is
more
largely
delivered
.
Where
Three
Errors
are
to
be
noted
.
First
,
That
he
maketh
the
Davidical-Kingdom
to
last
to
the
times
of
Herod
.
Which
cannot
be
.
For
the
Kingdom
was
taken
from
the
Kings
of
the
Line
of
David
by
the
Babylonians
.
And
by
them
it
was
transmitted
to
the
Persians
and
Graecians
.
And
so
last
of
all
,
it
came
to
the
Romans
,
in
whose
time
Christ
was
Born
.
Neither
did
Herod
,
a
Forreigner
,
Reign
any
more
by
the
courtesie
and
favour
of
the
Romans
,
than
did
Hyrcanus
,
his
immediate
Predecessor
.
A
Second
is
this
,
That
he
maketh
the
Scepter
to
continue
in
the
time
of
Zorobabel
:
which
is
not
so
.
For
they
that
plead
for
an
inferiour
way
of
Rule
in
the
High
Priests
,
the
men
of
the
Great
Sanhedr●…m
do
not
affirm
,
That
all
these
came
of
Zorobabel
,
no
nor
of
David
neither
.
Thirdly
,
He
erreth
in
this
,
That
he
maketh
the
Scepter
to
depart
from
Iudah
in
the
times
of
Herod
;
for
the
Jews
had
some
form
of
Government
,
some
Laws
of
their
own
,
which
did
continue
to
the
destruction
of
Ierusalem
.
When
the
Lord
Christ
had
provided
him
a
People
amongst
the
Gentiles
,
then
Ierusalem
was
destroyed
,
and
the
Jews
were
cast
away
according
to
the
Prophecies
.
Object
.
You
will
say
then
,
What
is
the
true
meaning
of
Jacob's
Prophecie
?
Sol.
This
is
the
meaning
thereof
,
That
there
should
be
a
Succession
of
Kings
in
the
Line
of
David
,
till
the
Captivity
of
Babylon
.
And
though
the
other
Ten
Tribes
should
be
cast
away
;
yet
that
Tribe
should
remain
.
And
after
the
Captivity
,
though
the
supreme
Power
should
be
taken
away
from
them
,
yet
still
among
that
People
there
should
be
a
continuation
of
some
Laws
and
forms
of
Government
under
the
Persians
,
Graecians
,
and
Romans
,
till
the
coming
of
the
Messiah
.
When
the
Messiah
shall
be
born
,
he
shall
raise
up
the
Tabernacle
of
David
which
hath
fallen
down
;
he
shall
set
up
that
Kingdom
that
never
shall
be
destroyed
.
And
at
the
end
he
shall
destroy
all
the
Metal-Kingdoms
,
and
fill
the
Earth
.
And
so
by
consequence
the
Kingdom
of
David
shall
continue
for
ever
.
This
is
the
full
sense
and
the
meaning
of
Iacob's
Prophecie
.
Piscator
,
in
his
Scholia
upon
this
text
,
doth
confirm
what
we
speak
:
Gubernatio
plena
cujus
princeps
pars
est
potestas
judiciorum
capitalium
,
adempta
fuit
Posteris
Iudae
per
Pompeium
,
qui
Iudaeam
in
formam
Provinciae
redegit
,
imperioque
Romanorum
subjecit
.
Post
quam
gubernationis
ademptionem
paulò
post
natus
est
Christus
sub
Augusto
.
Quod
autem
potestas
illa
Iudaeis
per
Romanos
fuerit
adempta
fatentur
ipsi
,
Joh.
18.
31.
Gubernatio
vero
imminuta
(
ademptâ
scilicet
potestate
Iudiciorum
capitalium
relictâ
Potestate
Iudiciorum
civilium
&
Religionis
)
duravit
usque
ad
tempus
illud
quo
natus
est
Christus
,
immo
etiam
quo
patefactus
est
in
orbo
terrarum
per
praedicationem
Apostolorum
.
Quippe
Iudaeos
adhuc
tempore
passionis
Christi
habuisse
potestatem
aliquam
judiciorum
patet
ex
verbis
Pilati
ad
illos
.
In
which
words
of
his
,
there
is
a
plain
distinction
betwixt
the
Sovereign
and
Supreme
Power
,
and
that
which
is
subordinate
.
For
the
Sovereign
and
Supreme
power
in
Capital
Crimes
,
he
faith
this
was
taken
away
from
the
Jews
by
the
means
of
Pompey
the
Great
,
who
first
brought
that
Nation
in
subjection
,
and
made
it
Tributary
to
the
Romans
.
And
so
that
speech
of
the
Jews
is
to
be
expounded
:
It
is
not
in
our
power
to
put
any
man
to
death
,
Joh.
18.
31.
For
the
subordinate
Power
,
which
he
calls
gubernationem
imminutam
,
a
regulated
,
or
limited
power
in
Civil
Causes
and
in
matters
of
Religion
,
this
(
saith
he
)
did
continue
to
the
destruction
of
Ierusalem
.
And
so
those
words
are
to
be
expounded
:
Ye
have
a
Law
,
and
judge
ye
him
according
to
your
Law
,
Joh.
18.
31.
By
this
then
we
may
understand
how
Iudea
may
be
made
subject
to
the
Romans
before
the
coming
of
Christ
,
and
yet
some
form
of
Policy
might
continue
among
that
People
,
to
make
good
the
Prophecie
of
Iacob
.
But
if
we
must
needs
stand
upon
the
words
,
That
the
Scepter
was
taken
away
by
the
means
of
Pompey
the
Great
,
this
hath
excellent
ground
in
the
Stories
;
and
it
doth
make
exceedingly
for
our
purpose
.
For
the
ground
in
the
Stories
,
we
shall
finde
,
That
the
Jews
that
were
in
Bondage
,
first
,
to
the
Babylonians
;
secondly
,
to
the
Persians
;
thirdly
,
to
the
Graecians
;
that
after
the
death
of
Antiochus
Epiphanes
,
they
did
assert
their
Liberty
against
the
Graecians
of
the
Seleucian
Line
.
And
some
Kings
did
Reign
in
Iudea
of
the
stock
of
the
Macchabees
.
But
after
such
time
as
Pompey
the
Great
brought
Iudea
under
the
power
of
the
Romans
,
they
never
recovered
their
Liberty
again
.
Now
then
,
I
leave
it
to
any
to
judge
,
Whether
here
is
not
the
beginning
of
the
Fourth
Metal-Kingdom
in
Daniel's
Image
?
This
we
have
confirmed
by
Reasons
,
and
have
Answered
such
Objections
as
might
be
alledged
to
the
contrary
.
Now
let
us
go
to
the
second
Point
,
to
shew
the
Order
of
the
times
,
that
there
is
the
space
of
666
years
from
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
,
to
the
setting
up
of
the
Name
,
or
Universal
Headship
of
the
Bishop
of
Rome
,
under
the
Emperor
Phocas
.
And
for
the
time
,
we
cannot
easily
be
deceived
,
because
the
words
of
Iosephus
are
so
plain
,
That
this
came
to
pass
in
that
year
when
Cicero
and
Antonius
were
Consuls
at
Rome
,
in
the
179
Olympiad
,
in
the
third
Month
,
on
a
Fasting-day
:
he
saith
,
That
Pompey
entred
Ierusalem
with
the
Roman
Legions
,
Antiq.
lib.
12.
cap.
8.
And
for
their
subjection
to
the
Romans
,
he
addeth
,
That
Syria
and
Iudea
,
and
all
places
from
the
Borders
of
Egypt
to
Euphrates
,
were
committed
to
the
tuition
of
Scaurus
,
Antiq.
lib.
14.
cap.
8.
&
de
Bell.
Iud.
lib.
1.
cap.
5.
And
here
I
finde
,
That
all
Historians
and
Chronologers
do
agree
in
the
aforementioned
year
.
Now
for
the
Number
of
time
,
That
there
are
666
years
from
this
beginning
to
the
Universal
Headship
of
the
Bishop
of
Rome
under
the
Emperor
Phocas
;
this
is
clear
also
in
all
our
ordinary
Books
of
Chronology
.
Dr
Willet
,
who
doth
differ
from
our
Judgement
about
the
Roman
as
the
Fourth
Metal-Kingdom
,
he
in
his
Synops.
Papism
.
Quaest.
de
Antichr
.
part
.
2.
saith
,
That
the
Scepter
was
taken
from
Iudah
at
that
year
when
Cicero
was
Consul
at
Rome
,
which
he
affirmeth
to
be
60
years
before
the
Birth
of
the
Lord
,
and
666
before
the
setting
up
of
the
Headship
of
the
Bishop
of
Rome
.
And
in
general
,
he
doth
approve
the
truth
of
our
Interpretation
,
as
Bale
the
Historian
did
before
him
.
And
whereas
it
may
be
Alledged
,
That
Calvisius
,
the
most
accurate
Chronologer
,
doth
Number
somthing
more
than
60
years
to
the
Birth
of
the
Lord
:
To
solve
this
Difficulty
,
let
us
say
as
he
doth
,
That
Cicero
and
Antonius
did
enter
their
Office
about
the
20
of
October
,
when
all
was
full
of
troubles
at
Rome
:
And
in
the
fourth
of
Iuly
following
,
which
was
the
17
day
of
the
Month
Tamuz
,
the
Romans
entered
Ierusalem
,
and
Pompey
went
into
the
Temple
.
To
this
if
we
adde
those
Acts
of
his
,
of
breaking
down
the
Wall
of
Ierusalem
,
of
making
Iudea
Tributary
to
the
Romans
,
and
delivering
all
into
the
Power
of
Scaurus
the
Questor
till
further
Order
should
be
taken
by
the
Senate
;
These
things
must
necessarily
be
done
in
the
latter
end
of
the
year
,
when
C●…cero
and
Antonius
were
Consuls
;
or
rather
▪
in
the
beginning
of
the
next
year
,
which
,
according
to
Calvisius
his
account
,
is
the
year
of
the
world
3889.
To
which
,
if
you
adde
666
years
,
the
Number
of
the
Name
of
the
Universal
Headship
of
the
Beast
,
this
will
make
the
year
of
the
world
4554.
And
this
will
bring
us
to
that
fatal
year
of
the
Universal
Headship
of
the
Bishop
of
Rome
under
the
Emperor
Phocas
.
And
so
this
present
year
will
be
,
From
The
Creation
of
the
World
the
4555
Year
.
From
The
Birth
of
the
Lord
the
606
Year
.
From
The
Beginning
of
the
Roman
,
as
the
Fourth
Metal-Kingdom
,
the
666
Year
.
For
the
Number
of
years
,
there
is
yet
one
main
Objection
.
Some
will
have
the
periods
of
time
in
Daniel's
Image
to
be
a
meer
Scholastical
speculation
.
Sol.
We
will
go
to
the
Scriptures
,
and
to
the
Stories
of
the
Church
,
to
decide
the
Question
.
For
the
Scriptures
,
Let
us
first
consider
the
words
of
Daniel's
Thanksgiving
,
upon
the
Revelation
of
the
Mystery
of
the
Four
Metal-Kingdoms
:
Blessed
be
the
Name
of
God
for
ever
;
for
Wisdom
and
Might
are
his
:
he
changeth
the
times
,
and
seasons
:
he
removeth
Kings
,
and
setteth
up
Kings
,
Dan.
2.
20
,
21.
The
scope
of
the
Vision
is
concerning
the
Four
Metal-Kingdoms
,
and
so
many
changes
of
time
answerable
to
those
Four
Mutations
of
Empire
.
But
if
we
look
more
narrowly
to
the
text
,
the
words
in
the
Chaldee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
are
times
,
and
revolutions
of
time
.
For
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
as
much
as
tempus
statutum
&
determinatum
,
an
appointed
and
determinate
time
.
For
the
Lord
having
shewed
Nebuchadnezzar's
Dream
to
Daniel
,
and
the
substance
of
the
Dream
,
That
it
concerned
a
Fourfold
change
of
Empire
,
and
a
Fourfold
change
of
time
upon
the
Earth
;
Upon
this
Reason
,
the
Prophet
breaketh
forth
into
the
praise
of
the
Wisdom
and
the
Power
of
God
,
in
a
sutable
manner
to
the
present
occasion
.
And
in
very
deed
,
if
we
look
upon
the
translation
of
the
Empire
from
the
Babylonians
to
the
Persians
,
from
the
Persians
to
the
Graecians
,
from
the
Graecians
to
the
Romans
;
Here
is
a
notable
Example
of
the
Wisdom
and
the
Power
of
God
.
And
that
which
is
more
considerable
,
The
Lord
speaketh
of
the
times
of
the
sovereign
Dominion
of
these
People
,
many
years
before
they
come
to
have
the
Dominion
upon
the
Earth
.
For
this
cause
the
Prophet
breaketh
forth
into
the
praises
of
the
wisdom
of
God
in
his
disposing
the
changes
of
times
,
and
the
changes
of
Empire
;
and
for
the
communication
of
this
deep
secret
to
him
and
the
other
three
Children
;
and
by
their
means
,
to
the
information
of
the
Church
.
And
when
all
this
is
done
,
shall
we
say
,
That
the
Four
changes
of
time
,
in
the
Image
of
the
Metal-Kingdoms
,
are
but
a
curious
speculation
?
Further
,
it
is
added
,
vers.
44.
In
the
dayes
of
these
Kingdoms
shall
the
God
of
Heaven
raise
up
a
Kingdom
that
shall
never
be
destroyed
.
This
is
spoken
of
the
rising
of
the
Kingdom
of
Christ
in
the
time
of
one
of
the
Four
Metal-Kingdoms
.
The
Four
periods
of
time
then
are
not
a
bare
Speculation
,
but
a
plain
Scripture-truth
.
For
it
is
the
plot
of
the
Spirit
to
shew
,
That
down
from
Nebuchadnezzar
there
should
be
Four
Changes
of
Empire
,
and
Four
notable
Revolutions
of
time
;
and
when
these
Changes
should
be
in
their
course
and
succession
,
then
the
Kingdom
of
Christ
shall
begin
.
Now
whereas
Bodin
,
in
his
Method
of
History
,
chap.
7.
taketh
a
great
deal
of
pains
in
the
Confutation
of
this
;
Let
us
Consider
what
he
Alledgeth
.
First
,
There
be
many
things
he
confuteth
,
which
we
do
not
allow
.
For
,
as
we
have
formerly
said
,
The
Babylonian
Empire
did
not
begin
at
Ninus
,
but
at
Nebuchadnezzar
.
Secondly
,
He
taketh
it
as
Granted
,
That
only
the
Amplitude
of
Dominion
,
maketh
a
Monarchical
Kingdom
:
And
hereupon
,
Reasons
,
Why
should
not
the
Kingdoms
of
the
Parthians
,
Saracens
,
Turks
,
Tartars
,
go
under
the
account
of
Monarchical
Kingdoms
?
Here
he
is
to
consider
,
That
not
only
the
greatness
of
Dominion
,
but
the
greatness
of
Dominion
over
the
Churches
Continent
,
is
necessary
to
the
Being
of
Daniel's
Metal-Kingdoms
.
And
therefore
,
look
what
Kingdom
Nebuchadnezzar
did
begin
,
it
did
orderly
descend
to
the
Persians
,
Graecians
,
and
Romans
;
and
not
to
the
Parthians
,
as
experience
sheweth
.
Therefore
,
a
Beast
in
Daniel
or
the
Revelation
doth
not
signifie
a
State
or
Government
in
the
General
Notion
;
but
a
State
or
Government
that
is
Idolatrous
,
and
doth
persecute
the
Church
.
Neither
doth
it
signifie
an
Idolatrous
Government
in
the
Latitude
;
but
such
an
Idolatrous
Government
in
and
about
the
Borders
of
the
Church
.
If
this
distinction
were
well
observed
,
They
that
are
Enemies
to
Magistracie
,
would
not
have
such
harbour
in
the
Revelation
,
as
they
think
they
have
.
Thirdly
,
He
disputeth
against
those
who
stand
for
a
German-Roman
Empire
.
And
with
him
we
do
agree
,
That
this
is
but
a
Fable
.
For
the
Empire
,
of
the
last
Edition
,
is
the
whole
Body
of
the
Kings
that
make
one
Catholick
Communion
under
the
Pope
their
Head
,
Rev.
13.
and
chap.
17.
In
these
Particulars
,
he
doth
not
touch
us
in
his
Disputation
;
but
them
only
who
do
maintain
the
Truth
with
some
mixtures
of
their
own
.
Secondly
,
For
the
Points
wherein
we
differ
:
He
standeth
hard
upon
this
,
That
the
Roman
cannot
be
called
the
Iron-Metal
,
seeing
in
these
latter
Ages
,
Learning
,
Civility
,
Religion
,
Discoveries
by
Navigation
,
have
been
raised
to
a
higher
perfection
:
and
therefore
the
Roman
cannot
be
set
forth
by
a
more
worthless
Metal
than
the
other
Kingdoms
.
Sol.
But
in
this
matter
he
doth
not
Dispute
so
much
against
us
,
as
against
the
Scripture
it self
,
and
the
scope
of
the
Spirit
.
For
is
it
not
the
scope
of
the
Spirit
,
to
compare
the
Fourth
Kingdom
to
Iron
,
because
of
the
strength
,
cruelty
,
and
power
to
break
all
things
in
pieces
in
and
about
the
Borders
of
the
Church
?
What
good
will
Learning
,
Civility
,
Navigation
,
and
other
such
things
do
,
when
the
Church
of
God
is
under
Persecution
?
But
yet
further
,
to
Convince
the
Consciences
of
men
,
That
the
Four
Metal-Kingdoms
in
Daniel's
Image
,
are
no
nice
speculation
;
I
would
willingly
put
it
to
men
to
Resolve
me
this
Question
:
The
Faithful
that
lived
in
the
Iewish
Church
some
years
before
the
coming
of
Christ
,
whether
was
it
not
their
practise
,
and
some
way
their
duty
,
to
search
after
the
time
of
his
coming
?
These
are
the
words
of
Peter
:
Of
which
Salvation
the
Prophets
have
enquired
and
searched
diligently
,
who
Prophesied
of
the
Grace
that
should
come
unto
you
;
searching
what
,
or
what
manner
of
time
the
Spirit
of
Christ
which
was
in
them
did
signifie
,
when
it
testified
before-hand
the
Sufferings
of
Christ
,
and
the
glory
that
should
follow
,
1
Pet.
1.
10
,
11.
Out
of
these
words
Three
Points
no
necessarily
issue
.
First
,
The
coming
of
Christ
,
his
Sufferings
,
and
the
glory
that
followed
;
this
was
revealed
to
the
Church
of
the
Jews
.
Secondly
,
It
was
revealed
to
them
,
in
what
period
of
time
Christ
should
come
.
Thirdly
,
They
did
diligently
search
the
several
periods
and
changes
of
time
,
to
come
to
that
particular
season
when
the
Son
of
Man
should
come
in
the
flesh
.
The
words
in
the
Original
are
very
Emphatical
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Piscator
hath
it
,
Scrutantes
inquem
&
cujusmodi
temporis
articulum
.
Beza
,
In
quem
aut
qualem
temporis
articulum
.
But
I
think
the
words
are
more
naturally
rendered
:
Scrutantes
ad
quam
aut
qualem
temporis
periodum
:
Searching
to
which
,
or
to
what
kind
of
period
of
time
the
Spirit
should
point
,
as
with
a
finger
,
when
he
spake
of
the
coming
of
Christ
in
the
flesh
.
But
let
the
Translation
be
what
it
will
be
,
all
is
to
this
sense
,
That
the
Believers
of
the
Antient
Church
did
diligently
search
the
periods
of
time
to
the
coming
of
Christ
in
the
flesh
.
And
our
Saviour
doth
blame
the
Jews
for
it
,
That
they
could
discern
the
face
of
the
skie
,
and
yet
could
not
understand
the
signs
of
the
times
:
that
is
,
The
signs
of
the
times
of
his
coming
in
the
flesh
,
Matt.
16.
1
,
2
,
3.
Now
for
the
periods
of
time
to
the
coming
of
the
Son
of
Man
in
the
flesh
,
there
are
none
more
clear
&
demonstrative
in
the
whole
Old
Testament
,
than
those
two
in
the
Prophecie
of
Daniel
.
The
first
is
that
of
the
Four
Metal-Kingdoms
,
chap.
2.
and
the
Second
is
that
of
the
70
weeks
,
chap.
9.
By
these
Two
,
the
Saints
and
Prophets
in
the
Old
Testament
might
periodically
come
to
the
times
of
the
Messiah
,
and
so
might
discover
his
coming
in
the
flesh
à
priori
.
Our
Saviour
therefore
doth
blame
them
,
that
by
the
changes
of
State
in
Iudea
,
First
,
From
the
Babylonians
to
the
Persians
;
Secondly
,
From
the
Persians
to
the
Graecians
;
Thirdly
,
From
the
Graecians
to
the
Romans
;
that
by
these
several
Alterations
of
time
they
did
not
discern
the
signs
of
his
coming
,
nor
the
beginning
of
his
Kingdom
,
which
should
be
set
up
when
the
Image
should
come
to
the
last
and
lowest
Region
,
to
the
Fourth
and
the
last
Metal-Kingdom
.
In
the
times
of
this
Kingdom
,
the
God
of
Heaven
shall
set
up
a
Kingdom
that
never
shall
be
destroyed
,
Dan.
2.
44.
Therefore
when
the
times
of
the
Romans
were
come
,
(
the
Fourth
and
the
last
Monarchical
People
)
the
Jews
,
by
the
course
of
Daniel's
periods
,
might
easily
understand
that
they
were
not
far
from
the
times
of
the
Messiah
.
And
to
put
all
out
of
doubt
,
if
they
had
Numbred
490
years
,
or
70
weeks
of
years
,
from
the
building
of
the
City
and
Temple
in
the
dayes
of
Ezra
and
Nehemiah
,
by
this
period
also
they
might
have
come
to
the
time
of
the
cutting
off
of
the
Messiah
,
and
to
the
preaching
of
the
Gospel
among
all
Nations
.
By
the
Collation
and
Parallel
of
these
two
periods
,
the
Saints
in
the
Jewish
Church
might
have
found
out
in
what
Article
or
what
period
of
time
the
Son
of
man
should
come
in
the
flesh
.
And
shall
we
then
say
,
That
the
Four
periods
of
time
in
Daniel's
Image
,
is
a
Scholastical
and
nice
speculation
?
Thus
I
have
largely
insisted
upon
the
Point
;
where
Two
things
are
made
good
:
First
,
That
the
Roman
doth
begin
as
the
Fourth
Metal-Kingdom
,
when
the
Church
and
the
Continent
of
the
Church
,
came
under
the
Dominion
of
that
People
.
Secondly
,
That
the
Number
of
years
are
666
to
the
setting
up
of
the
Universal
Headship
of
the
Bishop
of
Rome
under
the
Emperor
Phocas
,
if
the
account
be
made
from
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
.
I
have
proved
also
,
That
this
Method
of
Account
is
no
nice
speculation
,
but
a
true
Scripture-way
to
calculate
and
Number
the
Prophetical
times
.
Let
us
now
proceed
to
the
next
Chapter
,
to
shew
the
issue
of
the
Discourse
.
CHAP.
VII
.
The
whole
Process
of
the
Discourse
is
repeated
:
That
there
are
666
years
from
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
,
to
the
setting
up
of
the
Name
,
or
Vniversal
Headship
of
the
Bishop
of
Rome
;
And
that
this
is
the
meaning
of
the
Spirit
in
the
Revelation
,
when
he
speaketh
of
the
Name
of
the
Beast
,
and
of
the
Number
of
the
Name
.
FOR
the
cleerer
Demonstration
of
the
Truth
,
it
is
necessary
that
I
should
Repeat
the
sum
of
that
which
I
have
formerly
delivered
,
that
we
may
see
the
whole
Process
of
the
Disputation
.
First
,
I
have
shewed
,
That
the
Name
of
the
Beast
is
not
the
word
Lateinos
,
nor
any
other
Grammatical
Name
whatsoever
;
but
in
the
Apocalyptical
stile
,
it
noteth
his
Universal
Headship
or
Power
,
standing
in
immediate
Opposition
to
the
Name
or
Headship
of
the
Lamb.
Secondly
,
For
the
time
of
the
beginning
of
this
Universal
Headship
,
I
have
shewed
,
That
it
had
not
only
a
determinate
beginning
,
but
it
began
after
the
Fall
of
the
Empire
:
and
not
only
so
,
but
it
began
after
the
Fall
of
the
Empire
,
in
such
a
time
when
the
Universal
Headship
was
ascribed
to
the
Bishop
of
Rome
.
Now
this
I
have
proved
,
out
of
the
Stories
,
to
begin
under
the
Emperor
Phocas
,
when
the
Decree
went
forth
,
That
the
Bishop
of
Rome
should
be
Head
over
all
Churches
.
For
the
Calculation
of
the
times
,
I
have
shewed
,
That
there
is
a
Chain
of
666
years
,
from
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
,
to
the
setting
up
of
the
Name
or
Universal
Headship
aforesaid
.
To
the
clearer
probation
of
which
,
I
have
largely
insisted
upon
two
Points
.
First
,
That
the
Roman
is
the
Fourth
Metal-Kingdom
;
against
Iunius
and
his
followers
.
Secondly
,
That
the
Roman
doth
begin
,
as
the
Fourth
Metal-Kingdom
,
not
from
Iulius
or
Augustus
Caesar
,
but
from
that
time
when
the
Church
came
under
the
Dominion
of
that
People
.
Now
from
this
beginning
,
I
do
positively
Affirm
,
That
there
is
a
Chain
of
666
years
to
the
beginning
of
the
Papacie
,
set
forth
by
the
Type
or
Emblem
of
the
little
Horn
,
Dan.
7.
And
this
is
the
true
Accommodation
and
Application
of
Daniel's
Visions
to
the
Stories
of
the
Church
.
And
whereas
Iohn
in
the
Revelation
speaketh
of
the
rising
of
the
Two-Horned
Beast
out
of
the
Earth
,
that
the
Number
of
the
Name
,
or
Universal
Headship
,
of
this
Beast
is
666
;
His
meaning
is
,
That
there
are
666
years
from
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
,
to
the
setting
up
of
the
Name
or
Universal
Headship
of
the
Beast
.
He
doth
more
fully
repeat
that
which
was
more
briefly
delivered
before
.
And
in
these
Calculations
,
he
doth
but
refer
us
to
Daniel's
Chronologie
in
the
Image
of
persecuting
States
.
This
is
the
whole
process
of
the
Discourse
.
But
before
I
come
to
the
Point
,
I
will
remove
a
mistake
in
some
of
our
latter
Commentaries
,
which
will
have
Mahomet
,
or
the
Turk
,
to
be
the
little
Horn.
This
is
the
Opinion
of
Grasserus
,
and
Mr
Brightman
.
I
have
been
held
with
some
kind
of
admiration
,
to
see
two
such
worthy
Expositors
to
leave
the
Common
and
plain
way
,
and
to
embrace
a
private
Fancy
of
their
own
,
so
contrary
to
the
scope
of
the
Scriptures
,
and
to
the
ordinary
Reason
of
men
.
But
let
us
come
to
Argument
.
First
,
The
little
Horn
and
the
Ten
Horns
in
the
text
,
are
set
forth
as
the
parts
that
do
integrate
and
make
up
the
Roman
as
the
Fourth
Metal-Kingdom
.
But
so
do
neither
Mahomet
,
nor
the
Turk
,
as
it
is
plain
by
experience
.
For
who
can
say
,
That
the
Turk
or
Mahomet
,
are
any
integral
parts
of
the
Roman
Kingdom
,
being
every
way
so
contrary
and
opposite
,
having
no
union
or
conjunction
at
all
?
Object
.
1.
But
it
may
be
Replied
,
The
ten
Kings
that
arose
out
of
the
Ruines
of
the
old
Empire
,
are
reckoned
as
Branches
and
Parts
of
the
Roman
Kingdom
;
and
yet
they
were
the
Princes
by
whom
the
Empire
was
destroyed
.
Sol.
To
this
I
Reply
;
The
forenamed
Interpreters
may
easily
give
an
Answer
to
this
Doubt
,
out
of
the
Revelation
.
Though
the
Ten
Kings
did
arise
out
of
the
Ruines
of
the
Empire
,
yet
all
of
them
afterward
were
united
in
one
Roman
Body
of
the
last
Edition
;
but
neither
Mahomet
nor
the
Turk
ever
came
within
this
union
or
combination
.
Object
.
2.
But
it
may
be
further
Alledged
,
That
the
little
Horn
did
subdue
three
of
the
former
Horns
;
and
this
rather
agreeth
to
Mahomet
and
the
Turk
,
than
to
the
Papacie
,
whose
part
it
is
to
preserve
them
.
Sol.
Among
the
many
Notes
of
the
little
Horn
,
it
is
possible
some
few
may
be
applicable
to
Mahomet
and
to
the
Turk
:
but
we
should
also
consider
the
multitude
and
Evidence
of
those
others
that
do
utterly
reject
such
an
Application
.
Now
there
are
many
Notes
that
cannot
possibly
agree
with
Mahomet
or
the
Turk
,
if
we
should
come
to
singulars
.
And
for
the
eradication
of
Three
Horns
,
we
have
largely
proved
how
the
Papacie
did
humble
Three
Dominions
,
to
have
elbow-room
in
Italy
.
He
did
cast
down
some
of
the
former
;
and
it
is
as
true
,
That
he
did
preserve
the
union
of
the
Residue
,
to
make
a
Roman
Catholick
Empire
.
Secondly
,
For
the
Blasphemies
of
the
little
Horn
,
The
Beast
was
destroyed
,
and
his
Body
given
to
the
burning
fire
.
Now
,
what
Congruity
or
colour
of
Reason
is
there
,
That
the
Roman
Kingdom
should
be
destroyed
for
the
Blasphemies
of
Mahomet
?
If
you
apply
this
to
the
Papacy
,
this
is
fully
verified
in
that
which
is
spoken
,
The
Beast
was
taken
,
and
with
him
the
false
Prophet
,
and
they
both
were
cast
into
the
Lake
of
fire
.
Thirdly
,
In
all
the
times
of
the
Roman
Kingdom
,
from
the
beginning
to
the
end
,
there
was
the
greatest
cruelty
exercised
against
the
Saints
in
the
times
of
the
little
Horn.
Now
,
if
you
apply
this
to
Mahomet
and
the
Turk
,
though
they
have
made
great
waste
in
the
Christian
world
,
yet
the
War
hath
not
been
formerly
against
the
Saints
as
such
;
neither
hath
their
cruelty
been
the
greatest
that
ever
hath
been
.
But
if
we
apply
this
to
the
Papacy
,
here
hath
been
a
War
against
the
Saints
,
as
Saints
;
and
here
hath
been
the
greatest
Persecutions
that
ever
were
,
as
appeareth
by
the
whole
Book
of
the
Revelation
.
Fourthly
,
The
little
Horn
is
said
to
continue
a
time
,
times
,
and
the
dividing
of
time
.
This
will
not
agree
to
the
duration
of
Mahomet
;
for
,
what
place
of
Scripture
doth
once
mention
such
a
thing
?
But
it
is
plainly
applied
to
the
Papacy
,
Rev.
12.
6.
Rev.
13.
5.
These
,
and
many
more
Reasons
,
may
be
produced
to
prove
,
That
Mahomet
cannot
be
resembled
by
the
little
Horn
:
and
the
Reasons
for
the
Affirmative
are
very
weak
and
feeble
.
On
the
contrary
,
if
you
take
the
whole
Body
of
the
Chapter
,
and
the
whole
Bundle
of
Notes
,
they
will
be
wholly
applied
to
the
Bishop
of
Rome
;
and
strongly
prove
,
That
the
Papacy
is
the
little
Horn.
Now
I
will
try
the
truth
of
one
Principle
,
on
which
the
forenamed
Authors
do
build
,
when
they
take
Mahomet
to
be
the
little
Horn.
The
chief
Ground
they
build
upon
,
is
this
,
Because
the
Turk
doth
hold
all
those
Countries
in
Asia
,
which
were
formerly
the
Continent
of
the
Iewish
Church
.
To
this
I
have
said
before
,
That
so
long
as
the
Jews
were
the
only
People
of
God
,
the
delineation
of
the
Four
Metal-Kingdoms
was
in
special
reference
to
that
Church
.
But
they
being
cast
off
,
the
Metal-Kingdoms
,
so
much
of
them
as
doth
remain
,
doth
more
immediately
concern
the
Churches
of
the
Gentiles
.
If
Mahomet
be
the
little
Horn
,
who
were
the
Saints
of
the
most
High
whom
he
did
wear
cut
?
Will
any
man
say
That
they
were
only
the
Saints
of
the
Jewish
Church
?
Alas
!
the
Jews
were
a
People
cast
away
some
hundreds
of
years
before
the
Name
of
Mahomet
was
heard
in
the
world
:
and
they
do
remain
till
this
day
a
People
not
called
again
.
It
may
be
more
truly
affirmed
,
That
the
Metal-Kingdoms
in
Daniel's
Image
,
do
not
concern
the
Jews
only
,
nor
the
Gentiles
only
;
but
both
Jews
and
Gentiles
in
their
several
times
.
For
proof
of
this
,
we
will
lay
down
some
special
Observations
.
First
,
In
the
Image
of
persecuting
States
,
it
is
not
the
purpose
of
God
only
to
shew
Four
Revolutions
of
Empire
,
but
his
more
special
intent
is
to
shew
the
beginning
of
the
Kingdom
of
his
Son
.
Secondly
,
It
is
his
purpose
not
to
reveal
this
only
to
the
Jews
,
but
to
the
People
of
the
Gentiles
also
.
This
latter
may
be
proved
from
the
person
of
Nebuchadnezzar
,
to
whom
this
secret
was
revealed
.
For
if
it
had
only
concerned
the
National
Church
of
the
Jews
,
That
the
God
of
Heaven
will
raise
up
a
Kingdom
that
never
shall
be
destroyed
,
Why
was
this
delivered
to
Nebuchadnezzar
,
an
Heathen
Man
,
and
an
Enemy
of
the
Church
?
When
the
Lord
did
reveal
to
Pharoah
the
Dream
of
the
seven
fat
Kine
;
and
after
,
the
Dream
of
seven
lean
Kine
,
this
was
not
only
discovered
for
the
good
of
the
Church
,
but
for
the
preservation
of
mankind
.
So
the
Succession
of
the
Four
great
Empires
,
and
the
beginning
of
the
Kingdom
of
Christ
in
the
times
of
the
last
Empire
,
these
things
were
not
revealed
only
to
Nebuchadnezzar
,
that
the
Jews
might
understand
the
truth
,
but
that
the
whole
habitable
world
under
Nebuchadnezzar's
Dominion
,
might
take
notice
of
that
which
God
did
intend
to
do
.
Secondly
,
This
appeareth
by
the
manner
of
the
Revelation
to
Nebuchadnezzar
,
which
was
to
this
end
,
That
the
whole
world
might
observe
it
,
First
,
If
you
consider
the
Person
,
Nebuchadnezzar
dreamed
a
Dream
.
Secondly
,
The
way
of
God's
dealing
with
him
;
he
forgat
the
Dream
,
and
therefore
a
great
trouble
fell
upon
his
Spirit
.
Thirdly
,
His
calling
for
the
wise-men
of
Babylon
,
which
City
in
these
times
was
the
Eye
of
the
world
,
and
the
seat
of
the
Empire
.
Now
,
it
is
not
to
be
imagined
,
but
all
that
lived
within
the
Verge
of
so
large
a
Dominion
would
be
apt
to
hearken
after
such
a
thing
:
Specially
,
when
they
should
hear
of
the
trouble
of
the
King
,
and
of
the
Edict
to
kill
all
the
wise-men
of
Babylon
.
Here
was
a
matter
set
out
,
in
the
view
of
all
Asia
as
it
were
,
to
prove
Three
Particulars
.
First
,
That
the
God
of
Israel
was
the
true
God
.
Secondly
,
That
he
would
set
up
Four
great
Changes
of
Empire
in
the
world
.
Thirdly
,
That
in
the
last
Succession
of
Empire
he
would
set
up
a
Kingdom
that
never
should
be
destroyed
.
These
things
were
propounded
not
only
for
the
Church
,
but
for
the
Observation
of
the
whole
habitable
Earth
under
the
Babylonian
Empire
that
then
was
,
and
for
the
Ages
following
.
Thirdly
,
If
we
look
to
the
Story
of
the
Evangelists
,
we
do
read
that
the
Evangelist
S.
Matthew
doth
tell
us
,
That
when
the
Lord
Christ
was
Born
in
Bethleem
,
in
the
dayes
of
Herod
the
King
,
wise-men
came
to
Ierusalem
,
Matth.
2.
1
,
2
,
3
,
4.
Here
Interpreters
upon
the
place
do
raise
many
Questions
.
First
,
Who
these
wise-men
were
?
Secondly
,
Why
was
it
Revealed
to
them
by
a
Star
?
Thirdly
,
Why
did
the
Star
guide
them
to
Ierusalem
,
and
then
vanish
out
of
〈◊〉
These
Questions
are
propounded
by
Interpreters
;
and
they
do
give
very
learned
and
solid
Answers
to
them
.
Only
there
is
a
Question
to
which
I
do
not
yet
finde
a
satisfactory
Answer
;
and
that
is
this
:
Why
was
this
matter
Revealed
to
wise-men
in
the
East
,
rather
than
to
any
other
Nation
,
Profession
,
or
Sect
among
the
Gentiles
?
Spanhemius
doth
handle
this
Point
in
his
Dubia
Evangelica
,
part.
2.
dub.
31.
pag.
326.
and
he
doth
come
to
this
issue
in
the
close
:
Concludimus
itaque
causum
vocationis
Magorum
nequaquam
in
illis
suisse
,
sed
in
solâ
Dei
vocantis
bonitate
,
&
illos
ex
merâ
ejus
gratiâ
vocatos
,
sive
absolutè
eorum
vocatio
consideretur
,
sive
comparatè
:
Quod
enim
&
vocati
,
&
vocati
prae
aliis
Dei
miserentis
fuit
illorum
potius
quam
aliorum
.
Et
haec
causa
causarum
est
,
&
summa
ratio
,
pag.
329.
Here
I
do
agree
,
That
the
Call
of
the
wise-men
doth
chiefly
depend
upon
the
Grace
and
Mercy
of
God
.
This
is
the
Cause
of
causes
,
and
the
chiefest
Reason
why
they
were
called
,
and
why
they
were
called
before
any
other
.
But
yet
,
with
submission
to
a
better
judgement
,
I
think
there
lies
a
plain
reason
in
the
Scriptures
,
why
the
Birth
of
the
King
of
the
Jews
,
was
revealed
to
the
wise-men
of
the
East
,
rather
than
to
any
other
Gentiles
.
For
when
the
Lord
had
a
purpose
to
Reveal
Four
great
Changes
of
time
to
the
world
,
and
particularly
the
time
of
the
setting
up
of
the
Kingdom
of
his
Son
,
he
had
appointed
in
his
Providence
that
the
wisemen
of
Babylon
,
whose
Profession
it
was
to
understand
the
changes
of
time
,
that
they
should
come
to
take
notice
of
these
things
;
but
more
specially
of
the
time
when
the
Kingdom
of
Christ
should
be
set
up
.
But
because
they
could
not
know
this
by
their
own
strength
,
the
Lord
did
Reveal
it
to
them
by
the
Ministery
of
Daniel
,
That
he
would
set
up
Four
Kingdoms
over
the
Earth
,
whereof
the
Babylonian
in
Being
was
the
first
;
and
then
in
the
latter
end
he
would
set
up
a
Kingdom
that
never
should
be
destroyed
.
In
a
word
,
This
is
the
Cause
wherefore
these
changes
of
times
were
revealed
to
the
wise-men
of
the
East
,
because
it
did
suit
with
their
Profession
to
take
notice
of
such
things
.
And
the
Lord
having
once
revealed
in
particular
the
time
of
the
setting
up
of
the
Kingdom
of
his
Son
to
the
wise-men
of
the
East
,
when
the
Lord
Christ
was
born
at
Bethleem
in
Iudea
,
in
the
days
of
Herod
the
King
;
he
did
Call
that
sort
of
men
in
special
,
to
take
notice
of
that
which
was
foretold
.
Because
these
things
were
revealed
to
them
,
they
were
called
in
a
special
manner
to
take
notice
of
the
Birth
of
the
Messiah
,
and
of
the
beginning
of
his
Kingdom
.
