Commentary on Revelation, Vision 4 · Chapter 13 · Part 1 · Commentary 2

Commentary on Revelation · Vision 4 · Chapter 13 · Part 1 · Commentary 2

p. 304THE COMMENTARY.

ANd I ſaw another Beaſt] Touching this Beaſt Interpreters are as diverſly minded as of the former. To repeat all their opinions is needleſſe.

They who underſtand the former Beaſt to be the old Romane Empire, take this other to be meant of Antichriſt. But ſuch who interpret the former of Antichriſt, take this later to be his armour-bearer or gardian.

Now both theſe in my opinion are not unfitly applied, provided the Armourbearer be not childiſhly underſtood of one carrying the ſhield, but by a ſynecdoche of the whole and primarie order of the Antichriſtian officers, together with their head: for here Antichriſt is repreſented not as Lord, but as one acting, or putting in execution his full power: as the workes of this Beaſt do plainly ſhew.

Gregory applies it to Antichriſts preachers, Lib 33. Moral, cap. 26. Veſtigat. pag. 693. Lib. 3. de P. R. c. 15.who glorie in their earthly power.

But, ſaith Alcaſar (whoſe new found opinion deſerves not to be rehearſed) They who underſtand the Sea-beaſt of Antichriſt, are repugnant to themſelves, if they alſo apply this beaſt of the earth unto him. But (good ſir) if ſo, then thy companion Bellarmine is no leſſe contradictory to himſelf, who thus writeth: The ſame Antichriſt is expreſſed by two Beaſts: by one in regard of his kingly power and tyranny, by which he violently forceth the ſonnes of men: by the other in regard of his magicall art, by which he ſubtilly ſeduceth thē. But herein there is no repugnancy or inconveniency, for it is not unuſual in this Revelation, It is not inconvenient that Antichriſt be figured out by a double Beaſt.that one and the ſame perſon have divers formes, & in different reſpects be repreſented under ſundry types. For ſo Chriſt in the firſt viſion, walked amongſt the Candleſticks as a man, or the ſon of man: In the ſecond viſion he ſate on the throne, as God: The Lamb ſtood before the throne, as a ſacrifice: Again, as a conquerour, he is called a Lion: An Altar, as the receiver of the bleſſed ſoules: The Angel of the Eaſt, as the ſealer of the Elect: In the third Ʋiſion, an Angel making perfume, as the Prieſt of the Church.

So alſo Antichriſt in the ſaid third Ʋiſion, is the Starre fallen from heaven, as he is an Apoſtate: The angel of the bottomleſſe pit, Abaddon, Apollyon, as he is king of the p. 305Locuſts: The Beaſt aſcending out of the bottomleſſe pit, as the perſecutor of the witneſſes: Again in this fourth Viſion, he is the Sea-beaſt, as a tyrant and perſecutor of the Saints: ſo alſo he is the earthly Beaſt, as an hypocrite and ſeducer of the inhabitants of the world, Againe in the fift Ʋiſion he is in the ſame reſpect a Beaſt and falſe prophet, as king and deceiver. Laſtly, in the ſixt Ʋiſion, he is the Beaſt and Woman riding on the Beaſt, as a king and Church that beareth ſway.

The whole Revelation, I ſay, repreſents Antichriſt under divers formes, not ſimply as one perſon, but as divers, having a twofold life and original out of the ſea and earth, a double body, a twofold ſhape and perſon, viz. as being a ſecular and eccleſiaſticall perſon, a tyrant and a falſe prophet, an Emperour and high Prieſt. And indeed after this manner the Pope hath ſhewed himſelfe more then once: One while as Caeſar in his warlike armour: another while as Pope with Peters Key for his Enſigne: Of which ſee Albertus Crantzius Saxon, lib. 8. cap. 26. Thus therefore Antichriſt the high Prieſt comes forth on the Theatre, firſt as a Romane Monarch: but now laying aſide his Imperiall habit, he is repreſented under the perſon of a ſeducer.

Which opinion is confirmed, becauſe this ſecond earthly Beaſt, hath no figure proper to it ſelf, onelyonly his two hornes, and words are expreſſed, as proper to this new birth or appearing: in all other things, as it ſeemeth, being both alike: of which more afterward.

This alſo confirmeth it, that he exerciſeth all the power of the former Beaſt: now the Dragon gave not the ſame power to two, but to one Antichriſt.

Thirdly, in that he makes the former Beaſt to be worſhipped, from whom if he were different, oranother in number, he would rather have taken this honour to himſelf, ſeeing he was of the ſame power and ungodlineſſe.

