Commentary on Revelation, Lecture 5
LECTURE V.
Vers. 18.
Here is wisedome. Let him that hath understanding count the number of the beast: for it is the number of a man, and his number is six hundred threescore and six.
HAving given more particular marks of Antichrist, he now biddeth them, as it were, put them together and reckon. The sum of the verse is, in these four, 1. There is an advertisement to put them to stand and pause before they passe these descriptions; Here is wisedome, &c. 2. An exhortation to reckon, that it may be known what that number is which the beast putteth on his followers; Let him that hath, &c. 3. A motive, it may be understood and found out; for it is the number, &c. a help to find it out by mentioning a particular number 666. to shew it is not every Heretick, but a chief one, who will have many things compacted and bound up together, that is, Antichrist; or, it is not an innumerable number, but may be understood and counted as clearly as 666. may. So it is a confirmation of the former reason, or an instance for proof of it: for, some number was meet to be named, seing he had called it attainable, yet not this very number it self, for then there needed no reckoning, and therefore the wisdom required it to be imployed in searching and applying the characters past, and not the number following: and this looketh liker the scope of that, Here is wisedome, putting, the Reader to a pause, and to resume what is said now, before he passe from the description of the beast to the condition of the Church, which followeth, Chap. 14. as, here is the patience of the Saints, &c. relateth to the words and matter set down immediately before. This is the sum and scope.
This verse then is set down by the holy Ghost as an exercise for spirituall wisdom to essay it self in. We cannot therefore passe it, though it hath tortured many in all ages to find it out: Before we come to reckon, we shall permit, 1. a short exposition of the words. 2. Some generall considerations.
1. The pause or advertisement, Here is wisdome, doth imply a difficulty in the matter, needing spirituall wisdom for finding it out, yet so as in it, wisdom should have both an occasion and warrand for its exercise, and it is an invitation to try, as in these parallel places, vers. 9. of this chap. vers. 13. chap. 14. and vers. 9. chap. 17.
Only this is to be adverted to, that when he saith, Here is wisdom, the scope is not only to relate to what followeth, but also to cast an eye back on what immediately preceeded, as containing the exercise of spirituall wisdom as well as in what followeth, and some way consists in knitting what preceedeth with what followeth, as the former cited places clear.
2. The exhortation, is, Let him that hath understanding count the number of the beast: Where we consider, 1. What is to be counted. 2. What it is to count or number. 3. Who is this invited to it. By the beast here, no question, is understood the beast formerly mentioned through the Chapter, and by the number of the beast, that same which was formerly expressed by the number of his name: called there the number of his name, because it is something like himself in its nature. And this beast, as all the former, vers. 1. having a name of blasphemy, the number of that name must relate to a number of such peculiar blasphemies as differenceth this beast from all other Hereticks, such blasphemies as constituteth him Antichrist; and so the number of them must be such a proportion as constituteth the receivers thereof members of that Kingdom and Antichristian. It is here changed and called the number of the beast, though it signifie the same thing; partly, to shew the coincidency of this name with the beast, that it is proper and peculiar to him; and partly, because this number is invented by him and imposed on them, as the character is called his also. And therefore in the reckoning of this number, we are led rather to search in the nature of the beast himself than to a more particular name, because the thing to be reckoned, is here not called the number of his name, but the number of the beast, because by describing his nature, it doth consequently point him out as by name.
To count here, is not then by Arithmetick to number out of a name, and to cast up a sum by so many figures, but doctrinally and judiciously to weigh the matter of that heresie or the nature of that beast: so the Lord is said to have numbered Belshazzar, Dan. 5. and to have found him light. Because by this way of putting particulars together, and considering them, when put together, the judicious searchers will find him exactly out, whether he be agreeable or disagreeable to the rule or character given, as Arithmeticians will do by their reckonings. Of this sort of reckoning there are diverse examples in Scripture, but of reckoning from the letters or figures of a name there is none. The first implyeth a particular exact search, as if every thing in him were considered by it self particularly, and put together again in whole, as Arithmeticians do in their countings. This is confirmed by considering the qualification of him who is invited to number, Let him that hath understanding, that is, not understanding in reckoning and Arithmetick, but in the discerning of the spiritual truths of God, Dan. 12. and Micah 6.9. especially of the characters of Antichrist formerly given, and of prudence to apply them where he shall discern them to be. This saith not that none other should count, the duty is common, but it saith few will take it to them and find it out, and that no other will come speed but they that take the same ballance of the Sanctuary and spirituall wisdom to discern with; yet it is put to mens doors to essay this, but with much deniednesse and humility.