From
all
that
hath
been
said
,
we
may
conclude
,
That
the
Vision
of
the
Metal-Kingdoms
doth
concern
both
Jews
and
Gentiles
:
Therefore
there
is
no
necessity
that
Brightman
,
Grasserus
,
and
other
learned
men
,
should
take
the
little
Horn
for
Mahomet
,
because
the
Country
of
Iudea
is
now
under
the
Turks
.
Many
other
Arguments
might
,
be
brought
to
prove
,
That
neither
Mahomet
nor
the
Turk
can
possibly
be
resembled
by
the
Type
of
the
little
Horn.
The
scope
of
the
text
,
and
the
whole
collection
of
Circumstances
,
do
altogether
pitch
upon
the
Papacy
,
which
arose
after
the
division
of
the
Roman
Empire
into
ten
inferiour
Kingdoms
in
the
time
of
the
Emperor
Phocas
,
666
years
from
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
.
This
is
the
true
Application
of
the
times
to
the
Stories
of
the
Church
;
and
this
is
the
natural
sense
of
Iohn
in
the
Book
of
the
Revelation
,
That
the
Number
of
the
Name
of
the
Beast
is
666.
Now
for
the
truth
of
this
Interpretation
,
we
will
prove
it
,
First
,
From
the
whole
scope
of
the
text
,
Rev.
13.
Secondly
,
From
the
drift
of
the
Spirit
,
Rev.
17.
Thirdly
,
From
the
whole
Harmony
of
the
Prophecie
in
the
chief
and
remarkable
Circumstances
.
Lastly
,
From
the
scope
of
the
Apostle
,
2
Thess.
2.
And
of
these
in
their
Order
.
CHAP.
VIII
.
The
Truth
of
the
Interpretation
is
proved
,
from
the
remarkable
Circumstances
of
the
Text
it self
,
Revel.
13.
16
,
17
,
18.
THere
be
many
excellent
and
precious
Truths
in
the
general
,
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
causeth
all
both
small
and
great
,
bond
and
free
,
rich
and
poor
,
to
receive
a
Mark.
For
though
there
is
great
difference
in
civil
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
into
the
meaning
of
the
Prophecies
.
The
matter
is
not
easio
to
be
understood
at
the
first
sight
;
there
must
be
some
Wisdom
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
Reckoning
,
called
,
The
Number
of
a
Man
;
by
and
through
which
,
the
Calculation
is
to
be
made
.
Fourthly
,
The
particular
Number
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
proceed
to
shew
the
truth
of
our
Interpretation
,
and
what
apt
coherence
it
hath
with
the
Circumstances
,
and
with
the
Natural
scope
of
the
text
.
To
begin
therefore
with
the
matter
of
the
Law
:
It
is
expresly
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
subjection
and
Allegeance
to
the
Universal
Headship
of
the
Bishop
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
visibility
of
their
Profession
that
do
own
the
Bishop
of
Rome's
Universal
Headship
over
all
Churches
,
and
that
they
are
in
Conscience
bound
to
be
subject
to
his
Laws
,
as
to
another
Christ
.
Paraeus
upon
the
place
speaketh
to
the
same
effect
:
Unde
secundò
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
upon
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
Bishops
;
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
Character
,
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
worshipped
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
666th
year
from
the
beginning
of
the
Roman
as
the
Fourth
Metal-Kingdom
,
it
began
publickly
to
be
established
under
the
Emperor
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
Romano
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
receive
a
Mark
in
their
Arm
,
or
Breast
,
or
Foot
,
or
Leg
,
or
any
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
acknowledge
this
Universal
Headship
.
Sixthly
,
The
Mark
in
the
Forehead
and
in
the
right
Hand
is
in
express
and
significant
terms
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Roman
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
posteriori
.
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
Kingdom
do
assume
to
themselves
as
a
matter
of
the
greatest
Honour
and
Dignity
.
It
is
not
a
brand
or
nick-Name
put
upon
them
by
their
Enemies
,
but
that
which
themselves
do
voluntarily
profess
,
as
may
be
seen
in
the
whole
Book
of
the
Revelation
.
Now
such
a
Name
is
the
Profession
of
a
Roman
Catholick
.
The
Roman
Church
comprehendeth
all
those
Nations
,
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
principal
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
against
Christ
,
and
so
consequently
lyable
to
most
grievous
Judgements
,
except
they
repent
.
And
therefore
it
is
expressed
,
That
such
shall
be
tormented
day
and
night
that
worship
the
Beast
,
and
receive
his
Mark.
Surely
then
that
act
of
receiving
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
Bishop
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
,
whosoever
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
Dignity
.
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
Kingly
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
away
from
the
Kingly
Office
of
Christ
,
they
do
in
a
more
special
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
Bishop
of
Rome
hath
not
assumed
a
Ministerial
Headship
to
himself
:
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
Martyrs
.
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
,
Traditions
,
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
Catholick
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Our
English
hath
it
,
He
forthwith
brought
his
own
Nation
to
the
Greekish
Fashion
.
Iunius
,
and
Montanus
,
and
the
Lexicographer
Scapula
,
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
receive
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
distinguished
from
the
Gileadites
,
by
the
Word
Shiboleth
;
so
one
Nation
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
Hellenick
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
)
containing
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
betwixt
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
carried
over
to
receive
the
Mark
of
the
Beast
in
the
Graecian
Tyranny
?
It
is
plainly
said
,
That
he
carried
over
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
Revelation
,
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
publike
Profession
of
Religion
used
by
the
Grecians
in
the
Sele●…cian
State
?
It
was
in
the
times
of
Antiochus
the
Grecian
Antichrist
.
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
Antichrist
;
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
gotten
the
Rule
into
his
hands
.
Some
sins
do
increase
by
Propagation
,
as
Original
sin
;
some
,
by
Ensample
,
as
many
evil
Customs
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
Revelation
;
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
Monarchy
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
principal
matter
in
the
Text
;
and
the
right
discovery
of
this
,
will
guide
us
in
the
clearing
of
other
things
.
For
if
we
do
rightly
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
Particulars
.
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
Kingdom
,
that
none
must
buy
nor
sell
but
they
that
had
the
Number
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
remarkable
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
Headship
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
naturally
intend
:
And
therefore
this
is
the
meaning
of
the
Text
,
That
he
must
not
buy
nor
sell
,
who
doth
not
receive
the
Catholicism
,
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
apparent
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
observation
;
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
affinity
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
also
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
Headship
of
the
Bishop
of
Rome
,
they
do
not
mean
it
onely
personally
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
begin
.
In
many
great
Kingdoms
at
this
day
,
it
is
not
safe
for
a
man
to
live
among
them
,
unless
he
will
acknowledge
the
Universal
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
Subjects
,
in
the
three
branches
thereof
:
And
though
I
have
departed
in
some
particulars
from
the
ordinary
stream
of
Interpreters
,
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
Revelation
:
And
so
Paraeus
speaking
of
Expositors
of
the
last
times
,
hath
these
words
,
Quibus
omnibus
meo
judicio
facem
praetulit
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
Danaeus
de
Antichristo
,
&c.
If
therefore
a
Reason
be
demanded
,
Why
the
latter
Interpreters
have
not
gone
on
in
this
ancient
and
true
way
of
Exposition
:
There
are
two
Reasons
,
which
are
usually
given
,
as
we
may
see
in
the
Commentary
of
Paraeus
upon
the
Revelation
,
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
numerus
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
Number
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
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
we
have
seen
his
Star
in
the
East
,
Matth.
2.
1
,
2
,
3.
Here
I
demand
,
Why
is
this
Star
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
Star
?
The
reason
is
plain
,
Because
it
did
denote
and
set
forth
the
time
of
his
birth
.
So
in
the
like
case
,
the
Number
of
the
Beast
may
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
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
computation
,
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
computation
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
another
,
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
therefore
for
a
sound
foundation
,
both
in
reading
,
writing
and
●…ronouncing
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
upon
the
beginning
of
the
Universal
Headship
(
for
so
Paraeus
,
Downham
,
and
our
best
Interpreters
do
)
at
the
Emperor
Phocas
,
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
confirmation
of
this
truth
,
let
us
but
remember
what
hath
been
formerly
proved
,
to
wit
,
that
Iohn
in
the
Revolation
doth
largely
repeat
shat
which
hath
been
more
briefly
mentioned
by
Daniel
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
mystery
of
God
shall
be
finished
,
as
he
hath
spoke
to
his
servants
the
Prophots
,
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
Antichristianism
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
concerning
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
expressions
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
former
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
different
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
Number
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
substance
,
though
it
be
distinguished
by
three
Apocalyptical
considerations
.
Let
us
come
to
that
particular
place
where
Iohn
saw
the
Number
of
them
that
stood
upon
the
glassie
Sea
mingled
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
Considerations
.
First
,
If
you
speak
of
the
Papacy
as
a
State
or
Government
afflicting
the
Saints
,
so
it
is
called
a
Beast
,
like
to
one
of
the
Beasts
in
Daniel
.
Secondly
,
If
you
speak
of
the
Universal
Headship
,
wherein
the
form
and
essence
of
the
Kingdom
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
Imperial
,
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
Apocalyptical
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
.
Secondly
,
They
tha●…
were
under
the
Jurisdiction
of
Nebuchadnezzar
,
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
workings
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
Monuments
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
Emperors
,
Kings
,
Dukes
,
Marquesses
,
Earls
,
Barons
,
Realms
,
Countreys
,
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
persons
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
discovery
:
It
is
such
a
one
as
hath
wisdome
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&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
onely
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
wisedome
,
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
plainly
,
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
figurative
,
mystical
,
and
typical
way
of
expression
?
He
might
(
if
he
had
so
pleased
)
have
said
in
so
many
syllables
,
that
the
seven
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
invigilar●…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
sounded
,
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
succession
,
are
said
to
fall
upon
the
world
,
for
their
persecuting
of
the
Saints
.
For
after
the
Prayers
of
all
Saints
were
offered
up
on
the
Golden
Altar
upon
the
Throne
,
then
the
seventh
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
Earthquake
▪
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
intended
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
Judgements
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
Mountain
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
Figuratively
,
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
thereof
!
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
deceits
and
pious
frauds
,
if
the
time
of
his
Kingdome
,
and
every
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
ability
(
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
calculation
of
the
Number
;
and
therefore
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
him
count
the
Number
of
the
Beast
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
such
a
kinde
of
Numbring
as
is
by
Counters
or
Stones
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
nothing
more
familiar
in
the
Predictions
of
Prophetical
Scriptures
,
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
performance
of
the
Promise
:
Thy
seed
shall
be
a
stranger
in
a
land
that
is
not
theirs
;
and
shall
serve
them
,
and
they
shall
afflict
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
Ieremy
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
foretell
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
Number
of
years
,
to
the
setting
up
of
the
Name
or
Universal
Headship
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
Prophet
,
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
before
Cyrus
the
Persian
.
And
it
is
as
clear
also
by
the
stories
of
the
times
,
That
the
first
year
of
Darius
the
Mede
,
was
upon
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
knowledge
of
these
things
,
by
the
Sacred
and
the
Civil
Stories
.
But
now
let
us
take
notice
of
the
process
and
order
of
his
meditations
.
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
Ierusalem
begin
almost
to
be
fulfilled
;
Therefore
in
these
times
we
are
almost
come
to
the
promised
deliverance
.
And
thereupon
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
Concordance
.
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
Historiis
temporum
quae
à
deportationis
initio
effluxerant
.
In
Daniel●…hen
●…hen
we
have
an
example
of
computing
the
times
,
and
of
his
wisedome
in
numbring
the
seventy
years
of
Ieremy
before
the
event
.
And
this
Daniel
did
do
,
not
by
extraordinary
revelation
,
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
abomination
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
Daniel
:
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
information
.
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
common
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Wisedome
.
Having
then
such
a
multitude
of
Examples
out
of
the
Old
Testament
,
where
pious
men
have
calculated
the
Prophetical
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
Antichrists
rising
,
that
they
should
calculate
666
years
to
the
beginning
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
Spirit
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
Apostles
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
revealed
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
wisedome
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
for
in
the
known
and
most
familiar
use
,
that
art
which
teacheth
us
to
number
Periods
,
Cycles
,
and
greater
Revolutions
of
years
,
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Circumstance
,
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
probabili●…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
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Chronologie
,
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
remarkable
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
of
a
Man
,
because
it
is
the
Number
of
the
Humane
Image
.
Thirdly
,
this
way
of
expression
doth
agree
with
the
manner
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
Systeme
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
sith
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
Computation
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
following
,
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
Mountains
:
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
appointed
and
limited
by
the
Lord
.
In
like
manner
,
though
the
Name
,
Image
,
and
Mark
of
the
Name
,
had
none
of
them
existence
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
agree
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
Government
to
come
might
be
discoverable
by
a
Number
,
and
that
Number
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
discover
the
Name
of
the
Beast
,
must
be
some
way
extant
in
the
days
of
Iohn
.
If
this
be
so
,
what
Number
was
then
more
familiarly
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
?
Therefore
we
may
well
conclude
,
That
this
Prophetical
Chronologie
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
Consuls
,
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
destroyed
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
Roman
(
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
learned
men
in
these
times
are
of
opinion
,
That
all
the
old
Prophets
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
praedictionibus
implenda
supererant
,
&
nonnulla
addidisse
quae
nos
interesse
cognovit
.
And
this
is
true
in
the
four
Metal-Kingdoms
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
people
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
Universal
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
expounded
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
of
the
Beast
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●…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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
satisfaction
.
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
Unini●…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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
second
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
definition
and
explanation
of
the
Predicate
or
of
the
Consequent
.
And
so
the
great
question
was
to
me
,
how
the
Name
or
Universal
Headship
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
speaketh
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
shewed
,
That
the
Kingdom
of
the
Beast
must
continue
1260
Prophetical
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
therefore
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
Prophet
Ezekiel
was
to
lye
upon
his
left
side
390
days
,
which
signifie
so
many
years
of
the
patience
of
God
in
bearing
the
iniquity
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
Ierusalem
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
destruction
of
Ierusalem
,
Ezekiel
was
to
take
a
Tile
,
and
pourtray
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
destroy
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
Chaldaeans
,
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
annorum
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
sacrae
Scripturae
vim
faciamus
.
Isag.
Cap.
40.
And
in
very
deed
,
his
performance
is
answerable
to
the
Promise
:
for
he
doth
exactly
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
nevertheless
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
destruction
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
unto
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
Universal
Headship
under
the
Emperor
Phocas
,
by
necessary
consequence
I
did
conclude
,
That
this
time
must
begin
60
years
before
the
birth
of
the
Lord
.
Consulting
with
Chronologers
,
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
Consulships
aforesaid
,
there
being
neither
ground
in
History
nor
Chronologie
for
such
a
way
of
account
.
And
further
,
to
increase
the
difficulty
,
in
my
first
thoughts
of
the
matter
,
I
was
perswaded
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Ierusalem
144
Cubits
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
measure
of
a
man
,
Chap.
21.
v.
17.
Here
I
thought
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Number
of
a
Man
,
in
discrete
quantity
,
was
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
quantity
continued
.
Now
it
is
clear
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
measure
of
a
Man
,
is
no
other
but
that
by
and
through
which
men
do
familiarly
Number
Furlongs
withall
.
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
beginning
of
Iulius
Caesar
,
from
the
Spanish
Aera
,
from
the
Battel
of
Actium
;
and
not
from
the
time
of
the
two
Consuls
aforesaid
,
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
Antonius
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
Babel
,
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
thereabouts
.
Which
way
soever
therefore
ye
go
,
the
forementioned
year
must
be
famous
for
the
accounts
of
the
Church
.
Here
also
upon
further
search
I
found
,
that
the
Roman
did
begin
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
that
men
did
familiarly
count
withall
.
When
I
proceeded
this
way
,
I
found
,
that
one
thing
would
not
hang
with
another
:
Therefore
being
cast
upon
a
more
deep
consideration
of
the
matter
,
I
did
finally
pitch
upon
this
sense
.
The
account
of
the
times
in
Daniels
Image
,
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
excellently
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
the
Number
of
Time
in
Daniels
Humane
Image
,
then
you
do
●…ive
him
a
certain
,
〈◊〉
,
and
determinate
Rule
to
Number
by
:
You
shew
him
where
he
must
begin
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
such
a
number
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
Numbring
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
respect
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
,
amongst
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
dotages
and
trifles
of
the
Cabalists
.
All
these
Reasons
laid
together
,
do
plainly
teach
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
to
be
construed
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
the
other
Greek
Copies
onely
in
figures
:
Though
some
Interpreters
,
as
Irenaeus
,
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
Number
of
the
Name
,
or
Dominion
of
the
Beast
.
But
for
the
Letters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
is
all
one
with
that
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Kingdom
of
the
Lamb
,
the
Number
of
the
Name
or
Headship
of
the
Beast
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
666
,
according
to
the
Calculation
of
the
times
in
Daniels
Image
.
For
as
the
Characters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
reference
to
Place
,
Power
,
and
time
:
But
in
the
Book
of
the
Revelation
,
it
is
necessary
that
these
Characters
should
be
restrained
onely
to
the
Number
of
time
.
So
in
the
like
case
,
the
Number
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
confirmation
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
Father
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
Periods
of
time
,
set
forth
by
the
Tyranny
of
the
four
great
Empires
of
the
World
.
So
the
same
is
●…aid
concerning
the
Dominion
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
Kingdome
?
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
destroyed
.
According
to
this
Analogie
do
we
conform
the
Exposition
of
the
Number
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
of
the
Kingdome
of
the
Lamb
:
we
do
oppose
it
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
14
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
16
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
21
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
26
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
38
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
43
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
45
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
48
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
54
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
55
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
59
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
67
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
80
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
100
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
122
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
143
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
186
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
188
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
192
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
109
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
218
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
226
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
262
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
283
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
324
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
343
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
389
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
410
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
412
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
416
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
|
|
|
Anni
Phil.
&
Al●…x
.
|
Nabonass
.
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
|
424
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
7
|
431
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
19
|
443
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
39
|
463
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
77
|
501
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
102
|
526
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
119
|
543
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
143
|
567
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
178
|
602
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
207
|
631
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
243
|
667
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
272
|
696
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
294
|
718
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
337
|
761
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
|
359
|
783
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
363
|
789
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
377
|
801
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
391
|
815
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
401
|
825
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
404
|
828
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
419
|
843
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
420
|
844
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
439
|
863
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
460
|
864
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
|
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
beginning
of
Nabonassar
.
Some
Ecclesiastical
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
published
,
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
delighted
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
coming
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
Scriptures
.
Many
things
have
been
foretold
by
Isaiah
,
●…eremiah
,
and
other
Prophets
;
and
we
finde
also
all
along
in
the
Stories
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
,
Diodorus
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Prophecies
;
yet
the
Predictions
in
the
Book
of
the
Revelation
,
which
contain
many
an
hundred
years
from
the
first
to
the
second
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
Stories
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
Learning
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
Babylonian
Monarchy
;
he
is
called
in
the
Canon
by
the
Name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
the
Number
of
his
Government
from
the
beginning
of
Nabonassar
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
144
,
for
in
that
year
of
Nabonassar
he
began
to
Reign
.
So
Darius
the
Mede
,
who
is
called
in
the
Canon
by
the
Title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
of
his
Government
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
666
:
Onely
the
difference
is
in
the
manner
of
the
Computation
.
For
when
we
account
the
times
of
Darius
,
Nebuchadnezzar
,
and
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
the
Number
of
Nabonassar
:
But
when
we
account
the
Name
or
Universal
Headship
of
the
Bishop
of
Rome
,
and
the
beginning
thereof
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
reigned
in
the
137
year
of
the
Kingdome
of
the
Greeks
,
1
Mac
1.
11.
If
we
will
draw
this
matter
into
figures
,
the
Number
of
his
Name
or
Government
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
137.
And
for
the
way
and
method
of
account
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Universal
Headship
under
the
Emperor
Phocas
,
we
may
say
that
he
began
that
Dominion
in
the
year
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
666
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
from
that
time
,
as
the
Church
of
God
came
under
the
Dominion
of
the
Romans
,
there
is
such
an
exact
Number
of
years
.
Many
more
instances
might
be
brought
out
of
Antiquity
,
to
shew
how
it
hath
been
the
manner
of
the
Ancients
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
Interpretation
with
all
the
particulars
of
the
Text.
I
have
shewed
,
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
discoursed
also
concerning
the
Calculation
of
the
Number
;
who
the
Person
is
that
is
to
make
the
discovery
;
what
the
Calculation
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
Interpretation
.
For
the
confirmation
of
this
,
let
us
go
to
the
next
Chapter
.
CHAP.
IX
.
The
Truth
of
the
Interpretation
is
further
confirmed
,
from
the
scope
of
the
Seventeenth
Chapter
of
the
Revelation
.
HEre
all
solid
Expositors
do
agree
,
That
the
same
matter
is
handled
again
,
which
was
formerly
discoursed
of
in
the
13th
Chapter
.
The
thing
is
not
aliud
&
aliud
,
another
and
another
;
though
it
be
delivered
aliter
&
aliter
,
in
another
and
another
manner
.
That
which
is
there
spoken
concerning
the
Beast
,
as
a
King
or
Potentate
,
is
here
applied
to
an
Idolatrous
or
Whorish
Church
.
But
let
us
hear
the
words
of
the
Text
:
So
he
carried
me
away
in
the
Spirit
into
the
Wilderness
,
and
I
saw
a
woman
sit
upon
a
Scarlet-coloured
Beast
,
full
of
the
Names
of
Blasphemy
,
having
seven
Heads
,
and
ten
Horns
,
v.
3.
This
Woman
is
an
Idolatrous
Church
;
and
,
if
we
look
to
the
whole
scope
of
the
description
,
she
can
be
no
other
,
but
the
Roman
Idolatrous
Church
.
That
this
is
meant
of
the
City
of
Rome
,
is
clear
,
from
the
9th
Vers.
The
seven
Heads
are
seven
Mountains
,
where
the
Woman
sitteth
.
Now
all
Stories
do
agree
,
That
Rome
was
seated
upon
seven
Hills
,
and
was
famous
through
all
the
world
by
the
title
of
Septi-collis
,
or
The
Seven-hilled
City
.
And
to
put
all
out
of
question
,
the
Angel
saith
,
The
Woman
which
thou
sawest
,
is
the
great
City
that
reigneth
over
the
Kings
of
the
Earth
,
ver.
18.
Now
what
was
the
Great
City
,
which
in
the
days
of
Iohn
reigned
over
all
earthly
Kings
,
but
the
City
of
Rome
?
There
are
such
clear
Characters
in
the
Text
,
that
the
Ancients
who
lived
before
the
fall
of
the
Empire
,
did
all
agree
in
it
,
That
Rome
was
the
City
Babylon
.
And
the
Jesuits
in
these
days
,
who
of
all
men
living
are
the
most
active
to
hide
the
meaning
of
this
Scripture
,
do
yield
that
Rome
is
here
intended
:
But
how
?
Not
Rome
Christian
,
but
Rome
Pagan
.
To
this
we
reply
,
Though
the
Apostle
doth
make
mention
of
Rome
Pagan
;
yet
he
doth
primarily
intend
Rome
Christian
,
or
rather
Rome
Antichristian
.
Let
it
be
considered
what
Title
is
given
to
her
;
and
so
,
not
onely
in
this
Chapter
,
but
in
other
places
,
she
is
called
The
Whore
of
Babylon
.
In
Scripture-language
,
this
Name
is
onely
given
to
Idolatrous
Churches
.
We
never
,
or
at
least
seldome
,
reade
in
the
Writings
of
the
Prophets
,
of
the
Whore
of
Egypt
,
of
the
Whore
of
Edom
,
of
the
Whore
of
Tyrus
,
or
of
the
Whore
of
Damascus
:
this
Title
is
usually
given
to
Samaria
and
Ierusalem
,
to
the
Churches
of
Israel
and
Iudah
,
as
they
did
fall
away
from
the
Worship
of
the
true
God
,
to
serve
other
gods
.
And
therefore
Hosea
in
the
Vision
was
to
take
a
wife
of
fornications
,
because
the
land
had
committed
great
whoredome
,
in
departing
from
the
Lord
,
Hos.
1.
2.
So
the
Prophet
Ezekiel
being
to
speak
of
the
spiritual
fornications
of
Samaria
and
Ierusalem
,
calleth
the
one
Aholah
,
and
the
other
Aholibamah
,
Ezek.
23.
4.
From
these
and
many
other
Scriptures
,
it
is
evident
,
That
the
Title
is
usually
given
to
Idolatrous
Churches
,
which
have
departed
away
from
Christ
their
lawful
Husband
.
So
then
,
if
the
Whore
of
Babylon
doth
signifie
Rome
;
this
must
needs
be
applied
to
Rome
Christian
,
as
she
did
break
her
Marriage-Covenant
with
Christ
,
and
yield
her self
up
to
another
Husband
.
For
Rome
Pagan
was
never
married
to
Christ
;
and
therefore
though
she
might
be
called
Babylon
in
the
figure
,
yet
she
is
not
the
Whore
of
Babylon
.
Secondly
,
she
is
described
in
the
Text
,
having
a
Golden
Cup
in
her
hand
:
By
which
amorous
po●…ion
,
she
did
entice
the
Kings
of
the
Earth
to
commit
fornication
with
her
.
Now
this
doth
not
appertain
to
Rome
Pagan
,
but
to
the
Romish
Church
,
which
hath
greatly
deceived
the
Kings
of
the
Earth
by
her
Idolatries
and
Superditions
.
Thirdly
,
it
is
clear
from
the
scope
of
the
Text
,
That
the
Woman
doth
ride
the
Beast
in
its
last
and
renewed
State
,
in
the
times
of
the
ten
Kings
;
for
these
shall
carry
the
Whore
,
and
shall
be
wholly
at
her
devotion
,
till
the
words
of
God
be
fulfilled
;
and
after
that
,
they
shall
hate
her
as
much
,
and
burn
her
flesh
with
fire
.
If
we
apply
this
to
Rome
Pagan
,
there
is
nothing
will
agree
:
for
she
had
no
beeing
in
the
times
of
the
Ten
Kings
.
But
all
things
may
be
fitly
applied
to
Rome
Antichristian
,
which
is
truly
and
properly
called
the
Whore
of
Babylon
in
the
figure
.
But
now
a
little
to
draw
nearer
to
the
Point
:
When
was
it
that
the
Whore
did
begin
to
ride
the
Beast
,
and
where
shall
we
set
the
date
of
her
Dominion
?
For
so
the
Angel
doth
expound
the
words
;
The
Waters
where
the
Whore
sitteth
,
are
Kindreds
,
and
People
,
and
Multitudes
,
and
Nations
,
and
Languages
,
ver.
17.
Her
sitting
upon
the
Beast
,
and
upon
many
Waters
,
doth
not
onely
imply
an
ordinary
sitting
,
but
a
sitting
in
the
way
of
Lordship
,
Dominion
,
and
Supreme
Command
.
Such
a
kinde
of
sitting
we
must
look
after
,
if
we
will
truly
know
the
time
when
the
Whore
began
to
ride
the
Beast
.
And
here
,
I
say
,
at
that
time
when
the
Bishop
of
Rome
did
begin
to
be
the
second
Beast
,
or
Universal
Head
under
the
Emperor
Phocas
;
then
at
the
same
time
did
the
Roman
Church
begin
to
be
the
Mother
of
all
Churches
;
or
rather
,
the
Great
Whore
that
rideth
the
Beast
;
the
Mother
of
all
the
Fornications
,
and
the
Idolatries
of
the
Earth
.
Let
us
therefore
more
distinctly
consider
the
times
,
as
the
Angel
doth
give
the
true
delineation
of
them
:
And
therefore
speaking
of
the
Ten
Kings
that
should
carry
the
Whore
,
that
should
be
wholly
at
her
devotion
,
he
doth
expresly
speak
of
them
,
They
have
no
Kingdome
as
yet
,
but
receive
a
Kingdome
as
Kings
,
one
hour
with
the
Beast
,
ver.
12.
Therefore
the
fall
of
the
Empire
,
and
the
rising
of
the
Kings
,
must
needs
anticipate
or
go
before
the
Jurisdiction
and
Dominion
of
the
Great
Whore
.
And
lest
there
should
be
any
mistake
in
the
time
,
the
Angel
doth
plainly
shew
,
That
there
must
be
eight
Revolutions
of
State
in
the
City
of
Rome
;
and
that
seven
of
them
must
fall
,
before
the
time
cometh
that
the
Whore
shall
ride
the
Beast
.
These
are
his
words
:
There
are
seven
Kings
;
five
are
fallen
,
one
is
,
and
the
other
is
not
yet
come
;
and
when
he
cometh
,
he
must
continue
a
short
space
:
And
the
Beast
that
was
,
and
is
not
,
he
is
the
eighth
,
and
is
of
the
seventh
,
and
goeth
into
Perdition
,
ver.
10
,
11.
From
whence
it
is
manifest
,
That
the
Ten
Kings
must
arise
,
and
seven
Forms
of
Government
must
fall
in
the
City
of
Rome
,
before
the
times
of
the
Great
Whore
can
begin
.
But
here
is
a
hard
question
to
be
decided
by
the
way
:
How
can
the
Beast
be
said
to
be
the
eighth
King
,
and
yet
one
of
the
seven
Heads
?
I
will
the
more
willingly
take
it
into
Consideration
,
because
I
have
been
heretofore
much
puzled
with
the
question
.
And
I
finde
also
,
that
the
very
best
and
most
approved
Interpreters
do
not
give
a
certain
sound
.
To
let
pass
how
far
Brightman
and
Paraeus
have
gone
aside
in
the
matter
;
Mr.
Forbes
makes
the
Kings
,
and
Heads
of
the
Beast
,
to
be
co
incident
terms
:
but
in
this
he
is
greatly
mistaken
.
For
the
Beast
,
in
the
order
of
Kings
,
is
expresl●…
said
to
be
the
eighth
King
;
and
in
the
order
of
Heads
,
he
is
onely
one
of
the
seventh
.
Therefore
we
may
certainly
conclude
,
That
these
are
not
equivalent
terms
,
but
that
necessarily
some
distinction
must
be
made
betwixt
the
Heads
and
the
Kings
.
Mr.
Mede
therefore
keeps
himself
in
doubtful
terms
:
for
speaking
of
the
seventh
Change
of
State
;
to
wit
,
The
Christian
Caesars
;
he
saith
,
That
this
Potentate
,
because
he
should
be
of
short
continuance
,
shall
seem
to
be
Dynastes
alius
,
another
Ruler
;
sed
revera
non
alius
,
in
deed
and
in
truth
not
another
.
So
likewise
concerning
the
Beast
,
in
which
State
he
should
carry
the
Whore
,
This
Beast
(
saith
he
)
in
respect
of
the
Change
of
the
Caesars
,
seemeth
to
be
the
eighth
;
but
revera
non
nisi
septimus
,
in
deed
and
in
truth
no
other
but
the
seventh
.
In
which
words
of
his
,
so
far
as
I
apprehend
,
there
are
two
passages
which
seem
to
me
to
differ
from
the
scope
of
the
Text
:
For
when
he
speaketh
of
the
Change
of
the
Caesareate
,
from
the
Pagan
to
the
Christian
Caesars
,
how
can
he
call
that
of
the
Christian
Caesars
,
Dynasten
quasi
alium
,
revera
tamen
non
alium
?
The
words
of
the
Text
are
plain
,
Five
are
fallen
;
one
is
,
to
wit
,
that
of
the
Pagan
Caesars
,
when
Iohn
wrote
the
Revelation
;
and
the
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
of
the
Christian
Caesars
is
not
yet
come
.
It
is
clear
then
,
that
the
Governments
of
the
City
of
Rome
are
eight
in
all
,
and
not
eight
in
appearance
onely
;
and
the
Dynasty
of
the
Christian
Caesars
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
another
in
reality
and
truth
,
and
not
another
in
shew
onely
,
as
Mr.
Mede
will
have
it
.
So
likewise
for
the
Beast
,
it
is
strange
,
that
he
should
affirm
him
to
be
quasi
octavum
Dynasten
,
as
it
were
the
eighth
Potentate
,
sed
revera
non
nisi
septimum
,
but
in
deed
and
in
truth
no
other
but
the
seventh
.
The
words
of
the
Text
are
express
:
The
Beast
that
was
,
and
is
not
,
he
is
octavus
,
the
eighth
in
reality
and
in
truth
,
and
not
the
eighth
in
appearance
only
.
Therefore
the
Exposition
of
Mr.
Mede
doth
contradict
the
words
of
the
Text
,
and
the
knot
remains
.
Upon
much
debate
,
I
finde
,
that
we
must
go
another
way
to
work
;
and
here
we
must
distinguish
the
Roman
Governments
,
as
they
are
simply
so
called
,
from
the
Roman
Governments
,
as
they
are
Heads
of
the
Beast
.
If
you
look
upon
the
Roman
Governments
,
as
so
many
Policies
and
Forms
of
Dominion
,
then
it
is
clear
,
That
there
are
eight
Forms
of
Regency
;
to
wit
,
The
Kings
,
the
Consuls
,
the
Decemvirs
,
the
Dictators
,
the
Tribunes
,
the
Pagan
Caesars
,
the
Christian
Caesars
;
and
after
all
these
seven
,
cometh
the
Beast
,
as
octavus
Dynastes
,
the
eighth
Potentate
.
Now
on
the
other
side
,
if
you
reckon
the
Heads
of
the
Beast
,
there
can
be
but
seven
Heads
;
and
therefore
the
Beast
must
needs
be
the
particular
seventh
,
seeing
the
Christian
Caesars
,
from
Constantine
to
Augustus
,
cannot
be
called
an
Head
of
the
Beast
at
all
,
unless
we
will
go
against
the
scope
of
Scripture
:
For
it
is
not
the
manner
of
the
Scripture
,
to
call
Christian
Governments
by
the
Title
of
a
Beast
,
or
the
Head
of
a
Beast
:
This
Character
doth
properly
appertain
to
the
Kingdomes
and
States
of
this
World
,
that
persecute
the
Church
,
and
are
contrary
to
the
Laws
of
the
Kingdom
of
Christ
.
Upon
this
account
the
Christian
Caesars
do
indeed
make
a
distinct
Dynasty
or
Policy
,
and
yet
are
no
part
or
Head
of
the
Beast
.
The
words
of
the
Text
are
clear
:
for
when
the
Spirit
speaketh
of
the
other
that
should
come
,
to
wit
,
the
Dynasty
of
the
Christian
Caesars
,
he
doth
not
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
another
Head
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
another
King
:
which
sheweth
plainly
,
That
the
Christian
Casars
are
a
distinct
Form
of
Government
,
but
no
Head
of
the
Beast
.
So
likewise
the
Beast
of
the
last
edition
is
not
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
eighth
Head
;
but
he
is
simply
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
eighth
King
.
Touching
the
Kings
,
it
is
spoken
of
them
,
Five
are
fallen
,
one
is
,
and
the
other
is
not
yet
come
:
and
the
Beast
that
cometh
out
of
the
Bottomless
Pit
,
he
is
the
eighth
.
To
satisfie
the
doubt
,
we
do
pitch
upon
this
sense
,
that
the
Beast
is
both
the
eighth
Dynasty
,
and
the
seventh
Head
.
For
if
you
reckon
by
the
order
of
Kings
,
(
the
Dynasty
of
the
Christian
Caesars
being
included
)
he
must
needs
be
the
eighth
.
But
if
you
reckon
by
the
Heads
of
the
Beast
,
which
are
Pagan
and
Idolatrous
Forms
of
Government
;
then
that
of
the
Christian
Caesars
must
be
Status
ex●…resimus
,
or
exemptilis
,
a
State
exempted
and
put
out
of
the
Kalendar
.
From
whence
it
comes
to
pass
,
That
the
Beast
,
if
you
reckon
him
among
the
Kings
,
his
place
is
to
be
the
eighth
;
but
yet
among
the
Heads
,
he
is
but
the
seventh
.
And
so
these
words
,
The
Beast
that
was
,
and
is
not
,
he
is
the
eighth
,
and
is
one
of
the
seventh
,
are
plain
(
as
I
take
it
)
and
the
knot
is
untied
.
But
leaving
this
scruple
,
I
finde
,
That
all
solid
Interpreters
do
agree
in
the
general
sense
of
the
Text
;
to
wit
,
That
the
Antichristian
times
begin
at
the
fall
of
the
Empire
,
and
the
rising
of
the
Ten
Kings
.
The
words
of
the
Angel
are
so
clear
;
for
speaking
of
the
Roman
Dominion
,
and
the
Ten
Horns
of
that
Beast
,
he
expresly
saith
,
These
have
no
Kingdome
as
yet
,
but
shall
receive
a
Kingdome
one
hour
with
the
Beast
:
which
plainly
sheweth
,
That
their
times
shall
be
,
when
the
Roman
Dominion
shall
come
to
the
last
and
Antichristian
edition
of
State
.
The
fall
of
the
old
Empire
,
and
the
rising
of
the
Ten
Kings
,
is
an
infallible
Character
of
the
beginning
of
the
Antichristian
times
.
And
this
no
man
can
rationally
deny
,
that
doth
look
upon
the
true
scope
of
the
Angels
Interpretation
.
But
our
question
is
,
concerning
the
times
of
the
Great
Whore
;
when
was
it
that
she
did
begin
to
ride
the
Beast
?
We
cannot
say
,
That
it
was
at
that
time
when
the
Kings
did
rise
out
of
the
ruines
of
the
Empire
:
For
then
the
Kings
of
the
Earth
did
not
dogmatically
and
conscientiously
acknowledge
the
Church
of
Rome
the
Mother
of
all
Churches
.
To
the
resolution
of
the
case
,
we
will
consider
what
Expositors
do
say
to
this
purpose
.
For
in
the
17th
Chapter
,
though
there
is
mention
made
of
the
Beast
with
Ten
Horns
;
yet
there
is
not
the
least
word
of
the
two-horned
Beast
.
Now
the
reason
ordinarily
given
,
is
very
solid
,
and
it
doth
agree
with
the
scope
of
the
Scripture
:
For
it
is
plain
,
That
the
description
under
the
resemblance
of
a
Beast
with
two
Horns
,
Chap.
13.
is
again
repeated
under
the
similitude
and
type
of
a
Great
Whore
,
Chap.
17.
Both
Scriptures
speak
of
one
and
the
same
matter
in
substance
,
though
in
a
different
manner
:
And
if
need
should
require
,
we
have
many
Arguments
to
prove
the
Parallel
.
Now
then
,
in
the
present
case
,
seeing
Iohn
speaks
of
the
City
of
Rome
,
that
in
his
days
was
the
great
City
that
ruled
over
the
Kings
of
the
Earth
,
it
is
to
our
purpose
to
inquire
,
when
the
Church
came
within
the
verge
of
the
Dominion
o●…
that
great
City
.
And
here
I
say
,
if
we
calculate
the
times
aright
,
and
reckon
666
years
,
from
that
time
when
that
great
City
came
to
have
Dominion
over
the
Church
,
we
shall
precisely
come
to
that
point
and
instant
of
time
,
when
the
Church
of
Rome
was
made
the
Catholick
and
the
General
Mother
of
all
other
Churches
.
The
Church
first
came
under
the
Dominion
of
the
City
of
Rome
:
and
then
666
years
after
,
●…hat
Church
her self
was
declared
Universal
Mother
of
all
Churches
.
And
here
then
our
Interpretation
is
one
and
the
same
in
substance
,
in
both
Scriptures
.
And
whereas
the
Woman
hath
this
Inscription
on
her
Forehead
,
Mystery
,
Babylon
the
Great
,
the
Mother
of
Harlots
,
and
the
Abominations
of
the
Earth
:
The
Name
then
on
the
Forehead
of
the
Woman
,
is
not
a
Grammatical
word
,
consisting
of
Letters
and
Syllables
;
but
it
signifieth
her
Universal
Maternity
or
Motherhood
,
when
she
began
to
be
declared
Universal
Mother
over
all
other
Churches
.
Now
if
you
apply
this
to
the
times
,
it
came
to
pass
in
the
666th
year
from
that
time
,
when
the
Church
,
and
the
Territories
of
the
Church
,
came
under
the
obedience
of
the
City
of
Rome
.
And
this
is
the
Number
of
her
Maternity
or
general
Motherhood
,
or
of
the
Name
written
in
the
Forehead
of
the
Woman
.