Fourthly, what argument more evident then this, viz. that towards the end of the Chapter both the Beaſts cloſe and grow up as it were together in one, ſo that the Character, name, and number of the name is not ſaid to be of two Beaſts, but of one Beaſt onelyonly.

Laſtly as in Chap. 17. The woman ſitting on the Beaſt in a different reſpect notes one Antichriſt with the Beaſt: ſo here the earthly Beaſt making the image of the Sea-beaſt to be worſhipped, doth repreſent with the ſaid Sea-beaſt one and the ſame Antichriſt, and that without any repugnancie.

Theſe things thus obſerved, the ſeeming contradiction in the text will eaſily be reconciled, viz. that this Beast is ſaid to be another, their originail and riſe to be different, and that one acteth in the ſight of the other, &c. But theſe and the like things do onelyonly ſerve to denote under divers types the different nature, diſpoſition and actions of one and the ſame Antichriſt, as by the interpretation it will appear: unto which now we come.

11. And I ſaw another Beaſt] BEZA: then I ſaw: as if it were foreign or foreign after theſe things: But I rather take it copulatively: And I ſaw, for, alſo I ſaw; leſt we might imagine that this Beaſt did not aſcend till after the XLII. moneths of the former Beaſt: for indeed he either aſcended with him, or a little while after.

Another] To wit, in ſhew and riſing different from the former, but in ſubſtance the ſame with him: becauſe it is one Antichriſt, though appearing under a new perſon or ſhape: for now he comes forth on the ſtage, not as a king or tyrant: but as a ſeducing Prelate. Therefore henceforward he ſhall be called a falſe prophet, miſleading all the Inhabitants of the earth by his lying ſignes and deceiveableneſſe of unrighteouſneſſe: but that this ſhould be done by one ſeducer, and that in three yeares and an halfe (as ſome fooliſhly imagine) certainly it is moſt ridiculous.

This Beaſt therefore denotes the Head with the members, that is, Antichriſt with the whole crew of his ſeducing prieſts: of whom Gregory in Regiſtro thus writeth: p. 306The king of pride is at hand: Lib. 4. Epiſt. 38.and that which is not fit to be spoken, an armie of Prieſts is prepared: It is true moſt copies have it, Exitus Sacerdotum eſt preparatus: The end of Prieſts is prepared. But the following words ſhew that it is a deceitfull falſefying of the authours intent: Becauſe (ſaith he) the Clergie warre and ſtrive for maſtery and advancement, who were appointed to this end, to go before others in humility: which words cannot be referred to the end of Priests, but certainely to their armie and proud war.

VnderUnder this Beaſt therefore is comprehended the high Court of Cardinals, the Catholike authority of Papall Decrees, the ſacred power of the Legates a Latere, and fathers of the inquiſition: The craftineſſe and ſhameleſneſſe of preaching Monks, eſpecially the deep wickedneſſe and courtly malapertneſſe of the upſtart Ieſuites: for theſe hitherto have been the chief architects and inventours of all artificiall fallicies to ſeduce the world, and principall phyſicians in healing the deadly wound of the Beaſt.

Beaſt] Foraſmuch as the Viſion expreſſeth nothing touching the forme of this Beaſt, ſave onelyonly of his two hornes, & blasphemous words, but afterward is three times termed a falſe prophet: there are ſome who think that he had the figure of a man having hornes, or of ſome Devill who in ſuch a ſhape (as Jerom reports in the life of Paulus) met one Antonie in a wilderneſſe, and ſpake to him of Chriſt. There are ſome alſo who think that excepting his hornes and ſpeech, he had all other things common with the Sea-beaſt. But let us not trouble our ſelves about his ſhape. His actions will declare that he was a miſhapen monſter, or rather one that had a thouſand ſhapes, teaching us that no one figure was ſufficient to repreſent all his ſeverall plots and deceitfull devices.

Comming up out of the earth] Brightman wittily interprets this riſing out of the earth, His riſing out of the earth.of the power which the Beaſt obteined over earthly kings and people: as if it were foreign upon the earth. But touching his power the ſame is ſpoken of afterward: And the like phraſe verſ. 1. ſhews that this comming or riſing out of the earth, doth ſignifie his beginning: for as the former Beaſt drew its originall out of the Sea: ſo this out of the earth.

Neither do I diſlike Riberas obſervation: That the riſing of this Beast ſignifies that he was not of a terrible and huge forme, like unto the ſea-monſter, but ſuch whom we ſee here on the earth, as a Lamb, or the like: or that he riſing as it were but from ſmall beginnings, yet did ſuddenly draw after him an incredible multitude of men: for they are ſaid to riſe out of the duſt, who of ſmall beginnings become great.