3. The reason or motive added to stir up men to essay this search or reckoning, is, for it is the number of a man. By the number of a man we cannot understand such a number as is made up out of the numerall letters of a name; we have no Scripture warranding that: beside, that would be little encouragement to undertake this numbering, or little exercise for spirituall wisdom: but, by the number of a man, we understand such a number as men do use, or is made use of by them, and is attainable to be known by them, Isa. 8.1. the writing pen of a man, that is, such as men use, and as men may understand; So, Ezek. 24.17. the bread of a man, is bread made use of by them, and whereon they usually live: and (Chap. 21. of this Book) there is the measure of a man, that is, such as men use to measure with: in this sense the number of a man, is that which men use, and is obvious, if they have understanding to search it out: and certainly there is great odds to say the number of a man indefinitly, and the number of a mans name particularly. The first maketh it common to all spirituall men who may conceive it, as the exhortation implieth; This astricteth it to one particular man, as only agreeing to him. Thus the words may be rendered, It is the number of man; for there is no article in the originall.
Or, by the number of a man, may be understood a number not having God but a man for its Author, and not being approven of God but invented of man, what ever there be pretended: thus there are in Scripture such phrases, the wisdom of a man, the law of a man, the will of a man, in opposition to the Wisdom, Will and Law of God, &c. Thus the reason runneth, let spirituall wise men consider her and reckon well, for it will be found that this beasts number or doctrine is not of God, but of man, whatever be pretended, even as that statue (Dan. 3.) might be called the Image of a man or of the King; not because it represented him, but because it was instituted by him. Neither of these will be disagreeable to the scope and truth.
4. The particular instance added, is, 666. We take this to signifie some indefinit number, that is, 1. great: and so the errors and blaspemies of Antichrist, that he presseth on his followers, are not of some few points, but of very many. 2. That they are subtilly compacted together, and have a dependance on each other, as that number 666. is. 3. That although they be compact and subtilly interwoven, yet they may be searched out. It is not impossible also that there might be some proverbial speech in that number, seting out a great number: sure it is ordinary in writers to say six hundreth more, when their meaning is many moe: and hence some have entituled their books De sexcentis erroribus pontificiis. However this number cannot be the particular number which is to be understood as the result of the reckoning; for then there needed no more counting, but it is a general instance for confirming the former reason; it is such a number as 666. is, i. e. attainable by mens industry: for, this number 666. is not to be gathered out of one word, but all concerning Antichrist is to be put together, which in its sum and result will amount to this great sum.
Secondly, The general considerations are, 1. The scope of this, is, by the reckoning of the number to come to the knowledge of the person, power, state or beast understood. Therefore the phrase is altered in this verse from the former: there, it was the number of his name; here, it is the number of the beast, because this being …ightly counted and summed, it will be as easie to know who this beast is, as if we had his name in particular: it must be something then that differenceth him from others.
2. Yet the whole stresse of finding him out lieth not on this name, but on his name subjoyned to all the former characters, yea as a sum it must be drawn out of them as a result from them put together.
3. It would seem, that as the mark, or character and name, doth not point literally at one particular mark or name; so neither doth the number to a literall way of numbering, or any definit certain number: for this name is in the whores forehead, Chap. 17.5. which, as in the former verse, cannot properly be understood: hence these phrases, number of his name, vers. 17. number of the beast, vers. 18. the mark of his name, Chap. 14.11. a victory over the beast, and the number of his name, Chap. 15.2. which are put indifferently, do import such a name as doth not so much consist in letters, as things and doctrines.