If
we
apply
this
to
the
two-horned
Beast
in
the
13
Chapter
,
his
Name
is
no
other
,
but
his
Paternity
or
Universal
Headship
;
and
the
Number
of
his
Name
is
no
other
,
but
the
Number
of
his
Universal
Headship
,
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
.
And
so
the
sense
of
one
Chapter
is
clear
,
by
the
scope
and
drift
of
the
other
.
But
we
go
on
.
CHAP.
X.
A
List
of
Fifteen
Principles
drawn
from
the
main
sense
of
the
Prophecy
,
concerning
the
Beast
,
his
Name
,
Mark
,
and
Number
;
by
the
Position
of
which
,
the
present
Interpretation
is
established
.
Also
,
the
several
Expositions
of
Mr.
Potter
and
other
Writers
,
are
brought
to
Tryall
.
FOr
the
more
full
proof
of
the
Point
,
we
must
take
the
same
method
to
prove
the
truth
of
our
Interpretation
,
as
Divines
do
when
they
would
prove
the
Pope
to
be
Anti-Christ
.
They
do
infallibly
determine
him
to
be
so
,
because
all
the
Properties
of
the
Beast
,
do
punctually
pitch
upon
that
Seat
or
Succession
:
So
in
the
present
case
,
we
may
say
,
That
666
is
such
a
Number
of
years
,
to
the
setting
up
of
the
Name
or
Universal
Headship
of
the
Beast
.
And
this
we
take
to
be
an
infallible
and
undoubted
Truth
,
because
all
the
Principles
of
the
Prophecy
do
pitch
,
and
mainly
centre
upon
such
an
Interpretation
.
We
can
prove
the
truth
thereof
,
by
the
accumulation
of
Notes
.
W●…
may
further
take
in
the
words
of
the
Jesuite
Suarez
;
for
he
himself
well
obserueth
,
That
it
is
not
sufficient
to
decypher
Antichrist
by
one
,
two
,
or
three
Notes
,
but
by
the
Concurrence
of
all
the
Properties
that
do
appertain
to
him
:
So
I
may
say
,
for
a
tight
Exposition
of
the
Name
of
the
Beast
,
and
the
Number
thereof
,
we
must
not
rest
in
a
few
Circumstances
,
for
so
many
have
been
brought
for
the
name
Lateinos
.
And
M.
P●…tters
Interpretation
also
seemeth
to
be
very
fair
.
But
this
is
that
which
I
mainly
stand
upon
,
That
their
several
Interpretations
will
not
agree
with
many
Principles
.
The
same
course
then
that
we
take
to
prove
the
Truth
,
shall
be
to
disprove
their
Error
.
But
now
to
the
Principles
in
order
.
Princ.
1.
The
Name
of
the
Beast
,
his
Mark
and
Number
,
do
all
agree
to
the
Papall
Tyranny
,
by
a
special
application
.
This
is
proved
from
the
whole
scope
of
the
Text.
For
the
Beast
is
a
Tyrannical
Empire
or
Government
;
and
not
onely
so
,
but
also
a
Roman
Tyrannical
Empire
,
in
the
last
edition
thereof
:
Therefore
these
Characters
are
specially
applicable
to
that
Government
,
and
to
the
Hierarchy
thereof
,
and
not
to
any
other
.
They
erre
therefore
,
that
seek
after
the
Number
in
the
Name
of
any
one
particular
man
,
as
Bellarmine
doth
in
the
Names
of
some
Protestant
Divines
.
Whereas
,
to
speak
properly
,
the
Name
of
the
Beast
is
the
Name
of
a
Tyrannical
State
or
Government
.
Secondly
,
they
also
do
depart
far
from
the
Truth
,
that
will
have
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
the
Name
of
the
Beast
.
And
though
indeed
the
Name
doth
make
666
,
according
to
the
Numeral
Letters
in
the
Greek
Alphabet
;
this
cannot
be
the
sense
:
For
though
the
Turks
make
a
Tyrannical
Empire
,
and
have
greatly
afflicted
the
Church
;
yet
the
scop●…
of
the
Spirit
is
here
mainly
to
speak
of
a
Roman
Tyrannical
State
in
the
last
edition
;
and
this
is
clear
from
the
scope
of
the
whole
Prophecy
.
Princ.
2.
The
Name
of
the
Beast
,
his
Mark
,
Image
,
and
the
Number
of
his
Name
,
ought
so
to
be
expounded
,
that
all
these
may
have
mutual
relation
each
to
other
.
This
is
proved
from
the
Text
,
Chap.
13.
ver.
15
,
16
,
17
,
18.
Chap.
14.
ver.
9
,
10
,
11.
For
there
the
persons
who
did
worship
the
Image
of
the
Beast
,
are
also
said
to
receive
his
Mark
in
their
Forehead
,
and
in
their
Right-hand
.
Now
how
is
it
possible
that
they
could
receive
the
Mark
,
but
they
must
also
receive
the
Name
,
sith
it
is
called
The
Mark
of
the
Name
?
And
how
can
they
receive
the
Name
,
but
they
must
receive
the
Number
,
seeing
it
is
styled
,
The
Number
of
the
Name
?
All
these
are
Homogeneal
,
and
have
near
relation
each
to
other
.
And
therefore
when
Iohn
did
behold
that
company
that
stood
upon
the
glassie
Sea
mingled
with
fire
,
and
did
sing
the
triumphal
Song
in
honor
to
the
Lamb
;
they
are
said
to
overcome
the
Beast
,
his
Image
,
Mark
,
and
the
Number
of
his
Name
.
Therefore
all
these
have
a
neer
affinity
and
correspondence
each
with
other
.
From
whence
we
may
convince
those
Interpreters
of
error
,
who
do
distinguish
the
Subjects
of
the
Beast
into
divers
kindes
;
into
those
that
worship
the
Image
,
into
others
that
receive
the
Mark
,
into
a
third
sort
that
have
the
Number
of
the
Name
:
Whereas
,
according
to
the
Text
,
the
same
persons
that
worship
the
Image
,
receive
the
Mark
and
the
Number
thereof
.
Secondly
,
those
Expositors
are
too
blame
,
which
do
not
ground
their
Demonstration
upon
these
things
,
but
do
immediately
proceed
to
calculate
the
Number
.
Mr.
Potter
in
his
Treatise
,
endeavoreth
to
finde
out
the
Number
in
six
things
in
the
Hierarchy
of
the
Church
of
Rome
,
as
they
stand
opposite
to
six
things
in
the
New
Ierusalem
.
But
in
my
apprehension
,
he
doth
not
lay
a
right
foundation
:
for
the
Number
which
he
is
to
calculate
,
is
the
Number
of
the
Name
of
the
Beast
;
and
the
Number
is
answerable
to
the
Mark.
Therefore
the
proper
work
which
he
hath
to
do
,
is
,
to
handle
these
matters
,
and
not
six
things
in
the
Hierarchy
of
the
Church
of
Rome
,
immediately
opposed
to
six
things
in
the
description
of
the
New
Ierusalem
.
Princ.
3.
The
Name
of
the
Beast
,
his
Mark
and
Number
,
must
necessarily
begin
at
the
first
Visible
Constitution
of
his
Dominion
;
and
continue
in
all
times
,
to
the
end
thereof
.
For
the
first
Visible
Constitution
,
we
reade
,
That
as
soon
as
the
second
Beast
came
up
out
of
the
Earth
,
he
made
an
Image
to
the
Beast
,
and
caused
all
to
worship
the
Image
,
and
to
receive
a
Mark
in
their
Forehead
,
Chap.
13.
ver.
14
,
15
,
16
,
17.
Now
this
was
not
done
onely
at
the
time
of
the
beginning
,
but
in
all
the
times
of
that
Kingdome
,
from
the
beginning
to
the
end
.
For
,
the
Vials
were
poured
out
upon
them
that
worshipped
the
Beast
,
and
received
the
Mark
,
Chap.
16.
ver.
2.
And
at
the
ending
of
the
Beasts
Kingdome
,
when
the
eternal
Gospel
is
preached
to
every
Kindred
,
Tongue
and
Nation
;
then
are
the
threatnings
denounced
against
all
those
that
worship
the
Beast
,
and
receive
the
Mark
,
Chap.
14.
ver.
9
,
10
,
11.
From
whence
we
gather
,
That
the
Name
,
Mark
and
Image
,
must
be
in
all
the
times
of
the
Kingdome
of
the
Beast
.
According
to
this
Rule
,
how
can
Iunius
apply
the
Number
of
the
Beast
to
the
Canon-Law
?
How
can
he
make
it
appear
,
that
this
Law
hath
been
in
force
all
the
times
of
that
Kingdome
?
Mr.
Potter
also
,
when
he
doth
apply
this
Number
to
the
Cardinals
,
Gates
,
and
other
circumstances
in
the
City
of
Rome
;
how
can
he
prove
,
that
these
have
been
in
all
the
times
of
that
Kingdom
?
He
doth
mainly
stand
upon
it
,
That
the
Cardinals
are
the
very
Essence
of
the
Papacy
,
so
nearly
united
to
the
Pope
,
that
they
make
one
Body
,
containing
and
representing
all
Ecelesiastical
Iurisdiction
.
Well
,
be
it
so
;
but
how
proveth
he
this
Colledge
to
have
been
in
all
the
times
of
the
Beasts
Kingdome
?
I
do
willingly
yield
to
that
solid
determination
of
his
:
I
conceive
(
saith
he
)
the
second
Beast
,
mentioned
Rev.
13.
ver.
11.
to
be
that
unlawful
Ecclesiastical
Power
,
which
these
latter
times
have
setled
upon
the
Pope
.
And
I
believe
,
that
he
is
the
Great
Anti-Christ
,
not
as
Bishop
,
or
Archbishop
,
or
Patriarch
;
but
as
he
pretends
himself
Pope
,
and
Vicar
of
Christ
;
having
such
a
transcendent
Ecclesiastical
Power
,
as
is
incommunicable
to
any
other
upon
Earth
,
pag.
55.
This
Testimony
I
take
to
be
a
plain
Scripture-truth
;
and
for
my
part
,
I
do
believe
,
Though
the
Mystery
of
Iniquity
was
long
in
working
,
the
Bishop
of
Rome
did
not
begin
to
be
the
solemn
Antichrist
,
and
the
two-horned
Beast
did
not
rise
up
out
of
the
earth
,
till
the
times
of
the
Universal
Headship
.
In
this
I
do
fully
agree
with
the
Author
aforenamed
:
But
yet
,
with
submission
to
a
better
judgement
,
I
cannot
understand
how
the
Colledge
of
Cardinals
,
or
the
other
five
particular
Circumstances
,
applied
to
the
Hierarchy
of
Rome
,
how
these
began
at
the
time
of
the
declaration
of
the
Universal
Headship
;
or
how
they
have
continued
in
all
the
times
of
the
Beasts
Kingdome
,
from
the
beginning
to
the
end
thereof
.
Now
it
is
apparently
evident
,
That
the
Name
and
the
Mark
have
been
applicable
to
the
Kingdome
of
the
Beast
in
all
the
times
thereof
.
Princ.
4.
In
submitting
to
,
in
worshipping
the
Image
,
and
in
receiving
the
Mark
,
the
Name
,
and
the
Number
of
the
Name
,
hath
been
the
great
sin
of
the
world
in
departing
from
Christ
.
This
may
be
proved
from
the
whole
scope
of
the
Prophecy
:
the
great
deceiving
of
the
Nations
in
all
Antichristian
times
,
hath
been
in
the
matter
of
the
worship
of
the
Image
,
and
receiving
the
Mark
,
Chap.
20.
ver.
1
,
2
,
3.
Chap.
13.
ver.
15
,
16
,
17
,
18.
From
whence
I
further
argue
,
That
the
Number
25
cannot
be
proved
to
be
the
Number
of
the
Name
of
the
Beast
;
neither
hath
the
Apostacy
of
the
world
consisted
in
the
frequent
and
superstitious
use
of
this
Number
.
For
how
doth
a
State
sin
,
when
they
use
such
a
particular
Number
as
this
?
The
Philistims
were
a
people
given
to
superstitious
observations
;
yet
I
cannot
see
how
they
did
sin
in
the
observation
of
the
Number
5
,
when
they
did
send
five
Golden
Emerods
,
and
five
Golden
Mice
,
1
Sam.
6.
4.
The
Number
5
,
is
the
Number
of
so
many
parts
of
their
Jurisdiction
;
and
thereupon
they
observed
this
Number
in
their
Trespass-offering
:
But
we
cannot
say
,
that
it
was
their
sin
to
do
it
.
Neither
can
I
see
(
if
there
should
be
the
like
National
cause
)
that
it
is
simply
a
sin
in
any
State
,
to
be
frequent
in
the
use
of
the
Number
25.
For
in
it self
,
what
good
or
what
evil
is
in
that
Number
?
You
will
then
say
,
What
is
meant
by
the
Name
,
and
the
Number
thereof
?
I
answer
,
Take
the
Number
666
severally
by
it self
,
it
is
nothing
;
but
if
you
take
it
joyntly
,
as
the
Character
of
the
Name
,
and
the
Mark
of
the
Name
,
we
may
say
,
That
in
these
things
hath
consisted
the
grand
Apostacy
of
the
latter
Times
.
And
for
Mr.
Potters
Interpretation
,
I
cannot
be
satisfied
in
it
,
for
these
three
Reasons
:
First
,
he
undertaketh
to
expound
the
Number
,
and
to
apply
it
to
so
many
Cardinals
,
so
many
Churches
,
so
many
Altars
,
&c.
Whereas
the
Number
is
not
the
Number
of
these
,
but
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
of
the
Name
of
the
Beast
.
Secondly
,
he
undertaketh
to
shew
,
how
the
Beast
is
frequent
in
the
use
of
such
a
particular
Number
:
whereas
the
Number
is
rather
the
specifi●…al
Note
and
Character
of
the
Kingdome
it self
,
Thirdly
,
he
sheweth
how
the
Beast
is
frequent
in
the
use
of
the
Number
25
,
the
square-root
of
666.
But
what
sin
is
there
in
the
frequent
use
of
such
a
Number
?
To
speak
properly
,
in
these
things
there
is
neither
good
nor
evil
.
These
are
some
of
the
Reasons
,
that
move
me
to
depart
from
the
Interpretation
of
the
forementioned
Author
;
whom
I
do
otherwise
acknowledge
to
be
a
man
of
solid
and
excellent
Learning
,
and
much
to
be
approved
for
his
industry
and
diligence
,
which
he
hath
bestowed
toward
the
discovery
of
these
Mysteries
.
Princ.
5.
For
the
Mark
of
the
Beast
,
and
for
the
worship
of
the
Image
,
and
for
such-like
things
,
the
world
is
made
liable
to
the
most
grievous
Iudgements
of
God
.
This
I
have
largely
proved
from
Rev.
14.
9
,
10
,
11.
Now
if
you
apply
this
to
singulars
,
How
can
men
rationally
be
tormented
day
and
night
?
How
can
the
smoke
of
their
burning
ascend
for
ever
and
ever
,
for
the
superstitious
use
of
the
Number
25
,
the
square-root
of
666
?
Surely
,
all
these
things
ought
so
to
be
stated
,
that
the
Justice
of
God
may
be
cleared
in
the
execution
of
Judgement
.
I
cannot
then
think
,
that
so
grievous
a
Judgement
is
denounced
against
the
superstitious
use
of
the
Number
25
;
but
rather
(
as
I
have
largely
proved
)
for
the
yielding
subjection
to
the
Name
or
Universal
Headship
of
the
Bishop
of
Rome
,
as
it
began
publickly
to
be
established
in
the
666th
year
from
the
beginning
of
the
Roman
,
as
the
fourth
Metal-Kingdome
.
Princ.
6.
In
over
coming
the
Name
of
the
Beast
,
and
the
Number
of
the
Name
,
standeth
the
special
object
of
the
Martyrs
Victory
.
This
I
have
largely
proved
,
from
Chap.
15.
ver.
2.
The
persons
that
stood
on
the
glassie
Sea
,
that
overcame
the
Beast
,
were
the
company
and
society
of
Martyrs
,
which
suffered
for
Christ
in
all
Antichristian
times
;
and
their
Victory
is
no
other
but
a
Victory
of
Martyrdome
.
Now
if
you
apply
this
to
the
ordinary
Interpretation
:
If
the
Name
of
the
Beast
be
no
other
but
the
word
Lateinos
,
and
the
Number
no
other
but
the
Numeral
Letters
of
that
Name
;
what
a
kinde
of
Victory
shall
the
Martyrs
obtain
over
Words
,
and
Syllables
,
and
Numeral
Letters
?
We
may
be
well
assured
,
That
there
is
another
kinde
of
meaning
in
these
words
;
that
is
,
the
Martyrs
did
overcome
that
Power
,
Authority
,
and
Universal
Headship
it self
,
which
began
solemnly
and
publickly
to
be
established
in
the
666th
year
,
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
.
Princ.
7.
The
glorious
Resurrection
of
the
Martyrs
to
reign
with
Christ
1000
years
,
is
grounded
in
special
upon
this
Reason
,
Because
they
did
refuse
to
worship
the
Image
,
and
to
receive
the
Mark.
And
therefore
Iohn
in
the
Vision
saith
,
I
saw
the
souls
of
them
that
were
beheaded
for
the
Word
of
God
,
and
the
Testimony
of
Iesus
,
that
these
lived
(
to
wit
,
out
of
their
Antichristian
death
)
and
reigned
with
Christ
1000
years
,
Chap.
20.
v.
3.
It
is
evident
from
hence
then
,
That
the
Name
Lateinos
,
or
any
such-like
Grammatical
word
,
cannot
be
the
Name
of
the
Beast
:
For
the
Martyrs
were
never
put
to
death
,
neither
shall
they
ever
have
their
glorious
Resurrection
,
for
Names
consisting
of
Letters
and
Syllables
.
The
slaughter
hath
been
mainly
for
the
refusal
of
the
Authority
,
and
the
Laws
made
by
the
Authority
or
Universal
Headship
of
the
Bishop
of
Rome
.
Therefore
their
glorious
Resurrection
to
reign
with
Christ
,
shall
be
for
their
suffering
in
the
behalfe
of
Christ
.
Princ.
8.
The
Image
of
the
Beast
ought
so
to
be
expounded
,
that
it
may
express
to
the
life
the
repair
of
Roman
Majesty
,
after
the
deadly
wound
.
This
is
proved
from
the
scope
of
the
Text.
When
the
second
Beast
came
out
of
the
earth
,
he
did
cure
the
deadly
wound
that
the
first
Beast
had
in
one
of
his
Heads
.
He
had
power
also
to
give
life
to
the
Image
of
the
Beast
,
that
the
Image
should
both
speak
and
live
,
Chap.
13.
ver.
14
,
15.
Now
for
the
curing
of
the
wound
of
the
first
Beast
,
and
the
giving
life
to
the
Image
of
the
Beast
;
these
typical
expressions
do
denote
the
onely
repair
of
Roman
Majesty
,
after
the
fall
of
the
old
Empire
.
This
is
clear
from
the
scope
of
the
Scripture
,
and
it
is
abundantly
shewed
in
many
Commentaries
.
The
Angel
also
in
Rev.
17.
hath
this
expression
,
The
Beast
thou
sawest
,
that
was
,
is
not
,
and
yet
is
.
Here
he
speaketh
of
the
marvelous
recovery
of
the
Roman
Majesty
,
after
a
former
loss
and
destruction
:
which
is
nothing
else
in
sense
and
substance
,
but
the
making
of
an
Image
to
the
Beast
that
was
wounded
in
one
of
his
Heads
,
and
the
causing
of
the
Image
both
to
speak
and
live
.
For
in
a
sense
it
is
true
,
that
there
was
a
total
eradication
of
the
Roman
Soveraignty
for
a
while
;
and
when
it
was
set
up
in
the
Popes
,
there
was
a
kinde
of
reviving
,
and
a
rising
of
that
Soveraignty
from
the
dead
.
The
laying
down
of
this
one
Position
,
did
drive
me
from
an
Interpretation
,
which
seemed
to
be
very
plausible
in
my
first
meditations
upon
this
Argument
.
Now
that
particular
Interpretation
did
concern
the
times
of
Victor
his
Excommunicating
the
Churches
of
Asia
,
not
long
after
the
writing
of
the
Revelation
.
Now
because
the
Roman
Jurisdiction
over
all
Churches
,
did
begin
to
make
its
first
visible
appearance
in
these
times
;
I
did
therefore
apply
the
Number
of
the
Beast
to
the
forementioned
Excommunication
.
And
for
the
particular
time
,
Calvisius
the
Chronologer
saith
,
That
those
Churches
were
Excommunicated
in
the
year
of
the
World
4145
,
and
in
the
year
of
the
Lord
196.
Now
if
you
subduct
666
years
out
of
4145
,
there
will
remain
the
3479th
year
of
the
World
,
which
was
the
first
year
of
the
Twentieth
Jubilee
,
according
to
the
Authority
of
the
Chronologer
aforementioned
.
Being
furnished
with
these
Principles
,
as
also
being
firmly
perswaded
by
other
Reasons
,
That
the
Beast
was
the
Bishop
of
Rome
,
and
that
the
Number
did
signifie
the
first
visible
declaration
of
the
Authority
of
that
See
:
Finding
also
the
account
by
Jubilees
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
a
Number
frequently
used
amongst
men
in
those
ancient
times
:
Upon
these
Considerations
,
I
was
at
length
induced
(
probably
at
least
)
to
take
this
as
the
meaning
of
the
Text
:
As
who
would
say
in
plainer
terms
,
Let
him
that
hath
wisdome
,
count
by
the
Jubilees
,
a
Number
frequently
used
amongst
men
,
and
he
shall
finde
,
that
this
Beast
shall
begin
to
erect
and
put
forth
his
Power
in
the
666th
year
,
from
the
beginning
of
the
Twentieth
Jubilee
;
and
so
he
shall
come
to
the
particular
year
when
Victor
Excommunicated
the
Churches
of
Asia
.
This
Interpretation
,
though
it
seemed
very
specious
and
plausible
at
the
first
;
yet
afterward
,
when
I
came
to
dive
into
the
Prophecy
,
and
to
compare
the
Commentaries
,
and
to
look
into
the
natural
sense
of
the
Visions
;
I
did
finde
from
the
collation
of
all
,
that
there
must
be
first
a
death
,
and
a
wound
of
the
Roman
Majestie
in
the
Caesars
,
before
it
could
be
revived
in
the
Popes
;
the
Caesareate
must
fall
,
before
the
Papacy
could
begin
.
This
I
gathered
from
the
whole
scope
of
the
Apocalyptical
learning
:
And
I
do
admire
,
how
any
can
begin
the
42
Moneths
from
Constantine
the
Great
,
or
from
Iulian
the
Apostata
,
or
from
any
other
time
before
the
fall
of
the
old
Empire
.
They
who
do
this
,
to
my
understanding
,
go
against
the
scope
and
drift
of
this
kinde
of
learning
.
Another
Interpretation
I
had
,
which
I
did
favour
in
the
beginning
;
and
that
is
the
Interpretation
of
Moulin
,
in
his
Treatise
concerning
the
Complement
of
Prophecies
:
He
in
that
Treatise
doth
set
the
beginning
of
the
Beasts
Kingdome
,
at
the
fall
of
the
Exarchs
of
Ravenna
;
and
so
concludeth
,
That
where
the
Empire
made
an
end
,
there
the
Papacy
was
to
begin
:
But
the
Empire
ended
at
the
Exarchate
;
Ergo.
In
this
Exposition
of
his
,
he
doth
well
to
set
the
beginning
of
Rome
Papal
,
after
the
destruction
of
Rome
Imperial
;
for
this
is
but
the
sense
of
the
Prophecy
.
But
yet
withal
this
must
be
remembred
,
that
we
must
not
set
the
beginning
of
the
Beasts
Kingdom
where
we
will
,
&
how
we
will
our selves
;
but
we
must
set
it
there
where
it
ought
to
be
set
.
Now
for
the
place
where
it
ought
to
be
set
,
it
must
be
at
the
beginning
of
the
Universal
Headship
of
the
Beast
,
which
is
the
Name
of
the
Beast
,
when
he
did
make
an
Image
to
the
Beast
that
had
a
wound
in
one
of
his
Heads
.
If
these
things
be
applied
to
the
times
,
they
do
not
agree
to
the
ruine
of
the
Exarchate
,
but
to
the
setting
up
of
the
Universal
Headship
of
the
Bishop
of
Rome
,
under
the
Emperor
Phocas
.
Then
there
was
an
Image
made
to
the
Beast
;
then
the
Name
or
Universal
Headship
began
;
then
the
Roman
Potency
did
revive
in
the
Popes
,
which
was
formerly
lost
in
the
Caesars
;
then
the
second
Beast
caused
the
Image
both
to
speak
and
live
.
Princ.
9.
The
Name
of
the
Beast
ought
so
in
special
to
be
exp●…unded
,
that
it
may
be
the
subject-matter
of
the
Mark.
This
is
proved
from
Chap.
14.
ver.
11.
where
the
Mark
is
expresly
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Mark
of
his
Name
.
Now
it
would
not
be
so
called
,
if
there
were
not
something
in
the
Name
,
that
giveth
beeing
to
the
Mark.
And
therefore
when
Mr.
Potter
endevoreth
to
shew
,
That
25
is
the
Number
of
the
Beast
;
and
that
the
Government
may
be
known
by
the
frequent
use
of
the
Number
25
,
the
square-root
of
666
:
In
my
apprehension
,
he
should
not
have
imployed
himself
in
the
variety
of
those
things
in
the
Beasts
Kingdome
,
to
which
this
Number
might
be
applied
:
His
prime
work
had
been
,
first
to
have
found
out
the
Name
of
the
Beast
;
and
then
he
should
have
proceeded
to
the
Mark
,
and
the
Number
of
the
Name
.
For
there
is
no
other
Mark
,
but
that
which
relateth
to
the
Name
;
and
there
is
no
other
Number
,
but
that
which
is
the
Number
of
the
Name
.
I
cannot
conceive
any
other
:
but
his
mistake
is
in
the
subjectâ
materiâ
,
in
the
subject
matter
of
the
Number
.
He
that
erreth
in
the
beginning
,
must
needs
go
far
out
of
the
way
.
Princ.
10.
The
Name
of
the
Beast
ought
so
in
special
to
be
expounded
,
that
it
may
appear
to
be
the
matter
about
which
the
Number
is
conversant
.
This
is
proved
from
Ch.
13
v.
17.
There
it
is
expresly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Name
then
only
must
be
the
immediate
Object
of
the
Number
,
or
the
thing
Numbred
:
Why
is
it
else
called
,
The
Number
of
the
Name
?
By
this
Reason
then
,
I
cannot
see
how
Mr.
Potter
can
apply
the
Number
indefinitely
to
all
such
kinde
of
things
as
are
essential
and
constituent
in
the
Kingdome
of
the
Beast
,
seeing
the
Number
is
onely
restrained
to
the
Name
,
and
is
the
Number
of
the
Name
or
Universal
Headship
.
But
let
us
look
to
the
grounds
of
the
Interpretation
laid
down
by
that
learned
man
.
He
supposeth
this
Number
666
to
be
an
Image
or
typical
Representation
of
the
whole
Body
of
Antichrist
;
that
is
,
of
the
whole
Body
of
his
Kingdome
,
State
,
or
Hierarchy
.
And
thus
much
,
saith
he
,
is
acknowledged
by
many
Writers
,
but
especially
by
Cotterius
.
Further
,
he
addeth
,
If
this
Number
be
an
Image
or
a
Type
of
the
whole
Body
of
Antichrist
;
then
no
man
ought
to
imagine
,
that
the
whole
Image
of
Antichrist
is
like
to
one
prrticular
Member
,
or
part
of
the
Body
of
Antichrist
.
For
as
the
whole
Image
of
Caesar
is
not
like
unto
the
Hand
of
Caesar
,
or
▪
the
Head
of
Caesar
:
so
neither
is
the
Number
considered
wholly
applicable
to
any
particular
Times
,
Names
,
Persons
,
Places
,
or
other
Individuall
things
,
or
Circumstances
belonging
unto
Antichrist
,
as
divers
Interpreters
have
laboured
to
apply
it
.
But
(
saith
he
)
if
any
man
desire
to
know
Caesar
by
his
Image
,
he
must
compare
Head
to
Head
,
Face
to
Face
,
Eye
to
Eye
,
Foot
to
Foot
;
and
so
conclude
a
likeness
in
general
,
from
an
induction
of
particulars
.
In
like
manner
,
he
that
desires
to
know
Antichrist
by
his
Number
,
he
must
first
finde
in
this
Number
,
such
things
as
are
essential
and
remarkable
to
that
Government
.
So
far
Mr.
Potter
.
In
which
words
of
his
,
though
I
do
acknowledge
there
is
greater
solidity
,
then
I
have
ordinarily
met
withall
in
Interpretations
of
this
kinde
;
yet
under
favour
,
I
conceive
when
all
is
done
,
the
Number
must
be
the
Number
of
the
Name
,
or
Universal
Headship
,
and
that
by
right
ought
to
be
the
thing
Numbred
.
And
whereas
he
saith
,
That
the
Number
is
not
applicable
to
any
particular
Times
,
Persons
,
Places
,
or
other
petty
Circumstances
of
the
Kingdome
of
Antichrist
;
I
do
acknowledge
,
That
there
hath
been
vanity
more
then
too
much
among
Interpreters
,
about
the
explication
of
these
things
.
And
whereas
the
Author
aforenam●…d
,
following
Cotterius
and
other
learned
men
,
doth
tell
us
,
That
the
Number
must
be
applied
to
that
which
is
essential
in
the
Kingdome
of
the
Beast
:
In
this
we
do
fully
agree
with
him
;
and
therefore
we
have
stated
the
Name
,
Mark
,
and
Image
of
the
Beast
,
and
have
so
explained
these
things
,
that
they
do
contain
the
very
essence
,
form
and
beeing
of
that
Kingdome
.
For
what
is
the
Name
,
but
the
Power
and
Universal
Headship
?
And
what
is
the
Mark
of
the
Name
,
but
the
profession
of
Subjection
to
that
Power
or
Headship
?
Thus
we
come
to
the
sense
of
Cotterius
and
others
in
the
main
.
Now
whereas
Mr.
Potter
doth
stand
upon
25
Cardinals
,
25
Churches
,
25
Articles
,
in
the
compilation
of
Pius
Quartus
;
How
doth
he
make
all
these
the
Name
of
the
Beast
?
In
all
true
Mathematical
Demonstration
,
we
should
begin
with
expositio
Dati
,
the
Exposition
of
the
Subject
or
Antecedent
.
If
therefore
the
Name
of
the
Beast
be
Datum
,
or
the
subject
of
the
Demonstration
;
this
must
be
first
expounded
,
before
the
Number
can
be
rightly
applied
,
seeing
it
is
called
the
Number
of
the
Name
.
Secondly
,
if
25
be
the
Characteristical
Number
of
the
State
or
Hierarchy
of
the
Beast
;
why
doth
not
the
Holy
Spirit
,
in
so
large
a
description
of
that
Kingdome
,
once
make
mention
of
the
Number
25
?
Shall
we
imagine
,
that
he
will
not
once
mention
that
which
is
individually
necessary
,
but
altogether
stand
upon
remoter
points
?
Thirdly
,
if
the
Number
25
is
to
be
applied
to
the
Hierarchy
of
the
Beast
,
as
the
Number
12
is
to
the
New
Ierusalem
;
why
is
not
the
like
reason
given
for
the
one
as
for
the
other
?
The
Number
12
is
therefore
so
frequently
used
in
sacred
Numbers
,
in
reference
to
the
first
Original
of
the
Church
,
and
to
the
division
into
Twelve
Tribes
.
And
therefore
we
reade
of
Twelve
Cakes
of
Shew-bread
,
Exod.
24.
5
;
of
Twelve
Pillars
of
Moses
his
Altar
,
Exod.
24.
4
;
of
Twelve
Stones
in
the
Breast-plate
of
Aaron
,
Exod.
28.
21
;
of
Twelve
Oxen
brought
to
the
Dedication
of
the
Tabernacle
,
Numb.
7.
23
;
of
Twelve
Rods
laid
up
before
the
Ark
of
the
Testimony
,
Numb.
17.
1
;
of
Twelve
Spies
sent
to
search
the
Land
of
Canaan
,
Numb.
13.
1
;
of
Twelve
Stones
in
Iordan
,
Iosh.
4.
9
;
of
the
Garment
of
Ieroboam
rent
into
Twelve
pieces
,
1
Kings
11.
30
;
of
Twelve
Stones
on
which
the
Altar
of
Eliah
was
built
:
and
many
such-like
instances
.
Now
it
is
apparent
in
these
Scriptures
,
That
the
Spirit
standeth
upon
the
exact
Number
12
:
and
all
this
in
reference
to
that
ancient
distribution
of
the
Church
into
12
Tribes
.
Therefore
in
imitation
of
the
Jewish
Church
,
the
Holy
Spirit
in
the
new
Prophecy
,
is
very
frequent
in
the
use
of
the
same
Number
,
when
he
setteth
forth
the
state
of
the
Gospel-Church
in
these
latter
days
.
But
can
there
be
the
like
Reason
given
,
why
the
Antichristian
Church
is
so
frequent
in
the
Number
25
?
Fourthly
,
if
it
can
be
proved
in
some
places
,
that
12
is
the
square-root
of
144
;
and
that
the
Spirit
doth
stand
upon
this
way
of
Calculation
:
yet
I
am
sure
he
doth
not
universally
do
this
in
the
description
of
the
New
Ierusalem
:
For
there
is
a
remarkable
passage
,
touching
the
measures
of
that
City
,
in
these
words
:
And
the
City
lieth
four-square
,
and
the
length
is
as
large
as
the
Breadth
;
and
he
measured
the
City
with
a
reed
12000
furlongs
;
the
length
,
breadth
and
height
of
it
are
all
equal
,
Rev.
21.
16.
If
there
be
any
one
Text
that
do●…h
shew
a
Characteristical
Number
to
decypher
the
Holy
City
,
this
is
that
Scripture
.
Now
if
it
be
the
manner
of
the
Spirit
,
in
all
Apocalyptical
Computations
,
to
count
the
square-root
of
any
figurate
Number
;
why
doth
he
not
use
that
method
here
?
In
this
particular
Number
then
,
109
is
the
square-root
;
and
if
you
will
multiply
it
into
it self
,
it
will
make
11881
,
and
the
remainder
will
be
119.
Therefore
in
the
Dimensions
of
the
Holy
City
,
the
Spirit
doth
not
perpetually
look
to
the
Number
12
,
as
to
the
square-root
of
those
Holy
Numbers
.
Fifthly
,
if
it
could
be
proved
,
That
12
is
the
Root
of
all
the
Numbers
in
the
New
Ierusalem
;
yet
it
cannot
be
made
manifest
,
That
25
is
the
square-root
of
666
,
in
so
special
a
manner
at
least
.
For
all
the
Numbers
from
625
to
676
,
have
25
for
their
square-root
:
and
therefore
all
the
Numbers
aforementioned
,
may
be
the
Number
of
the
Name
,
as
well
as
the
Number
666.
According
to
this
ground
,
what
certainty
of
Interpretation
is
here
to
be
had
?
More
properly
then
,
if
25
were
the
square-root
,
625
would
rather
be
the
Number
of
the
Name
of
the
Beast
.
For
if
you
Multiply
25
into
it self
,
it
will
make
exactly
625
,
and
no
fractions
remaining
:
Whereas
666
(
as
skilful
Artists
do
use
to
speak
)
is
numerus
surdus
,
a
deaf
Number
;
it
hath
25
for
the
square-root
,
and
41
fractions
remaining
.
All
these
Reasons
put
together
,
do
plainly
shew
,
That
25
is
not
the
onely
Characteristical
Number
;
and
if
it
could
be
proved
to
be
so
,
yet
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Number
of
the
Name
of
the
Beast
.
Princ.
11.
The
Mark
of
the
Beast
ought
so
in
special
to
be
expounded
,
that
it
may
agree
to
all
those
,
and
onely
to
those
that
are
the
Beasts
Subjects
,
and
that
it
may
be
the
Badge
and
Livery
of
their
Profession
.
This
is
proved
from
Chap.
13.
ver.
16
,
17.
He
causeth
all
,
both
small
and
great
,
to
receive
a
Mark
in
their
Forehead
,
and
in
their
Right-hand
.
The
Mark
then
agreeth
to
all
the
Subjects
of
the
Beasts
Kingdome
,
and
to
those
onely
that
are
his
:
And
this
also
is
the
badge
of
the
distinction
,
in
the
matter
of
buying
and
selling
.
If
this
be
so
,
how
doth
Mr.
Potter
give
a
true
Exposition
of
the
Number
?
For
admit
the
Number
25
be
rightly
applied
to
the
Cardinals
,
Gates
,
Churches
,
and
other
remarkable
Circumstances
of
the
City
of
Rome
;
yet
how
doth
he
distinguish
the
Beasts
Subjects
in
the
matter
of
buying
and
selling
?
The
Text
saith
plainly
,
That
none
might
buy
nor
sell
,
but
he
that
had
the
Mark
,
the
Name
,
and
the
Number
of
the
Name
.
The
right
understanding
of
these
things
,
lieth
nor
in
the
subtilties
of
Arithmetick
,
nor
in
the
extraction
of
the
square-root
of
any
figurate
Number
,
or
in
any
occu't
Circumstance
of
the
Kingdome
of
the
Beast
:
for
these
things
are
discernible
unto
all
,
and
are
obvious
in
the
matter
of
buying
and
selling
.
Secondly
,
how
do
they
also
rightly
expound
the
Number
,
who
apply
these
things
to
more
then
the
Subjects
of
the
Beasts
Kingdome
;
seeing
these
are
the
peculiar
Characters
of
them
onely
,
who
are
of
his
flock
?
Therefore
they
who
will
have
Lateinos
to
be
the
Name
of
the
Beast
,
how
do
they
make
this
the
individuall
Character
of
the
Beasts
Subjects
?
Our
Saviour
himself
,
his
Apostles
,
and
many
holy
Martyrs
for
sundry
ages
,
have
been
under
the
Dominion
of
the
Latines
or
Romans
:
Therefore
we
cannot
be
of
so
flinty
a
Philosophy
,
to
believe
,
That
all
sinned
who
lived
under
the
Roman
Obedience
;
or
that
all
had
the
Mark
of
the
Beast
,
who
were
Subjects
under
that
Jurisdiction
.
To
speak
properly
,
they
sin
onely
against
the
Kingly
Power
of
Christ
,
and
his
Regal
Office
as
Mediator
,
that
submit
to
the
Roman
,
or
rather
to
the
Antichristian
Dominion
in
these
last
times
.
Princ.
12.
The
Mark
of
the
Beast
ought
so
in
special
to
be
expounded
,
that
the
whole
Company
which
c●…rrieth
the
Mark
,
may
be
set
in
direct
opposition
to
the
144000
,
who
had
their
Fathers
Name
written
in
their
Forehead
.
This
is
clearly
proved
,
from
the
collation
of
two
Scriptures
,
Chap.
13.
ver.
16
,
17
,
18.
with
Chap.
14.
ver.
2
,
3
,
4
,
5.
In
the
former
Scripture
,
we
have
a
description
of
those
that
worshipped
the
Image
,
and
received
the
Mark
:
and
immediaiely
after
them
,
there
is
the
description
of
those
that
were
with
the
Lamb
upon
Mount
Sion
,
and
had
their
Fathers
Name
written
in
their
Forehead
.
It
is
plain
then
,
That
there
is
an
immediate
Antithesis
or
Contraposition
betwixt
the
Lamb
and
the
Beast
;
the
Name
of
the
Lamb
,
and
the
Name
of
the
Beast
;
the
Followers
of
the
Lamb
,
and
the
Followers
of
the
Beast
.
There
is
then
a
perfect
contrariety
betwixt
these
two
,
as
may
be
seen
in
the
whole
Body
of
the
Prophecy
.
They
therefore
who
will
rightly
expound
the
Book
of
the
Revelation
,
must
diligently
observe
the
Contraposition
;
and
by
the
one
,
expound
the
meaning
of
the
other
contrary
.
But
withall
,
this
Rule
ought
to
be
remembred
,
That
oppositio
,
must
be
in
eodem
,
&
circa
idem
;
the
opposition
must
be
in
the
same
,
and
about
the
same
matter
.