Therefore it ſeems more ſimply to denote the ignoble and earthly riſe of the Beaſt, See Clemang. de corrupto eccleſiae ſtatu. cap. 10.both in reſpect of himſelf and his whole Clergie: for as the beetle is engendred of horſe-dung: ſo for the moſt part the Popes, Cardinals, Biſhops, Prelates and Monkes, all children of the earth, have from a low degree and ſtate been raiſed up to the hight of worldly glory, being altogether vaſſals to earthly pleaſures and honours.

The order of Cardinals aroſe out of the earth, and began to be in eſteeme about the year 1004. as Baleus ſhews from Bacandorpius in the life of John XIX. Others ſay it was after Benedict VIII. Lib 3. Chron. pag. 426.anno 1023. or thereabout: which indeed Genebrad in his Cronologie denieth, and contends that Jerom was a Cardinall Prieſt: but without authority: for it appears the ſeven Cardinall Deacons diſtributed to the holy offices, according to the ſeven diviſions of the City Rome (of whom mention firſt is made in the decrees of Fabian and Sylveſter) were far differring as being ſcarcely Pariſh Prieſts: Yea Clemanges affirmeth, that of old time it was their proper charge to carry the dead, and to ſerve about buriall affaires. Thus of carriers of the dead, they are become the Lords of the Church.

The ſects of Canons and Monkes aroſe one after the other out of the earth: neither is their originall very ancient, as we may ſee in the Hiſtory of Hospinian touching the originall of Monkes: As for the Jeſuites it is certaine they ſprung up even in the memory of our fathers, Anno 1540. out of the dunghill of the Spaniſh p. 307Souldier. As therefore the former Beaſt did not riſe at one inſtant out of the Sea, but by degrees: ſo this riſeth out of the earth not all at one time, but leiſurely and as it beſt ſtood with Antichriſts neceſſity and profit, and eſtabliſhed his kingdom from time to time, by ſundry inſtruments.

Having two hornes like the Lamb] This Beaſt in his hornes is likened to the Lamb or Chriſt: in his ſpeech to the Dragon or the Devill: in his power to the former Beaſt or Antichriſt. Now what is all this but to teach us that Antichriſt ſhould ſeine himſelf to be Chriſt, or Chriſts Vicar (which title Gregory VII. that moſt wicked Sorcerer, did firſt aſſume unto himſelfe) and by his diabolicall doctrine ſeduce the world. Hornes ſignifie power. The Lamb hath ſeven hornes, Chap. 5.6. ſignifying his abſolute and perfect power. The Beaſt hath two like unto theſe: In the ſimilitude I obſerve his hypocriſie, in that he hath but two his defect of power: he arrogates indeed all the power of the Lamb unto himſelf: But he comes farre ſhort of it, for Chriſt remaines infinitely more powerfull then he: The which makes much for the conſolation of the godly. Some underſtand the two hornes of the Popes double ſword, which is not amiſſe. For howſoever the Lamb never exerciſed any ſecular power, but alwaies put it off from him: Extra de major. & o…d. C. unam ſanctam.yet Antichriſt in pretence of the Lamb hath violently taken it unto himſelf: becauſe the Lamb ſaid: Behold here are two ſwords, it is enough.

Like a Lamb] In the Greek it is foreign without an article, for, foreign like to the Lamb. Hence ſome doe thinke that theſe hornes are not likened to the hornes of the Lamb Chriſt, but indifinitely to the hornes of a common Lamb or Sheep. But it hath been ſhewed before, that Chriſt is called a Lamb foreign as well without, as with an article, and more examples hereafter follow. Let the antitheſis here ſuffice: And he spake foreign as a Dragon, where the words of the Beaſt are not likened to a Dragons ſpeech indefinitely, as Ribera feineth (for Dragons, indefinitely taken, do not ſpeak) but to the ſpeech of that Dragon, viz. the Devill, which in v. 2. Gave his ſeat to the Sea-beaſt. And yet it is ſaid foreign like the Dragon, without an article. The likeneſſe therefore of his hornes to the Lambs, ſignifies not in generall a lam-like hypocriſie, that being a goat he ſhould feine himſelf a ſheep: But in particular his Chriſtian hypocriſie, who being indeed the Antichriſt, ſhould yet falſly boaſt himſelf to be Chriſt or Chriſts Vicar. To this alſo we may referre the hypocriſie and fraud of his whole eccleſiaſticall fraternity: Franciſcus they ſay, that Angelicall Monke, bore in his body the wounds and marks of Chriſt: Thus alſo the hypocriticall Jeſuites falſly aſſuming the Lambs name, ſpeciouſly deceive the world, &c. But let us hear his ſpeech:

And he spake as the Dragon] And, for, But. In his hornes there is a feined ſimplicity of the Lamb: But his ſpeech bewrayes his guile: like the aſſe by braying was diſcovered, though in the Lyons skin: ſo this Beaſt had not the voyce of a Lamb, but of a Dragon. Hitherto we read not that the Dragon ſpake, but gave his throne to the former beast: as alſo his mouth, by which the ſame is governed verſ. 5. the which the Beaſt opening, spake great things and blaspemies, verſ 6. The Beaſt therefore ſpeaking like the Dragon, uttereth likewiſe great things and blaſphemies by the inſtinct of the Dragon, that is, the Devill: for the Dragon is the Devill, Chap. 12.9. This is the letter.