4. We will see these phrases put indifferently for one another, as the number of the beast and the number of his name. 2. The mark of the beast, vers. 17. and the mark of his name, Chap. 14. vers. 11. whereby apparently is holden forth, that as the beast and his name are of one nature, so also are the mark and number of the beast and of his name: and therefore what we find the one to be, the other must be of that nature, although there may be different degrees; and seing the mark is something indigitating the interest of the beast in such a person who hath it, the number must be so also: for we conceive the number of his name, or mark of his name, is all one upon the matter, but is called the number of his name to shew the numerousnesse of his errors; The mark of it again, to shew the nature of them, which is to make some impression on them like him, as a seal leaveth its likenesse in the wax.
5. Whether this number doth point at the beast, to wit, the Roman Empire as taken complexly, or as considered under this seventh head by the former types, it pointeth at one thing, and demonstrateth the same power as is sure; yet comparing it with the former verse, and the scope which is to describe Antichrist, it agreeth more properly to the seventh head as such a number which relateth to him; for, the mark is his, and so must the name and its number (as all the former descriptions do) belong to him also.
To come neerer, let us consider shortly what is the mark and name and so the number of the beast: It is certainly something not literally to be understood, but what maketh men in a speciall way to passe for this beasts followers, to wit, Antichrists, and to be accounted his; for, it is he that maketh them all receive this mark.
This mark seemeth to be a peculiar thing agreeing especially to Clergy-orders, and these who by oath are engaged to him, which is the most intimate sibnesse between him and any possible (for, it is opposit to the mark and seal of our Lord Jesus, whereby he setteth apart some for himself, and having such a wo peculiarly threatned against it, Chap. 14.9. and 11. and seing it supposeth them to be specially imployed for him as Souldiers under his colours, it may well agree to them though not only) It may be the receiving and believing of these trumperies, that he (that is, that beast) proposeth; Not only having an outward profession of them, but an inward affection to them, delighting in and resting on that antichristian worship in its complex form and mould Therefore it is called (Chap. 14.11.) the mark of his name, that is, such a receiving of the name as hath an impression within and likenesse to him.
2. By his name may be understood his doctrine and the publick acknowledgement of it, even as by the Name of God and Christ is understood the Truth of the Gospel, because in these and by these He maketh Himself known; and to make His Name known, is to preach His Doctrine and Truth: and as the one hundred fourty and four thousand, their having His Name in their foreheads, supposeth no visible character there but a distinction in their way from others, and a conformity to God in their walk, that who looketh on them and will try their way, it will be found they belong to God and professe His Truth; even so by the opposition, we may gather that this name of the beast is his doctrine as opposit unto Christs, whereby he is to be known and discerned as by a name: by his doctrine men may be fully perswaded of him, that it is he; and the taking on his name, is the taking on the publick profession of all these, and passing in this beasts reckoning as one of his, and so to be esteemed of by all others. In a word, it is a publick avowing of the antichristian doctrine and partaking of the name of blasphemy which is on him.
3. By the number of his name, must be understood something conform to that which is the name, which being put together, maketh it up as a sum drawn out of a particular reckoning, or, as letters and syllables make up a word, thus the number is in particular doctrines or errors, like so many distinct letters, the name is like a word made up of these put together. This we take to be his characteristicall tenents and doctrines laid together, that will amount to evidence and prove so much as this, that whosoever maintain such doctrines, is the Antichrist and beast here mentioned; But thus reckoneth wisdom, The Pope and Papists maintain such doctrines. Ergo, &c. And by this means, as by so many characters or letters, we come particularly to know him who is here obscurely described: And therefore it is called the number of the beast as well as of his name, because it is as well to find out the beast as to find out his name, this name being rather to describe his nature and find out this party than curiously to insist on a name, even as he is called (Chap. 9. vers. 11.) Apollyon and Abaddon, in respect of his nature and properties of tyrannie vented by him, this being the Spirits way to describe him by his nature rather than by letters; and so is the whore, (Chap. 17.) stiled by a name, signifying her nature, and gathered from her practice. In short, the thing we conceive intended here, is, 1. to propose the speciall and peculiar doctrines and tenents that agree to Antichrist, without which he will not acknowledge any for his. 2. By wisdom to see where these are owned and by whom, and so to come to apprehend that party as surely to be Antichrist, as if by name it were recorded.