And
therefore
,
to
apply
the
matter
to
particulars
,
I
cannot
see
how
Mr.
Potter
doth
proceed
by
this
Rule
,
in
that
Contraposition
of
his
,
between
the
Number
of
the
Beast
,
and
the
Numbers
of
the
New
Ierusalem
.
First
,
whereas
he
opposeth
the
Number
144
,
to
the
Number
666
,
he
should
have
proceeded
in
eodem
,
and
made
the
opposition
in
the
same
matter
.
If
therefore
144000
be
the
Characteristical
Number
of
the
Subjects
of
the
Lambs
Kingdome
;
then
666000
should
be
the
Number
of
the
Subjects
of
the
Beast
:
and
so
Subject
will
be
opposed
to
Subject
,
and
Number
to
Number
.
Secondly
,
Mr.
Potter
opposeth
the
Number
of
the
Beast
,
to
the
Numbers
of
the
New
Ierusalem
;
which
cannot
properly
be
said
to
be
oppositio
in
eodem
,
an
opposition
in
and
about
the
same
matter
.
For
in
the
true
Apocalyptical
method
,
the
Beast
is
not
so
much
opposed
to
the
New
Ierusalem
,
as
to
the
Lamb
,
his
Ri●…al
in
Kingly
Power
.
If
we
will
speak
plainly
,
the
New
Ierusalem
is
opposed
to
the
Whore
of
Babylon
;
the
Gospel-Church
,
to
the
Roman
Idolatrous
Church
.
For
after
that
the
Saints
had
sung
their
Halelujahs
at
the
destruction
of
the
Great
Whore
,
these
words
are
immediately
added
:
Let
us
be
glad
and
rejoyce
,
for
the
Marriage
of
the
Lamb
is
come
,
and
his
wife
hath
made
her self
ready
,
Chap.
19.
ver.
1
,
2
,
3
,
4
,
&c.
Therefore
the
contrariety
standeth
more
immediately
betwixt
the
Lamb
and
the
Beast
;
the
New
Ierusalem
,
and
the
Whore
of
Babylon
.
Therefore
the
Number
of
the
Beast
,
is
not
so
immediately
opposed
to
the
Dimensions
of
the
New
Ierusalem
.
And
yet
further
,
in
the
opposition
between
the
Lamb
and
the
Beast
;
between
the
Whore
of
Babylon
,
and
the
New
Ierusalem
,
we
must
go
so
far
onely
,
as
may
be
well
warranted
by
Scripture
,
or
by
necessary
deduction
from
Scripture
.
And
therefore
whereas
Mr.
Potter
layeth
down
this
Maxime
,
The
description
of
the
New
Jerusalem
,
is
not
for
this
reason
onely
set
down
in
Scripture
,
that
by
it
the
knowledge
of
the
true
Church
of
Christ
might
be
described
;
but
that
the
false
Church
of
Antichrist
,
by
way
of
Antithesis
,
might
by
the
same
description
(
mutatis
mutandis
)
be
also
manifestly
revealed
,
pag.
122.
This
Position
of
that
learned
Author
,
I
do
in
part
receive
;
but
yet
I
do
not
think
,
that
we
are
to
extend
it
to
every
particular
,
without
any
restriction
.
We
reade
in
the
description
of
the
New
Ierusalem
,
of
12
Gates
,
12
Apostles
,
12
Angels
,
12
Foundations
;
and
yet
I
do
not
think
,
that
we
have
warrant
to
look
after
such
a
set
Number
of
Gates
,
of
Angels
,
of
Apostles
,
of
Foundations
,
in
the
City
of
Rome
.
And
yet
further
,
if
we
could
finde
such
certain
Numbers
in
the
City
aforesaid
,
it
were
not
to
the
purpose
in
hand
:
For
in
the
true
sense
of
the
Prophecy
,
not
Rome
within
such
Walls
or
Gates
,
but
the
Romish
Church
in
such
a
largeness
and
compass
of
Territories
,
is
immediately
opposed
to
the
New
Ierusalem
,
or
the
Gospel-Church
that
shall
be
in
the
latter
times
,
at
the
end
and
destruction
of
the
Beasts
Kingdome
.
We
reade
in
the
slaughter
of
the
Witnesses
,
that
they
did
lie
slain
in
the
streets
of
the
great
City
,
spiritually
called
Sodom
and
Egypt
,
and
where
our
Lord
was
Crucified
,
Chap.
11.
ver.
8.
Now
there
is
none
that
will
say
,
that
they
did
lie
slain
in
the
streets
of
Rome
,
literally
so
called
,
but
within
the
verge
and
precincts
of
the
Romish
Church
.
This
properly
is
the
Great
City
,
that
is
opposed
to
the
New
Ierusalem
,
to
the
Holy
City
,
to
the
Lambs
Wife
that
comes
from
God
out
of
Heaven
.
Princ.
13.
The
Number
ought
so
in
special
to
be
expounded
,
that
it
may
appear
to
be
666
,
in
that
method
and
way
of
account
,
which
is
called
the
Number
of
a
Man
.
For
so
it
is
expresly
said
,
Let
him
that
hath
wisdome
,
count
the
Number
of
the
Beast
;
for
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Number
of
a
Man
.
They
therefore
who
will
have
Lateinos
,
or
some
such
Grammatical
word
,
to
be
the
Number
of
the
Name
;
how
do
they
make
it
appear
,
That
this
is
the
Number
of
a
Man
,
or
that
it
is
the
manner
of
men
to
calculate
States
and
Governments
by
Anagams
or
Numeral
Letters
of
any
Grammatical
Name
whatsoever
?
Princ.
14.
The
Number
ought
so
in
special
to
be
counted
,
not
according
to
the
subtilties
of
humane
invention
,
but
according
to
the
nature
of
the
subject
matter
,
and
the
manner
of
the
Holy
Spirit
in
such-like
descriptions
.
For
the
nature
of
the
subject
matter
,
the
great
sin
of
the
world
,
is
,
in
receiving
the
Name
,
and
the
Mark
of
the
Name
.
And
shall
we
think
,
when
the
Lord
Christ
speaketh
to
his
Churches
concerning
these
things
,
that
only
they
who
have
skill
in
the
subtilties
and
mysteries
of
Art
,
shall
have
ability
to
understand
his
meaning
?
Surely
,
though
the
Number
it self
may
be
more
mysterious
,
yet
the
Matter
Numbred
must
be
in
more
open
view
.
Secondly
,
for
the
manner
and
use
of
the
Spirit
in
such-like
descriptions
,
his
use
is
to
speak
Parabolically
and
Typically
;
and
yet
we
finde
no
one
instance
of
the
discovery
of
a
Government
,
by
the
extraction
of
the
square-root
.
Very
often
we
finde
,
when
he
speaketh
of
the
rising
of
a
Government
,
or
the
destruction
of
a
State
,
he
doth
usually
Number
such
a
Chain
or
Line
of
years
to
each
such
remarkable
occurrence
;
and
he
doth
refer
us
either
to
the
Chronologie
of
the
Bible
,
or
to
the
Stories
of
the
Church
.
These
things
are
most
necessary
,
for
the
Calculation
of
the
Times
,
and
for
the
Exposition
of
the
Prophecies
.
But
whereas
Mr.
Potter
doth
wholly
build
upon
the
extraction
of
the
square-root
in
a
figurate
Number
,
I
cannot
see
how
this
doth
agree
with
the
practise
of
the
Spirit
in
other
Scriptures
.
I
must
needs
confess
,
that
he
speaketh
very
rationally
in
these
words
,
as
they
follow
:
I
have
(
saith
he
)
but
beaten
&
made
plain
the
same
path
which
Mr.
Forbes
,
and
other
Commentators
have
trodden
out
before
.
But
I
am
now
come
to
the
place
,
where
they
either
stood
still
,
or
turned
out
of
the
way
.
They
say
,
that
the
Number
12
is
the
square
root
of
144
:
why
then
do
they
not
proceed
in
the
same
Method
,
to
finde
out
the
root
of
the
Number
of
the
Beast
,
seeing
they
say
it
is
opposed
to
the
Number
144
?
These
learned
men
cannot
be
supposed
to
be
guilty
of
so
much
nescience
,
as
to
be
ignorant
of
the
square-root
of
a
Number
.
Rather
,
they
thought
it
unbeseeming
the
Wisdome
of
God
,
and
the
Majesty
of
the
Scripture
,
to
wrap
up
such
Divine
Mysteries
in
Humane
Inventions
.
But
be
it
what
it
will
be
,
it
is
the
foundation
of
Geometry
and
Arithmetick
;
it
is
that
also
,
in
and
through
which
many
famous
inventions
have
been
brought
to
light
:
And
the
words
themselves
also
do
insinuate
,
that
the
discovery
is
to
be
made
by
wisdome
.
So
far
Mr.
Potter
,
pag.
47.
In
this
I
do
agree
with
him
,
That
it
is
the
foundation
of
Geometry
and
Arithmetick
in
some
good
measure
,
to
extract
the
square-root
of
any
figurate
Number
:
yet
for
all
that
,
I
cannot
see
when
the
Spirit
,
either
in
Daniel
or
in
the
Revelation
,
doth
speak
of
Tyrannical
States
or
Empires
,
under
divers
Emblems
and
Figures
,
that
we
should
discover
and
finde
out
these
Governments
,
by
calculating
the
square-root
of
any
Number
;
but
rather
,
we
should
go
to
the
Chronologie
of
the
Times
,
and
the
Stories
of
the
Church
.
And
in
this
sense
we
hold
,
That
Humane
Learning
is
exceeding
necessary
.
And
for
the
invention
of
the
square-root
,
it
is
very
necessary
in
its
kinde
.
Princ.
15.
The
Number
ought
so
in
special
to
be
expounded
,
that
it
may
be
in
some
sort
discoverable
to
the
people
that
lived
in
the
days
of
John
,
and
in
the
ages
immediately
following
,
though
they
lived
before
the
beginning
of
the
Beasts
Kingdome
.
Therefore
when
it
is
said
,
Let
him
that
hath
wisdome
,
count
the
Number
of
the
Beast
;
S.
Iohn
in
these
words
speaketh
to
the
people
that
lived
in
his
days
,
and
in
the
ages
immediately
following
,
that
by
this
they
should
understand
the
signs
of
the
coming
of
the
Man
of
Sin
.
And
he
doth
yet
further
shew
,
in
what
Revolution
of
Time
he
shall
appear
:
There
are
seven
Kings
;
five
are
fallen
,
one
is
,
and
the
other
is
not
yet
come
:
and
the
Beast
that
comes
out
of
the
Bottomless
Pit
,
he
is
the
eighth
.
In
which
words
of
his
,
he
doth
plainly
shew
,
That
when
seven
Forms
of
Government
are
fallen
in
the
City
of
Rome
,
then
the
Beast
shall
begin
as
the
eighth
Potentate
.
At
the
same
time
also
he
saith
,
That
the
Roman
Empire
shall
be
divided
into
ten
inferiour
Kingdomes
;
that
these
have
no
beeing
as
yet
,
but
receive
a
Kingdome
one
hour
with
the
Beast
.
By
the
collation
of
both
these
Scriptures
,
it
is
clear
,
That
the
Number
was
discoverable
in
the
times
of
Iohn
;
and
not
onely
to
Iohn
by
Revelation
,
but
to
others
also
,
that
would
imploy
themselves
by
search
.
From
hence
then
we
may
clearly
discern
,
That
they
are
in
an
error
,
who
would
have
the
Number
666
,
to
be
the
Number
of
the
time
of
the
rising
of
the
Beast
,
and
yet
make
their
account
by
the
years
of
the
Lord
.
So
Danaeus
in
his
Treatise
de
Antichristo
:
The
Spirit
of
God
in
that
place
(
saith
he
)
medleth
not
with
Arithmetical
signification
of
Letters
,
but
with
the
Time
and
Number
of
years
,
wherein
those
things
shall
be
accomplished
that
are
there
spoken
of
:
and
for
the
particular
time
,
he
referreth
us
to
the
year
666
,
pag.
13
,
14.
Alstedius
saith
,
Denotatur
tempus
quo
Antichristus
inchoaturus
regnum
suum
,
scil.
anno
666
,
quo
tempore
coepit
Papa
maxime
dominari
,
Theol.
Polem
.
Part.
4.
Controv.
5.
pag.
388.
The
like
is
said
By
Eckard
the
Lutheran
,
and
others
.
Though
in
this
matter
we
do
agree
with
the
forenamed
Expositors
,
That
about
the
666th
year
from
the
birth
of
the
Lord
,
the
Universal
Headship
of
the
Bishop
of
Rome
was
set
up
;
though
this
be
true
in
some
latitude
of
speech
,
yet
it
cannot
be
the
meaning
of
the
Text.
For
what
knowledge
had
the
people
that
lived
in
the
days
of
Iohn
,
and
in
the
ages
immediately
following
,
of
the
account
by
the
year
of
the
Lord
?
Why
should
not
the
Christians
that
lived
in
Spain
,
finde
out
the
Number
by
the
Spanish
Aera
?
The
Christians
in
Aegy●…t
and
Africa
,
by
the
Aera
of
Dioclesian
?
And
the
Christians
under
the
Emperors
of
Constantinople
,
by
the
Indictions
?
These
,
and
many
other
ways
of
account
,
were
anciently
used
.
Dyonisius
the
Less
,
about
the
year
532
,
did
begin
to
compute
by
the
years
of
the
Lord
;
and
that
way
of
Computation
came
not
into
vulgar
use
many
years
after
.
It
is
therefore
very
strange
,
That
men
should
Number
the
times
of
the
beginning
of
the
Beasts
Kingdome
,
after
the
account
by
the
years
of
the
Lord
,
and
yet
certain
hundred
years
after
,
the
Church
should
be
wholly
ignorant
of
that
way
of
Computation
.
And
thus
laying
all
things
together
,
we
have
proved
by
the
concatenation
and
connexion
of
all
particulars
,
That
ours
is
the
true
Interpretation
;
because
it
doth
agree
with
all
the
Body
of
the
Circumstances
fore-alledged
.
And
for
other
Expositions
,
we
have
shewed
the
Reason
why
we
cannot
rest
in
them
,
because
in
severall
Principles
,
more
or
less
,
they
do
cross
the
meaning
of
the
Spirit
.
Now
it
remaineth
,
that
we
compare
the
substance
of
our
Interpretation
,
with
the
scope
of
the
Apostle
S.
Paul
,
2
Thess.
2.
CHAP.
XI
.
A
brief
Description
of
the
Doctrine
of
S.
Paul
,
2
Thess.
2.
And
how
he
doth
fully
agree
with
the
present
Interpretation
.
ALl
Interpreters
and
Writers
,
in
a
manner
,
do
agree
in
this
,
That
the
Beast
,
his
Name
,
and
Image
,
spoken
of
Rev.
13.
are
all
one
and
the
same
in
substance
with
the
description
of
the
Great
Antichrist
in
the
Thessalonians
.
Let
us
come
to
the
words
of
the
Text.
Vers.
1.
&
2.
Now
we
beseech
you
,
Brethren
,
by
the
coming
of
our
Lord
Iesus
Christ
,
and
by
our
gathering
together
to
him
,
that
ye
be
not
soon
shaken
in
minde
,
nor
be
troubled
,
neither
by
Spirit
▪
nor
by
word
,
nor
by
letter
,
as
from
us
,
as
though
the
day
of
Christ
were
at
hand
.
In
these
words
,
there
is
some
darkness
in
our
English
Translation
:
for
whereas
the
Translation
hath
it
,
We
beseech
you
,
Brethren
,
by
the
coming
of
the
Lord
;
the
word
in
the
Original
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
cause
of
the
coming
of
the
Lord
.
The
Apostle
in
the
former
Epistle
,
having
spoken
of
the
coming
of
Christ
to
Judgement
;
of
the
Resurrection
from
the
Dead
;
and
the
taking
up
of
those
that
should
remain
,
to
meet
the
Lord
in
the
air
:
Hereupon
,
certain
among
the
Thessalonians
mistaking
the
meaning
of
the
Apostle
,
did
conclude
,
That
the
Day
of
Judgement
,
and
the
general
Assembly
of
the
Saints
,
was
then
at
hand
.
Now
to
diminish
this
opinion
,
the
Apostle
doth
exhort
them
in
these
words
,
I
beseech
you
,
Brethren
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
cause
of
the
coming
of
Christ
to
Iudgement
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
matter
or
cause
of
our
gathering
together
unto
him
,
that
ye
be
not
soon
shaken
in
minde
,
nor
be
troubled
,
either
by
Spirit
,
by
word
,
or
by
letter
,
as
from
us
,
as
that
the
day
of
Christ
is
at
hand
.
This
sheweth
plainly
,
That
they
did
mistake
the
Apostle
in
his
former
Epistle
,
and
did
understand
his
words
,
as
though
Christ
should
come
presently
to
Judgement
.
Now
for
their
better
information
,
he
proceedeth
.
Vers.
3.
Let
no
man
deceive
you
by
any
means
;
for
that
day
shall
not
come
,
except
there
come
a
falling
away
first
,
and
the
Man
of
Sin
be
revealed
,
the
Son
of
Perdition
.
He
plainly
sheweth
,
what
things
should
precede
the
coming
of
Christ
;
to
wit
,
A
general
defection
from
the
Faith
,
and
the
revelation
of
the
Man
of
Sin
.
And
this
,
I
take
it
,
doth
fully
open
the
meaning
of
our
Saviours
words
in
the
Gospel
,
concerning
the
woful
state
of
the
Church
in
the
latter
times
.
He
speaketh
plainly
,
that
many
false
Christs
shall
arise
,
and
shall
deceive
,
if
it
were
possible
,
the
very
Elect
,
Matth.
24.
5
,
23
,
24.
Now
to
what
times
can
we
better
refer
this
,
then
to
the
times
of
Antichrist
,
to
the
times
of
the
Apostacy
,
in
which
men
shall
depart
from
the
Faith
,
and
shall
give
heed
to
the
Doctrine
of
Devils
?
1
Tim.
4.
1.
Now
whereas
the
Apostle
saith
,
That
there
shall
come
a
falling
away
first
:
Some
of
the
Ancients
,
as
Hierom
,
did
understand
this
,
of
the
defection
from
the
Roman
Empire
.
Though
this
be
a
truth
,
yet
it
is
not
the
meaning
of
the
Text
:
For
,
the
falling
away
here
meant
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
falling
away
from
the
true
Faith
,
or
from
the
pure
Worship
of
God
.
So
the
word
is
used
commonly
in
the
New
Testament
:
and
the
sense
of
the
Text
doth
plainly
shew
,
That
God
gave
men
up
to
delusions
,
to
believe
lies
,
because
they
did
not
receive
the
love
of
the
truth
,
that
they
might
be
saved
.
The
words
then
do
not
intend
a
Civil
,
but
a
Spiritual
apostacy
or
falling
away
.
Further
,
whereas
it
is
said
,
And
the
Man
of
Sin
shall
be
revealed
,
the
Son
of
Perdition
:
Here
is
a
great
question
,
Whether
the
times
of
the
Apostacy
,
and
the
Revelation
of
the
Man
of
Sin
,
do
begin
all
at
one
instant
?
Some
will
have
this
to
be
a
Figure
,
which
the
Rhetoricians
call
Hendyadys
:
But
they
are
deceived
;
for
the
words
are
plain
,
that
a
falling
away
from
the
Faith
,
should
be
by
degrees
:
and
when
this
Apostacy
should
come
to
some
ripeness
and
maturity
,
then
the
Man
of
Sin
should
be
revealed
.
For
how
is
it
possible
,
that
the
Christian
Church
should
degenerate
so
far
from
Christ
,
to
take
Antichrist
for
her
Head
;
but
she
must
be
moulded
,
prepared
and
wrought
by
degrees
for
such
a
rebellion
?
And
for
that
expression
,
The
Man
of
Sin
;
whereas
the
Romish
Interpreters
,
and
Hugo
Grotius
in
his
Tract
de
Antichristo
,
do
take
this
for
one
individual
Man
,
herein
they
are
monstrous
absurd
.
For
if
he
be
one
Man
,
as
they
suppose
,
then
the
Apostle
tells
us
,
That
he
was
secretly
conceived
in
those
first
times
,
the
Mystery
of
Iniquity
did
then
begin
to
work
.
And
he
further
addeth
,
that
he
shall
continue
till
the
last
times
,
whom
the
Lord
shall
consume
with
the
word
of
his
mouth
,
and
shall
abolish
with
the
brightness
of
his
coming
.
Upon
these
grounds
,
if
the
Man
of
Sin
be
one
individual
Man
,
he
must
needs
be
very
long-lived
,
he
must
live
in
a
manner
from
the
first
to
the
second
coming
of
Christ
.
But
leaving
them
to
make
good
their
own
conceits
,
to
speak
positively
,
The
Man
of
Sin
meant
in
the
Text
,
is
,
A
State
,
or
a
Succession
of
Men
in
a
State
or
Government
:
for
Iohn
in
the
Revlation
doth
call
this
Tyrannical
Empire
,
by
the
Title
of
a
Beast
;
which
all
do
know
,
in
the
sense
of
the
Prophets
,
doth
intend
an
Idolatrous
or
a
persecuting
Empire
.
He
is
called
,
The
Man
of
Sin
,
by
a
singular
Emphasis
,
as
being
exceeding
sinful
,
and
the
cause
of
sin
to
others
:
for
so
it
is
said
in
the
Scriptures
,
Ieroboam
the
son
of
Nebat
,
that
made
Israel
to
sin
.
And
if
he
be
the
Man
of
Sin
,
it
is
no
hard
matter
to
render
a
reason
why
he
should
be
called
,
The
childe
of
Perdition
.
This
Title
was
sometimes
given
to
Iudas
:
While
I
was
with
them
in
the
world
,
I
kept
them
in
thy
Name
;
those
that
thou
gavest
me
,
have
I
kept
,
and
none
of
them
is
lost
,
save
the
Son
of
Perdition
,
Joh.
17.
12.
In
the
next
words
,
the
Apostle
doth
describe
him
according
to
his
nature
.
Ver.
4.
Who
opposeth
and
exalteth
himself
above
all
that
is
called
God
,
or
is
worshipped
:
So
that
he
as
God
sitteth
in
the
Temple
of
God
,
shewing
himself
that
he
is
God
.
For
his
opposing
himself
,
this
is
spoken
in
relation
to
Christ
,
as
he
is
King
,
Priest
and
Prophet
.
So
the
Beast
in
the
Revelat.
is
set
in
immediate
opposition
against
the
Lamb
,
as
if
he
were
another
Christ
,
the
Rival
of
his
Kingly
Power
and
Dignity
.
And
whereas
he
doth
exalt
himself
above
all
that
is
called
God
;
Interpreters
do
ordinarily
take
this
for
Magistrates
,
whether
Inferior
or
Superior
;
above
all
which
,
Antichrist
must
advance
himself
.
The
expression
above
all
that
is
called
God
,
is
a
style
too
diminuent
to
express
the
true
God
by
:
There
be
ma●…y
that
be
called
Gods
;
yet
to
us
there
is
but
one
God
,
1
Cor.
8.
5.
This
is
spoken
of
Magistrates
,
that
they
are
called
Gods
;
and
above
all
these
,
Antichrist
,
as
he
doth
pretend
himself
Universal
Head
of
the
Church
,
shall
exalt
himself
.
Further
,
whereas
it
is
said
,
that
he
sits
in
the
Temple
of
God
;
this
is
meant
of
the
Church
of
God
,
where
God
is
worshipped
in
the
time
of
the
New
Testament
,
as
he
was
in
the
Temple
of
Ierusalem
of
old
.
Now
that
the
Church
is
called
,
The
Temple
of
God
,
is
clear
from
that
of
the
Apostle
,
Know
ye
not
that
ye
are
the
Temple
of
God
?
and
,
The
Temple
of
God
is
holy
,
which
ye
are
,
1
Cor.
3.
16.
The
result
of
the
whole
speech
,
is
this
,
That
Antichrist
shall
sit
in
the
Universal
Church
,
as
in
his
Episcopal
See
:
for
so
the
word
in
the
Original
doth
signifie
,
Cathedraticâ
potestate
praesidere
.
By
these
words
it
is
plain
,
That
the
formality
of
Antichristianism
,
lies
in
the
Universal
Headship
.
For
when
the
Apostle
doth
describe
the
Great
Antichrist
by
his
nature
,
he
saith
,
That
he
sitteth
in
the
Church
of
God
,
as
the
supreme
Lord
and
Ruler
.
Therefore
if
that
be
true
which
I
have
so
largely
disputed
in
the
Body
of
the
Treatise
,
That
the
Name
of
the
Beast
is
no
other
,
but
his
Universal
Power
and
Headship
over
the
Church
of
God
;
then
I
will
leave
any
man
to
consider
,
Whether
one
and
the
same
thing
is
not
here
spoken
by
S.
Paul
,
in
the
Epistle
to
the
Thessalonians
:
He
as
God
,
sitteth
in
the
Temple
of
God
,
shewing
himself
that
he
is
God
.
And
hath
not
the
Bishop
of
Rome
for
1000
years
,
put
himself
in
the
place
of
Christ
,
as
the
Head
and
Law-giver
to
the
Church
of
Christ
?
But
the
Apostle
goes
on
.
Vers.
5.
Remember
you
●…ot
when
I
was
with
you
,
I
told
you
these
things
?
We
reade
in
Acts
20.
when
the
〈◊〉
sent
to
Ephesus
,
he
called
for
the
E●…ders
of
the
Church
;
he
told
them
,
that
grievous
Wolves
should
come
,
and
that
they
should
not
spare
the
stock
.
The
same
things
in
effect
he
spake
among
the
Thessalonians
,
when
he
did
foreshew
the
decay
of
the
Christian
faith
,
and
the
revelation
of
the
Man
of
Sin
.
Now
for
the
time
of
his
coming
,
and
the
knowledge
they
had
o●…
that
time
,
he
hath
these
words
.
Vers.
6.
And
now
ye
know
what
with
hol●…eth
,
〈◊〉
he
may
be
revealed
in
his
time
.
●…y
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
thing
that
doth
withhold
,
all
Interpreters
,
for
the
most
part
,
〈◊〉
understand
the
Great
Empire
of
the
Romans
.
For
as
long
as
the
M●…jesty
of
that
Empire
did
stand
,
it
would
keep
〈◊〉
the
dominion
of
Antichrist
,
who
should
ari●…e
.
What
knowledge
the
〈◊〉
Thessalonians
had
of
this
,
is
doubtful
:
yet
there
i●…
nothing
more
●…ure
,
then
that
the
Ancient
Writers
,
〈◊〉
as
lived
before
the
fall
of
the
Empire
,
did
believe
,
That
when
this
〈◊〉
〈◊〉
come
,
then
the
Man
of
Sin
should
be
revealed
▪
Among
many
others
,
when
Hierom
heard
of
the
taking
of
Rome
by
the
R●…me
,
he
did
make
application
of
this
Scripture
,
that
then
the
Man
of
Sin
was
at
the
doors
.
Now
whereas
some
Interpreters
think
,
that
we
cannot
shew
any
precise
time
of
the
coming
of
Antichrist
,
they
divide
themselves
into
sundry
opinions
:
And
therefore
some
speak
of
his
Conception
,
some
of
his
Birth
,
some
of
his
higher
advancement
into
the
Throne
,
and
some
of
the
full
Perfection
of
his
Power
.
Others
there
are
,
that
take
all
these
together
,
and
tell
us
,
That
he
was
conceived
in
the
Primitive
Times
,
born
about
the
times
of
Constantane
,
set
up
in
the
Throne
under
the
Emperor
Phocas
,
and
raised
to
the
high
pitch
,
when
he
did
assume
the
Power
of
both
Swords
.
But
all
these
are
but
conceits
of
mens
own
Commenting
.
For
the
time
of
the
revelation
of
the
Man
of
Sin
,
must
not
be
as
every
one
will
feign
it
at
his
own
pleasure
,
but
as
it
is
positively
and
plainly
set
down
in
the
Word
of
Truth
.
Now
if
we
go
to
the
scope
of
the
Context
,
the
Great
Empire
of
the
Roman
,
the
impediment
that
hindred
must
be
taken
away
,
and
then
after
that
,
the
Man
of
Sin
must
be
revealed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
his
definite
and
determinate
time
.
There
is
then
a
precise
.
definite
,
and
determinate
time
,
for
the
revelation
of
the
Man
of
Sin
;
and
this
must
be
after
the
fall
of
the
old
Empire
.
N●…w
according
to
these
grounds
,
there
can
be
no
other
time
intended
,
but
when
he
was
installed
Oecumenical
Bishop
under
the
Emperor
Phocas
.
It
is
clear
by
the
Stories
of
the
Church
,
That
the
Empire
fell
,
and
the
Kings
arose
in
the
fifth
Century
.
And
after
that
,
in
the
year
606
from
the
birth
of
the
Lord
,
and
in
the
year
666
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
,
the
Bishop
of
Rome
was
declared
Universal
Head
over
all
Churches
in
the
times
of
the
Emperor
Phocas
.
In
this
year
he
was
revealed
,
and
declared
to
the
world
,
in
such
a
manner
,
as
the
Apostle
doth
describe
him
:
for
in
this
year
he
did
begin
to
sit
in
the
Church
,
or
in
the
Temple
of
God
,
as
in
Cathedrá
,
as
Oecumenical
and
Universal
Bishop
and
Head
of
the
Church
.
And
so
we
have
the
particular
time
when
Antichrist
was
revealed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
his
definite
time
.
This
we
take
to
be
the
natural
sense
of
the
Text
:
for
if
these
two
things
be
supposed
,
First
,
that
the
beeing
of
the
Man
of
Sin
lies
essentially
in
his
Headship
over
the
Church
and
Temple
of
God
.
Secondly
,
that
he
did
appear
in
his
proper
time
,
after
the
fall
of
the
old
Empire
:
What
other
thing
can
here
be
signified
or
decyphered
,
but
that
which
we
speak
of
,
to
wit
,
that
the
Number
666
in
the
Revelation
,
doth
point
out
the
time
of
the
rising
of
this
Spiritual
Monarchy
?
For
as
we
have
formerly
shewed
,
the
year
606
,
according
to
the
calculation
of
the
times
in
Daniel
,
is
the
Number
666
,
the
Number
of
the
Name
or
Universal
Headship
of
the
Beast
.
And
thus
we
see
how
the
scope
of
the
Apostle
in
this
Scripture
,
doth
fully
answer
our
Interpretation
,
concerning
the
Name
of
the
Beast
,
and
the
Number
of
the
Name
.
Now
let
us
go
to
the
words
of
the
Apostle
,
as
they
follow
.
Vers.
7
,
8.
For
the
Mystery
of
Iniquity
doth
already
work
:
onely
he
who
now
letteth
,
will
let
,
till
he
be
taken
out
of
the
way
;
and
then
shall
that
wicked
one
be
revealed
.
Here
Interpreters
do
inquire
,
what
is
meant
by
the
Mystery
of
Iniquity
.
Some
do
think
,
that
the
Apostle
doth
refer
to
those
Heresies
in
the
first
times
,
that
were
previous
to
the
bringing
in
of
the
Man
of
Sin
.
But
how
could
those
gross
Heresies
be
so
called
?
The
Mystery
of
Iniquity
did
incroach
upon
the
Church
,
and
upon
godly
men
,
under
the
appearance
of
the
greatest
holiness
.
Secondly
,
suppose
that
in
those
first
times
there
were
some
beginnings
of
Free-will
,
Justification
by
the
Merit
of
Man
;
yet
these
things
are
not
to
our
purpose
:
for
we
are
here
specially
to
look
after
such
a
working
of
the
Mystery
of
Iniquity
,
as
makes
way
for
the
Papacy
,
or
the
Papal
Government
,
or
the
Universal
Headship
of
Antichrist
,
that
he
shall
sit
as
Lord
,
or
chief
Ruler
in
and
over
the
Church
and
Temple
of
God
.
The
question
is
,
What
previous
workings
were
there
in
the
Apostles
days
,
and
so
downwards
,
towards
the
setting
up
of
the
Universal
Headship
.
For
this
is
to
the
scope
of
the
Text
,
and
this
doth
answer
the
matter
in
hand
.
Let
us
therefore
consult
with
other
Scriptures
.
S.
Iohn
saith
,
Ye
have
heard
that
Antichrist
shall
come
:
even
so
the
spirit
of
Antichrist
is
already
in
the
world
,
1
Joh.
4.
3.
What
doth
he
mean
by
this
,
that
the
spirit
of
Antichrist
was
already
in
the
world
?
He
doth
explain
himself
in
his
third
Epistle
,
and
the
9th
verse
,
I
would
have
wrote
unto
the
Church
,
but
Diotrephes
,
who
loveth
to
have
the
pre-eminence
,
suffereth
us
not
.
It
appears
from
hence
then
,
that
in
those
first
times
men
did
affect
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Primacy
or
Headship
in
and
over
the
Church
of
God
.
Here
then
the
Mystery
of
Iniquity
did
begin
to
work
in
those
first
times
.
But
lest
any
man
might
alledge
,
that
these
incroachments
were
too
gross
;
and
that
the
Mystery
of
Iniquity
must
be
carried
on
with
greater
shews
of
holiness
,
that
very
godly
men
themselves
might
be
deceived
by
it
:
For
the
clearing
of
this
,
let
us
consider
,
That
the
Universal
Headship
of
the
Bishop
of
Rome
,
is
built
upon
the
Primacy
of
Peter
over
the
rest
of
the
Apostles
:
and
for
the
Primacy
of
Peter
,
there
were
some
beginnings
thereof
in
the
very
Apostles
days
.
His
Authority
was
so
great
,
that
it
seemed
to
be
a
Law
.
Paul
chargeth
him
,
that
he
did
compel
the
Gentiles
to
be
circumcised
,
Gal.
2.
13
,
14.
I
demand
then
,
How
did
he
compel
them
?
Not
by
Precept
or
Command
;
not
by
any
coercive
Power
,
but
by
his
Example
.
His
Authority
was
so
great
in
the
Consciences
of
the
People
of
those
times
,
that
is
seemed
to
be
a
Law
:
And
Barnabas
himself
also
was
drawn
away
with
their
dissimulation
.
S.
Paul
also
,
an
eminent
Apostle
,
seemed
to
be
nothing
in
comparison
of
Peter
:
for
so
he
expresseth
himself
;
Iames
,
and
Iohn
,
and
Cephus
,
which
seemed
to
be
Pillars
,
Gal.
2.
9.
Such
credit
had
Peter
with
the
Faithful
in
those
first
times
.
And
truly
,
after
his
death
it
was
not
diminished
:
for
the
ancient
Fathers
of
the
Church
,
conceiving
him
to
be
Bishop
of
Rome
,
did
ascribe
more
then
too
much
to
his
Successors
,
and
to
that
Succession
for
his
sake
:
At
least
,
the
Bishops
of
Rome
themselves
did
take
too
much
upon
them
,
under
that
consideration
.
And
this
did
go
on
,
and
increase
so
by
degrees
,
that
it
did
never
leave
,
till
it
came
at
that
pitch
at
last
,
that
the
Bishop
of
Rome
was
declared
Universal
Head
of
the
Church
.
And
this
Universal
Headship
,
we
call
the
Name
of
the
Beast
;
and
the
time
of
the
Institution
,
and
remarkable
appearance
thereof
,
the
Number
of
the
Name
.
And
look
as
the
ancient
Church
,
having
a
Promise
of
the
coming
of
Christ
,
were
held
in
expectation
about
the
time
of
his
coming
:
So
the
Christian
Church
,
being
forewarned
of
the
coming
of
Antichrist
,
were
also
bu●…ied
about
the
times
of
his
coming
.
Now
for
the
means
to
understand
the
time
when
it
should
be
:
First
,
they
were
to
look
to
the
Revolution
of
Empires
:
Secondly
,
to
the
Number
of
years
,
to
the
setting
up
of
that
State
or
Government
.
For
the
Revolution
of
Empires
,
the
Apostle
saith
,
He
that
letteth
,
will
let
,
till
he
be
taken
out
of
the
way
.
All
the
Ancients
did
understand
this
of
the
fall
of
the
Empire
;
and
when
the
Empire
should
be
removed
,
then
they
did
believe
that
the
Man
of
Sin
should
be
revealed
in
his
time
.
Again
,
we
have
further
proved
,
That
the
time
of
his
coming
is
not
onely
discoverable
by
the
Changes
and
Revolutions
of
Empire
,
but
by
the
Number
of
years
.
For
if
you
reckon
666
years
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
,
you
will
come
punctually
,
prec●…ely
,
and
determinately
,
to
the
Universal
Headship
of
the
Bishop
of
Rome
,
under
the
Emperor
Phocas
.
And
this
is
that
which
the
Apostle
d●…
mainly
treat
of
in
this
Chapter
,
That
when
A●…
〈◊〉
,
●…e
shall
sit
as
God
in
the
Temple
of
God
;
that
is
,
he
〈◊〉
sit
in
the
Church
,
as
in
his
Ep●…opal
●…ee
.
From
the
●…ope
of
the
whole
,
it
is
clear
,
That
the
formality
of
〈◊〉
,
d●…h
lie
in
the
Universal
Headship
.
And
for
the
time
of
the
revelation
thereof
,
the
Apostle
saith
,
It
must
be
after
the
removal
of
the
old
Empire
,
and
then
the
Man
of
Sin
shall
be
revealed
in
his
time
.
Now
this
time
can
be
no
other
,
but
in
the
decree
of
the
Universal
Headship
,
under
the
Emperor
P●…ocas
,
666
years
from
the
beginning
of
the
Roman
as
the
fourth
Metal-Kingdome
.
And
so
Iohn
in
the
Revelation
,
and
Paul
in
the
Thessalonians
,
do
agree
in
one
and
the
same
sense
;
and
both
Scriptures
do
facere
paria
.
Now
then
,
to
gather
up
all
into
one
sum
.
Seeing
the
truth
of
our
Interpretation
is
verified
in
all
the
particulars
of
the
Text
,
Rev.
13.
Seeing
also
it
is
confirmed
by
the
whole
sense
of
the
Chapter
,
Rev.
17.
Seeing
also
it
agreeth
with
all
the
Principles
and
Grounds
throughout
the
whole
Prophecy
.
And
last
of
all
,
seeing
it
doth
fully
con●…ent
with
the
scope
of
the
Apostle
in
the
Epistle
to
the
Th●…ssalonians
:
We
may
safely
conclude
,
That
we
have
given
a
right
Exposition
of
the
meaning
of
the
Spirit
;
and
have
truly
shewed
,
what
is
meant
by
the
Beast
,
his
Name
,
Image
,
Mark
,
and
the
Number
of
his
Name
.
Now
we
will
come
to
the
practical
part
,
to
the
use
of
the
Point
.
CHAP.
XII
.
The
Application
of
the
whole
:
〈◊〉
〈◊〉
is
made
first
,
of
those
things
t●…at
are
〈◊〉
〈◊〉
.
HEre
if
we
apply
our selves
to
the
Times
,
we
shall
finde
,
That
the
term
●…ntichristian
,
is
used
by
sundry
sorts
of
men
,
for
sundry
kindes
of
Intere●…
.
●…ome
do
use
it
aright
,
and
others
do
dangerousl●…
and
schismatically
traduce
,
by
the
misapplication
thereof
.
For
,
seeing
the
great
sin
of
the
world
hath
consisted
in
this
,
In
subjecting
themselves
to
an
Anti-Christian
Authority
,
and
to
the
Laws
ma●…e
by
that
Power
;
And
seeing
i●…
is
the
duty
of
all
true
Christians
,
to
separate
and
depart
from
such
an
Authority
,
as
being
so
diametrally
contrar●…
to
the
Crown
and
Dignity
of
Christ
their
Soveraign
Lord
:
In
this
point
,
it
is
not
to
be
doubted
,
but
the
Protestant
Churches
have
rightly
rejected
the
Beast
,
his
Name
,
Mark
,
Image
,
and
the
Number
of
his
Name
,
as
they
have
cast
away
the
Authority
of
the
Bishop
of
Rome
,
and
the
Laws
,
as
they
stand
by
that
Power
and
Headship
.