Now the ſpeech of the Beaſt is nothing elſe, but the doctrine he preacheth as if it were the Lambs: but in truth it is the Dragons. The Apoſtle calls it a lye, becauſe the Dragon is a lyer, and the father of lies. his comming is after the effectuall working of Satan, with all power and ſignes, and lying wonders, that they might beleeve a LYE, becauſe they received not the love of the truth, that they might be ſaved. Antichriſts doctrine therefore is falſe and blaſphemous touching the Scriptures, juſtification of ſinners, of merits and humane ſatisfactions, of the ſacraments, indulgences, jubilees, faſts, forbidding of meats and marriage to Prieſts: 1 Tim. 4.31 Tim 4:3the which the Apoſtle expreſly termes the doctrine of Devils: and for this diabolicall language the Beaſt p. 308here, is generally afterward called the falſe prophet, as Chap. 16.13. and Chap. 19.20. and Chap. 20.10.

12. And he exerciſeth all the power of the firſt Beaſt before him] Thus much of his hornes and ſpeech: his power followeth, and it is the ſame with the former Beast: Becauſe howſoever this Beaſt differs in riſing and type, yet really, and in power he is the ſame Antichriſt, all whoſe power no man but himſelf ſhall ever exerciſe. Now this power was both to speake great things and blasphemies, as alſo to make war with the Saints, and laſtly, to command every kinred, and tongue, and nation: all which this Beaſt alſo exerciſeth.

In that it is ſaid foreign before him] or in his ſight, it imports the manner how he exerciſeth the ſame power, becauſe he not onelyonly blasphemeth, makes war and ſeduceth immediately by himſelf, but alſo by the help of his Legates a latere, who do all things in his ſight, that is, according to the appointment, beck and pleaſure of the Beaſt: whatſoever things theſe do, the Beaſt is ſaid to do. Now what is this, but that for theſe five hundred yeares and more (as Hiſtories teſtifie) the Legates a latere, or Cardinals do all things in Emperours Courts by the authority of the Pope their maſter, determine Councils, direct the decrees thereof at his beck, and for the eſtabliſhing of his power: Thus alſo his Inquiſitours and chiefe Apoſtolicall Notaries, & ſuch like agents execute al wicked acts againſt the Saints according to the wil of the Pope: ſee Sextus Decret. l. 5. tit. 2. de Hereticis per totum.

And cauſeth or maketh the earth and them that dwell therein] Here follow divers effects of his power, Six effects of the beaſts power.which he executeth, partly by himſelf, and partly by his vaſſals.

He maketh] This reſpects his doctrine, that is, he preacheth, commandeth and forceth (viz. by his Emiſſaries and inquiſitours) all men to worſhip the first Beaſt. 1But thou wilt ſay how is this Beaſt ſaid to cauſe the inhabitants of the earth to do that thing now, He cauſeth all to worship the firſt Beaſt.which they did before, and that of their own accord? The reaſon hereof is intimated in the following words:

Whoſe former wound was healed] that is, howſoever the Beaſts authority began not a little to be leſſened by that wound: Nevertheleſſe by the unwearied endeavours of this Beaſt (which here the word foreign cauſeth or doth ſignifies) together by his ſubtilty, eloquence and violence it was effected, that all men remained conſtant in adoring the Apoſtolicall ſea. But who are theſe worſhippers?

The earth and the inhabitants thereof] Now who, and what theſe are, ſee v. 8. We need not to envie this worſhip of the Beaſt, ſeeing that not the ſalvation of the Elect, but only of reprobates ſhal be in jeoperdy thereby. But are al in the Papacy reprobates & damned? God forbid: for even in the midſt of Babylon God hath his people, Rev. 18. v. 4. The ſpirit therefore ſpeaketh this onelyonly of thoſe, who perſevere to worſhip the Beaſt, and do not renounce his blaſphemies.