If it be doubted what are the characteristicall doctrines or errors that serve to point out Antichrist? Answ. 1. They must not only be different from the Truth of Christ, but in a strain and series destructive to His Truth, and inconsistent with the nature of His mediation, the end of His humiliation and suffering, and Offices of King, Priest and Prophet. 2. They must be such as have some pretence to Christ, and do wrong Him under a shew of reverence given to Him, and so differ from the former heads. 3. They must differ from the tenents of other Hereticks, not in grossenesse so much as in nature; for, all are not the Antichrist, though they may be Antichrists. These particular differencing characters we conceive are fully set out in the former part of the Chapter, and he is to have not some but all (though it may be every person have not all) yet may they in generall be instanced in some few heads, as most peculiarly agreeing to him and differencing him from others, as to consider the errors, not as in one person, but as in a Body or monarchick Kingdom, in respect, 1. of the complexnesse of his assumed power and Authority and his bringing all things to a dependance on that, and drawing in all under that head: not as an Haerosiarcha, (as other Hereticks do make followers) but by pleading for a settled power and continuance of it, and for a worship due to him for his Authority: and upon this account, this assuming of power to himself above all that is called God, and making all to worship him, and driving that as the main thing with no lesse necessity to acknowledge him Christs general absolute Vicar, than to acknowledge Christ Himself. This, both in this Chap. and Chap. 9. as also, 2 Thess. 2. seemeth to be proper to the Antichrist. I call this a speciall part or number of his name, because without this, none are admitted to be accounted his: Hence some may be grosse in many of his superstitions and idolatries (as many Greeks) yet by their schism of disowning him 700. years since, they are not under his number. Again, many Dominicans and others, will maintain many orthodox points of Doctrine, yet so long as the Popes Crown is not stricken at, his acknowledgement of them will not be denied. A second is, his changing all Religion in Doctrine and Worship to an other mould, different from the simplicity Christ left it in, a putting it in a more externall glorious and pompous state more heathen like; that is called the making the Image of the first beast (in part) and the Gentiles treading under foot the holy City, Chap. 11.2. 3. His doing all this by an usurped power and illimited Authority, multiplying traditions, ceremonies, and changing worship at his pleasure; which signe of proud self-exalting and walking by that principle, seemeth very peculiar to him, as the strain of this Chap. and 2 Thess. 2. sheweth. From these premisses it may be solidly reckoned who is Antichrist, and to whom this name belongeth, thus,
That succession of persons, or that party, power or state in the world which succeedeth the Roman heathen Emperours in their seat at Rome, having no warrand for their Authority from God, but from the devil, who came in piece and piece after Idolatry was crushed to restore another sort of Idolatry in the place of it, and by whom the wound Idolatrous Rome got was healed, after whom all the world wondered, and whom they universally worshipped, willingly giving to him more than humane reverence, who boasteth of great power beyond any other in the world, and with liberty encroacheth upon Gods prerogatives, and wrongeth His Saints to His dishonour, whose rise beginneth at the Church fleeing to the wildernesse, and continueth till the witnesses be killed, growing 1260. years, who maketh War for a long time against the Saints and overcometh and persecuteth the Godly that acknowledge him not, and he, who in doing all this, bringeth it about under pretext of a title to Christ, vers. 11. deluding the world by false miracles for gaining his point, and, by Sentences and Excommunications, presseth all the world to be in dependance on him, and so forth, as may be gathered from the former part of the Chapter. He (I say) to whom all these agree, he is that Antichrist: for, this is a sure reckoning, Cui competit definitio, ei competit definitum. But spirituall wisdom will find all excellently well to agree to the Pope in his power, rise of it, exercise of it, continuance of it, means by which he came by it, and cloak under which he hid himself in coming to it, and in exercising of it: and therefore he is by this reckoning the Antichrist.