In
all
the
passages
of
the
●…atise
af●…regoing
,
we
have
largely
proved
,
That
the
Universal
Headship
of
the
Bishop
of
Rome
,
is
the
Name
direct●…
opposed
to
the
Name
,
P●…wer
and
Headship
of
the
Lam●…
▪
And
therefore
the
Protestant
Churches
,
as
formerly
,
so
now
,
●…ave
just
Reason
to
depart
from
the
Church
of
Rome
,
as
she
ha●…h
departed
from
Christ
.
Now
the
Friends
and
the
Followers
of
the
Separation
,
do
endeavor
in
these
times
,
to
go
in
t●…e
same
method
;
for
by
this
they
think
to
free
themselves
from
Schism
.
When
they
are
put
upon
it
to
give
a
Reason
,
Why
they
depart
from
the
Ministery
,
from
the
Ordinances
,
and
the
Publick
Worship
;
they
tell
us
,
The
Ministery
is
Antichristian
;
they
have
not
renounced
their
Calling
by
the
Bishops
.
In
a
word
,
they
call
all
that
Antichristian
,
which
hath
been
used
in
Antichristian
times
,
and
hath
a
conveyance
and
transmission
down
to
us
,
by
the
means
of
Antichristian
men
.
Which
Position
of
theirs
,
as
it
is
most
erroneous
and
false
;
so
it
doth
draw
many
dangerous
consequences
along
with
it
.
Therefore
to
prevent
such
cunning
Tricks
of
Legerdemain
,
we
will
lay
down
the
truth
distinctly
.
First
,
we
will
shew
the
things
that
are
directly
Antichristian
.
Secondly
the
things
that
are
Anti-Christian
by
Analogie
and
Reduction
.
Thirdly
,
the
things
that
are
Antichristian
by
the
Position
of
some
Circumstances
,
as
they
are
truly
Christian
by
the
Position
of
others
.
Fourthly
,
the
things
that
are
Antichristian
falsly
so
called
.
For
that
which
is
●…ruly
Antichristian
,
all
such
are
said
to
have
the
Mark
of
the
Beast
in
their
Forehead
,
and
Right-hand
.
For
the
Mark
,
in
the
Greek
it
is
said
,
He
caused
all
to
give
them
a
Mark
;
as
if
the
intent
of
the
Beast
were
by
this
,
that
they
should
give
testimony
that
they
are
his
.
They
are
also
said
to
receive
a
Mark
,
Chap.
14.
To
have
the
Mark
,
Chap.
16.
Now
then
we
are
sure
,
that
to
give
,
receive
,
or
have
the
Mark
of
the
Beast
,
is
no
other
,
but
that
Act
by
which
the
Consciences
of
men
are
obliged
to
the
Authority
of
the
Pope
and
his
Church
;
When
also
they
do
profess
,
That
by
their
Swords
,
Wits
,
Goods
,
Lives
,
and
by
all
that
they
have
,
they
will
maintain
the
Decrees
and
Laws
made
by
that
Authority
.
The
Mark
in
the
Forehead
,
is
the
publick
Profession
of
the
Universal
Headship
in
the
view
of
men
:
and
the
Mark
in
the
Right-hand
,
is
the
solemn
Resolution
and
Obligation
to
defend
and
maintain
the
Authority
of
the
Beast
,
against
all
that
do
oppose
it
.
And
truly
,
the
event
of
things
doth
notably
answer
the
prediction
.
For
we
see
by
plain
experience
,
That
the
Papists
(
such
is
their
zeal
to
the
Catholick
Cause
)
do
out-strip
us
by
many
degrees
.
The
Jesui●…es
are
never
idle
,
they
compass
Sea
and
Land
,
they
●…urn
themselves
into
all
forms
,
and
are
still
animating
of
Princes
and
People
against
the
Protestant
Cause
:
Yea
,
they
have
so
wrought
,
that
almost
no
man
among
them
seemeth
to
spare
either
Labour
,
Wealth
,
Counsel
,
or
Life
it self
,
to
uphold
the
Name
and
Universal
Headship
of
the
Bishop
of
Rome
.
God
grant
,
that
one
day
they
do
not
rise
up
in
Judgment
against
us
,
for
we
do
not
come
near
them
in
the
least
degree
,
in
promoting
the
Kingdom
of
Christ
,
or
in
setting
up
the
Gospel
as
the
Regent-Law
among
the
Nations
.
But
the
Papists
will
not
hear
that
they
are
enemies
,
or
that
they
go
against
the
Lord
and
his
Word
:
They
hold
,
That
the
Bishop
of
Rome
is
the
Vicar
of
Christ
;
and
that
he
hath
all
his
Authority
by
delegation
from
him
.
These
are
specious
shews
;
But
in
deed
and
in
truth
,
they
are
real
enemies
against
Christ
:
For
,
the
Scriptures
and
the
words
of
the
Gospel
,
they
can
do
nothing
,
but
meerly
as
the
Pope
and
the
Church
of
Rome
do
give
life
,
vigour
and
authority
to
them
,
and
as
they
do
interpret
them
,
which
always
they
do
to
their
own
advantage
.
There
is
no
truth
more
clearly
delivered
in
Scripture
,
then
the
Doctrine
of
Justification
by
Faith
in
Christ
;
and
yet
the
Pope
saith
on
the
contrary
,
That
there
is
a
Purgatory
after
this
life
;
and
that
the
souls
there
detained
,
are
freed
by
Masses
,
Indulgences
,
Pardons
,
and
such
like
means
.
God
and
his
Word
say
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
.
The
Pope
on
the
contrary
saith
,
Thou
shalt
worship
Saints
,
Images
,
Crosses
,
Reliques
,
and
the
like
.
God
and
Christ
have
commanded
all
men
,
to
search
the
Scriptures
,
and
to
try
the
Spirits
,
of
what
nature
they
be
:
Now
the
Pope
on
the
contrary
commandeth
,
that
men
should
forbear
the
doing
of
this
,
and
that
they
should
depend
upon
him
alone
.
God
and
Christ
say
,
Marriage
is
honourable
amongst
all
men
,
and
the
bed
undefiled
:
The
Pope
on
the
contrary
,
forbiddeth
Marriage
to
the
Ministry
.
By
these
,
and
sundry
such-like
instances
,
it
is
apparent
,
That
the
Name
and
Soveraignty
of
the
Beast
,
is
every
way
contrary
to
the
Name
and
Soveraignty
of
the
Lamb.
For
what
the
Lamb
doth
command
,
the
Beast
doth
countermand
for
the
most
part
.
From
hence
it
is
clear
then
(
say
the
Papists
what
they
will
)
when
they
leave
Christ
,
to
follow
the
Laws
of
the
Pope
,
in
sense
and
substance
they
make
him
their
Christ
,
their
Spiritual
King
,
Head
and
Governour
,
and
so
in
effect
are
no
true
Christians
.
Now
on
the
contrary
,
seeing
the
Lord
Christ
is
given
as
a
Leader
and
Commander
to
his
people
,
they
who
refuse
the
Laws
of
the
Pope
▪
to
yield
subjection
to
Christ
,
in
the
times
of
the
greatest
persecution
,
are
every
where
mentioned
in
the
Revelation
,
to
have
the
Name
of
the
Father
written
in
their
Forehead
,
Chap.
14.
ver.
15.
To
be
the
remnant
of
the
seed
of
the
woman
,
that
keep
the
Commandments
of
God
,
and
have
the
Testimony
of
Iesus
Christ
,
Chap.
12.
ver.
17.
The
Papists
then
in
receiving
the
Doctrines
and
Decrees
of
the
Bishop
of
Rome
,
under
that
formality
as
they
do
believe
him
Universal
Head
of
the
Church
,
are
positively
,
directly
and
immediately
Antichristian
.
This
Truth
being
laid
down
,
a
stream
of
excellent
Uses
do
naturally
flow
from
it
.
First
,
We
may
here
contemplate
and
behold
the
truth
and
infinite
Wisdome
of
God
,
speaking
in
the
Scriptures
.
It
is
now
above
1500
years
since
,
that
Iohn
wrote
the
Revelation
,
in
which
he
spake
of
the
Beast
,
his
Name
,
Mark
,
Image
,
and
the
Number
of
his
Name
.
Now
if
we
go
to
experience
,
What
have
all
ages
for
this
thousand
years
last
past
,
but
verified
and
fulfilled
the
truth
of
that
which
he
spake
of
long
before
?
He
that
shall
diligently
reade
the
present
Treatise
,
will
finde
it
to
be
true
as
we
have
said
.
Secondly
,
here
is
matter
for
our
prayers
and
tears
,
yea
for
our
bowels
to
yern
over
those
great
Countries
,
Kingdomes
and
Commonweals
,
which
do
as
yet
own
the
Universal
Headship
of
the
Bishop
of
Rome
.
They
do
continue
in
a
great
sin
against
the
Kingly
Office
of
Christ
;
their
profession
is
no
other
,
but
Apostacy
from
the
true
Head
of
the
Church
;
and
unless
they
repent
,
they
will
one
day
feel
the
great
Plagues
contained
in
the
words
of
the
Prophecy
.
Thirdly
,
here
is
cause
for
the
Protestant
Churches
to
be
thankful
to
the
Lord
:
For
did
they
rightly
understand
it
,
he
hath
delivered
them
from
a
bondage
and
slavery
,
which
far
surpasseth
the
bondage
of
Egypt
or
Babylon
.
For
in
the
present
case
,
if
men
under
this
Government
refuse
to
Worship
the
Beast
,
and
to
receive
his
Mark
;
the
penalty
is
,
that
they
shall
have
no
liberty
to
buy
nor
sell
;
they
shall
be
killed
with
the
Sword
;
they
shall
have
their
blood
spilt
;
they
shall
be
subjected
to
sundry
kindes
of
death
:
On
the
contrary
,
if
they
do
worship
the
Beast
,
and
receive
his
Mark
,
the
Lord
Christ
doth
threaten
on
the
other
side
,
that
they
shall
be
tormented
day
and
night
,
and
the
smoke
of
their
burning
shall
ascend
for
ever
and
ever
,
Rev.
Chap.
14.
ver.
7
,
8
,
9
,
10.
The
day
of
the
deliverance
of
the
Churches
from
Romish
Tyranny
,
was
a
day
of
deliverance
from
a
Tyranny
over
their
Souls
,
over
their
Consciences
,
over
their
Bodies
,
over
their
Estates
.
But
all
Treatises
are
full
of
Uses
of
this
kinde
.
We
will
proceed
●…o
that
which
is
Antichristian
by
Analogie
and
Reduction
;
for
this
is
more
immediate
to
our
purpose
.
CHAP.
XIII
.
Concerning
that
which
is
Antichristian
by
Analogie
and
〈◊〉
.
IN
the
progress
of
the
Discourse
,
we
have
shewed
,
That
the
formality
of
Antichristianism
,
is
in
the
Headship
of
the
Beast
.
By
this
Standard
of
the
Market
,
we
may
prove
all
other
things
that
do
more
remotely
symbolize
and
agree
with
the
Great
Anti-Christ
.
First
,
the
power
of
the
Magistrate
,
when
it
hath
no
bounds
or
limits
,
but
he
doth
all
by
his
Will
and
Prerogative
in
the
Church
of
God
,
doth
come
too
near
to
the
formality
of
Anti-Christianism
.
Antiochus
Epiphanes
,
in
the
Prophecy
of
Daniel
,
is
described
as
a
mighty
King
or
Potentate
in
the
Seleucian
Line
;
but
when
he
was
not
contented
with
his
Power
,
which
was
great
enough
,
but
would
exalt
himself
against
the
Prince
of
the
Host
,
and
tread
down
the
Sanctuary
,
and
do
all
things
after
his
own
will
;
in
this
he
was
a
figure
of
the
Antichrist
to
come
,
Dan.
8.
12.
But
that
we
may
speak
more
distinctly
in
a
matter
of
so
great
moment
,
we
do
desire
to
lay
down
this
necessary
caution
in
the
beginning
.
Let
us
then
distinguish
betwixt
the
Essence
,
and
the
Exercise
of
the
power
.
For
the
Essence
,
we
do
willingly
acknowledg
,
that
the
Lord
hath
ordained
Magistrates
to
be
over
the
people
,
for
his
own
glory
,
and
the
publick
good
;
and
that
Magistracy
is
the
Ordinance
of
God
,
Rom.
13.
v.
1
,
2
,
3.
And
though
he
hath
not
tied
any
Nation
or
People
,
so
strictly
and
precisely
,
to
this
or
that
particular
Form
of
Government
;
yet
his
pleasure
is
,
That
the
People
should
obey
the
Government
that
is
set
over
them
.
In
this
case
,
If
they
resist
the
Power
,
they
resist
the
Ordinance
of
God
,
and
draw
great
guilt
upon
their
Souls
for
their
resisting
.
If
we
look
to
the
Nation
and
People
of
the
Jews
,
they
did
meet
with
the
greatest
Changes
and
Alterations
of
State
;
yet
in
each
Alteration
the
will
of
the
Lord
was
,
that
they
should
obey
the
Civil
Authority
,
set
over
them
,
for
the
preservation
of
the
Publick
Peace
.
The
hardest
Change
that
they
ever
met
withal
,
was
the
translation
of
their
State
from
the
house
of
David
;
yet
they
were
to
pray
for
the
peace
of
the
King
of
Babylon
,
&
seek
the
good
of
the
City
,
whither
they
were
carried
Captive
.
All
this
plainly
sheweth
,
That
Magistracy
is
the
Ordinance
of
God
;
and
the
Lord
would
have
his
own
Command
to
be
observed
by
his
People
,
though
they
did
live
under
Heathen
Kings
.
Secondly
,
we
are
to
consider
the
Exercise
of
the
Power
.
And
here
,
First
,
is
the
lawful
execution
;
and
,
Secondly
,
the
exorbitancy
and
excess
of
the
Power
above
Law
.
For
the
lawful
use
of
the
Power
,
we
do
willingly
yield
,
That
the
Supreme
Magistrate
hath
not
onely
Authority
in
the
Common-wealth
,
but
he
hath
also
great
Power
,
in
and
about
the
affairs
of
the
Church
.
And
this
thing
we
have
often
incu●…cated
in
the
Body
of
the
Treatise
;
to
wit
,
That
the
Reign
of
Christ
doth
begin
upon
the
Earth
,
when
the
Kingdoms
,
States
and
Governments
of
this
World
,
become
Nursing
Fathers
to
the
Church
.
And
so
we
do
affirm
,
That
it
doth
appertain
to
the
Higher
Powers
,
to
take
order
,
that
Unity
and
Peace
be
preserved
in
the
Church
;
that
the
Truth
be
kept
pure
and
intire
;
that
horrid
Blasphemies
be
supprest
;
that
the
Ordinances
of
God
be
duly
setled
;
that
the
profane
,
the
ignorant
,
and
rude
body
of
the
People
(
who
of
themselves
would
never
call
upon
the
Name
of
the
Lord
)
be
brought
by
their
Power
and
Authority
to
the
publick
places
of
Worship
.
For
the
better
effecting
of
which
,
they
have
Power
to
call
Synods
,
to
be
present
at
them
,
and
to
provide
,
That
whatsoever
is
transacted
in
them
,
be
according
to
the
minde
of
God
.
In
this
sense
we
may
not
doubt
to
say
,
That
the
Chief
Magistrate
in
every
Common-wealth
,
is
the
Supreme
Head
in
Causes
Ecclesiastical
;
that
is
to
say
,
The
Supreme
Head
in
Causes
Ecclesiastical
that
do
of
right
appertain
to
him
,
and
do
fall
under
his
cognizance
by
the
Law-Divine
.
In
the
forementioned
cases
,
he
is
the
Delegate
and
Vice-gerent
of
Christ
upon
the
Earth
.
And
this
we
take
to
be
the
lawful
Exercise
of
the
Power
.
Thirdly
,
there
is
the
Hyperbole
or
Excess
of
the
Power
,
when
the
Magistrate
is
not
contented
with
his
own
limits
or
bounds
,
but
shall
further
endeavor
to
carry
all
by
Will
and
Prerogative
in
the
Church
of
Christ
.
This
is
that
which
comes
nearest
to
the
formality
of
Antichristianism
:
for
,
Antichrist
is
said
to
sit
in
the
Temple
of
God
,
shewing
himself
that
he
is
God
.
If
therefore
the
Supreme
Magistrate
shall
do
the
same
in
the
Church
of
Christ
;
if
he
shall
controll
and
do
all
things
after
his
own
Will
in
the
house
of
Christ
;
this
is
to
resemble
the
Great
Antichrist
,
and
to
do
the
same
in
effect
which
he
doth
.
But
for
this
we
have
a
clear
example
in
Steven
Gardiner
Bishop
of
Winchester
,
who
of
all
others
is
noted
by
Forraign
Divines
to
cry
up
such
an
excessive
Prerogative
of
the
Kings
of
England
in
Causes
Ecclesiastical
.
For
he
did
not
shun
to
maintain
,
That
it
was
at
the
pleasure
of
the
King
to
abrogate
Statutes
,
and
institute
new
Rites
in
the
worship
of
God
:
yea
,
he
further
said
,
That
it
was
lawful
for
the
King
to
forbid
the
people
the
use
of
the
Cup
in
the
Lords
Supper
,
and
the
use
of
Marriage
to
the
Ministers
.
And
the
●…round
of
all
this
was
,
Because
the
King
was
Supreme
Head
in
Causes
Ecclesiastical
.
Now
in
way
of
opposition
to
this
,
the
Forraign
Divines
have
risen
with
great
indignation
.
These
are
the
words
of
Dr.
Rivet
,
in
his
Explication
of
the
Decalogue
,
Edit.
2.
pag.
203.
Qui
enim
Papatus
doctrinam
adhuc
fovebat
,
ut
posteà
apparuit
,
novum
Papatum
in
personâ
Regis
erigebat
.
For
he
(
meaning
Steven
Gardiner
aforesaid
)
who
did
as
yet
nourish
the
Doctrine
of
the
Papacy
(
as
after
it
appeared
)
did
erect
a
new
Papacy
in
the
Person
of
the
King
.
And
Calvin
in
his
Commentary
upon
Amos
,
Chap.
7
▪
ver.
13.
speaking
of
them
who
did
ascribe
the
Title
of
Supreme
Head
in
Causes
Ecclesiastical
to
Hen.
8.
King
of
England
,
hath
these
words
;
Hoc
me
semper
gravitèr
vulneravit
,
quum
vocarent
ipsum
summum
Ecclesiae
Caput
sub
Christo.
This
hath
grievously
wounded
me
always
,
when
they
called
him
the
Supreme
Head
of
the
Church
under
Christ
.
He
did
take
this
for
no
other
,
then
an
incroachment
upon
the
Prerogative
of
Christ
.
And
he
might
well
do
so
,
if
we
look
to
the
Interpretation
of
Steven
Gardiner
aforementioned
,
with
whom
he
had
to
do
.
But
the
learned
man
doth
proceed
in
these
words
:
It
is
certain
,
if
Kings
do
their
duty
,
they
are
both
Patrons
of
Religion
,
and
Nursing
Fathers
of
the
Church
,
as
Isaiah
calls
them
,
Chap.
49.
ver.
23.
This
therefore
is
principally
required
of
Kings
,
That
they
use
the
Sword
wherewith
they
are
furnished
,
for
the
maintaining
of
Gods
Worship
.
But
in
the
mean
time
,
there
are
inconsiderate
men
,
who
make
them
too
Spiritual
;
and
this
fault
reigns
up
and
down
Germany
,
yea
spreads
too
much
in
these
Countries
.
And
now
we
perceive
what
fruit
springs
from
this
root
,
viz.
That
Princes
,
and
all
that
are
in
the
place
of
Government
,
think
themselves
to
be
so
Spiritual
,
that
there
is
no
other
Ecclesiastical
Government
.
And
this
Sacriledge
creeps
amongst
us
;
because
they
cannot
measure
their
Office
with
certain
and
lawful
bounds
,
but
are
of
opinion
,
they
cannot
reign
,
unless
they
abol●…sh
all
the
Authority
of
the
Church
,
and
become
the
Chief
Iudges
both
in
Doctrine
,
and
in
the
whole
Spiritual
Government
.
Therefore
there
ought
to
be
a
temper
kept
:
for
this
disease
hath
always
reigned
in
Princes
,
to
desire
to
bend
Religion
according
to
their
own
pleasure
and
lust
,
and
for
their
own
profits
in
the
mean
time
.
So
far
he
.
In
which
words
,
two
Points
are
observable
:
First
,
the
lawful
exercise
of
the
Power
of
the
Supreme
Magistrate
,
as
it
doth
keep
its
due
limits
in
Causes
Ecclesiastical
.
Secondly
,
the
redundancy
and
the
excess
of
the
Power
,
when
it
doth
tread
under
foot
the
Laws
of
the
Church
.
That
which
these
learned
men
did
speak
concerning
the
Supremacy
of
the
Kings
of
England
in
Causes
Ecclesiastical
,
and
the
danger
of
the
excess
of
the
Civil
Power
,
hath
been
too
truly
verified
by
some
in
our
days
;
not
onely
to
the
total
ruine
of
themselves
,
but
also
to
the
destruction
of
that
Soveraignty
it self
,
which
they
did
so
immeasurably
exalt
.
And
whereas
Calvin
in
the
place
aforementioned
hath
these
words
;
Et
hodie
quam
multi
sunt
in
Papatu
,
qui
regibus
accumulant
quicquid
possunt
juris
&
potestatis
.
And
at
this
day
(
saith
he
)
how
many
are
there
in
the
Papacy
,
that
heap
upon
Kings
whatsoever
Right
or
Power
they
can
possible
?
So
that
there
may
not
be
any
Dispute
of
Religion
,
but
this
Power
shall
be
in
one
King
,
to
Decree
according
to
his
own
pleasure
,
whatsoever
he
list
;
and
that
should
remain
fixed
without
Controversie
.
So
far
he
.
But
we
for
our
parts
may
not
onely
say
,
Quam
multi
in
Papatu
?
How
many
in
the
Papacy
?
but
how
many
in
the
Profession
of
the
Protestant
Religion
,
have
accumulated
this
great
Power
upon
Princes
,
that
they
might
do
what
they
list
in
the
Church
of
God
,
and
in
the
determination
of
matters
of
Faith
?
In
Daniel
and
the
Revelation
,
these
things
are
set
down
as
the
true
causes
of
the
destruction
of
Kingdomes
.
That
is
a
most
Divine
expression
of
Daniel
and
the
three
Children
,
Chap.
2.
ver.
20
,
21.
Wisdome
and
might
are
his
,
and
he
changeth
the
times
and
seasons
;
he
removeth
Kings
,
and
setteth
up
Kings
.
And
for
the
cause
of
these
Changes
,
it
is
more
particularly
expressed
Chap.
7.
v.
11.
I
beheld
then
,
because
of
the
voice
of
the
great
words
which
the
Horn
spake
;
I
beheld
even
till
the
Beast
was
slain
,
and
his
body
destroyed
,
and
given
to
the
burning
fire
.
All
solid
Interpreters
do
understand
some
State
or
Government
to
be
typed
by
the
Little
Horn.
Now
the
destruction
of
such
a
State
or
Government
,
doth
arise
immediately
from
hence
,
because
of
great
words
which
the
Horn
did
speak
against
the
most
High
.
Therefore
the
exorbitancy
of
the
Power
against
Religion
,
Christ
,
and
his
Saints
,
is
oftentimes
the
cause
of
the
eversion
of
States
and
Kingdomes
.
But
that
we
may
more
fully
understand
how
far
the
Power
may
go
,
and
whither
it
must
not
go
,
let
us
consider
the
examples
of
the
Kings
of
Iudah
.
And
here
it
is
clear
,
That
Asa
,
Iehosaphat
,
Hezekiah
,
Iosiah
,
did
great
things
about
the
affairs
of
the
Church
,
and
had
a
very
large
testimony
for
their
zeal
in
the
Worship
of
God
:
yet
I
am
sure
none
can
say
that
their
Power
was
so
transcendent
,
as
to
abrogate
any
thing
that
was
appointed
or
immediately
commanded
by
God
in
his
Word
.
For
when
Uzziah
the
King
would
offer
Incense
,
that
appertained
not
to
him
,
but
to
the
Sons
of
Aaron
,
he
was
imitten
with
leprosie
,
and
compelled
to
dwell
alone
,
as
one
that
should
have
no
commerce
nor
society
with
men
.
So
Belshazzar
the
King
,
when
he
made
a
Feast
to
a
thousand
of
his
Lords
,
we
reade
,
That
in
the
time
of
the
Feast
,
the
fingers
of
a
mans
hand
did
appear
,
and
write
upon
the
wall
the
destruction
of
the
King
and
the
Kingdome
.
And
the
cause
of
this
Judgement
is
expounded
by
Daniel
himself
,
in
these
words
,
Chap.
5.
ver.
25.
Thou
hast
lifted
up
thy self
against
the
Lord
of
Heaven
,
and
they
have
brought
the
vessels
of
his
House
before
thee
:
and
thou
and
thy
Lords
,
thy
Wives
and
thy
Concubines
,
have
drunk
wine
in
them
.
Belshazzar
and
Nebuchadnezzar
both
,
by
strong
convictions
and
demonstrations
,
were
brought
to
understand
,
That
the
God
of
Israel
was
the
onely
true
God
,
and
that
they
had
their
Dominion
from
him
.
Now
when
they
were
not
contented
with
this
which
the
Lord
had
given
them
,
but
would
insult
over
the
Giver
,
and
drink
wine
in
the
Bowls
of
the
Temple
,
which
they
had
taken
with
sacrilegious
hands
;
this
was
the
cause
of
the
ruine
of
the
King
and
Kingdome
at
last
.
There
is
a
remarkable
passage
of
Herodotus
in
his
second
Book
,
where
he
maketh
mention
of
a
Statue
that
was
set
up
to
Sennacherib
in
one
of
the
Temples
of
Egypt
,
with
this
Inscription
and
Title
upon
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Whosoever
looks
upon
me
,
let
him
learn
to
be
pious
.
This
Testimony
,
as
it
hath
the
greatest
probability
of
truth
;
so
doth
it
singularly
well
agree
with
the
Story
of
the
Scripture
.
We
reade
,
that
185000
were
slain
in
one
night
in
the
Camp
of
the
Assyrians
,
by
an
Angel
sent
from
Heaven
;
Sennacherib
himself
was
killed
by
his
own
two
sons
;
and
that
great
Empire
did
decline
and
lose
its
vigour
by
degrees
.
Now
if
we
look
into
the
cause
of
all
this
,
we
shall
finde
,
That
the
insolency
of
that
King
against
God
and
his
Church
,
was
that
which
broke
him
all
to
pieces
.
This
was
done
in
the
sight
of
all
Asia
,
that
the
world
might
know
that
the
insolency
of
the
greatest
Powers
of
the
Earth
against
God
,
will
prove
the
certain
cause
of
their
destruction
.
But
we
will
conclude
this
matter
with
that
Exhortation
of
the
Psalmist
,
for
so
he
speaketh
to
all
Princes
and
Potentates
who
do
intrench
upon
the
Prerogative
of
Christ
,
Be
wise
now
therefore
,
O
ye
Kings
,
and
be
instructed
,
ye
Iudges
of
the
Earth
:
serve
the
Lord
with
fear
,
and
rejoyce
with
trembling
:
Kiss
the
Son
,
lest
he
be
angry
,
and
ye
perish
from
the
way
,
Psa.
2.
ver.
10
,
11
,
12.
Now
why
doth
he
exhort
the
Kings
and
Judges
of
the
Earth
to
be
wise
,
rather
then
other
men
?
They
are
Gods
Vicegerents
,
and
there
is
none
greater
in
Power
then
they
;
and
through
the
greatness
of
their
place
,
none
are
more
apt
to
bend
Religion
according
to
their
own
pleasures
and
lusts
,
then
they
are
.
Because
this
is
more
immediately
against
the
Kingdome
of
Christ
,
and
cometh
nearest
to
Antichristian
pride
,
the
Psalmist
doth
advise
them
to
take
heed
what
they
do
,
to
serve
the
Lord
with
fear
,
and
to
rejoyce
with
trembling
:
If
not
,
he
tells
them
plainly
,
their
insolency
against
Christ
and
his
Church
,
will
be
a
certain
cause
of
their
destruction
.
This
is
made
manifest
from
the
beginning
of
the
Psalm
:
The
Kings
of
the
earth
set
themselves
,
and
the
Rulers
take
counsel
together
,
against
the
L●…rd
,
and
against
his
anointed
,
saying
,
Let
us
break
their
bonds
asunder
,
and
cast
away
their
cords
from
us
,
ver.
2.
Now
he
doth
direct
his
speech
to
such
as
these
,
and
tells
them
plainly
,
That
the
Lord
Christ
will
break
them
with
a
Rod
of
Iron
,
and
dash
them
in
pieces
like
a
Potters
vessel
.
The
scope
of
the
Text
,
is
chiefly
concerning
the
exorbitancy
and
exaltation
of
Earthly
Powers
against
Christ
.
And
these
,
we
say
,
do
more
nearly
and
immediately
symbolize
with
the
Great
Antichrist
.
Secondly
,
they
come
also
in
the
nearest
resemblance
to
Antichrist
,
and
to
that
which
is
truly
Antichristian
,
who
forsake
the
Scriptures
,
to
hang
meerly
upon
Dreams
and
Revelations
.
For
as
the
true
Believers
,
who
take
Christ
for
the
Head
of
the
Church
,
have
the
Word
of
the
Gospel
applied
to
their
hearts
,
and
sealed
to
their
Consciences
by
the
inward
working
of
the
Spirit
:
So
on
the
contrary
,
they
who
mis-believe
,
and
take
Antichrist
for
the
Head
of
the
Church
,
have
his
Superstitions
,
Laws
,
and
Decrees
,
rooted
and
grounded
in
them
,
by
Visions
,
Dreams
,
and
Apocryphal
Revelations
.
This
is
clear
from
the
scope
of
the
Scripture
.
And
here
is
the
es●…igies
and
lively
pourtraicture
of
Antichrists
Kingdome
.
But
before
I
come
to
the
point
,
it
is
necessary
that
I
should
premise
one
Caution
in
the
beginning
.
And
here
let
it
be
noted
,
That
I
do
not
speak
of
Revelations
absolutely
and
in
their
full
extent
,
but
of
Revelations
restrictively
,
and
in
a
sense
onely
.
If
we
take
Revelations
in
the
first
sense
,
I
do
easily
agree
,
That
not
onely
in
the
first
2000
years
from
Adam
to
Abraham
,
but
also
in
the
last
dispensation
,
since
the
coming
of
Christ
,
God
hath
wonderfully
revealed
himself
to
his
People
,
as
it
is
clear
by
the
Scriptures
,
and
by
the
Stories
of
the
Church
.
And
in
my
own
experience
I
can
avouch
it
to
be
true
,
as
I
have
had
occasion
to
converse
in
several
places
,
so
I
have
met
with
some
good
Christian●…
,
whom
it
hath
pleased
the
Lord
to
bring
home
,
by
an
admirable
way
of
Conversion
.
And
some
select
persons
also
I
know
,
whom
it
hath
pleased
the
Lord
to
chuse
out
for
himself
,
to
bear
witness
to
his
Truth
,
both
in
dark
and
troublesome
times
:
I
have
found
,
that
they
have
spoken
great
things
,
concerning
the
last
troubles
,
and
divers
events
thereof
,
which
experience
hath
confirmed
to
be
true
.
But
concerning
this
kinde
of
people
(
that
a
distinction
may
be
made
between
true
and
Apocryphal
Revelations
)
I
have
ever
noted
three
things
in
them
.
First
,
they
have
diligently
waited
upon
the
publick
Ordinances
of
God
,
and
have
broke
through
all
difficulties
;
through
perswasions
of
Friends
,
through
oppositions
of
Enemies
,
through
threatnings
of
Tyrannical
Courts
,
that
they
might
enjoy
the
means
of
their
Salvation
.
Secondly
,
I
have
observed
,
that
they
have
always
adhered
to
the
written
Word
,
and
have
spent
very
much
time
in
the
meditation
of
the
Promises
,
Commands
,
and
other
Passages
;
desiring
nothing
more
in
all
the
world
,
then
that
they
might
know
the
minde
of
God
,
that
they
might
save
their
own
,
&
the
Souls
of
other
people
.
Thirdly
,
I
have
observed
this
in
them
,
That
though
they
have
been
under
extraordinary
teachings
,
yet
they
have
had
great
darknesses
,
in
which
they
have
always
begged
of
the
Lord
,
that
he
would
not
leave
them
so
,
and
that
he
would
carry
them
on
further
.
Now
in
praying
,
waiting
,
and
using
the
means
,
they
have
first
or
last
had
assured
help
from
the
Lord
,
by
the
immediate
supply
of
his
Spirit
.
There
is
much
spoken
by
the
School-men
,
concerning
the
harmony
betwixt
the
Grace
of
God
and
Endeavor
of
Man
:
Suarez
hath
his
way
,
Alvarez
bath
his
;
Penottus
seemeth
to
draw
a
threed
betwixt
both
:
and
Cajetan
saith
,
In
hoc
ego
non
possum
quietare
intellectum
meum
:
In
this
I
cannot
satisfie
my
understanding
.
But
for
my
part
,
I
never
found
better
grounds
of
resolution
any-where
,
then
from
the
experiences
of
some
Christians
,
whom
it
hath
pleased
the
Lord
a
long
time
to
exercise
in
the
Schoole
of
Temptation
.
As
they
have
had
sundry
changes
of
trouble
and
fear
;
so
they
have
had
interchangable
supply
of
Spirit
,
and
of
auxiliary
Grace
,
to
direct
,
help
,
and
comfort
them
in
all
their
fears
.
There
hath
been
a
sweet
parallel
betwixt
Gods
grace
and
their
endeavor
;
as
they
did
work
under
the
grace
,
and
by
the
help
of
grace
,
received
.
By
their
experiences
,
I
do
finde
,
That
it
is
the
manner
of
God
in
dealing
with
a
Soul
,
to
break
it
all
to
pieces
,
and
then
wholly
to
make
it
up
,
by
the
continual
help
of
his
Spirit
.
Now
this
doth
not
any
way
drown
the
endeavor
of
man
,
but
doth
onely
put
him
upon
the
work
of
his
Salvation
with
fear
and
trembling
,
and
upon
an
humble
dependance
upon
the
Lord
,
for
the
supply
of
his
grace
.
This
I
have
found
from
the
experiences
of
such
as
have
lived
by
Faith
in
the
Promises
,
and
have
prayed
much
by
Faith
in
the
Promises
.
With
some
of
these
the
Lord
hath
dealt
by
peculiar
Revelations
.
But
these
are
particular
priviledges
,
which
he
doth
vouchsafe
to
certain
persons
extraordinarily
,
whom
he
doth
set
apart
for
special
services
,
either
to
himself
,
or
to
his
Church
.
I
do
acknowledge
,
That
some
Believers
in
this
last
dispensation
,
may
be
partakers
of
such
extraordinary
workings
of
the
Spirit
;
therefore
I
will
not
absolutely
and
peremptorily
conclude
against
all
Dreams
,
Visions
,
and
Revelations
in
these
last
Times
.
And
I
think
it
very
expedient
,
that
men
should
be
moderate
in
their
censure
.
But
yet
for
the
ordinary
course
of
Visions
and
Revelations
,
which
men
do
make
boast
of
in
these
days
,
it
is
very
much
to
be
suspected
,
that
they
do
proceed
from
no
good
Spirit
:
Especially
when
they
are
carried
so
high
,
as
to
live
above
Ordinances
,
and
to
slight
the
Scriptures
,
which
God
hath
appointed
as
the
way
and
means
to
Salvation
.
Nay
,
when
they
shall
go
further
,
and
maintain
things
apparently
contrary
to
Scripture
,
and
the
analogie
of
Faith
,
and
rest
wholly
upon
the
proof
of
extraordinary
Revelation
;
there
is
great
cause
why
we
should
have
this
way
in
deep
suspition
,
that
the
power
and
working
of
Satan
is
here
.
And
they
who
call
every
thing
Antichristian
in
the
Ministery
,
in
the
Ordinances
,
in
the
Worship
,
in
the
literal
expressions
of
Scripture
;
if
they
would
be
pleased
to
examine
themselves
,
and
lay
their
hands
upon
their
own
hearts
,
they
would
finde
,
That
by
their
slighting
of
the
Scripture
,
&
by
their
hanging
upon
extraordinary
Revelations
in
matters
contrary
to
Scripture
,
they
themselves
are
the
most
Antichristian
men
,
and
do
come
in
the
nearest
resemblance
to
the
Great
Antichrist
,
as
he
is
described
by
the
Apostle
,
in
the
Epistle
to
the
Thessalonians
,
and
by
Iohn
in
the
Book
of
the
Revelation
.
But
let
us
come
to
particulars
;
these
are
the
words
of
the
Apostle
,
Even
him
whose
coming
is
after
the
working
of
Satan
,
with
miracles
,
signs
,
and
lying
wonders
,
and
with
all
deceivableness
of
unrighteousness
in
them
that
perish
,
because
they
did
not
receive
the
truth
in
the
love
of
it
,
that
they
might
be
saved
,
Chap.
2.
ver.
9
,
10.
In
which
words
the
Apostle
doth
plainly
shew
,
and
foretell
,
That
not
onely
at
the
coming
of
Antichrist
,
but
also
in
all
the
time
of
his
Kingdome
,
the
Devil
shall
have
power
given
him
to
do
great
things
;
to
deceive
the
world
,
that
they
may
believe
the
lies
of
Antichrist
.
It
is
expresly
said
,
That
his
coming
is
after
the
power
of
Satan
:
for
as
God
did
work
by
the
Apostles
,
to
bring
men
to
Salvation
;
so
shall
the
Devil
put
forth
all
his
power
in
Antichrist
,
and
his
followers
,
to
seduce
the
world
to
destruction
.
Oecumenius
hath
a
very
proper
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Devil
shall
do
all
in
the
middest
of
him
,
or
by
him
as
the
mean
or
instrument
.
The
friends
and
followers
of
the
Church
of
Rome
do
strongly
plead
the
glory
of
Miracles
,
as
a
note
of
their
Church
:
and
so
they
do
truly
fulfil
the
Scripture
;
for
it
is
expresly
said
,
that
the
coming
of
Antichrist
is
with
all
power
,
and
signs
,
and
lying
wonders
,
and
that
he
doth
seduce
the
world
with
all
deceivableness
of
unrighteousness
.
And
we
see
by
experience
,
where
he
hath
wanted
the
Scripture
,
and
the
colour
of
Divine
Revelation
,
there
he
hath
usually
confirmed
his
Doctrines
by
lying
wonders
;
that
is
,
by
such
wonders
as
the
Lord
doth
permit
him
to
work
,
to
establish
lies
and
errors
in
the
Consciences
of
men
.
The
Stories
of
the
Church
are
full
of
examples
of
this
kinde
,
and
innumerable
instances
may
be
given
.
And
although
many
of
our
Writers
do
take
all
those
things
in
a
manner
for
lies
,
which
are
written
in
the
Legend
;
for
it
is
the
punishment
of
a
liar
,
that
he
shall
not
be
believed
when
he
speaks
true
:
yet
for
all
this
,
I
do
incline
to
their
opinion
,
who
do
distinguish
the
several
pieces
contained
in
that
Rhapsodie
.
Some
things
there
mentioned
were
meerly
invented
,
and
others
there
are
which
we
may
probably
judge
to
be
real
operations
of
Satan
to
deceive
the
world
.
The
words
of
the
Scripture
come
to
this
Emphasis
and
height
of
expression
;
For
this
cause
God
shall
give
men
strong
delusions
to
believe
lies
:
Therefore
the
Devil
must
have
very
great
power
in
the
times
of
Antichrist
,
to
deceive
the
world
,
how
else
should
the
Scriptures
be
fulfilled
?
But
passing
by
the
multitude
of
examples
that
might
be
given
,
for
their
sakes
who
in
these
times
do
slight
the
Scriptures
,
and
hang
upon
Revelations
,
we
will
come
to
a
pregnant
instance
in
the
Tenth
Century
.
This
for
the
most
part
is
called
by
Writers
The
dark
age
.
Bellarmine
and
Baronius
themselves
do
mourn
over
it
,
for
the
want
of
learning
.
But
for
my
part
,
I
do
believe
,
it
was
not
so
much
defective
in
these
things
,
as
it
did
abound
in
Revelations
,
Visions
,
Dreams
,
and
such-like
,
by
and
through
which
Satan
had
a
very
great
power
in
the
Consciences
of
people
.