13. 2And doth great wonders] Another effect of his power are Great ſignes or wonders, He doth great wonders.by which he ſhall perſwade and induce the inhabitants of the earth to worſhip the Beaſt. For as the devill is Gods Ape, ſo is Antichriſt, Chriſts: as God and Chriſt, therefore confirmed the doctrine of Moſes, the Prophets and Apoſtles by many wonders and miracles: ſo Satan ſhall eſtabliſh the Beaſts great words, and Antichriſt his great power by wonderfull ſignes.

Signes] that is, miracles, or workes either really or in appearance ſurpaſſing the ſtrength of nature.

Great] that is, wonderfull and terrible. Theſe he ſhall both do himſelf, as alſo cauſe his agents to do the like, as Bellarmin well obſerves: Not onelyonly Antichriſt, ſaith he, Lib 3. de P. R c 15.but alſo his miniſters ſhall do wonders. The ſame thing Chriſt foretold us, Mat. 24. verſ. 24. There ſhall ariſe falſe Chriſts, and falſe prophets, and ſhall ſhew great ſignes and wonders, in ſo much (as if it were poſſible) they ſhall ſeduce the very elect.

Now what ſignes they are the Apoſtle tells us, 2 Theſ. 2.9. What Antichriſts miracles are.2 Thess 2:9with all the cauſes thereof: Whoſe comming is after the effectuall working of Satan with all power and ſignes, and lying wonders, and with all deceiveableneſſe of unrighteouſneſſe in them that periſh, &c. The efficient cauſe is Satans efficatious working: The materiall, the prodigious p. 309events beyond nature. The formall, the deceits and ſubtill illuſions of the devill, by which the ſences of men are bewitched. The ſmall, How they differ from true miracles.his lies and deceiveableneſſe of unrighteouſneſſe, that the world may be ſeduced. And indeed in all theſe cauſes falſe miracles differ from the true, which are works truely ſurpaſſing the order and ſtrength of nature, and are done by the power of God to the manifeſting of his omnipotency and confirmation of doctrine divinely revealed, ſuch the Lord ſometimes wrought by the Prophets under the Law: Yet not by all, nor at all times, leſt they might have been little regarded, or elſe that the world ſhould depend upon them.

In the New Testament alſo Chriſt and his Apoſtles, with many other of the faithfull wrought great miracles for the confirmation of the Goſpell of Chriſt: De vera relig. c. 5. de util. cred. lib. 6. in 1 Cor. 2. Hom. 6. ca. 49. in mat.1 Cor 2But theſe (as Auguſtine and Chryſoſtome in many places witneſſe) ceaſed in the third age after Chriſt. And therefore Auſtin admoniſheth, that we are not raſhly to beleeve miracles, becauſe Chriſt foretold ſuch things of deceivers, and bids us to beware of them. Whereby we ſee how ſoundly the Jeſuites quit themſelves and their Pope from the impoſtures of Antichriſtianiſine, in glorying of the many ſignes and wonders that every where are to be ſeen in the Papacy: Not perceiving in the mean time that in this very thing, they diſcover Antichriſt, ſeeing the Scriptures do make great wonders and miracles to be the proper marks of him.

So that he maketh fire come down] he rehearſeth one of the great ſignes of the Beaſt: namely, that he makes fire to fall down from heaven in the ſight of men.Antichriſts miracles according to the Ieſuites.

The Ieſuites reckon up three miracles of Antichriſt: One is, that he ſhall feine himſelf to be dead and riſe againe. But in ver. 3. we have ſhewed how this fable is without all probability. The ſecond, that he ſhall bring down fire from heaven. The third, that he ſhall put life into the image of the Beaſt, and cauſe it to ſpeak, 1 King 13 38. 2 King. 1.10.1 Kgs 13:382 Kgs 1:10of this we ſhall treat on, verſ. 15. The ſecond, he ſhall do by a certaine imitation of Elias, who by fire from heaven conſumed the ſacrifice: and alſo devoured the Captaines with their fifties, to ſhew that he was a man of God: To which it is probable the ſpirit here alludeth: for Antichriſt will be accounted a man of God. But it ſeems rather to allude to that wicked action of Satan, who with fire from heaven conſumed the ſheep and ſervants of Job. For whatſoever he doth, Iob. 1, 16,Job 1:16he ſhal do by the effectuall working of Satan unto the deſtruction of men.

Now hence it followeth (ſaith Bellarmin) that the Pope is not Antichriſt, for neither any Pope himſelfe, or any of his miniſters did ever make fire to come down from heaven. The conſequence is not good: for it is apparent the ſpecies or one great wonder is put for the whole genus. But the species being denied, the genus is not denied. As therefore it will not follow that none of Chriſts Diſciples were true Apoſtles, Mat. 17.20.Matt 17:20becauſe none of them removed mountaines according to the letter of the text: the which notwithſtanding Chriſt promiſed unto his Diſciples (for it was enough that they did other great miracles) ſo neither doth it follow, that the Pope is not Antichriſt, although he hath not according to the letter brought down fire from heaven. For it is enough that many Popes (of which Bellarmin boaſteth) have been renowned for working great ſignes and wonders, and that the whole Papacy is full of miracles, to wit, falſe and lying ones, ſuch as the holy Ghoſt here and in 2 Theſ. 2. do aſcribe to Antichriſt: and of which Chriſt himſelf forewarned us: Mat. 24.24.Matt 24:24beleeve them not.