There are two other wayes of reckoning beside this, more common to Divines: The one whereof, is, from the letters of a name (which in Greek and Hebrew are numerals) to gather a name, including this number 666. in it. Some others reckon it to a set year after Iohns writing the Apocalypse, as Daniel describeth Christs coming by so many years or weeks before He came, so here they make Iohn to describe the time of Antichrists coming before he came. Of these two wayes which are followed by Learned men, we shall speak a word afterward. It is considerable how ever we reckon it, that it still trysteth in one Person or State, to wit, the Pope: yet we think the former way we settled on safest. 1. as best agreeing to the scope, this being subjoyned at the back of such a particular description of Antichrist: now reckon (saith he) it is not impossible to find it out. And, 2. It is likest true spiritual discerning wisdom to gather from Doctrines rather than from letters, Divinity is more in these than in the other. 3. It is most safe and convincing: for, one this way may fix on the Antichrist, and by no numerall name can he without this; and be his name what it will, if the thing be found, it evidenceth the thief who is to be apprehended as guilty; and the succession of this power to the sixth head of the wounded beast, and his getting the Dragons seat doth more clearly point at the state Civil he belongeth unto, than any name, such as foreign can convincingly do: beside, foreign will agree to heathen Rome or Christian, as well as antichristian, and so can be no differencing name: and the words may be taken, thus, Now ye have gotten some; yea, many generall characters of the Antichrist, any that hath wisdom lay them together, and see whom ye will find it to be, as the Lord, (Dan. 5.26.) numbered Belshazzar, and found him light; not from the letters of his name, but from his practices. 4. This way of reckoning agreeth better with the opposition that is made to the Elect, Chap. 14. who have their fathers name in their foreheads, which is certainly some publick profession or evidence of their adhering to him, being free from the pollutions of Antichrist. And therefore, on the contrary, this of Antichrists number, must be some deciphering of him in reference to his Doctrine, without which none are accounted his: especially, considering vers. 2. Chap. 15. it is something the Elect getteth a victory over. Therefore it must be some pollutting thing, which no nationall name is. Also this as the mark is upon them that worship him rather than upon himself; yea, it is upon them all (for, they must bear the name, or, its number, vers. 17.) and it is such a thing as by birth they have not, yet by devoting themselves to him, may be attained; and such a thing, as the having thereof, freeth them of his censures, and giveth them liberty to his Market, as the want thereof doth make them obnoxious to his censures, as is clear, vers. 17. and it must be some such thing as constituteth them antichristian, and so consequently in him must be such a thing as constituteth him Antichrist; or, contrarily, the name and number in him, is somewhat essentially holding him out to be Antichrist (as our Lords essentiall attributes are comprehended under His name, and understood by it) Therefore, that name, or number, in them, must be such as constitutes them of that essence and body with him; for, it is derived from him to them, as the name of the Parent is to the Childe, or, of the Husband to the Wife; and by that which is derived, they become not only to be called his, but indeed to be his: it must therefore be such a thing as deriveth with it his pollution and corruption to them that receive it, and which doth really difference and characterize his followers (Chap. 15.2.) from the followers of the Lamb, and doth make them obnoxious to Gods Judgement as guilty. All which do evidence, that by this name and number of the beast, must be understood the things, Doctrines or practices of antichristianity, and not any numerall name personall or Nationall.
Irenaeus (much commended for the first reckoner of this number) after he hath touched some particular names especially that of foreign, which he accounteth most probable, he maketh a twofold generall allusion in this number 666. without astricting it to a definit number: the first, is, by comparing the coming of the flood under Noah, which was in the 600. year of his age, with that Image, Dan. 3. 60. cubits high and six broad: the 600. (saith he,) pointeth out defection at a hight, as that of the Image pointeth out Idolatry in the highest degree. The second way he applyeth it, is by applying the first six to the defection of the first age of the world, the second to the second age, the third to the last age; and so to him these three, put together, do hold forth apostasie, defection and Idolatry in the greatest hight as if all trysted together, pag. 248. and 249. which saith the reckoning of this number by a general allusion, is no lesse ancient than by a particular definit number of a particular name.