In
that
Century
,
in
the
times
of
the
Saxon
Monarchs
,
in
the
year
977
,
well
near
700
years
ago
,
there
was
(
as
Speed
doth
relate
in
his
Chronicle
)
a
very
hot
contention
about
the
Marriage
of
Ministers
.
Dunstan
and
the
Monks
stood
strongly
on
the
one
part
,
that
Ministers
should
put
away
their
wives
;
and
the
Ministers
strongly
pleaded
on
the
other
side
,
that
Marriage
was
the
Ordinance
of
God
.
Concerning
this
matter
,
a
Councel
was
held
at
Winchester
,
where
after
long
dispute
,
and
much
against
the
Monks
,
it
was
greatly
suspected
that
side
had
gone
down
,
had
they
not
referred
themselves
to
the
Rood
or
Crucifix
placed
upon
the
w●…ll
of
the
Church
,
where
the
Councel
sate
.
To
this
great
Oracle
S.
Dunstan
desired
them
devoutly
to
pray
,
and
to
give
diligent
ear
for
an
answer
:
who
in
as
great
bounty
,
as
they
in
devotion
,
gave
them
this
advice
:
God
forbid
it
should
be
so
(
said
he
)
you
judged
well
once
,
and
to
change
that
again
,
is
not
good
.
This
,
saith
our
Historian
,
was
Authority
sufficient
to
suppress
the
Priests
,
who
now
with
their
wives
went
down
the
wind
.
And
indeed
(
saith
he
)
to
blame
they
were
,
to
suspect
this
their
Iudge
,
who
never
was
heard
to
give
wrong
sentence
before
.
Speed
.
Chron.
pag.
355.
Saving
the
great
worth
and
learning
of
the
Historian
,
I
believe
,
That
this
was
not
the
first
false
judgement
given
by
this
Judge
;
and
I
believe
it
will
not
be
the
last
,
as
afterwards
shall
be
declared
.
Spondanus
in
his
Epitome
of
the
Annals
of
Baronius
,
in
the
year
975
,
doth
differ
somewhat
from
this
relation
.
These
are
his
words
:
Quâ
de
re
cum
à
Sancto
Dunstano
Cantuariensi
Archiepiscopo
Synodus
Wintoniae
congregata
esset
,
deprecante
ipso
rege
ac
plerisque
Episcopis
,
ut
iidem
Clerici
restituerentur
,
mirandum
illud
contigit
ut
Imago
Cruc●…fixi
in
edito
Ecclesiae
affixa
,
audientibus
cunctis
dixerit
,
Non
fiet
,
non
fiet
;
judicastis
bene
mutaretis
non
bene
.
Quod
omnes
Clericos
eorumque
fautores
confusos
reddidit
&
lingues
.
It
appeareth
by
this
passage
,
That
King
Edward
surnamed
the
Martyr
,
and
many
Bishops
with
him
,
did
intercede
very
much
,
that
the
Ministers
might
have
their
wives
restored
unto
them
;
and
when
all
were
in
a
suspence
what
answer
should
be
made
,
this
wonder
happened
,
that
the
Crucifix
determined
the
contrary
:
and
so
the
Priests
were
confounded
,
and
made
speechless
.
After
these
things
were
done
,
the
Ministers
were
not
yet
satisfied
;
therefore
the
matter
was
brought
again
to
Councel
,
and
a
great
Assembly
congregated
at
Cleve
in
Wilishire
,
whither
repaired
the
Prelates
,
and
most
of
the
Estates
of
the
Land
,
besides
Gentlemen
,
and
of
the
Commons
an
innumerable
sort
.
This
Synod
being
set
,
and
the
Controversie
propounded
,
a
hot
and
a
sharp
Disputation
insued
,
and
was
maintained
for
a
while
with
many
bitter
invectives
.
But
whether
through
the
weakness
of
the
foundation
,
or
the
overpress
of
weight
,
or
both
;
the
Joysts
of
the
upper-Loft
,
wherein
the
Councel
was
held
,
suddenly
brake
,
and
down
fell
the
floor
,
with
all
the
people
thereon
;
whereof
many
were
hurt
,
and
some
slain
out-right
.
Onely
Archbishop
Dunstan
,
then
President
and
Mouth
for
the
Monks
,
remained
unhurt
:
For
the
Post
whereon
his
Chair
was
set
,
stood
(
and
not
without
miracle
)
wholly
untouched
.
And
hereupon
the
Historian
concludeth
in
these
words
:
Thus
by
this
fall
,
fell
the
Cause
of
the
Secular
Priests
,
and
the
Peoples
affections
were
drawn
to
the
Monks
:
and
the
liberty
of
the
Ministers
to
accompany
their
wives
,
was
now
taken
away
.
Spondanus
saith
,
that
this
Councel
was
held
at
Calne
;
but
there
is
no
great
difference
:
Calne
the
Market-town
,
and
Cleve
a
small
Village
are
so
near
together
.
In
that
Councel
,
saith
he
,
Mirandum
illud
accidit
cunctis
adversariis
vel
extinctis
vel
contritis
,
solus
Dunstanus
qui
Synodo
praesidebat
illaesus
evaserit
:
That
is
,
All
of
the
adverse
party
who
were
for
the
Marriage
of
Ministers
,
being
either
killed
out-right
,
or
sorely
brused
;
onely
Dunstan
,
the
President
of
the
Synod
,
remained
without
hurt
.
This
is
a
true
relation
of
the
fact
,
and
most
Historians
do
agree
.
Now
let
us
come
to
inquire
,
by
what
power
and
by
what
efficacy
these
things
were
done
.
And
for
my
part
,
I
think
it
was
very
just
with
God
,
to
forsake
the
Christian
world
,
and
to
deliver
them
u●…to
strong
delusions
to
believe
lies
,
because
they
had
forsaken
his
truth
;
and
because
the
Ministers
were
so
base
,
as
to
suffer
their
Cause
to
be
tryed
by
the
Rood
or
Crucifix
,
it
was
very
just
that
they
should
further
be
deluded
by
the
power
of
Satan
.
What
shall
we
think
of
the
Oracles
among
the
Heathen
;
of
the
answer
of
the
Gentile
gods
;
of
the
power
which
the
Devil
hath
in
those
Countries
that
lye
wholly
under
gross
Idolatries
?
There
is
no
doubt
to
be
made
,
but
that
Satan
had
great
power
to
deceive
the
world
by
wonders
.
See
August
.
in
his
Book
Of
the
City
of
God
,
Lib.
10.
Cap.
16.
The
Scripture
also
is
very
plain
to
the
same
purpose
▪
If
there
arise
among
you
a
Prophet
,
or
a
Dreamer
of
Dreams
,
and
giveth
thee
a
sign
or
a
wonder
;
and
the
sign
or
the
wonder
cometh
to
pass
,
whereof
he
spake
unto
thee
,
saying
,
Let
us
go
after
other
gods
,
which
thou
hast
not
known
,
and
let
us
serve
them
:
Thou
shalt
not
hearken
to
the
words
of
that
Prophet
,
or
Dreamer
of
Dreams
;
for
the
Lord
your
God
proveth
you
,
to
know
whether
you
will
love
the
Lord
your
God
with
all
your
heart
,
and
with
all
your
soul
,
Deut.
13.
ver.
1
,
2
,
3.
In
which
words
it
is
plain
,
That
the
Truth
may
be
set
up
in
the
Church
of
God
,
according
to
the
written
Word
;
and
yet
for
the
tryal
of
the
sincerity
of
men
,
God
may
suffer
seducers
to
arise
to
do
great
things
.
We
have
a
large
experience
of
this
in
all
the
times
of
the
Beasts
Kingdome
:
For
when
our
Saviour
saith
,
There
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signs
and
wonders
;
insomuch
that
if
it
were
possible
,
they
shall
deceive
the
very
elect
,
Mat.
24.
24.
these
things
are
specially
spoken
of
the
times
of
the
Kingdome
of
Anti-Christ
,
when
the
Devil
by
the
permission
of
God
,
had
great
power
given
to
him
to
deceive
the
world
by
wonders
and
signs
,
and
great
variety
of
Revelations
.
From
hence
I
am
induced
to
believe
,
That
the
answer
given
by
the
Crucifix
at
Winchester
was
reall
,
and
it
was
done
by
more
then
an
ordinary
power
.
Let
us
consider
the
meaning
of
that
place
in
the
Prophecy
of
Zachary
:
Ask
ye
of
the
Lord
rain
in
the
time
of
the
latter
rain
;
so
the
Lord
shall
make
bright
clouds
,
and
give
showers
of
rain
,
to
every
one
grass
in
the
field
:
For
the
Idols
have
spoken
vanity
,
and
the
Diviners
have
seen
a
lie
,
and
have
told
false
dreams
,
Chap.
10.
ver.
1
,
2.
Here
I
demand
,
How
could
the
Idols
speak
vanity
?
The
word
in
the
Original
is
Teraphim
,
Idols
made
after
the
similitude
of
a
Man
.
With
these
Idolaters
did
usually
consult
in
matters
of
great
difficulty
:
And
Mr.
Pemble
upon
the
place
,
saith
,
It
is
very
probable
,
th●…t
the
Devil
used
the
like
feats
to
cozen
the
Iews
,
as
he
did
to
the
Greeks
and
other
simple
Gentiles
.
And
we
may
say
the
same
touching
the
answer
of
the
Rood
:
God
in
his
just
judgement
might
suffer
apostatizing
Christians
to
be
deceived
by
the
immediate
delusions
of
Satan
,
because
they
did
not
receive
the
truth
in
the
love
of
it
,
that
they
might
be
saved
.
But
of
all
others
,
that
place
of
the
Apostle
is
most
proper
to
the
purpose
,
The
Spirit
speaketh
expresly
,
that
in
the
latter
times
some
shall
depart
from
the
faith
,
giving
heed
to
seducing
spirits
,
and
doctrines
of
Devils
,
speaking
lies
in
hypocrisie
,
having
their
Consciences
seared
with
a
hot
iron
;
forbidding
to
marry
,
and
commanding
to
abstain
from
meats
,
which
God
hath
created
to
be
received
with
thanksgiving
,
1
Tim.
4.
1
,
2
,
3.
Seeing
the
Apostle
doth
here
so
plainly
speak
of
the
Apostacy
of
the
latter
times
,
and
of
the
Prohibition
of
Marriage
,
Meats
,
and
other
lawful
things
;
all
do
agree
in
it
,
That
he
pointeth
to
the
times
of
Antichrists
Kingdome
.
Onely
the
great
Question
lieth
here
,
Why
the
Prohibition
of
Marriage
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
Doctrine
of
Devils
.
Mr.
Mede
in
his
learned
Treatise
concerning
the
Apostacy
of
the
later
times
,
thinketh
that
this
is
Genitivus
materiae
,
a
Genitive
case
of
the
matter
;
because
Daemons
and
the
Souls
departed
,
are
so
much
worshipped
in
the
Papal
Kingdome
.
Though
it
is
true
in
the
general
,
That
Daemon-worship
(
as
he
saith
)
is
used
in
that
Kingdome
;
yet
it
is
not
the
meaning
of
this
Text
:
For
here
is
plainly
Genitivus
efficientis
,
a
Genitive
case
of
the
efficient
cause
;
for
the
Doctrine
of
the
Prohibition
of
Marriage
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A
Doctrine
of
Devils
,
because
it
was
brought
into
the
Church
by
the
suggestions
of
those
impure
Spirits
,
to
cast
miserable
mortals
upon
all
occasions
of
sin
.
If
therefore
we
do
determine
the
case
,
that
the
Devil
in
the
Rood
did
utter
this
voice
touching
the
Marriage
of
Ministers
,
God
forbid
it
should
be
so
;
it
doth
singularly
agree
with
the
words
of
the
Apostle
,
when
he
speaketh
of
the
Prohibition
of
Marriage
in
Antichristian
times
,
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
A
Doctrine
of
Devils
.
For
to
say
truly
,
The
Prohibition
of
Marriage
,
as
it
did
continue
for
many
hundred
years
together
,
so
it
had
its
immediate
original
from
the
delusion
of
Satan
.
Now
for
the
fall
of
the
house
at
Cleve
or
Calne
,
we
may
probably
believe
▪
That
God
might
suffer
the
Devil
to
do
great
wonders
(
for
so
Spondanus
calls
it
,
mirandum
)
to
deceive
the
world
:
What
else
should
be
the
meaning
of
that
place
,
Rev.
20
?
He
layed
hold
on
the
Dragon
that
old
Serpent
,
which
is
the
Devil
and
Satan
,
and
bound
him
a
thousand
years
,
and
cast
him
into
the
Bottomless
Pit
,
and
shut
him
up
,
and
set
a
seal
upon
him
,
that
he
should
deceive
the
Nations
no
more
,
ver.
2
,
3.
By
this
he
doth
tacitely
imply
,
That
the
whole
time
of
the
Beasts
Kingdome
,
was
a
time
of
the
loosing
of
Satan
,
in
which
God
was
preased
to
give
him
leave
to
do
great
wonders
to
deceive
the
world
;
and
therefore
in
the
two
last
Verses
of
the
former
Chapter
,
these
words
are
expressed
:
And
the
Beast
was
taken
,
and
with
him
the
false
Prophet
,
that
wrought
Miracles
before
him
,
with
which
he
deceived
them
who
had
received
the
Mark
of
the
Beast
,
and
them
that
worshipped
his
Image
:
These
both
were
cast
alive
into
a
Lake
of
fire
burning
with
brimstone
,
ver.
20.
When
this
was
done
,
an
Angel
came
down
from
Heaven
with
a
great
Chain
in
his
hand
,
and
bound
the
Dragon
,
the
old
Serpent
,
that
he
should
deceive
the
Nations
no
more
.
All
this
plainly
declareth
,
That
in
Antichristian
times
,
the
Devil
had
freedome
to
do
great
wonders
to
deceive
the
Nations
.
If
therefore
at
the
fall
of
the
house
,
they
who
stood
against
the
Marriage
of
Ministers
were
marvellously
delivered
,
and
those
that
stood
for
it
were
slain
out-right
,
or
sorely
bruised
,
we
must
not
wonder
at
these
things
:
The
Devil
can
do
great
things
to
deceive
them
who
forsake
the
Scriptures
,
and
the
known
Will
of
God
,
to
hang
upon
Visions
,
Dreams
and
Revelations
.
There
was
a
time
when
the
Devil
could
not
touch
a
hair
of
Iobs
head
:
Thou
hast
made
an
hedge
about
him
,
and
his
substance
is
increased
in
the
Land
:
yet
we
see
when
God
did
give
leave
,
the
Devil
could
cause
fire
to
come
down
from
heaven
to
devour
his
sheep
;
he
could
blow
down
the
house
upon
his
Children
by
a
violent
wind
;
he
could
do
any
thing
when
he
was
let
loose
And
so
truly
the
times
of
Antichrist
were
the
times
of
the
loosing
of
Satan
:
God
did
permit
him
to
do
great
things
to
deceive
that
kinde
of
people
,
who
had
forsaken
the
plain
way
to
Salvation
written
in
the
Word
,
to
look
after
dispensations
of
a
higher
light
,
by
Visions
,
Dreams
and
Revelations
.
Now
then
,
to
make
Application
of
all
these
things
to
our
times
;
my
speech
and
exhortation
is
to
them
who
amongst
us
have
departed
from
Ordinances
,
and
from
Scriptures
,
and
are
now
for
extraordinary
Revelations
:
my
earnest
desire
is
to
them
,
That
they
would
lay
these
things
to
heart
.
If
they
go
on
,
if
they
build
upon
such
uncertain
grounds
,
let
them
seriously
consider
,
whether
they
may
not
be
deluded
by
the
power
of
Satan
;
and
whether
God
in
his
just
Judgment
may
not
deliver
them
over
to
believe
lies
.
I
will
not
make
mention
of
that
Sect
which
goeth
under
the
Name
of
the
Quakers
;
what
they
are
,
and
who
they
are
,
God
knows
:
I
do
desire
to
contain
my self
in
such
things
as
I
have
some
experience
of
.
There
have
been
some
friends
of
my
familiarity
heretofore
,
whom
I
did
conceive
to
be
people
of
good
hope
;
these
,
as
I
have
observed
,
have
departed
first
from
the
Ministery
,
and
then
have
come
to
slight
the
Written
Word
;
and
then
last
of
all
,
to
hang
upon
Revelations
,
and
extraordinary
Enthusiasms
of
the
Spirit
.
I
have
seen
a
Book
scattered
abroad
by
these
men
,
it
beareth
the
Title
of
Gerard
Winstanley
his
new
Law
of
Righteousness
.
The
argument
of
the
Treatise
,
is
,
That
the
Propriety
of
Goods
is
the
Curse
laid
upon
the
Creature
;
That
all
things
should
lie
in
common
;
and
that
the
whole
earth
should
be
brought
to
a
Publick
Treasury
.
For
probation
of
this
,
as
he
doth
make
some
mention
of
the
practise
of
the
Apostles
in
the
Primitive
times
,
and
that
which
shall
be
in
the
future
glorious
estate
of
the
Church
:
so
for
the
more
special
confirmation
of
this
,
he
doth
depend
upon
an
extraordinary
Revelation
,
as
it
is
expressed
,
pag.
57.
In
the
beginning
of
the
Treatise
,
he
doth
distinguish
three
Ministrations
;
the
Ministration
of
Moses
,
of
Christ
,
and
of
the
Spirit
:
And
,
saith
he
,
as
the
worshippers
in
Moses
Ministration
envied
those
that
worshipped
the
Son
of
Man
:
So
those
who
now
worship
Christ
at
a
distance
in
their
several
Congregations
and
Forms
,
and
are
most
zealous
,
these
are
the
bitterest
enemies
to
the
Ministration
of
Christ
in
the
Spirit
,
pag.
14.
But
further
,
when
he
comes
to
expound
himself
concerning
the
Ministration
of
the
Spirit
,
he
slights
all
outward
Forms
,
and
doth
look
onely
to
inward
Teachings
.
Now
I
will
speak
a
word
or
two
to
the
followers
of
this
way
:
I
will
not
say
in
positive
terms
,
that
they
are
led
by
the
delusions
of
Satan
;
neither
will
I
judge
of
their
final
estate
;
they
stand
or
fall
to
their
own
Master
:
yet
nevertheless
,
I
may
be
so
bold
(
seeing
they
have
so
often
in
their
mouths
the
Whore
of
Babylon
,
and
,
Come
out
of
Babylon
my
people
;
and
that
every
thing
is
Antichristian
,
not
onely
in
M●…nistery
,
Magistracy
,
but
also
in
the
propriety
of
goods
)
to
desire
them
to
look
home
to
their
own
hearts
,
whether
they
are
not
most
Antichristian
themselves
,
or
whether
that
Spirit
which
did
so
strongly
deceive
the
Antichristian
world
,
doth
not
deceive
them
also
,
when
they
do
believe
and
profess
such
things
as
are
directly
and
diametrally
contrary
to
Scripture
.
For
these
men
,
though
I
do
desire
to
speak
moderately
of
them
;
yet
in
some
particulars
they
are
delivered
over
to
deep
delusions
,
when
they
go
so
palpably
against
the
written
Word
,
and
pretend
extraordinary
Revelation
.
It
were
good
in
this
case
,
that
they
would
judge
themselves
,
that
they
do
not
prove
in
the
event
the
greatest
promoters
of
the
Kingdome
of
the
Beast
.
I
am
perswaded
,
that
Gregory
the
Great
was
in
the
main
a
godly
and
zealous
man
;
yet
it
appeareth
by
his
Dialogues
,
that
he
did
run
into
foul
errors
,
into
Idolatry
,
into
wil-worship
,
and
the
like
,
when
he
left
the
Scriptures
to
follow
Revelations
.
This
is
the
only
word
which
I
do
desire
to
speak
to
them
.
Secondly
,
here
is
also
a
word
of
Admonition
,
for
all
those
who
endevour
in
these
times
to
extinguish
Book-learning
.
For
though
it
is
a
most
certain
truth
,
and
much
to
be
lamented
,
that
men
have
looked
too
much
to
Scholarship
,
and
have
made
an
Idol
of
it
;
for
they
have
not
regarded
the
inward
teachings
of
the
Spirit
in
the
heart
,
nor
the
Spiritual
understanding
of
the
Mystery
of
Salvation
,
which
are
the
principal
qualifications
to
prepare
and
fit
men
for
the
Ministery
.
These
things
,
I
confess
,
have
been
too
much
slighted
,
and
the
slighting
and
neglect
of
them
hath
been
a
great
cause
of
hurt
to
the
Church
of
God
,
and
damage
to
the
Souls
of
men
.
This
shall
never
be
denied
by
me
.
For
how
may
we
probably
conceive
,
that
a
Minister
will
come
home
with
the
Demonstration
and
Evidence
of
the
Spirit
(
so
powerfully
at
least
)
to
the
Conscience
of
the
Hearer
,
when
he
himself
is
altogether
a
stranger
to
these
inward
workings
?
How
can
he
so
effectually
bring
home
the
lost
Sons
of
men
to
Christ
,
when
he
himself
never
had
a
true
feeling
of
his
lost
condition
?
They
must
needs
then
run
into
a
great
extream
,
who
dote
so
much
upon
Secular
Learning
,
and
do
neglect
the
chiefest
thing
.
But
yet
on
the
other
side
,
they
go
as
far
out
of
the
way
,
who
would
have
this
kinde
of
learning
to
be
extinguished
in
the
Church
of
God
.
This
I
much
fear
may
be
one
mean
to
throw
the
world
back
again
upon
Visions
,
Dreams
,
and
Revelations
,
to
set
up
the
Kingdome
of
Antichrist
once
more
.
Now
whereas
it
is
alledged
,
That
there
were
excellent
Preachers
in
the
Apostles
times
,
when
there
were
no
Universities
,
nor
was
there
any
Humane
Learning
acquired
by
study
.
Though
this
should
be
granted
,
those
extraordinary
Revelations
are
now
ceased
.
Therefore
we
must
be
contented
,
to
go
in
the
ordinary
way
,
and
not
to
look
for
those
extraordinary
distributions
,
which
were
in
the
first
times
.
They
who
are
for
the
dissolving
of
Universities
,
and
for
the
total
cashiering
of
Humane
Learning
,
let
them
stay
untill
there
be
a
renovation
and
a
return
of
these
extraordinary
gifts
unto
the
Churches
.
Some
are
of
opinion
,
that
such
times
shall
come
:
if
that
be
true
,
let
them
be
patient
till
they
do
come
.
However
,
as
the
case
doth
stand
for
the
present
,
I
believe
they
who
take
away
Humane
Learning
,
do
what
in
them
lies
to
reduce
the
Antichristian
times
.
All
do
agree
,
that
in
these
times
the
Church
was
in
an
eclipse
or
great
darkness
.
Now
let
us
inquire
after
the
time
of
the
emersion
,
how
the
Church
came
out
;
and
the
time
of
the
immersion
,
how
she
was
brought
into
this
darkness
?
For
the
time
of
the
emersion
,
most
do
pitch
upon
it
,
that
she
waded
out
of
obscurity
at
the
time
of
Luther
,
when
the
eternal
Gospel
began
to
be
preached
to
every
Kindred
,
Tongue
,
and
Nation
.
Yet
if
we
seriously
consider
the
times
,
we
shall
finde
,
That
the
light
began
to
break
out
,
and
the
day
began
to
dawn
,
at
the
taking
of
Constantinople
,
in
the
year
1453.
For
the
Greek
Empire
being
destroyed
,
and
that
Eye
of
the
Christian
world
being
put
out
,
it
pleased
the
Lord
by
this
means
to
cast
many
learned
Grecians
into
this
Western
World
.
This
gave
occasion
to
the
reviving
of
the
Languages
;
and
the
reviving
of
the
Languages
brought
in
the
study
of
the
Scriptures
,
and
other
ancient
Authors
;
and
things
began
to
be
cast
into
another
mould
.
By
this
means
the
more
learned
sort
were
brought
off
from
the
Doctrine
of
the
School-men
,
and
the
more
zealous
ones
from
Visions
,
Dreams
,
and
Revelations
;
and
so
the
world
was
prepared
to
receive
another
kinde
of
light
.
Not
to
mention
the
troubles
which
Reuchlin
,
Pagnin
,
and
Arias
Montanus
did
meet
withall
,
it
is
manifest
by
the
Epistles
of
Erasmus
,
how
much
the
Monks
and
Friars
were
inraged
at
him
:
He
tells
us
how
in
England
,
France
,
Spain
,
Italy
,
and
every-where
in
a
manner
,
they
did
both
publickly
and
privately
inveigh
against
him
.
And
it
went
for
a
received
Maxime
among
many
,
That
Erasmus
did
more
hurt
then
Luther
.
How
could
that
be
?
He
revived
the
Tongues
,
he
was
an
instrument
to
bring
men
to
the
study
of
the
Scriptures
,
and
ancient
Authors
:
and
by
those
amoeniores
literae
(
which
he
so
often
speaks
of
)
he
did
bring
the
world
from
Monkish
darkness
,
and
foolish
Revelations
.
Campanella
therefore
calls
the
War
betwixt
the
Protestants
and
the
Papists
,
Grammaticale
Bellum
,
a
Grammarian
War
;
because
by
the
study
of
the
Languages
,
by
the
Greek
and
the
Hebrew
Tongues
,
the
Reformation
of
the
Church
was
introduced
.
And
it
is
the
sentence
of
Melancthon
,
Non
aliam
ad
veterem
barbariem
reducendam
magis
compendiariam
esse
viam
,
quam
si
studia
linguarum
interirent
.
There
is
no
more
compendious
way
to
reduce
the
ancient
barbarism
,
then
if
the
studies
of
Languages
should
peresh
,
Orat.
tom.
4.
pag.
465.
As
light
then
as
men
make
of
Humane
Learning
in
these
times
,
it
was
one
chief
mean
,
under
God
,
to
bring
the
world
out
of
Antichristian
darkness
.
And
it
is
the
judgement
of
so
id
men
,
that
if
it
should
be
totally
abolished
,
it
would
occasion
the
return
of
that
darkness
once
again
.
Now
let
us
come
to
consider
the
Stories
and
the
time
of
the
immersion
,
how
the
Church
came
first
under
this
darkness
.
It
is
clear
from
the
process
of
the
aforementioned
Discourse
,
that
about
the
time
of
the
Emperor
Phocas
,
the
Universal
Headship
of
the
Bishop
of
Rome
was
publickly
proclaimed
,
the
Scriptures
began
to
be
slighted
;
and
the
Traditions
of
the
Church
immoderately
extol'd
.
Now
here
is
a
great
demand
,
How
is
it
possible
that
the
Church
could
apostatize
and
degenerate
so
far
in
one
or
two
Centuries
,
seeing
in
the
age
of
the
Christian
Caesars
,
when
Chrysostome
,
Hierom
,
Augustine
,
and
others
lived
,
there
was
so
much
light
?
The
answer
is
clear
,
The
Goths
,
Hunnes
and
Vandals
,
and
other
barbarous
Nations
,
came
out
of
the
North
,
overturned
Churches
,
burned
Libraries
,
overthrew
Schools
of
Learning
;
and
by
this
means
the
world
was
organized
and
fashioned
to
receive
the
Kingdome
of
Antichrist
,
and
all
that
whole
body
of
false
Doctrine
,
that
should
be
set
up
in
the
Consciences
of
ignorant
people
,
by
Visions
,
Dreams
and
Revelations
.
From
all
which
I
do
conclude
,
If
there
should
be
a
total
abrogation
of
Book-learning
,
it
would
be
a
compendious
way
&
means
to
bring
the
Church
into
its
former
darkness
:
For
as
experience
sheweth
,
That
the
taking
away
of
that
Learning
,
was
one
chief
me●…n
to
introduce
Antichristian
darkness
:
So
the
restoring
and
renewing
of
it
again
,
was
one
principal
mean
of
the
recovery
of
the
former
light
.
Thirdly
,
they
do
symbolize
and
come
in
the
nearest
similitude
to
the
true
formality
of
Antichristianism
,
who
do
build
their
Corsciences
upon
men
,
and
do
make
men
the
Lords
of
their
Faith
.
In
this
sense
we
are
to
take
the
words
of
our
Saviour
,
when
he
saith
,
Mat.
23.
9.
Call
no
man
your
Father
upon
the
earth
;
for
one
is
your
Father
,
which
is
in
heaven
:
Neither
be
ye
called
Masters
;
for
one
is
your
Master
,
even
Christ
.
Some
are
so
void
of
understanding
,
as
to
take
these
words
according
to
the
letter
;
as
though
the
practise
of
Christianity
should
extinguish
civil
relations
and
distinctions
betwixt
man
and
man
.
But
these
are
idle
conceits
,
we
are
to
look
to
the
scope
of
our
Saviours
meaning
:
The
Jews
in
his
time
were
divided
into
divers
Factions
,
into
the
Sects
of
the
Pharisees
,
Sadduces
,
Herodians
,
Gaulonites
,
and
the
like
.
Now
it
was
the
ambition
of
those
times
,
for
every
man
to
have
his
Rabbi
,
and
each
Rabbi
to
have
his
Scholars
depend
upon
him
,
as
the
Lord
of
their
Faith
.
In
this
sense
our
Saviour
speaks
,
that
they
should
call
no
man
Rabbi
,
Rabbi
;
and
gives
this
reason
,
One
is
your
Master
,
even
Christ
,
and
all
ye
are
Brethren
.
In
these
words
he
doth
especially
point
at
the
formality
of
Antichristianism
,
that
should
be
in
the
Popes
Kingdome
.
For
though
there
is
much
ado
made
betwixt
the
Criticks
in
the
Greek
,
Hebrew
,
and
Syriack
Tongues
,
about
the
true
Origination
of
the
word
Papa
;
yet
I
finde
,
That
all
do
agree
in
the
signification
,
that
it
is
as
much
in
sense
as
Spiritual
Father
.
Now
then
,
if
we
look
to
the
practise
of
the
Romish
Church
,
we
shall
finde
it
apparent
,
That
the
Body
of
the
People
do
depend
upon
their
Teachers
,
as
their
Spiritual
Fathers
;
and
all
the
Spiritual
Fathers
of
the
lower
degree
,
do
depend
upon
the
Bishop
of
Rome
as
the
Father
of
all
.
And
herein
that
Hierarchy
doth
directly
oppose
the
true
Church
of
Christ
,
as
it
is
described
,
Eph.
4.
ver.
4.
5
,
6.
There
is
one
Body
,
and
one
Spirit
,
even
as
you
are
called
into
one
hope
of
your
calling
:
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
.
The
Apostle
further
speaketh
,
how
the
Mystery
of
Iniquity
did
begin
to
work
in
the
Church
of
Corinth
:
Every
one
of
you
saith
,
I
am
of
Paul
,
and
I
of
Apollo
,
and
I
of
Cephas
,
and
I
of
Christ
:
Is
Christ
divided
?
was
Paul
crucified
for
you
?
or
were
ye
baptized
in
the
Name
of
Paul
?
1
Cor.
1.
12
,
13.
It
appears
by
this
,
That
the
Unity
of
that
Church
was
broken
by
many
divisions
;
several
Believers
had
their
several
Rabbies
,
on
whom
they
did
depend
:
and
though
Paul
and
Cephas
would
not
take
so
much
upon
them
,
to
be
the
Lords
of
peoples
Faith
,
and
the
Heads
of
Parties
;
yet
the
false
Apostles
did
wonderfully
affect
such
a
kinde
of
Title
,
and
too
many
carnal
Christians
in
those
days
were
too
forward
to
pin
their
Faith
upon
other
mens
sleeves
,
and
to
come
in
the
nearest
formasity
to
the
Antichristian
practise
in
these
last
times
.
The
world
is
too
apt
to
fall
into
Divisions
,
and
to
say
,
I
am
of
Paul
,
I
am
of
Apollo
,
and
I
am
of
Cephas
.
And
in
this
,
men
must
needs
symbolize
with
them
,
who
make
the
Bishop
of
Rome
the
Lord
of
their
Faith
,
and
do
profess
themselves
to
be
Members
of
his
Church
.
The
building
upon
men
then
,
is
that
which
doth
bring
any
people
in
the
nearest
resemblance
to
Antichristianisme
;
and
the
more
they
do
this
,
the
more
or
less
are
they
Antichristian
.
And
this
I
conceive
to
be
one
chief
reason
in
Scripture
,
why
the
falls
of
the
most
eminent
Saints
are
left
upon
record
,
Because
others
should
not
dote
too
much
upon
them
.
Moses
did
anger
the
Lord
at
the
Waters
of
Meribah
and
Massah
;
he
died
before
he
entred
into
the
Land
of
Canaan
,
and
the
Angel
of
the
Lord
did
bury
him
in
obscurity
:
No
man
knew
of
his
Sepulchre
,
because
the
Children
of
Israel
should
not
go
a-whoring
after
it
,
Deut.
34.
6.
And
in
the
New
Testament
,
among
all
the
Apostles
,
the
faults
of
none
are
left
so
upon
publick
record
,
as
those
of
Peter
:
And
what
is
the
reason
of
all
this
?
Doubtless
the
Lord
did
foresee
,
what
Idolatry
the
Church
of
Rome
would
commit
,
in
owning
his
Universal
Headship
over
the
Church
,
as
that
the
Power
of
the
Keyes
was
given
into
his
hand
alone
.
For
these
causes
I
believe
the
great
falls
of
Peter
are
left
upon
record
,
that
the
Papists
should
not
say
,
I
am
of
Peter
,
I
am
of
the
Bishop
of
Rome
the
Head
of
the
Church
,
by
succession
from
Peter
.
Cyprian
and
some
of
the
Churches
of
Africa
,
fell
into
another
extreme
:
They
thought
,
if
a
man
had
denied
the
truth
in
time
of
persecution
,
he
should
never
be
received
into
the
Ministery
again
,
but
should
stand
in
the
Body
of
the
People
,
as
one
of
them
onely
.
I
cannot
but
in
the
general
approve
the
strictness
of
the
Discipline
,
especially
against
the
faults
and
corruptions
of
Ministers
,
who
should
be
Lights
and
Examples
to
others
:
But
that
they
should
be
so
strictly
dealt
with
all
,
never
to
be
received
,
no
not
upon
terms
of
the
greatest
Repentance
,
Humiliation
,
and
godly
Sorrow
;
I
may
say
in
this
case
,
That
Cyprian
,
and
the
rest
of
the
African
Fathers
,
were
too
Canonical
.
And
it
was
well
for
S.
Peter
,
that
he
was
no
Minister
in
Africa
,
when
he
denied
his
Master
in
the
High-Priests
Hall
:
Surely
,
by
the
rigour
of
such
Principles
,
they
would
never
have
received
him
into
Office
again
.
But
the
Lord
Christ
had
a
better
end
in
the
permission
of
his
fall
:
Simon
(
saith
he
)
Satan
hath
desired
to
winnow
thee
as
wheat
:
but
I
have
prayed
for
thee
,
that
thy
faith
should
not
fail
,
Luke
22.
31.
Here
then
the
reason
is
clearly
shewed
,
why
Satan
did
prevail
so
against
Peter
,
why
he
was
upheld
meerly
by
the
Prayer
of
Christ
;
the
reason
is
this
,
When
thou
art
converted
,
strengthen
thy
Brethren
God
in
great
wisdome
doth
suffer
the
most
eminent
Ministers
to
fall
greatly
,
to
pluck
down
their
pride
,
that
they
may
be
more
humble
,
and
that
their
bowels
of
affection
and
tenderness
,
may
be
greater
towards
the
lost
Sons
of
men
;
and
that
they
should
preach
the
Grace
of
God
more
tenderly
and
more
feelingly
,
to
the
winning
and
saving
of
miserable
Souls
.
These
were
the
causes
of
the
fall
of
Peter
:
and
one
special
reason
is
also
here
to
be
remembred
,
God
did
permit
him
to
fall
so
foully
,
to
prevent
that
sin
of
Antichristianity
(
as
I
may
so
speak
)
which
should
be
so
general
in
the
last
times
.
Now
the
sin
of
Antichristianity
,
is
to
make
men
the
Lords
of
our
Faith
,
to
build
upon
Peter
,
or
the
Pope
,
the
pretended
Successor
of
Peter
,
in
matters
of
Faith
and
Salvation
.
Fourthly
,
they
do
symbolize
with
the
Great
Antichrist
,
who
use
a
lawful
Authority
,
Antichrist-like
,
to
serve
their
own
pride
,
ambition
,
and
external
glory
.
The
Apostle
saith
,
I
would
have
written
unto
the
Churches
;
but
Diotrephes
,
who
loveth
to
have
the
pre-eminence
,
suffered
us
not
,
3
Joh.
ver.
9.
Here
then
,
seeing
he
did
love
to
have
the
pre-eminence
,
we
may
probably
conceive
,
That
it
was
in
the
lawful
Government
of
the
Church
;
there
was
an
affectation
of
precedency
even
in
those
dayes
.
And
in
what
times
may
not
the
like
spirit
of
pride
be
in
some
men
,
when
they
are
put
into
place
of
Rule
?
We
reade
also
in
the
Directions
of
Paul
concerning
the
choice
of
a
Bishop
,
that
he
must
not
be
a
Novice
,
lest
being
swollen
up
with
pride
,
he
fall
into
the
condemnation
of
the
Devil
,
1
Tim.
3.
6.
It
is
clear
from
these
words
,
as
also
from
the
whole
Epistle
,
that
there
must
be
a
Government
in
the
Church
of
God
:
and
whosoever
S.
Paul's
Bishop
is
,
he
must
have
the
principal
stroke
in
the
Government
.
For
these
words
are
immediately
added
:
If
a
man
know
not
how
to
rule
his
own
house
,
how
shall
he
take
care
for
the
Church
of
God
?
The
Church
of
God
is
Christs
house
;
and
the
Bishops
,
Elders
,
and
Ministers
of
the
Church
,
have
their
Office
by
delegation
from
him
,
and
not
from
any
other
Authority
.
Now
such
a
lawful
power
as
this
is
,
men
may
sinfully
abuse
and
pervert
,
to
the
setting
up
of
their
own
greatness
;
and
therefore
the
Apostle
doth
give
this
caveat
,
Not
a
Novice
,
lest
being
swollen
up
with
pride
,
he
fall
into
the
condemnation
of
the
Devil
.
By
a
Novice
,
he
doth
not
intend
a
man
yong
in
years
,
for
Timothy
himself
was
but
yong
;
but
he
meaneth
a
beginner
in
the
School
of
Christ
,
a
Novice
in
manners
:
such
a
one
he
would
not
have
set
over
the
House
of
God
,
lest
being
swollen
up
with
pride
,
he
fall
into
the
same
sin
,
and
the
same
condemnation
as
the
Devil
did
,
being
sometimes
an
Angel
of
light
.
From
this
instance
then
it
is
clear
,
That
a
lawful
Power
may
be
used
in
an
Antichristian
manner
.
Such
beginnings
of
pride
,
the
Apostle
probably
might
see
in
those
dayes
:
and
these
might
occasion
him
to
say
,
The
Mystery
of
Iniquity
doth
already
work
.
Now
whereas
some
do
impute
it
to
this
or
that
Government
,
that
it
would
be
as
Tyrannical
and
Antichristian
,
as
any
that
went
before
:
Let
them
not
deceive
themselves
:
The
Government
may
be
Christs
;
yet
if
any
do
use
it
to
serve
their
own
Pride
,
Tyranny
,
or
Lordliness
,
the
fault
is
their
own
:
It
lies
in
the
corruption
of
the
Person
,
but
not
in
the
nature
of
the
Office
.
The
superiority
of
Parents
over
their
Children
,
of
Husbands
over
their
Wives
,
of
Magistrates
over
the
People
,
are
all
by
Divine
Institution
;
yet
the
persons
may
so
demean
themselves
,
that
they
may
tyrannize
,
and
if
we
may
so
speak
it
,
may
Antichristianize
.
That
is
a
remarkable
passage
which
the
Lord
hath
,
concerning
Stewards
in
a
lawful
power
;
If
that
evil
servant
shall
say
,
My
Lord
deferreth
his
coming
;
and
shall
begin
to
smite
his
fellow-servants
,
and
shall
eat
and
drink
with
the
drunken
:
the
Lord
of
that
servant
will
come
in
a
day
when
he
looketh
not
for
him
,
and
will
cut
him
in
sunder
,
and
appoint
him
his
portion
with
hypocrites
,
Mat.
24.
48
,
49.