Now the ſpirit rather attributes this species of wonders unto him, then any other, as reſpecting the manner of ſpeech then common to the Hebrews: and ſtill is to this day: for the Iews ſay: If a man cauſe fire to deſcend from heaven, for, if any one with a heavenly miracle would prove himſelf to be a man of God, and deny the Law of Moſes, let him be accurſed. Veſtigat. pag. 701.Becauſe no miracles can verifie falſe and blaſphemous doctrines.

Adde to this, that Alcaſar the Ieſuite, contrary to the common opinion, acknowledgeth that a litterall ſence doth not at all agree with the ſtile of this aenigmaticall ſentence: which undoubtedly is moſt true, although he brings in a moſt idle p. 310gloſſe, taken not from the Scriptures, but out of the conception of his own braine. Antichriſt therefore by an alluſion unto the litteral hiſtory of the Scripture cauſeth fire divers waies to deſcend from heaven.

In the likeneſſe of fire ruſhing from heaven the Apoſtles received the holy Ghoſt: How the Pope cauſeth fire to deſcend from heaven.ſo Antichriſt boaſteth, that he by power given him from above, doth confer the grace of the holy Ghoſt in conſecration, confirmation, confeſſion and abſolution, to wit, by a great and miraculous working.

In the likeneſſe of lightning the devill made fire to deſcend from heaven, and devoured the ſheep and ſervants of Job. And doth not the Pope boaſt, that he fulminates againſt Emperours, Kings and Princes by his excommunications? for ſo Gregory VII. ſaid that the Emperour Henry IV. whom he excommunicated, was stroken with lightning, And therefore in excommunicating, the Pope caſteth down burning torches or firebrands from on high, that even hence we might underſtand that it is he, who cauſeth this dreadfull fire to deſcend from heaven, by which the ſheep and ſervants of Job are devoured, to wit, by a marveilous wonder.

In that it is added: In the ſight of men] it ſignifies, that he gaines authority to himſelfe and his deceitfull working, by ſtriking great amazement, feare and deluſion in the hearts of men. For he bewitcheth the eyes and mindes of the people, and ſo terrifies the conſcience with his ſignes and lightnings, as that the ſimpler ſort are held in falſe devotion, and the more prudent in feare and obedience.

14. 3And deceiveth them that dwell on the earth by thoſe miracles] Gr. foreign for the miracles, Seducing by his ſignes.and it ſeems to be put for foreign by, or by means of thoſe miracles, as Chap. 4.11. & 12.11. This is the third effect of his power, he drives wretched men from Chriſt to Antichriſt, from the truth to a lie, and from the path of ſalvation to the way of deſtruction. For to ſeduce, is properly to bring out of the right way, and lead into errour. It is a metaphor taken from travellers ignorant of the right way: for ſo Antichriſt ſeduceth the inhabitants of the earth] that is, earthly minded men, ignorant of God and of their ſalvation, to wit, as caſting all care of religion upon their ſpirituall fathers, and hence being bewitched and terrified with the ſignes and lightnings of the Beaſt, they devoutly ſwear obedience unto his lies. For as by true ſignes, being the ſeales of true doctrine, the Elect are helped and moved to believe that it is divine. (For God who is true and the authour of miracles, gives no teſtimony ſave to the truth:) ſo the lying miracles of the Beaſt are the ſeales of his lying doctrine, which earthly men embrace for true, becauſe of his miracles, thinking that they are divine ſignes, and ſo his doctrine alſo: But thus thinking they are deceived and ſeduced. What therefore are our workers of miracles but ſeducers? And in this ſence it is truely ſaid foreign, for, or becauſe of the ſignes, as being the formall cauſe of his impoſture. Now they work their ſignes in the ſight of the Beaſt] that is, by the Popes authority, becauſe the miracles of theſe deceivers muſt of neceſſity be Canonized by the Pope, that they may be authentick to the faith, that is, to the ſeducement of men.