There is one thing yet to be cleared, without which all that is said seemeth to be man…k, that is, what is the rise of mentioning this particular number 666. seeing that which is said could be clear without this? Or, what use can there be in this particular number in reference to the exposition given?
For clearing this, that it may be applyed as having reference to the former general grounds, we may therefore consider this number 666. for application, 1. As a definit number for an indefinit, as the Lambs number of 144000. is, whereby is holden forth a great number, yet compactly joyned and united together. Thus the meaning is, his number is 666. that is, the characters that he putteth on them that he counteth his, or the Doctrines he will have them to professe, are not some few errours, as may be in some other Hereticks, nor some steps wrong here and there, but all that he counteth his (whereby he may be known) must take such a considerable number and compact body of errours, at least, and professe them; which errours are in a certain method all casten together, and linked through other with an orderly like dependance one upon an other as that number 666. is; so as one thing being granted, many others will follow; and their fundamentall grounds are like the 600. that include the 60. and 6. under them, that is, grant once the Pope to be the last Judge of controversies, traditions unwritten to be necessary, and the Scripture to be imperfect, the Pope to have Supream power, &c. and what worlds of consequences depend on these? Neither shall we for the time curiously enquire for more particular reasons of this number, but shall acquiesce in and content our selves with this generall scope. We know Learned men have profitably taken much pains in comparing this number, which is made up of multiplying sixes, with that of 144000. Chap. 14. which is made up of multiplying twelves; yet considering that the 144000. (Chap. 14.) is of the followers of the Lamb, and cannot be called the number of his name, and that this here must be understood of Antichrists impression upon each one of his Kingdom, we cannot see how they quadrat; and considering that there is very much subtility in it, and that the other generall way is more plain, and yet as sure, we conceive it needlesse to insist on it, leaving liberty to any to follow it, or any other way whereby they may be edified.
For further confirming this generall application, take these considerations, 1. That this number 666. is something which he putteth on his followers, and is rather that by which they are known, than by which he is known, except as he putteth it on them. This is clear from vers. 17. he causeth all men to receive this number as well as his mark: and therefore as we seek the mark and name rather among his followers than on himself (even as we do the Fathers name on the forehead of His followers) so must we do this number, as it were the least or easiest tearms on which he will bargain for one to be priviledged as one of his. 2. Consider that it is called his number, not because his own name giveth the account of it in a sum by its letters, but the beasts number is his, as before, the beasts mark, because he setteth it on; or, the Image of the beast was his, because he made it and was the author of it, as was cleared: So it is his number, 1. Because particularly he condescendeth upon it, and will needs have such a number for his number, else he will not bargain, as it were, like the Apostles word, 1 Tim. 5.9. Let none be received into the number under sixty years, as if one would count sixty the Apostles number in this respect, because he will have none admitted under it. 2. It is his number, as having him for its author and no other as opposit to Gods appointment. 3. Consider that the scope and way of reckoning here seemeth, first, to propose this number 666. (whatever it be which is intended by it) and then from it to conclude and gather who is this beast: the name is drawn from the number, and by it, as it were, by his name we come to know him, and the number is not drawn from the name: that supposeth we must first lay down the name and then reckon from it; this holdeth out a reckoning from the number, to find out the beast, as by that which may be soonest known to take up that which is more difficult: the other way supponeth folks, first, to know the name, and out of it to draw the number; but the scope is to lead us to find out the name by putting such numbers together. 4. Compare this with Rev. 17.5. and 9. there there is the name of the great whore, MYSTERIE, BABYLON, which is called her name, because her nature and the nature of the doctrines maintained by her, were such as held her sorth to be another Babylon; and so here the name and number of it must be something suitable to Antichrists nature: Again, vers. 9. here is wisdom, which is a pause putting on to consider what followeth, as in dependence on what went before, Therefore must be something made up of both; and if this were to be reckoned numerically by a literall name, what would that which preceedeth contribute to this? or, where were the wisdom of comparing these together? Beside, we will not find in Scripture any such reckoning laid upon letters or figures, although it be ordinary to reckon that a name, which describeth the nature and the essentiall properties of the person or party to whom they agree. Therefore upon these grounds we adhere to the former exposition as most safe.