By
a
Servant
or
Steward
,
we
may
understand
Magistrate
,
Minister
,
or
any
other
whom
the
Lord
hath
intrusted
with
a
lawful
Power
in
Church
or
Common-wealth
.
Now
if
they
use
this
Power
illegally
and
tyrannically
;
if
Ministers
cast
those
out
of
the
Church
,
who
should
be
kept
in
;
if
they
keep
in
those
who
should
be
cast
out
;
if
they
abuse
the
Power
of
the
Keyes
which
Christ
hath
committed
to
their
custody
;
if
they
use
the
Discipline
of
the
Church
,
meerly
as
a
Rod
to
smite
their
fellow-servants
:
In
such
a
case
as
this
is
,
we
may
say
,
That
in
respect
of
their
persons
,
the
Elders
of
the
Church
may
resemble
the
Great
Antichrist
,
and
may
symbolize
with
him
in
his
Pride
and
Tyranny
;
yet
for
all
this
,
the
Office
is
Christs
,
and
it
is
from
God
by
divine
Institution
.
It
were
then
a
very
profitable
point
,
that
the
Friends
and
Followers
of
the
Separation
,
who
to
justifie
their
practise
,
do
call
this
Antichristian
,
and
that
Antichristian
,
would
distinguish
betwixt
the
several
forms
and
kindes
of
Antichristianity
.
For
as
I
have
made
it
appear
by
the
course
of
this
Chapter
,
some
things
are
directly
Antichristian
,
and
other
things
are
onely
Antichristian
by
consequence
and
reduction
:
So
also
some
things
are
Antichristian
in
respect
of
the
Office
it self
,
and
other
things
onely
have
the
form
of
Antichristianity
,
meerly
because
of
the
evil
carriage
of
the
person
in
a
lawful
Office
.
These
things
are
specially
to
be
noted
.
And
so
much
concerning
the
several
particulars
which
are
truly
Antichristian
by
Analogie
and
Reduction
.
Let
us
now
go
to
the
third
point
,
CHAP.
XIV
.
What
those
things
are
which
are
〈◊〉
onely
by
the
position
of
some
Circumstances
,
as
they
are
truly
Christian
by
the
position
of
others
.
The
Conclusion
of
the
whole
.
THere
be
two
things
especially
,
that
here
need
to
be
inquired
into
.
The
first
is
concerning
the
Compulsive
Power
of
the
Supreme
Magistrate
in
matters
of
Religion
,
whether
that
be
Antichristian
yea
or
no
?
The
second
is
,
Whether
it
be
Antichristian
,
to
maintain
the
future
glory
and
splendor
of
the
Church
of
Christ
upon
the
Earth
?
For
some
do
think
,
that
this
position
will
bring
us
back
again
to
the
Riches
and
Magnificence
of
the
Popish
Church
.
In
these
two
cases
we
are
carefully
to
distinguish
:
for
such
may
be
the
Circumstances
,
that
these
things
may
symbolize
with
the
Antichristian
Patern
;
and
such
they
may
be
,
that
they
may
set
forth
,
decypher
and
express
that
future
glory
of
the
Church
as
it
shall
be
.
First
,
concerning
the
Coercive
power
of
the
Magistrate
,
we
do
then
acknowledge
his
Coercion
to
be
Antichristian
,
when
he
shall
constrain
men
to
subject
their
Consciences
to
those
things
which
are
directly
contrary
to
the
Laws
of
Christ
.
And
of
this
we
have
largely
spoken
in
this
Treatise
,
when
we
had
occasion
to
make
mention
of
the
two-horned
Beast
,
and
of
his
compelling
all
men
to
receive
a
Mark
in
their
Forehead
,
and
in
their
Right-hand
.
There
is
no
doubt
to
be
made
,
but
Compulsion
in
this
case
is
directly
Antichristian
.
Secondly
,
Rites
and
Institutions
of
Humane
Invention
,
though
perhaps
they
may
seem
to
be
more
innocent
,
yet
it
doth
coast
too
near
upon
Antichristian
Tyranny
,
to
compel
the
Consciences
of
men
to
these
things
.
For
the
Ceremonies
of
the
Church
of
England
,
when
they
stood
in
their
vigour
,
men
did
judge
diversly
of
them
.
Some
did
esteem
them
to
be
Antichristian
;
others
did
beat
them
as
burthens
;
and
a
third
sort
judged
them
harmless
and
inoffensive
.
But
yet
among
those
who
did
give
the
fairest
Interpretation
,
there
were
some
who
did
think
it
very
hard
,
that
men
should
be
compelled
,
that
the
godly
Ministers
should
be
deprived
,
and
that
so
many
sincere
Christians
should
be
subjected
to
persecution
in
the
Ecclesiastical
Courts
;
that
no
tears
or
prayers
would
prevail
,
but
that
they
must
either
yield
,
or
suffer
the
greatest
extremity
.
The
instance
of
the
curious
Glasses
of
Pollio
the
famous
Roman
,
is
well
known
:
It
had
been
better
they
had
been
broken
,
then
that
the
Servant
should
have
been
so
cruelly
beaten
.
But
now
that
power
is
laid
aside
.
Thirdly
,
in
points
more
remote
from
the
foundation
,
where
the
Scriptures
seem
to
run
as
clear
for
one
opinion
,
as
for
the
other
;
it
is
very
hard
in
these
lesser
scruples
,
that
they
who
have
the
power
in
their
hands
,
should
hang
the
Consciences
of
other
men
at
their
girdles
.
Oftentimes
it
may
come
to
pass
,
that
they
who
have
the
Authority
,
have
not
the
Truth
on
their
side
;
and
they
who
have
the
Truth
in
the
main
,
may
be
dark
in
some
particulars
,
and
may
need
a
better
light
.
In
this
case
then
,
must
they
who
dissent
be
compelled
to
yield
,
or
be
censured
as
Rebels
against
the
Laws
of
the
State
?
This
would
be
an
hard
Censure
;
yet
I
will
not
call
it
directly
Antichristian
,
though
the
practise
may
come
somewhat
too
near
that
method
,
and
may
resemble
it
very
much
.
But
here
an
Objection
may
be
made
concerning
the
present
Heresies
which
are
now
in
the
Land
,
What
should
be
done
to
the
suppression
of
these
?
I
will
not
enter
into
the
bowels
of
this
Question
,
it
being
so
largely
and
learnedly
handled
by
others
in
several
Treatises
which
are
now
in
the
hands
of
all
men
.
My
desire
is
,
onely
to
keep
close
to
the
point
of
Compulsion
,
so
far
forth
onely
as
it
hath
the
formality
of
Antichristianism
.
Therefore
as
to
the
present
Sects
,
I
think
it
necessary
to
distinguish
between
the
persons
who
are
Leaders
meerly
upon
Principles
of
Conscience
,
and
those
who
are
led
by
them
.
For
the
persons
who
are
Leaders
,
it
is
expedient
also
to
distinguish
betwixt
their
first
Principles
,
and
the
absurd
Deductions
and
Consequences
drawn
from
those
Principles
.
Now
for
those
persons
who
are
Leaders
of
others
meerly
upon
Principles
of
Conscience
,
I
think
it
necessary
,
that
Compulsion
should
be
more
sparingly
used
,
and
greater
care
should
be
to
give
satisfaction
.
For
some
Doctrines
I
believe
are
now
on
foo●…
,
which
have
tolerable
Principles
,
though
they
have
ill
Consequences
.
I
will
give
one
instance
:
The
Doctrine
of
the
Millenaries
for
many
hundred
years
,
from
the
times
of
Hierom
and
Augustine
,
hath
gone
for
an
error
in
the
Church
of
God
.
But
to
speak
truly
,
the
error
lies
in
the
Consequences
,
and
in
the
ill
deductions
of
falshoods
from
true
Principles
:
For
in
it self
it
is
true
,
that
Christ
shall
reign
upon
the
Earth
a
thousand
years
,
and
this
reign
shall
begin
at
the
dissolution
of
the
Antichristian
Kingdome
.
This
is
the
scope
of
Rev.
20.
and
it
is
a
hard
thing
to
compel
a
man
to
deny
such
a
truth
,
so
plainly
delivered
in
the
Scriptures
.
Yet
I
must
needs
confess
,
as
heretofore
,
so
now
,
men
have
mixed
this
truth
,
with
many
falsities
of
their
own
invention
.
Yea
,
there
is
scarce
an
opinion
which
conscientious
men
do
follow
,
but
there
is
some
one
Principle
or
other
,
which
doth
chiefly
incline
them
to
be
of
that
belief
.
It
were
good
then
,
that
the
conscientious
at
all
seasons
were
cited
to
make
Confession
of
their
Faith
,
and
to
render
a
Reason
of
the
hope
that
is
in
them
;
and
that
there
should
be
a
more
moderate
use
of
Compulsion
.
But
this
Question
I
leave
to
the
large
Disputes
of
others
,
who
have
copiously
handled
the
subject
.
Now
we
will
come
to
the
other
Point
,
where
Coercive
Power
is
necessarily
to
be
used
.
Secondly
,
the
use
of
the
Coercive
Power
is
so
far
from
being
Tyrannical
or
Antichristian
,
that
it
is
most
necessary
for
the
suppression
of
Blasphemies
and
Reproaches
against
the
known
Truth
of
God
:
For
some
fall
into
a
contrary
extream
,
they
think
all
Compulsion
to
be
illegal
.
And
hereupon
they
are
for
an
absolute
,
boundless
,
and
universal
Toleration
of
all
Opinions
;
never
considering
the
Circumstances
,
but
desperately
passing
from
one
extream
to
another
.
If
they
did
well
consider
the
matter
,
there
is
no
ground
for
Toleration
of
Blaspemous
Opinions
,
rightly
so
called
:
For
perhaps
some
,
either
through
passion
,
or
ignorance
,
or
both
,
may
bestow
such
an
opprobious
Title
upon
the
Truth
.
We
have
a
clear
instance
for
this
,
in
the
glorious
state
of
the
Church
mentioned
by
Zachary
:
And
it
shall
come
to
pass
,
when
any
shall
yet
Prophesie
,
then
his
father
and
his
mother
that
begat
him
,
shall
say
unto
him
,
Thou
shalt
not
live
,
for
thou
speakest
lyes
in
the
Name
of
the
Lord
.
And
his
father
&
his
mother
that
begat
him
,
shall
thrust
him
through
when
he
prophesieth
,
Za●…h
.
13.
3.
It
is
clear
,
that
these
things
are
spoken
concerning
the
glorious
times
of
the
Church
at
the
call
of
the
Jews
;
when
the
Lord
shall
pour
upon
that
Nation
the
Spirit
of
Grace
and
supplication
;
when
they
shall
look
to
the
Messiah
whom
they
have
crucified
;
when
there
shall
be
a
Fountain
opened
to
the
House
of
David
,
and
to
the
Inhabitants
of
Ierusalem
,
for
sin
and
for
uncleanness
.
Their
chief
sin
,
is
their
enmity
against
the
Gospel
,
and
the
justification
of
their
Ancestors
for
the
Crucifying
of
Christ
.
When
this
sin
shall
be
mourned
over
and
pardoned
,
then
the
Lord
doth
promise
,
That
all
Idols
shall
be
taken
out
of
the
land
,
and
such
zeal
shall
be
to
the
Truth
,
that
the
Parents
themselves
,
rather
then
fail
,
should
concur
to
the
coercion
of
such
a
Son
,
who
should
prophesie
lyes
in
the
Name
of
the
Lord
.
But
there
is
a
great
question
touching
this
expression
,
His
father
and
mother
that
begat
him
,
shall
thrust
him
through
.
This
cannot
be
taken
according
to
the
letter
,
for
it
belongs
only
to
the
Magistrate
to
have
the
power
of
life
and
death
.
We
are
to
expound
this
phrase
,
according
to
the
analogie
of
the
Old
Testament
,
where
the
Parents
were
to
bring
their
Son
to
the
Elders
of
the
Gate
.
And
so
proportionably
in
the
times
of
the
New
Testament
,
when
all
other
means
should
be
tryed
in
vain
,
the
Parents
themselves
shall
bring
their
Son
to
the
Civil
Magistrate
,
to
suffer
,
rather
then
the
truth
it self
should
suffer
.
Many
have
endeavored
to
avoid
the
force
of
this
Scripture
,
and
to
illude
it
by
distinctions
;
but
for
my
part
,
I
cannot
see
but
it
is
of
great
force
against
fundamental
errors
,
rightly
and
truly
so
called
,
which
tend
to
the
apparent
and
manifest
ruine
of
the
Doctrine
of
Salvation
,
and
to
the
great
hurt
of
the
Souls
of
men
.
Though
the
affections
of
Parents
are
tender
towards
their
Children
,
yet
in
those
wonderful
times
,
the
Prophet
doth
insinuate
,
that
they
shall
be
more
tender
to
the
truth
,
and
to
the
welfare
of
the
Church
of
God
.
In
a
comparative
sense
then
,
it
is
said
,
That
his
father
and
mother
that
begat
him
,
shall
thrust
him
through
.
Further
,
though
a
Toleration
may
be
granted
to
tender
Consciences
,
yet
the
profane
,
the
careless
,
and
those
that
never
minde
the
Salvation
of
their
Souls
,
ought
not
to
be
left
to
their
free
indifferency
;
the
Magistrate
should
use
Com●…ulsion
to
them
,
to
bring
them
to
the
Publick
Worship
.
For
if
we
travel
through
the
Land
in
the
length
and
breadth
thereof
,
we
cannot
probably
presume
any
other
,
but
that
the
greater
part
would
desire
rather
to
live
like
Heathens
,
without
God
,
and
without
Christ
in
the
world
.
If
that
be
true
which
is
spoken
of
some
places
,
it
is
much
to
be
lamented
,
That
the
people
are
left
destitute
of
the
means
of
their
Salvation
.
Let
the
richer
sort
pay
no
Tythes
,
or
,
that
which
is
equivalent
,
have
them
at
an
easie
rate
:
Let
the
Youth
have
their
pleasures
and
pastimes
upon
the
Lords-day
;
I
believe
it
matters
not
much
with
these
,
whether
there
be
any
publick
Worship
or
no.
If
it
be
wholly
at
their
choyce
,
the
Church
,
or
the
Publick-place
of
Meeting
,
may
well
be
left
for
Jack-Daws
,
or
such
like
Birds
,
to
build
in
:
So
little
do
they
minde
the
means
of
their
Salvation
.
In
such
a
case
,
I
conceive
,
the
Supreme
Magistrate
,
the
Keeper
of
both
the
Tables
,
the
Vicegerent
of
Christ
upon
the
Earth
,
is
to
compel
men
to
come
to
the
Publick-places
of
Worship
.
So
did
the
godly
Kings
of
Iudah
;
and
so
have
the
Christian
States
and
Governments
ever
done
;
they
have
demolished
the
Monuments
of
Idolatry
,
established
the
Publick
Ordinances
,
and
have
compelled
the
more
ignorant
and
rude
sort
to
wait
upon
the
means
of
their
Salvation
.
And
this
I
take
to
be
the
meaning
of
the
Parable
,
When
the
Lord
sent
forth
his
servants
to
invite
guests
to
the
Wedding
;
go
out
into
the
high-ways
and
hedges
,
and
compel
them
to
come
in
,
that
my
house
may
be
filled
,
Luke
14.
ver.
23.
Here
two
Questions
are
to
be
demanded
:
The
first
is
,
What
is
meant
by
the
guests
that
did
lie
in
the
high-ways
and
the
hedges
?
Secondly
,
Why
should
compulsion
be
used
rather
toward
them
,
then
to
the
two
former
kindes
?
For
the
guests
that
did
lie
in
the
hedges
,
we
must
necessarily
understand
the
ruder
and
more
ignorant
sort
of
people
,
as
the
wanderers
and
beggars
from
door
to
door
.
Of
these
we
cannot
give
a
reason
,
what
rule
of
Marriage
they
do
observe
,
what
difference
there
is
betwixt
father
and
childe
:
we
may
probably
presume
,
that
the
greater
part
of
them
live
without
God
,
and
without
Christ
,
without
the
consideration
of
Heaven
or
Hell
,
or
the
future
state
of
the
Soul
hereafter
.
These
are
the
guests
that
lie
in
the
high-ways
and
in
the
hedges
.
Now
why
is
it
that
Compulsion
should
be
used
towards
these
,
rather
then
the
other
two
kinde
of
guests
?
The
reason
I
take
it
is
this
,
That
they
have
not
a
tolerable
discretion
to
judge
of
that
which
is
good
for
their
Salvation
;
and
therefore
compulsion
should
be
used
towards
such
brutish
kinde
of
men
.
And
though
they
would
lose
their
own
Souls
by
what
lies
in
them
,
yet
the
Magistrate
or
the
Minister
should
not
lose
them
.
For
the
two
former
kinde
of
guests
,
the
one
was
of
a
more
civil
education
:
for
being
invited
to
the
Marriage
,
they
did
all
plead
their
necessary
imployments
;
one
had
married
a
wife
,
another
had
bought
five
yoke
of
Oxen
,
and
a
third
had
bought
a
parcel
of
Land
.
The
inordinate
affection
to
some
one
worldly
thing
or
other
,
is
the
true
cause
why
men
do
not
come
to
Christ
,
to
take
him
as
their
Lord
and
Husband
.
Though
they
have
a
minde
to
come
,
yet
they
are
loth
to
deny
such
a
particular
profit
or
pleasure
that
is
dear
to
them
.
Now
concerning
these
,
we
reade
,
That
the
servant
was
not
to
compel
them
to
come
to
the
Wedding
;
only
the
Lord
said
,
None
of
these
shall
taste
of
my
Supper
.
They
who
refuse
the
offer
of
Christ
,
for
the
injoyment
of
any
worldly
thing
,
it
is
just
with
Christ
to
refuse
them
.
The
second
kinde
of
guests
were
the
blinde
,
the
lame
,
the
poor
,
the
maimed
,
who
did
lie
in
the
streets
and
lanes
of
the
City
:
These
,
out
of
the
sense
of
their
own
misery
,
did
come
to
the
feast
,
and
there
needed
no
compulsion
.
So
then
,
the
force
of
the
whole
Parable
is
this
,
That
the
ruder
sort
of
people
,
which
are
under
the
care
and
custody
of
the
Magistrate
,
are
in
a
special
manner
to
be
compelsed
to
Worship
God
,
and
to
wait
upon
the
means
of
their
Salvation
.
But
lest
any
should
think
that
this
Parabolical
Divinity
is
not
of
such
force
,
as
to
conclude
the
Point
,
we
have
many
other
places
to
prove
,
That
those
that
are
in
Authority
have
a
power
to
compel
those
that
are
under
them
to
worship
God
,
and
to
call
upon
the
Name
of
the
Lord
.
What
else
should
be
the
meaning
of
those
words
in
the
fourth
Commandment
,
In
it
thou
shalt
not
do
any
work
,
thou
,
nor
thy
son
,
nor
thy
daughter
;
thy
man
servant
,
nor
thy
maid
servant
,
thy
cattel
,
nor
thy
stranger
which
is
within
thy
gates
?
Exod.
20.
10.
Here
we
may
demand
the
reason
,
why
these
words
are
extended
to
Children
and
Servants
?
What
have
Parents
and
Masters
to
do
with
their
sanctifying
of
the
Sabbath
?
All
Expositors
upon
the
place
do
give
this
reason
,
That
the
Parent
or
the
Master
do
not
rightly
worship
God
themselves
,
unless
they
take
care
that
they
also
do
worship
him
,
who
are
under
their
Authority
and
Jurisdiction
.
The
command
that
concerns
the
duty
of
Servants
,
is
given
to
Masters
.
That
is
therefore
a
most
excellent
speech
of
Augustine
,
Tom.
2.
Ep.
50.
where
speaking
of
the
duty
of
Kings
,
out
of
the
second
Psalm
,
he
hath
these
words
:
Therefore
(
saith
he
)
how
do
Kings
serve
the
Lord
in
fear
and
trembling
?
No
other
way
,
but
by
prohibiting
and
punishing
those
things
which
are
done
against
the
commands
of
God
.
He
doth
serve
God
after
one
manner
as
he
is
a
man
,
and
after
another
manner
as
he
is
a
King
.
As
he
is
a
man
,
he
serveth
him
by
living
religiously
;
as
he
is
a
King
,
he
serveth
him
by
establ●…shing
such
kinde
of
Laws
with
convenient
rigour
,
as
do
command
things
that
are
just
,
and
forbid
things
unjust
.
Even
as
Hezekias
served
the
Lord
,
by
destroying
the
Groves
,
and
the
Temples
of
Idols
,
and
the
High-places
,
which
were
built
against
the
Commandments
of
God
:
As
Josiah
served
the
Lord
,
by
doing
the
same
things
which
Hezekiah
did
:
As
the
King
of
the
Ninevites
served
the
Lord
,
by
compelling
the
whole
City
to
humble
themselves
,
and
intreat
the
face
of
God
.
And
going
on
in
passages
of
the
like
nature
,
he
concludes
with
this
Epiphonema
,
In
hoc
ergo
serviunt
domino
Reges
in
quantum
sunt
reges
,
cum
ea
faciunt
ad
serviendum
illi
quae
non
possunt
facere
nisi
Reges
.
In
this
therefore
Kings
do
serve
the
Lord
,
so
far
forth
as
they
are
Kings
,
when
they
do
those
things
for
his
service
,
which
otherwise
they
cannot
do
but
in
relation
as
they
are
Kings
.
This
passage
,
worthy
to
be
written
in
letters
of
Gold
,
is
cited
by
Zanchy
in
his
Work
concerning
the
Attributes
of
God
,
in
the
Preface
to
Casimire
,
Palatine
of
the
Rhyne
.
There
he
sheweth
,
That
it
is
the
duty
of
a
Christian
Prince
,
principally
to
take
care
in
his
Dominion
,
that
Religion
be
taught
out
of
the
pure
Word
of
God
,
according
to
the
first
Principles
of
the
Faith
,
which
others
call
,
The
Analogie
of
Faith
.
And
the
pure
Word
of
God
being
established
,
he
saith
also
,
That
it
concerneth
the
Prince
or
the
Ruler
,
to
take
care
that
the
people
wait
upon
the
means
of
their
Salvation
.
And
this
is
that
which
we
have
so
largely
stood
upon
,
when
we
have
spoken
of
the
Reign
of
Christ
upon
the
Earth
,
in
sundry
parts
of
this
Treatise
;
we
have
not
followed
the
Conceit
of
them
who
are
for
a
personal
Reign
.
This
noteth
onely
the
coming
in
of
the
States
,
Governments
,
and
Dominions
of
the
Earth
to
own
the
Gospel
,
and
to
set
it
up
as
a
Regent-Law
.
To
my
understanding
then
,
this
matter
is
plainly
expressed
,
Ier.
3.
17.
At
that
time
shall
they
call
Ierusalem
the
Throne
of
the
Lord
;
and
all
the
Nations
shall
be
gathered
unto
it
to
the
Name
of
the
Lord
to
Ierusalem
:
Neither
shall
they
walk
any
more
after
the
imagination
of
their
evil
heart
.
In
these
words
he
doth
speak
of
the
glorious
state
of
the
Church
in
the
latter
times
:
It
cannot
be
meant
of
the
Jewish
Church
,
before
the
coming
of
Christ
;
nor
of
that
literal
kinde
of
worship
,
as
it
appeareth
ver.
16.
They
shall
say
no
more
,
The
Ark
of
the
Covenant
of
the
Lord
;
neither
shall
it
come
to
minde
,
neither
shall
they
remember
it
,
neither
shall
they
visit
it
,
neither
shall
that
be
done
any
more
.
It
is
manifest
then
,
that
these
things
are
spoken
concerning
the
happy
estate
of
the
Church
in
the
times
of
the
New
Testament
.
But
in
what
part
of
the
times
of
the
New
Testament
,
must
these
things
be
fulfilled
?
It
is
clear
from
the
Context
,
That
he
speaketh
of
the
call
of
the
Jews
:
In
those
days
the
house
of
Iudah
shall
walk
with
the
house
of
Israel
,
ver.
18.
This
is
meant
of
the
glory
of
the
Church
in
the
latter
days
.
But
what
are
the
means
that
the
Lord
hath
sanctified
,
to
the
introducing
of
this
glory
?
They
are
expressed
in
these
words
,
I
will
give
them
Pastors
after
mine
own
heart
.
He
doth
speak
of
the
Civil
Pastor
in
the
Common-wealth
,
as
well
as
the
Spiritual
Pastor
in
the
Church
.
David
was
a
Pastor
after
the
heart
of
Christ
himself
,
when
he
chose
him
to
feed
and
govern
the
People
of
Israel
.
Such
Pastors
there
shall
be
in
the
latter
times
;
and
by
such
the
Lord
will
bring
in
the
glory
of
the
Church
.
The
like
passage
is
in
the
Prophecy
of
Isaiah
,
when
he
speaketh
of
the
Churches
glory
that
shall
be
:
I
will
make
all
thy
officers
peace
,
and
thy
exactors
righteousness
,
Isa.
60.
17.
The
word
in
the
Original
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
thy
visitation
peace
:
It
noteth
the
visitation
of
the
Prince
,
as
a
Nursing
Father
,
that
hath
care
of
the
Church
.
And
further
it
is
added
,
Thine
exactors
righteousness
;
the
word
in
the
Original
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Taskmaster
,
one
that
driveth
on
the
work
;
which
implieth
,
as
there
shall
be
Magistrates
,
so
there
shall
be
use
of
a
Coercive
Power
in
those
glorious
times
.
And
therefore
this
passage
is
immediately
added
,
Violence
shall
be
no
more
heard
in
thee
:
The
Magistrates
shall
themselves
be
so
holy
and
righteous
,
that
they
shall
not
oppress
,
and
tyrannize
;
and
they
shall
also
be
so
impartial
and
sincere
,
in
the
use
of
the
Sword
,
that
they
shall
keep
down
and
suppress
all
exorbitant
and
lawless
courses
.
I
have
the
more
carefully
noted
this
Point
,
because
many
in
the
times
that
we
now
live
,
are
of
opinion
,
That
all
Coercion
and
Compulsion
in
matters
of
Religion
,
is
absolutely
to
be
laid
aside
.
And
because
they
reade
,
when
the
Beast
did
bear
rule
,
that
he
did
compel
all
the
world
to
receive
a
Mark
;
and
that
none
might
buy
nor
sell
,
but
they
that
had
the
Mark
in
their
Forehead
,
and
in
their
Right-hand
:
thereupon
they
gather
,
That
all
Coercion
in
matters
of
Religion
,
is
after
the
Antichristian
form
.
And
because
they
would
stand
far
enough
from
that
Patern
,
they
think
it
best
,
and
most
comporting
with
the
future
glory
of
the
Church
,
to
leave
all
to
a
boundless
Toleration
,
Nay
,
some
learned
men
of
good
note
have
gone
so
far
,
that
they
look
upon
the
Edicts
of
Constantine
,
and
the
succeeding
Princes
,
as
upon
the
Bottom-stones
of
the
Tower
of
Babel
.
And
their
ground
is
this
,
Because
the
Laws
which
the
aforementioned
Princes
did
make
,
for
the
suppressing
of
Blasphemies
and
Idolatries
,
were
afterward
perverted
,
and
turned
against
the
true
Members
of
Christ
,
in
all
Antichristian
times
.
We
willingly
yield
,
That
great
care
is
to
be
used
in
this
matter
;
yet
withall
we
are
to
consider
,
That
the
use
of
the
Coercive
Power
,
as
it
is
truly
Christian
by
the
Position
of
some
Circumstances
,
may
be
Antichristian
by
the
Position
of
others
:
the
Circumstances
do
vary
the
case
.
The
Papists
are
not
Antichristian
in
this
,
as
they
compel
men
to
come
to
the
Publick
Worship
of
God
;
for
some
godless
and
wretched
men
would
never
worship
God
,
nor
call
upon
his
Name
:
but
their
Antichristianity
lieth
in
this
,
as
they
compel
men
to
an
Idolatrous
Will-worship
of
their
own
devising
.
They
are
not
Antichristian
in
that
,
as
they
hold
the
Government
of
the
Church
to
be
Monarchical
,
or
that
there
is
one
Oecumenical
Bishop
of
all
:
so
Christ
is
the
true
Head
of
the
Church
,
and
the
great
Bishop
of
our
Souls
,
1
Pet.
2.
25.
and
Chap.
5.
v.
3.
But
their
Antichristianism
lieth
in
this
,
as
they
make
the
Bishop
of
Rome
Universal
Bishop
,
and
do
compel
all
men
to
be
subject
to
his
Laws
,
as
to
the
Laws
of
Christ
.
We
must
distinguish
the
Coercive
Power
;
for
it
may
be
either
Christian
or
Antichristian
,
as
the
Circumstances
do
stand
.
Nebuchadnezzar
did
set
up
an
Image
,
and
commanded
all
the
States
of
his
Empire
,
under
pair
of
death
,
to
fall
down
and
worship
it
.
In
this
act
of
Compulsion
,
he
did
come
in
the
nearest
resemblance
to
the
Beast
in
the
Revelation
,
and
was
no
doubt
a
Type
and
Figure
of
the
Antichrist
that
was
to
come
.
But
this
doth
not
hold
in
every
kinde
;
for
afterward
we
reade
,
that
the
same
Nebuchadnezzar
did
make
a
Decree
,
That
every
Nation
and
Language
that
should
speak
any
thing
against
the
God
of
Shadrach
,
Meshach
,
and
Abednego
,
should
be
cut
in
pieces
.
In
this
case
we
cannot
say
,
That
the
exercise
of
the
Compulsory
Power
is
Antichristian
;
unless
we
will
make
it
Antichristianism
,
to
restrain
Idolaters
,
that
they
should
not
blaspheme
the
Name
of
the
true
God
.
I
might
here
take
occasion
to
make
mention
of
the
Law
made
by
the
King
of
Nineveh
,
and
his
Nobles
,
That
all
under
that
Government
should
fast
,
and
pray
;
and
that
they
should
turn
every
one
from
the
evil
of
his
ways
.
Though
here
was
the
use
of
the
Compulsory
Power
,
yet
none
can
say
,
that
they
did
symbolize
with
Antichrist
,
in
his
Tyranny
over
the
Consciences
of
men
.
The
Lord
did
turn
from
the
greatness
of
his
wrath
;
and
the
commendation
of
their
Repentance
is
upon
record
,
in
the
story
of
the
Gospel
.
From
all
that
hath
been
said
,
we
may
conclude
,
As
the
exercise
of
the
Coercive
Power
about
matters
of
Religion
,
may
in
some
cases
be
Tyrannical
and
Antichristian
;
so
the
practise
of
it
in
others
,
may
be
holy
,
and
truly
Christian
:
and
men
do
unadvisedly
jumble
and
confound
those
things
together
,
which
should
be
distinctly
laid
down
.
Secondly
,
many
in
these
times
,
think
the
Doctrine
of
the
Reign
of
Christ
for
1000
years
,
and
the
glory
of
the
Church
,
too
nearly
to
resemble
the
Antichristian
Pomp
and
Magnificence
.
Now
,
say
they
,
these
things
cannot
be
applied
to
the
Christian
Church
;
for
as
long
as
she
is
in
this
vale
of
tears
,
she
is
liable
to
continual
sufferings
.
And
indeed
,
the
practise
of
men
hath
been
some
way
sutable
to
this
opinion
:
for
seeing
the
great
riches
,
splendor
,
magnificence
,
and
state
of
the
Church
of
Rome
;
that
her
Merchants
are
the
great
men
of
the
earth
:
they
have
set
upon
such
a
way
of
Reformation
,
in
casting
out
Romish
Idolatries
and
Superstitions
,
that
they
have
left
the
true
Church
of
Christ
poor
enough
.
In
many
places
the
Maintenance
is
so
bare
,
that
the
Ministers
have
scarcely
wherewithall
to
keep
them
upon
the
work
.
In
their
Conscience
,
the
glory
of
the
Gospel-Church
must
stand
in
penury
and
want
of
outward
things
,
because
the
Romish
Antichristian
Church
hath
enjoyed
these
things
in
so
great
plenty
.
But
in
this
point
,
to
my
understanding
,
they
are
greatly
deceived
:
for
the
Prophets
,
and
Iohn
in
the
Revelation
,
do
everywhere
speak
of
the
glory
of
the
Church
that
shall
be
;
that
the
Kings
shall
come
to
the
beauty
of
her
rising
;
that
they
shall
be
Nursing-Fathers
;
that
they
shall
bring
their
glory
to
her
.
Mr.
Burroughs
in
his
Lectures
upon
Hosea
,
is
very
solid
and
copious
upon
the
point
.
And
if
these
things
be
truly
explained
,
we
may
finde
great
comfort
in
the
predictions
of
the
Prophets
.
But
let
us
come
to
the
Book
of
the
Revelation
,
and
we
shall
there
see
things
more
clearly
made
cut
.
It
was
the
speech
of
the
Saints
at
the
destruction
of
the
Whore
of
Babylon
,
Let
us
be
glad
and
rejoyce
,
and
give
honour
to
him
:
for
the
Marriage
of
the
Lamb
is
come
,
and
his
Wife
hath
made
her self
ready
,
Rev.
19.
7.
Now
in
the
next
Chapter
it
is
explained
,
what
is
meant
by
the
Lambs
Wife
:
These
are
the
words
of
the
Angel
to
Iohn
,
v.
9.
Come
hither
,
and
I
will
shew
thee
the
Bride
,
the
Lambs
Wife
.
And
he
carried
me
away
in
the
Spirit
to
a
great
high
Mountain
,
and
shewed
me
that
great
City
,
the
Holy
Ierusalem
,
descending
out
of
Heaven
from
God
.
Here
then
it
is
clear
,
that
the
New
Ierusalem
,
or
the
Gospel-Church
,
in
relation
to
her
felicity
in
the
latter
days
,
is
termed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Great
City
,
in
opposition
to
the
greatness
and
magnificence
of
the
Church
of
Rome
,
or
the
Whore
of
Babylon
,
which
hath
everywhere
in
the
Prophecy
such
a
transcendent
Title
ascribed
to
her
.
The
scope
of
the
Text
doth
plainly
shew
,
that
the
Church
upon
the
Earth
shall
injoy
times
of
great
glory
.
But
the
great
Question
is
,
concerning
the
New
Ierusalem
,
Whether
this
be
meant
of
the
state
of
the
Church
upon
the
Earth
.
To
the
clearing
of
this
,
let
us
look
to
the
scope
of
the
whole
Prophecy
.
In
the
Twelfth
Chapter
of
the
Revelation
,
we
reade
,
and
the
first
Verse
,
That
a
Woman
was
clothed
with
the
Sun
,
and
the
Moon
was
under
her
feet
,
and
upon
her
head
a
Crown
of
twelve
stars
:
And
she
being
with
childe
,
cried
,
travelling
in
birth
,
and
pained
to
be
delivered
.
By
the
woman
,
is
meant
the
Primitive
Church
,
as
she
was
in
travel
with
all
Nations
,
to
bring
forth
her
Christ-like
issue
;
and
by
the
Dragon
with
seven
Heads
and
ten
Horns
,
we
must
necessarily
understand
the
great
persecuting
Empire
of
the
Romans
,
which
for
300
years
did
endeavor
to
devour
her
Childe
.
When
she
was
delivered
,
the
next
attempt
was
,
to
drown
her
with
a
stood
of
Barbarous
Nations
that
came
out
of
the
North.
After
this
,
she
fled
into
the
Wilderness
,
and
was
there
fed
1260
days
:
So
many
years
the
Church
was
under
Antichristian
persecution
.
When
these
times
were
ended
,
and
the
Whore
of
Babylon
burned
,
then
began
the
marriage
of
the
Lamb
,
and
the
New
Ierusalem
came
from
God
out
of
Heaven
,
as
a
Bride
adorned
for
her
Husband
.
All
these
are
but
Emblems
and
Figures
of
so
many
several
changes
and
varieties
,
that
the
outward
Visible
Church
should
meet
withall
upon
the
earth
.
She
doth
very
much
resemble
the
Moon
,
in
her
several
forms
and
appearances
.
The
outward
Visible
Church
is
one
and
the
same
in
substance
,
but
she
is
distinguished
according
to
different
relations
,
in
sundry
changes
of
time
.
These
things
are
so
clearly
delivered
in
the
whole
body
of
the
Prophecy
,
that
no
further
question
may
be
made
.
But
to
the
Point
in
hand
,
concerning
the
future
glory
that
the
Church
shall
injoy
in
the
later
days
,
let
us
compare
it
with
a
passage
in
the
Prophecy
of
Zachary
.
The
Prophet
in
the
Vision
looked
,
and
beheld
a
man
with
a
measuring
line
in
his
hand
,
Chap.
2.
ver.
1.
Men
go
to
measure
when
they
build
Cities
and
Towns
:
and
this
is
spoken
in
relation
to
the
waste
of
Ierusalem
,
mentioned
in
the
former
Chapter
,
ver.
12.
How
long
wilt
thou
not
have
mercy
on
Ierusalem
,
and
the
Cities
of
Iudah
,
against
which
thou
hast
indignation
this
three
score
and
ten
years
?
In
opposition
to
this
waste
of
the
Church
in
all
the
times
of
the
Babylonian
captivity
,
the
Prophet
in
the
Vision
did
see
a
man
with
a
measuring
line
in
his
hand
,
to
measure
Ierusalem
,
to
see
what
is
the
breadth
thereof
,
and
what
is
the
length
thereof
.
The
same
things
are
spoken
in
effect
,
Rev.
21.
15.
The
Angel
had
a
golden
Reed
,
to
measure
the
City
,
and
the
gates
thereof
,
and
the
wall
thereof
;
and
the
City
lieth
four-square
,
and
the
length
is
as
large
as
the
breadth
.
And
he
measured
the
City
with
a
Reod
,
twelve
thousand
furlongs
.
All
these
figurative
expressions
,
do
set
forth
the
repair
of
the
Church
,
in
opposition
to
her
waste
,
in
all
Antichristian
times
.
For
in
the
beginning
of
these
times
,
the
Angel
was
commanded
to
rise
,
and
to
measure
the
Temple
of
God
,
and
the
Altar
,
and
them
that
worship
therein
:
but
to
leave
out
the
Court
that
was
without
the
Temple
,
and
not
to
measure
it
:
for
it
was
given
to
the
Gentiles
,
and
the
holy
City
should
they
tread
under
foot
forty
and
two
moneths
,
Chap.
11.
ver.
1
,
2.
The
whole
time
of
the
Beasts
Kingdome
,
was
the
space
of
treading
down
the
Holy
City
,
by
Antichristian
Gentiles
.
In
opposition
to
the
waste
,
and
conculcation
,
the
Angel
doth
measure
the
walls
of
the
New
Ierusalem
,
and
doth
foretel
the
repair
of
the
Church
,
and
the
restitution
of
that
glorious
state
,
which
she
shall
have
in
the
latter
times
.
Much
more
might
be
spoken
to
the
same
purpose
;
but
this
shall
suffice
to
shew
,
that
the
Tenet
of
the
external
glory
of
the
Church
,
will
not
bring
us
back
again
to
Popery
:
neither
is
it
absolutely
so
in
all
,
although
it
may
be
Antichristian
in
the
position
of
some
Circumstances
onely
.
What
if
Rome
Antichristian
be
called
,
The
Great
City
,
that
ruleth
over
the
Kings
of
the
Earth
;
Is
not
the
New
Ierusalem
the
Great
City
,
that
cometh
down
from
God
out
of
Heaven
?
What
if
Rome
Antichristian
be
the
Woman
that
is
adorn'd
with
gold
,
and
silver
,
and
precious
stones
,
Chap.
17.
Is
the
Bride
the
Lambs
Wife
altogether
destitute
of
these
Ornaments
?
Are
not
the
streets
of
the
City
all
of
gold
,
like
to
transparent
glass
,
Rev.
Chap.
21
?
What
if
Rome
Antichristian
be
the
City
,
whose
Merchants
be
the
great
men
of
the
earth
,
Rev.
Chap.
18.
Is
not
the
New
Ierusalem
that
City
,
of
whom
also
it
is
foretold
,
that
the
Kings
of
the
earth
shall
bring
their
glory
to
her
?
Do
not
all
the
Prophets
(
specially
the
Prophet
Isaiah
)
speak
of
the
call
of
the
Jews
,
and
of
the
glory
of
that
Church
that
shall
be
in
the
latter
days
?