Saying to them that dwell on the earth that they ſhould make] Obſerve how often the holy Ghoſt doth reiterate the dwellers on the earth, 4The image of the beaſt.leſt the faithfull ſhould be offended with the multitude and readineſſe of them that follow the Beaſt againſt Chriſt. And this is the fourth effect of his power: he commands the inhabitants of the earth to make an Image to the Beaſt which was wounded by the ſword and did live. With which cohereth the firſt, that he gave life to the Image of the Beaſt, and alſo that the Beaſts image ſhould ſpeake, and cauſe, that whoſoever would not worſhip the image of the Beaſt ſhould be ſlaine. Ribera in c. 13.32.For theſe two verſes agree together, by which indeed moſt interpreters amongſt the Papiſts will have the third miracle of the Beaſt to be deſcribed, viz. that he ſhould perſwade men to make an Image to Antichriſt, and worſhip him in their temples, Lib. 3. de P. R. c. 15.to which image he would give life and ſpeech, &c. Whence againe it followeth, ſaith Bellarmin, that the Pope is not Antichriſt, becauſe none of them have made an Image to ſpeake, &c. But firſt this fable touching p. 311Antichriſts image placed in temples, ſpeaking and to be worſhipped, Alcaſar refutoth Bellarmine.Aleaſar himſelfe refuteth, and expounds it of heatheniſh idols, which they imagined by an heavenly miracle ſhould receive and give anſwers; This opinion is far more tollerable, although not agreeable unto the text, which openly ſpeaketh, not of Satans deluſions among the Gentiles already paſt, but of the future impoſtures of Antichriſt ſitting in the temple of God. Secondly, (to let paſſe the fable) do not the images in the Papacy ſpeak? and hath not the Pope cauſed and commanded them to be worſhipped on paine of death?

Such of ours who underſtand the former Beaſt of the old Romane Empire, interpret this Image of the Beast ſometime wounded, and again healed, of the Romane Empire re-eſtabliſhed by the Pope. Which they think was done when Steven II. and Leo III. transferred the decayed Empire of the Weſt on Charles the Great, and as it were repaired the ſame: The which was no more then a certaine image, or rather a ſhadow of the old Empire, comming ſhort both in the majeſtie, largeneſſe and power thereof. But we have before ſhewed that the former Beaſt denotes not the Romane Empire, but Antichriſt. Neither doe the circumſtances of the text agree to it. The Pope (ſay they) made the image of the Romane Empire: But the ſecond Beaſt (or the Pope) made not the image of the former, but the inhabitāts of the earth did it by the commandement of the Beaſt. That alſo which is added touching the worſhipping of the image, doth little agree. For as much as none of the Germane Emperours commanded either themſelves or their Empire to be worſhipped on paine of death.

The participle foreign, ſaying, referred to that which goes before, makes the ſence cleare, to wit, that to the two former waies of power and ſeducing (being his falſe doctrine and great miracles) now are added two more, to wit, worſhipping of Images, and outward violence. And the ſpirit doth plainely allude to Daniels Hiſtory, where the King ſet up a golden image (Hebr. foreign Gr. foreign) whoſe height was ſixty cubits, and breadth ſix cubits, proclaiming, Dan. 3.4. The Babylonish Image.Dan 3:4that all ſhould fall down and worſhip the golden image: whoſoever falleth not down and worſhippeth, ſhall the ſame houre be caſt into the midſt of the burning fierie furnace. This was that Babyloniſh idolatry, maintained by a furnace of fire, in imitation whereof Antichriſt hath ſet up a Golden Image to the Beast, that is, to his own wicked inventions, commanding that all who will not worſhip the ſame, ſhall be burnt in a furnace of fire. By theſe two latter waies therefore, far more effectuall then the former, he univerſally ſeduceth the earth. But both theſe waies ſeem to require a more full expoſition.

That they ſhould make an image to the Beaſt] Both Alcaſar and Ribera acknowledge that by an Enallage or change of number one image is put for many, The Image of the beaſt what it is.though they apply it to a different ſence. The holy Ghoſt calleth the whole Papiſticall worſhip of images, or Antichriſtian idolatry the image of the Beast.

That they ſhould make] to wit, the inhabitants of the earth. In the conſtruction there is no ambiguity. The Beaſt himſelf maketh not the image, for he being covetous, will not be at the coſt: but he ſaith to them that dwell on the earth, that they ſhould make it, that is, he teacheth and commandeth the nations in the honour of God and of the holy Trinity, to make and ſet up in all conſecrated places and temples the images of Chriſt crucified, of Mary the mother of God, the Queen of heaven, of Peter the Prince of Apoſtles, and of all the Saints in heaven: Images, I ſay, of wood, ſtone, braſſe, gold and ſilver: neither may they be ſet up naked and without attire, but muſt be adorned and clothed in ſilke and purple, have waxe-candles and lights ſet before them, men muſt humbly and devoutly make requeſts and prayers unto them, yea and contribute unto their worſhip yearely revenues for the ſalvation of ſoules. This commandement the world (being delighted with Babies, and deſirous of a glorious worſhip to the eye) at length obeyed, ſparing no coſt: and hence the Papacie doth ſo much abound with Palaces, temples, conſecrate places full of pictures, altars, waxe-candles, lights, purifying veſſels, &c. as being a kingdome of images.

p. 31215. 5He gives life to the beaſt, makes it to ſpeake and to be worshiped.And he had power to give life to the Beaſt] Gr. foreign And it was given him to give life, &c. The firſt effect of his power, he puts life into the Beaſts image, makes it to ſpeake, and to be worſhipped upon paine of death.