If any should ask, why we are bidden rather reckon his number than his mark, or name? Answ. 1. Because his number is more universall: all that hath his mark and name have his number, but all that have his number have not his mark and name; and because by searching this, we come to know his name, this is the right order of searching; yet if any think meeter to reckon from a name, suppose foreign in Greek, or foreign, which almost since Iohn's dayes hath been followed, as appeareth by Irenaeus, who was hea… of Polycarp, disciple of Iohn, vid. lib. 5. adversus haeres. Cap. 30. pag. 250. edit. Eras. Sed & foreign nomen, habet 666. numerum; & valde verisimile est, quoniam novissimum regnum hoc habet vocabulum, Latini enim sunt qui nunc regnant, sed non in hoc nos gloriabimur, that is, The name Lateinos, hath the number of six hundreth sixty six, and it is very like, for the last Kingdom hath that name, for they are Latines who now reign, but we shall not glory in this. Yet, the wisdom of God hath ordered so, that the sum or result of both reckonings turn to one, and pointeth at the same Antichrist hinted before; for, both the forenamed words compleatly exhibit that number 666. and point out the same party where the doctrines rested before. Neither will this destroy, but confirm our former exposition; for, this name is brought but as an accumulative argument and evidence of the Antichrist, Thus, he that hath all the characters of Antichrists doctrine, and hath a name, which in the numerall letters make up 666. he is Antichrist; But to the Pope, both these do agree: Only, as is formerly hinted, there is this odds, The name will not prove Antichrist without the other marks (for, it may agree to many) and the other marks will prove him without the name, for they can agree to no other, and are proper to him quarto modo.
Besides the former conclusion that this reckoning yeeldeth, to wit, that by this beast is clearly pointed out the Pope, for out of this Chapter may be reckoned a proposition, that who ever stands marked with these properties, is the Antichrist; But the story and knowledge of the papacy, yeeldeth the assumption, that it is the Pope to whom all these will agree, Ergo, &c. Besides this, I say, these other conclusions may be drawn, 1. That the conceit of a Danitish Antichrist invented by Papists to vindicate their Pope, is foolish and vain. 2. That Mahomet is not the beast intended here. 3. That Antichrist is no open professed enemy, but a false counterfeit pretended friend. 4. That he is already come; and so must be the Pope.
1. To shew the vanity of that fond Antichrist, which they say shall be a Iew, one single person of the Tribe of Dan, from these two Scriptures, Gen. 49. v. 17. and Ier. 8. v. 16. exceedingly abused, which yet Bellar. dare not lay weight on; and that he shall come three years and an half before the end of the world, subdue all the world, making himself a Monarch of it, sit in Ierusalem, be acknowledged by the Iews as their Messias, build that Temple, do something miraculous, giving life as to an Image, making fire come down from Heaven, &c. and be destroyed by Christs second coming, &c. after he hath killed Enoch and Elias, whom they call the witnesses, Chap. 11. We oppose to that conceit these truths in this Chapter, 1. The time of Antichrists rise is immediately after the sixth head of the Roman beast is wounded, to wit, when Heathen Emperours are put from their throne: Ergo, it is long before the end of the world. 2. The seat that Antichrist hath to sit on, is the seat of the Dragon, to wit, that seat where the devil by Roman Emperours sate and persecuted the Church before; But that is not Ierusalem, but Rome. Ergo, &c. That therefore is a truth of Chrysostoms, that he sitteth in the Temple of God, that is, not at Ierusalem, but in the Church, pretending to have a prime place in it. 3. He is not one single person, he is the seventh head of this beast; yea, he is a beast; But by none of the former heads of the Roman Governours can be understood any single person, but a series of Governours in one state; likewise by beasts, are understood a series and not one single person, Dan. 7. Ergo Antichrist is no single person. 