From
all
that
hath
been
said
,
we
may
conclude
,
though
the
outward
splendor
of
the
Church
may
be
Antichristian
in
some
cases
,
it
may
be
truly
Christian
in
others
.
CHAP.
XV.
Concerning
th●…se
things
that
are
not
Antichristian
,
●…ut
are
onely
falsly
so
called
by
the
Separation
.
WE
will
not
go
over
all
the
Points
,
but
insist
onely
upon
those
that
are
of
greatest
moment
;
to
wit
,
Magistracy
and
Ministery
.
By
these
we
may
judge
of
the
rest
.
For
the
standing
of
the
Magistracy
,
they
take
it
to
be
Antichristian
,
because
they
have
a
power
over
other
men
;
and
the
Beast
,
his
Heads
,
and
Horns
,
in
the
Revelation
and
Daniel
,
they
finde
by
reading
,
That
these
do
signifie
Empires
,
Dominions
,
and
the
Kingdomes
of
the
world
.
But
herein
they
are
greatly
deceived
;
For
in
the
Prophecies
aforesaid
,
the
Beasts
,
and
their
Horns
,
do
not
absolutely
signifie
Empires
&
Dominions
,
but
Idolatrous
Empires
and
Dominions
;
and
not
absolutely
Idolatrous
Empires
,
but
such
Empires
and
Dominions
which
do
Lord
and
Tyrannize
it
over
the
Church
of
God
,
and
do
try
the
faith
and
patience
of
the
Saints
.
By
many
passages
of
the
present
Discourse
,
we
have
sufficiently
cleared
the
Point
,
That
when
Christ
shall
begin
his
Reign
upon
Earth
,
this
will
not
be
with
the
abrogation
of
all
Magistracy
,
Power
and
Authority
;
onely
the
Authorities
and
Governments
shall
acknowledge
him
(
as
indeed
he
is
)
the
onely
Lord
and
Head
of
the
Church
.
The
Reign
of
the
Lamb
is
immediately
opposed
to
the
Reign
of
the
Beast
:
as
therefore
the
Beast
,
in
the
times
of
his
Empire
,
did
not
disannul
the
Being
of
Governments
,
though
they
were
under
his
Power
and
Headship
;
no
more
will
the
Reign
of
the
Lamb
abrogate
,
and
take
away
the
Governments
of
this
world
,
though
they
are
made
subject
to
his
Laws
.
Magistracy
is
the
Ordinance
of
God
:
they
are
guilty
of
a
foul
error
then
,
whosoever
they
be
,
that
shall
go
about
to
pluck
up
Magistracy
,
under
the
colour
and
pretence
of
an
Antichristian
Encroachment
.
But
this
engine
now
a-days
is
more
principally
used
against
the
Ministery
;
the
great
designs
to
throw
the
Ministery
out
of
the
consciences
of
the
people
:
and
therefore
they
are
told
again
and
again
,
That
the
Ministers
are
Antichristian
in
their
Titles
,
in
their
Ordination
by
Bishops
,
in
their
Maintenance
by
Tythes
,
&c.
For
Antichristianism
in
Title
,
to
make
this
good
,
they
reckon
up
a
defamed
Catalogue
of
Names
;
the
Pope
,
Cardinals
,
Archbishops
,
Bishops
,
Parsons
,
Vicars
,
Curats
.
But
to
this
,
abundant
satisfaction
is
given
,
as
by
others
,
so
by
the
old
Non-conformists
themselves
,
and
specially
by
Mr.
Ball
,
in
his
Answer
to
Canne
.
Among
many
other
passages
,
these
are
his
own
words
,
pag.
45.
To
contend
about
the
Name
of
Parson
,
is
vain
and
fr●…valous
:
but
if
we
speak
of
the
Office
and
Ministery
,
as
it
is
exercised
by
the
godly
,
learned
,
and
painful
Ministers
of
the
Church
of
England
:
for
the
substance
thereof
,
it
is
instituted
of
Christ
,
acknowledged
by
all
true
Churches
in
the
world
,
ever
since
the
first
Plantation
of
the
Christian
Church
;
known
by
all
Reformed
Churches
at
this
day
,
and
so
maintained
by
the
Nonconformists
.
Against
the
Name
,
some
it
may
be
have
taken
exception
;
and
against
the
pride
,
idleness
,
and
covetousness
of
others
,
much
hath
been
written
:
but
that
the
Office
it self
of
Parson
or
Vicar
,
as
they
preach
the
Gospel
of
Iesus
Christ
,
and
administer
the
Sacraments
,
according
to
the
institution
of
Christ
,
and
w●…tch
over
the
flock
committed
to
their
charge
;
that
this
Office
,
I
say
,
sh●…uld
be
condemned
as
Antichristian
by
the
Non-conformists
,
is
notoriously
f●…lse
,
and
the
contrary
is
apparently
known
to
your self
.
In
many
passages
of
that
learned
Treatise
,
this
point
is
solidly
disputed
,
and
the
Reader
may
there
finde
,
That
many
things
are
termed
Antichristian
,
which
are
not
,
but
are
falsly
so
called
by
the
Separation
.
But
touching
the
Ordination
by
the
Bishop
,
there
is
a
greater
accusation
:
The
Pulpit-guard
Routed
hath
these
words
:
You
your selves
have
concluded
the
Bishops
Antichristian
in
their
Calling
,
and
is
yours
Christian
?
You
had
your
outward
Calling
from
them
,
a●…d
can
they
give
you
that
they
never
had
themselves
?
If
the
Bishops
were
true
Ministers
,
and
did
rightly
ordain
,
why
then
did
you
preach
them
down
as
Antichristian
?
This
being
the
principal
Objection
,
it
hath
an
Answer
already
in
sundry
Treatises
;
so
that
my
pains
may
be
spared
in
the
point
.
Onely
because
the
present
Discourse
is
concerning
this
subject
,
what
is
Antichristian
,
and
what
is
not
:
we
will
propound
these
Quaeres
to
them
that
differ
.
First
,
in
case
the
Ministers
as
ordained
by
Bishops
,
are
Antichristian
;
yet
a
great
part
of
the
Ministery
in
being
,
did
never
partake
of
such
an
Ordination
:
they
were
made
Ministers
when
the
Bishops
were
not
.
Secondly
,
though
the
Diocesan
Bishop
was
not
put
down
as
Antichristian
;
yet
none
can
say
,
That
the
formality
of
Antichristianism
,
was
or
is
primarily
and
immediately
seated
in
him
.
For
,
as
I
have
shewed
in
all
the
passages
of
the
Treatise
aforegoing
,
the
formality
of
Antichristianism
d●…th
stand
in
the
Universal
Headship
;
and
this
began
to
be
set
up
many
hundred
years
after
the
times
of
the
Diocesan
Bishop
.
All
that
can
be
said
,
he
is
Antichristian
,
so
far
as
he
doth
symbolize
with
the
Great
Antichrist
,
in
Lordliness
and
Tyranny
over
the
Church
and
People
of
God
:
and
how
much
better
are
they
,
that
drive
the
trade
of
I
am
of
Paul
,
I
am
of
Apollo
,
I
am
of
Cephas
?
Surely
in
respect
of
their
pride
,
singularity
,
and
affectation
to
make
rents
and
schisms
in
the
Church
,
they
also
may
be
termed
Antichristian
by
Analogie
and
Reduction
.
Thirdly
,
it
is
absolutely
false
,
that
the
Ordination
of
Ministers
did
formerly
depend
onely
upon
the
Bishop
:
For
by
the
Laws
and
Usages
of
this
Church
,
he
could
not
Ordain
without
the
assistance
of
other
Ministers
;
and
the
execution
of
his
Office
,
as
to
this
point
,
was
not
so
much
as
Lord
Bishop
,
but
as
Minister
and
Elder
in
the
Church
.
Fourthly
,
let
it
be
supposed
,
that
the
power
to
Ordain
had
been
wholly
seated
in
the
Diocesan
;
the
error
and
corruption
in
the
instrument
,
doth
not
disannul
the
institution
of
Christ
.
Ordination
of
Ministers
is
from
Christ
alone
,
though
the
mean
to
transmit
and
convey
it
,
is
from
Men.
Fifthly
,
if
any
should
go
so
far
,
to
cast
away
their
Ordination
,
because
they
have
received
it
by
the
means
of
the
Bishop
;
must
not
they
by
the
analogie
and
force
of
the
same
rule
,
be
driven
upon
this
rock
,
To
renounce
the
Sacraments
,
and
all
other
Ordinances
of
Christ
,
when
they
conceive
that
they
are
applied
by
the
hand
of
evil
Ministers
?
And
what
is
this
but
plain
Popery
,
to
make
the
Ordinance
of
Christ
wholly
●…o
depend
upon
the
personal
worthiness
or
unworthiness
of
the
administrator
.
For
the
maintenance
of
the
Ministers
by
the
Tythes
,
they
are
most
frivolous
to
affirm
,
That
this
is
an
Antichristian
provision
.
For
what
if
this
way
of
allowance
hath
been
used
in
Antichristian
times
,
and
hath
been
conveyed
to
us
by
the
means
of
Antichristian
men
;
shall
we
therefore
abdicate
and
cast
it
away
as
Antichristian
?
By
the
same
rule
,
we
must
renounce
the
Articles
of
our
Creed
,
the
Ten
Commandments
,
the
Lords
Prayer
,
our
Priviledges
that
we
hold
by
Magna
Charta
,
our
Lands
that
we
possess
in
Capite
,
and
Socage
;
and
what
not
?
for
these
have
been
used
in
the
times
of
Antichrist
,
and
have
passed
down
to
us
by
the
means
of
Antichristian
men
.
By
all
that
hath
been
said
,
it
is
clear
,
That
many
things
are
called
Antichristian
,
which
are
not
so
,
but
are
falsly
so
termed
by
the
Seperation
.
Yet
nevertheless
,
if
Ministers
or
others
have
in
any
kinde
acknowledged
an
Authority
,
which
is
directly
or
indirectly
,
mediately
or
immediately
Antichristian
;
so
far
as
they
have
more
or
less
acknowledged
it
,
so
far
they
ought
to
mourn
or
repent
.
Antichristianism
is
a
sin
more
directly
and
immediately
against
the
Kingly
Office
of
Christ
:
for
which
cause
he
hath
denounced
such
heavy
Judgements
against
it
,
as
we
have
formerly
shewed
.
So
far
forth
then
as
a
man
doth
submit
to
an
Authority
,
and
to
the
Laws
made
by
an
Authority
that
is
contrary
to
Christ
;
so
far
forth
he
doth
sin
against
Christ
:
for
this
in
effect
,
is
to
put
him
out
of
place
,
and
to
entertain
his
enemy
in
his
room
.
Now
this
no
pious
man
can
or
will
do
,
but
he
will
easily
apprehend
it
to
be
a
piercing
and
wounding
of
Christ
;
and
for
this
he
will
go
forth
into
the
porch
,
and
weep
bitterly
.
Thus
I
have
divided
the
matter
between
two
Extremes
:
Though
Ministers
and
others
are
not
to
leave
their
stations
;
yet
as
they
have
in
any
kinde
sinned
against
the
Authority
of
the
true
Head
and
King
of
the
Church
,
they
have
so
far
forth
cause
to
judge
themselves
,
that
they
may
not
be
judged
.
FINIS
POSTSCRIPT
.
Courteous
READER
,
ALthough
about
two
years
since
,
at
the
request
of
a
Friend
I
lately
reviewed
it
;
yet
this
Treatise
of
mine
was
finished
certain
years
ago
:
Since
that
,
it
hath
met
with
many
hindrances
;
and
now
I
believe
(
had
not
another
occasion
brought
me
up
to
the
City
)
it
had
neither
at
this
time
come
into
publick
view
.
All
things
considered
,
the
whole
series
and
continual
succession
of
impediments
of
years
past
,
and
now
onely
the
opportunity
offered
:
By
this
I
am
induced
to
believe
,
the
publishing
of
these
things
,
is
not
so
much
by
Humane
Counsel
,
as
by
Divine
Providence
.
Perhaps
,
Gods
Work
is
now
set
on
foot
,
for
the
deliverance
of
his
poor
afflicted
People
:
and
it
may
be
,
in
this
juncture
of
time
,
some
passages
in
this
Treatise
may
be
subservient
to
such
ends
.
The
Wise-man
saith
,
Words
spoken
in
due
season
,
are
like
Apples
of
Gold
in
pictures
of
Silver
.
By
the
things
that
I
have
written
,
thou
mayest
understand
how
,
and
in
what
manner
,
those
Princes
and
Potentates
of
the
Earth
do
sin
,
Whosoever
they
be
,
that
hold
up
the
Name
and
Headship
of
the
Beast
,
in
direct
opposition
to
the
Name
and
Headship
of
the
Lamb.
Thou
mayest
further
understand
,
how
greatly
they
do
aggravate
their
sin
,
that
compass
Sea
and
Land
,
that
make
search
and
inquisition
into
every
corner
,
and
persecute
unto
the
death
,
all
that
will
not
live
in
subjection
to
this
Name
or
Headship
.
Hereby
also
thou
mayest
be
informed
,
what
sympathy
,
what
bowels
of
affection
thou
shouldst
shew
to
those
that
live
under
the
Tyranny
of
the
Beasts
Kingdome
.
For
i●…
on
the
one
side
,
poor
Souls
do
Worship
the
Beast
,
receive
his
Mark
and
Name
;
Christ
(
as
he
hath
cause
enough
)
doth
denounce
the
most
grievous
Judgements
against
them
;
On
the
other
side
,
if
they
refuse
to
subject
their
Consciences
to
his
Papal
determinations
;
such
is
the
hard
condition
of
many
Countreys
,
that
it
is
the
loss
of
all
,
yea
of
life
it self
.
This
is
the
Glassie
Sea
mingled
with
fire
,
through
which
the
Saints
have
passed
;
which
also
they
are
yet
in
passing
.
But
how
few
of
us
are
sensible
of
their
hard
condition
?
How
few
do
mourn
for
the
affliction
of
Ioseph
?
If
that
be
true
,
that
the
Members
of
the
Protestant
Churches
abroad
are
in
imminent
danger
;
If
they
have
been
lately
Massacred
in
Piedmont
,
without
sparing
Age
or
Sex
;
If
they
are
bleeding
in
Switzerland
,
divers
there
having
been
put
to
death
for
no
fault
,
but
being
Protestants
;
If
the
designes
be
upon
the
whole
Interest
by
the
Popish
Party
,
almost
in
all
places
of
Europe
:
Then
we
have
reason
to
condole
with
our
Brethren
in
their
Sufferings
.
And
the
reading
of
the
present
Treatise
,
will
help
us
more
clearly
to
see
,
and
judge
of
that
which
is
the
cause
of
the
Quarrel
.
We
shall
see
also
,
what
is
the
Minde
of
Christ
concerning
these
things
,
and
to
what
issue
they
will
be
brought
at
the
end
of
all
.
Hereby
also
thou
mayest
be
advertised
,
to
beware
of
the
Opinion
of
such
,
that
make
the
Christian
Magistrate
the
Fountain
of
all
Church-Power
:
This
is
to
set
up
a
Civil
Anti-Christ
,
in
the
stead
of
a
Spiritual
.
Christ
is
the
Head
of
his
own
Church
;
and
therefore
he
hath
appointed
Laws
,
by
which
his
Kingdome
is
to
be
governed
;
Censures
,
by
which
his
rebellious
Subjects
are
to
be
punished
;
and
Officers
,
to
dispense
those
Censures
.
If
there
be
no
such
Name
or
Headship
,
What
should
be
the
meaning
of
the
Apostle
,
when
he
speaketh
of
the
Incestuous
Corinthian
?
Concerning
him
that
hath
done
this
deed
;
in
the
Name
of
the
Lord
Iesus
Christ
,
when
you
are
gathered
together
,
and
my
Spirit
,
with
the
power
of
the
Lord
Iesus
,
to
deliver
such
a
one
to
Satan
,
1
Cor.
5.
4.
And
in
that
other
place
,
Now
we
command
you
,
Brethren
,
in
the
Name
of
the
Lord
Iesus
,
that
you
withdraw
your selves
from
every
Brother
that
walketh
disorderly
,
2
Thess.
3.
6.
And
in
that
Scripture
,
Whatsoever
ye
shall
binde
on
earth
,
shall
be
bound
in
heaven
:
for
where
two
or
three
are
gathered
together
in
my
Name
,
I
will
be
in
the
midst
of
them
,
Matth.
18.
ver.
18
,
19
,
20.
In
these
several
places
,
the
Name
of
Christ
is
his
Power
and
Headship
in
and
over
the
Church
his
own
House
:
which
is
not
onely
opposite
to
the
Name
of
the
Beast
,
but
in
an
inferior
degree
,
to
that
Spiritual
Power
and
Supremacy
which
some
would
give
to
Princes
and
Potentates
of
the
Earth
.
The
London-Ministers
in
their
Vindication
,
do
speak
to
good
purpose
,
when
they
say
,
Christ
Iesus
is
the
onely
Head
of
the
Church
,
governing
it
not
onely
inwardly
and
invisibly
,
by
the
working
of
his
Spirit
,
but
outwardly
also
and
visibly
,
as
a
Political
Ministerial
Body
.
In
which
he
hath
appointed
his
own
proper
Ambassadors
,
Assemblies
,
Laws
,
Ordinances
,
and
Censures
,
to
be
administred
in
his
Name
,
and
according
to
his
own
way
,
pag.
4.
By
this
account
then
,
they
must
be
judged
to
come
neer
a
very
dangerous
Errour
,
whosoever
they
be
,
that
take
this
Name
and
Headship
from
him
,
and
give
it
to
Temporal
Princes
.
Calvin
and
other
friends
of
ours
,
have
been
much
offended
at
the
Title
that
was
given
to
Henry
the
Eighth
and
his
Successors
:
And
our
Adversaries
also
have
hereby
taken
occasion
to
insult
over
us
.
For
these
are
the
words
of
Wadesworth
,
in
a
Letter
of
his
to
Mr.
Bedell
:
N●…r
will
I
(
saith
he
)
insist
upon
the
passions
that
moved
King
Henry
violently
to
Divorce
himself
from
his
lawful
Wife
;
to
fall
out
with
the
Pope
his
Friend
;
●…o
Marry
Lady
Anne
Bullen
,
and
soon
after
to
Behead
her
;
to
disinherit
Queen
Mary
,
and
to
inable
Queen
Elizabeth
;
and
presently
to
disinherit
Queen
Elizabeth
,
and
to
restore
Queen
Mary
;
to
hang
Catholicks
for
Traytors
,
and
to
burn
Protestants
for
Hereticks
;
to
destroy
Monasteries
;
to
pill
Churches
:
Were
these
fit
beginnings
for
the
Gospel
of
Christ
?
I
pray
was
this
man
a
good
Head
of
Gods
Church
?
For
my
part
,
I
pray
our
Lord
to
bless
me
from
being
a
Member
of
such
a
Head
,
or
such
a
Church
,
pag.
11.
Now
what
saith
Mr.
Bedel
to
all
this
?
You
demand
,
saith
he
,
if
this
man
King
Henry
were
a
good
Head
of
Gods
Church
?
What
if
I
should
demand
the
same
touching
Alexander
the
sixth
,
Julius
the
second
,
Leo
the
tenth
,
or
twenty
more
of
the
Catalogue
of
Popes
,
in
respect
of
whom
King
Henry
might
be
Canoniz'd
for
a
Saint
?
But
there
is
a
story
in
Tullies
Offices
,
of
one
Lutatius
,
that
laid
a
Wager
,
That
he
was
(
bonus
vir
)
a
good
man
,
and
would
be
judged
by
one
Fimbria
,
a
man
of
Consular
Dignity
.
He
,
when
he
understood
the
case
,
said
,
He
would
never
judge
that
matter
,
lest
either
he
should
diminish
the
reputation
of
a
man
well
esteemed
of
;
or
set
down
that
any
man
was
a
good
man
,
which
he
accounted
to
consist
in
an
innumerable
sort
of
excellencies
and
praises
.
That
which
he
said
of
a
good
man
,
with
much
more
reason
may
I
say
of
a
good
King
;
one
of
whose
highest
excellencies
,
is
to
be
a
good
Head
of
the
Church
.
And
therefore
it
is
a
question
which
I
will
never
take
upon
me
to
answer
,
Whether
King
Henry
was
such
or
no
,
unless
you
will
before-hand
interpret
,
&c.
pag.
131.
He
hath
some
other
passages
concerning
the
use
of
the
Authority
of
the
said
King
,
in
doing
things
that
were
good
,
and
in
removing
the
Popes
Tyranny
:
Which
Acts
of
his
(
saith
he
)
whosoever
shall
impartially
consider
of
,
may
well
esteem
him
a
better
Head
to
the
Church
of
England
,
then
any
Pope
these
thousand
years
,
pag.
132.
But
for
my
part
,
I
conceive
here
are
two
Questions
to
be
answered
;
Whether
that
King
were
rightly
and
truly
a
Head
of
the
Church
at
all
?
That
being
granted
;
the
second
,
Whether
he
were
a
good
one
,
yea
or
no
?
To
determine
these
Questions
,
I
am
clearly
of
Fimbria's
judgement
in
that
other
case
.
As
on
the
one
part
,
I
am
loth
to
diminish
the
lawful
Power
of
Princes
,
which
they
have
,
they
ought
to
have
,
and
ever
had
,
in
disposing
the
affairs
of
the
Church
:
so
on
the
other
side
,
I
conceive
,
That
it
is
too
high
to
call
Hen.
8.
or
any
other
Supreme
Magistrate
,
an
Head
,
much
more
a
good
Head
of
the
Church
;
the
eminency
,
transcendency
and
sublimity
of
that
Prerogative
belonging
to
Christ
alone
.
Our
Princes
have
used
such
a
Title
;
and
in
the
sense
of
the
Statute
,
in
a
moderate
way
,
the
people
have
ascribed
it
to
them
,
to
wit
,
a
Spiritual
Power
,
Authority
and
Jurisdiction
,
that
ever
have
belonged
to
Kings
and
Princes
,
which
David
,
Solomon
,
the
Kings
of
Iudah
,
and
Christian
Emperours
have
ever
exercised
in
their
respective
Dominions
.
This
,
no
doubt
,
hath
been
the
sense
of
well-meaning
men
;
and
so
Mr.
Bedel
doth
expound
it
in
the
forementioned
place
,
and
pag.
56.
But
for
my
part
,
being
inlightned
and
better
informed
,
I
pray
God
such
Titles
be
no
more
used
;
and
let
that
passage
,
Next
under
thee
and
thy
Christ
,
in
all
Causes
Ecclesiastical
,
in
these
His
Majesties
Dominions
,
Supreme
Head
and
Governour
;
Let
the
exuberancy
of
such
a
Title
,
pass
among
the
iniquity
of
our
holy
things
.
Our
godly
Friends
have
been
offended
at
it
;
our
Enemies
have
insulted
;
Experience
hath
shewed
much
danger
in
the
use
of
it
;
and
the
present
Treatise
,
I
doubt
not
,
will
shew
what
an
evil
thing
it
is
,
to
take
away
the
Prerogative
of
Christ
,
and
to
make
other
Heads
of
the
Church
in
his
room
.
Of
all
men
living
,
the
Erastians
have
greatest
cause
to
look
to
this
:
For
let
Princes
be
once
told
,
That
there
is
no
Church-Government
in
the
Word
of
God
,
and
that
they
themselves
are
the
sole
Fountains
of
Church-Power
;
By
this
means
it
will
be
effected
,
That
the
Name
and
Power
of
Christ
over
his
own
Church
will
be
plucked
down
,
and
the
Name
and
Headship
of
Princes
will
be
onely
set
up
.
In
matters
of
this
nature
,
if
you
give
an
Inch
,
men
will
take
an
Ell.
Rather
for
acts
past
,
we
should
often
think
upon
that
expression
of
the
Prophet
,
I
will
pour
upon
the
House
of
David
,
and
the
inhabitants
of
Ierusalem
,
the
Spirit
of
grace
and
supplication
;
and
they
shall
look
to
him
whom
they
have
pierced
,
Zach.
12.
10.
Christ
is
not
onely
pierced
in
a
literal
sense
,
when
his
body
is
run
thorow
with
a
Spear
;
but
he
is
pierced
also
,
when
his
Name
and
Headship
is
taken
away
from
him
,
and
given
to
another
.
So
far
as
a
whole
Nation
have
been
mediately
or
immediately
,
directly
or
indirectly
implicated
and
involved
in
such
a
sin
;
so
far
I
believe
they
ought
to
mourn
.
If
this
be
not
done
,
God
perhaps
may
rebuke
us
,
when
our
Armies
go
forth
against
those
that
Worship
the
Beast
,
and
uphold
his
Name
and
Headship
,
in
enmity
to
the
Government
of
Christ
.
Though
not
in
the
favour
of
the
enemy
,
yet
we
may
be
chastised
for
our
own
faults
,
and
the
Lord
may
be
provoked
to
appear
against
us
.
When
the
Lamb
went
forth
on
his
white
Horse
against
the
Beast
and
his
Armies
,
the
Armies
that
followed
,
were
upon
white
Horses
cloathed
in
fine
linen
,
white
and
clean
,
Rev.
19.
14.
Further
also
,
by
the
process
of
this
Discourse
,
information
may
be
given
to
certain
in
these
Times
,
who
being
led
by
the
meer
shew
and
colour
of
some
passages
in
the
Prophesies
,
do
think
it
a
part
of
their
duty
,
to
level
Magistracy
,
abolish
Laws
,
and
to
turn
all
things
up-side
down
,
in
Church
and
Common-wealth
.
Of
such
I
may
say
,
That
they
mingle
the
precious
Truths
of
God
,
with
Fables
of
their
own
commenting
.
In
the
Metamorphosis
of
Ovid
,
we
reade
of
the
Beginning
of
the
World
,
of
the
Chaos
,
of
the
Giants
heaping
of
Pelion
upon
Ossa
,
of
Deucalions
Flood
,
of
the
Four
Ages
,
of
the
Golden
,
the
Silver
,
the
Brazen
,
and
the
Iron
Age.
These
things
are
not
all
Fictions
,
because
they
have
some
ground
of
truth
in
the
Scripture
;
neither
are
they
all
truths
,
because
they
are
mingled
with
Fictions
of
the
invention
of
man
.
Of
the
same
kinde
are
some
Authors
,
who
are
for
the
Fifth
Monarchy
;
they
think
,
that
the
setting
up
of
the
Kingdome
of
Christ
,
will
be
the
Dissolution
of
all
Earthly
Kingdomes
.
But
by
the
purport
and
whole
drift
of
the
present
Discourse
,
they
may
understand
,
That
the
Kingdome
of
Christ
is
not
contrary
to
Governments
,
Powers
and
Authorities
,
purely
as
such
;
but
onely
to
Governments
as
Idolatrous
,
as
Tyrannical
,
as
contrary
to
the
Laws
of
Christ
,
and
of
his
Church
.
In
the
Prophecy
of
Daniel
,
the
Empire
of
Babel
is
resembled
to
a
Lyon
;
of
Persia
,
to
a
Bear
;
of
Greece
,
to
a
Leopard
;
of
Rome
,
to
a
Beast
of
divers
shapes
.
All
these
Monarchies
erected
and
set
up
on
the
ruines
of
the
Davidical
Kingdome
,
are
parallell'd
to
so
many
Beasts
.
Bu●…
to
what
Beast
shall
we
resemble
(
in
its
right
constitution
)
the
Davidical
Kingdome
it self
?
In
the
Book
of
the
Revelation
,
the
Angel
doth
expresly
say
,
That
there
were
eight
Kings
;
and
yet
the
Beast
had
but
seven
Heads
,
Chap.
17.
How
can
this
be
?
I
have
fully
proved
,
That
the
Dynasty
,
Race
and
Succession
of
the
Christian
Caesars
,
do
make
the
seventh
Roman
King
,
but
no
Head
of
the
Beast
.
Therefore
the
Mediatori●…n
Kingdom
of
Christ
is
not
contrary
to
Governments
,
as
such
;
neither
is
nor
ever
shall
be
built
upon
the
ruines
of
Governments
,
as
Governments
,
but
upon
the
ruines
of
Governments
onely
as
Tyrannical
,
and
opposite
to
the
Laws
of
the
Gospel
.
There
is
no
such
cause
then
,
why
solid
and
judicious
men
in
these
dayes
,
should
set
aside
this
kinde
of
Learning
,
which
is
so
much
for
the
Credit
&
Authority
of
the
Christian
Magistrate
.
And
for
the
Government
of
the
Church
in
some
Points
(
if
I
am
not
mistaken
)
there
is
in
this
Prophecy
as
strong
,
if
not
stronger
proof
then
in
any
other
Book
of
the
New
Testament
.
As
for
Example
:
Though
Bishops
are
put
down
,
the
Service-Book
taken
away
,
the
Ordination
of
Ministers
brought
neerer
the
Rule
;
all
this
being
done
,
men
are
not
pleased
.
What
is
the
cause
of
the
Difference
?
The
difficulty
lies
in
the
Church-state
.
Robinson
and
others
of
that
way
,
do
plead
,
That
we
have
no
Example
for
a
National
Church
in
the
New
Testament
;
and
the
bringing
in
of
whole
Nations
by
the
power
of
the
Magistrate
,
this
is
the
principal
Rock
of
Offence
.
I
confess
it
is
true
,
that
we
have
no
Example
of
a
National
Church
in
the
Apostles
time
.
For
how
could
all
Nations
come
in
at
that
particular
instant
,
when
the
greater
part
of
them
did
still
remain
in
their
Idolatries
,
and
the
Emperors
themselves
were
the
greatest
Enemies
of
the
Church
?
Now
if
we
apply
our selves
to
the
Book
of
the
Revelation
,
we
shall
plainly
see
,
how
the
Spirit
doth
foretel
,
That
after
the
Preaching
of
the
Gospel
,
the
Church
should
fall
under
grievous
Persecutions
,
in
all
the
times
of
the
Pagan
Caesars
:
when
that
time
is
ended
,
the
Empire
it self
shall
become
Christian.
What
else
should
be
the
meaning
of
that
expression
?
Now
is
come
Salvation
and
Strength
,
and
the
Kingdome
of
our
God
,
and
the
Power
of
his
Christ
,
Rev.
12.
10.
This
doth
note
no
other
,
but
the
setting
up
of
the
Gospel
in
the
Throne
,
in
the
times
of
Constantine
the
Great
.
After
these
things
,
he
sheweth
the
fall
of
the
Empire
,
and
the
rising
of
the
Ten
Kings
,
by
the
Emblem
of
a
Beast
with
ten
Horns
,
that
came
up
out
of
the
Sea
,
Chap.
13.
ver.
1.
This
Beast
doth
signifie
the
Roman
Tyranny
in
the
last
and
the
Antichristian
Edition
.
And
he
further
addeth
,
in
the
latter
times
of
this
Kingdome
,
that
the
Eternal
Gospel
shall
be
preached
to
every
Kindred
,
Tongue
and
Nation
,
Chap.
14.
ver.
6.
&
7.
Then
also
,
the
deceived
Kings
shall
be
undeceived
;
and
,
The
Kingdomes
of
this
world
,
shall
become
the
Kingdomes
of
our
Lord
,
and
of
his
Christ
,
Chap.
11.
15.
That
is
,
those
Kingdomes
which
formerly
were
the
Kingdomes
of
the
Beast
,
shall
become
subject
to
the
Laws
of
Christ
,
and
of
his
Gospel
.
Here
is
a
plain
Example
(
though
not
in
the
Age
of
the
Apostles
)
of
whole
Christian
Nations
in
the
times
of
the
Gospel
.
I
willingly
yield
,
That
the
preaching
of
the
Gospel
is
that
by
and
through
which
,
primarily
,
and
immediately
,
Churches
are
gathered
:
yet
by
the
Authority
of
the
Magistrate
,
the
same
Gospel
also
is
countenanced
,
Laws
are
made
,
Parishes
are
divided
,
Ministers
maintained
,
and
the
Body
of
the
Nation
brought
to
attend
to
that
which
is
,
or
at
least
may
be
,
the
mean
of
their
Salvation
.
I
cannot
think
,
but
with
great
horrour
,
what
would
ensue
,
if
the
Designs
of
some
men
should
take
place
:
It
would
be
the
very
Abaddon
and
Apollyon
to
the
Church
of
God
.
But
let
us
look
what
is
spoken
of
the
Kings
of
Europe
,
They
shall
hate
the
Whore
,
and
make
her
desolate
and
naked
,
and
shall
burn
her
flesh
with
fire
,
Chap.
17.
If
they
shall
hate
the
Whore
,
then
they
shall
destroy
the
Idolatries
and
Superstitions
of
that
Church
,
which
they
did
formerly
so
love
and
admire
:
and
on
the
contrary
part
,
they
shall
countenance
the
Gospel
,
bring
in
their
People
,
and
do
as
much
for
the
Church
of
Christ
,
which
they
did
formerly
persecute
and
hate
.
Of
the
New
Ierusalem
it
is
said
,
The
Kings
of
the
Earth
shall
bring
their
glory
to
her
,
Chap
21.
But
lest
any
should
think
,
That
this
is
meant
onely
of
the
Glory
of
the
Church
in
Heaven
;
Let
sundry
passages
of
the
Prophet
Esay
be
considered
:
The
scope
of
all
whi●…h
is
to
shew
,
That
the
Kings
of
the
Earth
shall
bring
their
Glory
unto
the
Church
.
There
is
much
spoken
also
of
the
coming
in
of
whole
Nations
,
of
the
Conversion
of
Kings
,
and
the
adorning
of
the
Church
by
the
bounty
of
Kings
:
Reade
Chap.
60.
per
totum
,
with
many
other
places
.
If
these
things
were
rightly
considered
,
men
would
not
have
such
prejudices
against
a
National
Constitution
,
and
setting
up
of
the
Gospel
,
by
the
Authority
,
Power
and
Command
of
Kings
and
Princes
.
What
shall
we
make
of
the
Reign
of
Christ
upon
the
Earth
?
Is
it
not
directly
and
diametrally
opposite
to
the
Reign
of
the
Beast
?
And
the
Reign
of
the
Beast
,
let
the
Angel
himself
,
together
with
our
own
experience
,
shew
,
wherein
the
formality
and
the
being
thereof
doth
consist
.
So
he
speaketh
:
The
Horns
which
thou
sawest
are
ten
Kings
,
which
have
received
no
Kingdome
as
yet
;
but
receive
power
as
Kings
one
hour
with
the
Beast
:
These
have
one
minde
,
and
shall
give
their
power
and
strength
unto
the
Beast
:
These
shall
make
war
with
the
Lamb
,
but
the
Lamb
shall
overcome
them
;
for
he
is
the
Lord
of
lords
,
and
King
of
kings
,
Rev.
17.
ver.
12
,
13
,
14.
The
essence
of
the
Kingdome
of
the
Beast
lyeth
in
the
Confederacy
of
Kings
,
and
in
their
yielding
themselves
to
the
Name
and
Headship
of
the
Bishop
of
Rome
.
This
is
the
Reign
of
the
Beast
upon
the
Earth
.
So
by
the
Rule
of
Proportion
,
the
Reign
of
Christ
and
of
the
Lamb
shall
be
in
the
holy
association
and
concurrence
of
Christian
Princes
,
to
set
up
the
Gospel
of
Christ
,
his
Name
and
Headship
,
as
the
Regent-Law
among
the
Nations
.
From
all
that
hath
been
said
,
it
is
cleer
,
That
this
Doctrine
is
not
contrary
to
the
Authority
of
Magistrates
;
nay
,
it
is
most
forcible
and
effectual
to
establish
the
Laws
and
Government
of
the
Church
.
Upon
the
same
grounds
I
do
here
desire
to
speak
a
word
or
two
;
and
Oh
that
I
could
speak
it
with
tears
!
The
Reformation
in
Germany
,
and
now
lately
in
England
,
hath
been
,
and
yet
is
much
deformed
,
by
abalienation
of
the
Churches
Revenue
,
and
in
passing
away
that
which
former
Ages
have
bestowed
(
I
may
speak
of
a
great
part
at
least
)
upon
the
preaching
of
the
Gospel
.
These
are
Scandals
to
the
Enemy
.
Let
our
Consciences
in
the
mean
while
judge
,
Whether
this
be
not
a
Scandal
given
,
rather
then
a
Scandal
taken
:
Whether
we
do
not
open
the
mouthes
of
the
Enemies
of
the
Lord
to
speak
evil
of
the
Reformation
:
And
whether
we
are
not
faulty
in
this
Point
.
Moses
went
in
Gods
way
,
and
by
his
Command
,
and
it
was
a
glorious
work
to
deliver
Israel
from
the
Bondage
of
Egypt
:
yet
withall
,
when
he
was
in
the
discharge
of
so
excellent
a
work
,
then
the
Lord
stood
in
the
Way
to
kill
him
,
Exod.
4.
24.
Our
Armies
are
going
forth
against
the
Enemies
,
and
the
Prote●…ant
Armies
are
like
to
go
forth
more
and
more
:
These
are
the
times
,
or
at
least
do
border
upon
the
times
of
the
Su●…per
of
the
Fowls
,
of
the
great
Vintage
,
of
th●…
Bat●…el
of
Armageddon
.
There
are
like
to
be
great
Commotions
of
State
,
Army
against
Army
,
in
the
times
of
the
end
of
the
Beasts
Kingdome
.
And
therefore
by
collation
of
all
Circumstances
,
we
cannot
be
fat
off
from
the
performance
of
all
that
hath
been
foretold
.
It
is
meet
for
us
to
see
our
own
sins
,
and
specially
that
which
I
have
hinted
,
before
we
go
on
in
the
Lords
work
.
These
things
I
have
thought
good
to
annex
by
way
of
Appendi●…
.
My
purpose
is
not
to
speak
any
thing
to
please
,
or
di●…please
any
Party
:
Neither
can
I
tell
,
how
any
Party
will
be
pleased
with
me
:
it
may
be
I
may
displease
all
.
However
,
I
do
desire
to
please
mine
own
Conscience
,
in
delivering
that
which
I
conceive
to
be
a
Truth
of
God
.
There
is
one
thing
whi●…h
I
think
meet
more
●…ully
to
explain
my self
in
.
I
have
,
in
the
preceding
Treatise
,
made
it
a
good
part
of
my
work
,
to
prove
the
Roman
to
be
the
Fourth
,
and
the
last
Metal
Kingdome
;
and
that
the
Roman
doth
begin
in
the
consideration
and
notion
of
such
a
Kingdome
,
when
the
Church
,
and
the
Con●…inent
of
the
Church
,
came
under
the
Dominion
and
Soveraignty
of
the
People
of
Rome
.
This
I
know
the
followers
of
Iunius
will
not
away
with
;
and
many
learned
men
in
these
times
do
follow
this
way
of
Interpretation
.
But
because
we
will
not
unnecessarily
controvert
,
and
make
our selves
more
enemies
then
needs
;
we
will
be
content
to
say
,
That
the
Roman
doth
begin
at
the
end
or
ending
of
all
four
Metal-Kingdomes
;
and
where
they
end
,
in
the
method
,
order
,
and
way
of
account
,
the
Roman
doth
begin
.
And
whereas
we
have
endeavored
,
Chap.
6.
pag.
116.
to
prove
the
beginning
of
the
Roman
as
The
fourth
Metal-Kingdome
,
to
be
at
that
instant
of
time
,
when
the
Church
came
under
the
Dominion
of
that
People
;
the
same
Arguments
(
mutatis
mutandis
)
will
prove
the
beginning
of
the
Roman
,
at
the
end
of
all
four
Metal-Kingdomes
.
And
so
the
followers
of
Iunius
and
we
shall
agree
in
the
substance
of
the
Interpretation
.
Let
us
compute
the
Name
or
Universal
Headship
of
the
Bishop
of
Rome
,
(
as
Decreed
and
Enacted
under
the
Emperor
Phocas
)
and
in
that
series
and
way
of
account
,
it
will
be
666
years
from
the
beginning
of
the
Roman
,
as
that
great
Empire
doth
succeed
,
at
the
end
of
the
four
Metal-Kingdomes
.
Here
is
the
Name
of
the
Beast
,
and
the
Calculation
according
to
the
Number
of
a
Man
,
according
to
the
Divisions
and
Parts
of
the
Body
of
Man
in
Daniels
Image
.
If
we
go
either
way
,
the
Account
will
be
made
good
.
FINIS
.
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