4. His continuance is longer than fourty and two noneths literally taken: which may be thus made out, 1. If his rise to his height be so slow and by so many degrees till he be up, and if his standing be so long as to bring and hold all the world under (and that by a sort of willing subjection) to fight with the Saints, and overcome them, and other such things as cannot be done in such space; if also his decay and ruine be by a long tract of judgements as is under the vials, Then he must be of larger standing than fourty and two moneths; But the former is true. Ergo, &c. 2. It is clear from this, that it beginneth so soon as the Churches fleeing, which is about Ann. 300. and continueth till the vials come, which comprehend the time of the six trumpets, which certainly are more than fourty and two moneths: for, the vials do bring the first judgements on him. 3. If his time had been no longer than fourty and two moneths, it had been no great argument for Paul (2 Thess. 2.) to prove that the day of Judgement was not neer, if fourty and two moneths had been the longest time of his reign; for, that was Paul's Argument, The man of sin is not revealed, therefore it is not at hand, for, that could only have proved it was not within three years and an half. 5. He is to be discovered before the end: for, the first vial cometh on them that have his mark; and (Chap. 14.) they are threatned by publick preaching with judgement before it come.
2. For Mahomet, this cleareth him also not to be that foreign, 1. This Antichrist hath horns like the lamb, sitteth in the Temple of God, looketh like Christ; but so is not Mahomet, who was never a Christian. 2. This Antichrist sitteth at Rome, and by a new sort of Idolatry healeth the wound the sixth head had gotten, i.e. by worshipping Idols, Images, &c. But Mahomet abhorreth that, and pretendeth to worship one God only. 3. This Antichrist doth great signs and wonders; But Mahomet claimeth to none and pretendeth no signs, but to cover that, saith, that Christ was sent with signs, and he with a sword. 4. This Antichrist carrieth on and driveth all his designs under a resemblance of making use of Christs power (as having horns like the lamb) and by a pretext of and claim unto a vicarship and deputation from him, so doth not Mahomet.
3. Hence also we may conclude, that Antichrist is no open opposer or denier of Christ to be Christ, or one that calleth himself Christ, but an intruder of himself in what is Christs due, to His prejudice: for, 1. he hath horns like the lamb, which importeth a counterfeiting of him. 2. He hath miracles, which certainly are in imitation of the Apostles, who did them in the name of Christ. 3. He deceiveth the world, which cannot be done by a direct denying of Christ to be Christ, or the Messiah in word, especially if his standing be for three years and an half only. 4. He is called the false prophet, which implieth him not to have counterfeited himself to be Christ, but to have commission from Him, which he hath not. Beside, if Antichrists doctrine and profession were so direct and grosse, there needed not so many marks to know him, nor wisdom to search him out, it could not but be palpable to all, who were the Antichrist. Again, many in all ages opposed Christs Person and Natures, and were indeed Antichrists in a generall notion, as Iobn saith in his Epistles; yet were not the Antichrist; yea, some have called themselves Christ, yet were not the Antichrist. It can be therefore no differencing mark which agreeth to moe. Beside, his apostasie being a mysterie, and then working, it is not like to be so palpable.
4. We conclude, that Antichrist is come and not to come, seing the sixth head is wounded, the woman hath fled and her children taken up to Heaven: which was after her freedom from Heathen persecution. Beside, either the Church hath been this long time, put under the Dragon, or floud, or this Antichrist; but not under the former two. Therefore this time past hath been antichristian, seing there is no intervall between these conditions of the Church. Again, if all these characters be fulfilled, Then Antichrist must be already come; But the former is truth, as hath been seen in the exposition. Ergo, &c.
5. It remaineth therefore, as was formerly concluded, that the Pope is the very Antichrist, and the papacy the very antichristian Kingdom here described. Of these conclusions more may be seen, Chap. 17.