It was given him] by whom? by the Dragon, that is, Satan the inventour and architect of all idolatry, God permitting the ſame: yea alſo in his moſt righteous judgement ſending them that dwell on the earth ſtrong deluſion that they ſhould beleeve a lie, becauſe they received not the love of the truth, that they might be ſaved. Now it is very apparent unto all, how in the Papacy the Image is made to live, ſpeak, weep, laugh, and do other actions of the living, through the fraud and devilliſh cunning of Monkes: And hence followeth that mighty running after this and that Mary, Crucifixes, Peter, &c. Hence are al the pilgrimages, wonders, canonizations, ſacrifices for the dead, and vows, in ſo much as none of the inhabitants of the earth, whither of the ſimple or wiſer ſort, but have thought it neceſſary for the ſalvation of ſoules, The Beaſts image excelleth that of Nebuchadnezzarto offer, bequeath, and give unto this Image whatſoever they poſſeſſed. Furthermore the Image of the Beaſt hath this as proper to it, and above that of the Babyloniſh: for we read not that Nebuchadnezzar made the ſame to live or ſpeak: In this great wonderment therefore Antichriſts image was to excell the other, that he might more prevalently ſeduce: otherwiſe in idolatry and madneſſe they are alike, as it followeth.

And to cauſe that whoſoever] Gr. foreign and ſhould make, to wit, the image which speaketh, for the words foreign and foreign are both governed by the word foreign image: and this is the common reading. But the ſence ſheweth that not the image, but the Beast cauſed them that would not worſhip to be ſlaine: therefore the Kings Bible ſeems more rightly to read it foreign and cauſeth, or maketh, that is, the Beast doth it. However it comes all to one purpoſe, whither the Beaſt himſelf, Dan. 3.6.Dan 3:6or the Image by the Beaſt cauſe all that will not worſhip to be ſlaine, the which we plainly ſee, is taken out of Daniel: Whoſoever falleth not down and worſhippeth, ſhall the ſame houre be caſt into the burning fierie furnace.

Thus the Beaſt beſides his doctrine, miracles, and worſhip of Images, addes outward force, that ſo whoſoever will not ſubmit by the former, may notwithſtanding be compelled to worſhip through feare of puniſhments. For ſuch a ſpirituall madneſſe poſſeſſeth idolaters, that with fire and ſword they puniſh the contempt of their idols: hence Idol-worſhip is in Gr. called foreign as it were, a mad and befotted worſhipping of Idols.

Now let us ſee whither the like hath not been hitherto practiſed in the Papacy. This ſetting up of Images firſt did rend the Eaſt from the Weſt with many tragicall tumults and uproares. And afterward was the utter overthrow thereof, by the Turkes: For Conſtantine that furious Pope, by ſedition thruſt Philippicus Emperour of the Eaſt, out of his government, becauſe he prohibited the Image of the Beaſt to be worſhipped: alſo he cauſed John the Emperours Generall to be ſlaine at Ravenna Gregory II. depoſed Leo the Emperour, for the ſame cauſe, commanding them of Ravenna to put to death Paulus, the Emperours chiefe officer: He alſo put out the eyes of Peter Governour of Rome, and by that means made himſelf Lord thereof. Behold the power of the Beaſts image, of which if any be deſirous to know further, let him read the Book of Martyrs: Or let him go to Rome or Spain, and ſee whither all men are not conſtrained to bow the knee, and adore the Image of the Beast. Babylons Law is univerſall: Whoſoever will not fall downe and worſhip the Image: 6Let him the ſame houre as an heretick be caſt into the fierie furnace.

16. Impreſſion of a Character. The difference between Character and CharagmaAnd he cauſeth all] The ſixt effect of his power: he imprints a Marke in the right hand, or in the forehead, with a priviledge to buy and ſell. Marke, Gr. foreign not foreign Character, as moſt render it. A Character repreſents the expreſſe image of the Archetype or firſt pattern: as for example, a child being like his father in countenance, is ſaid to be the character of his father: by which analogie, Heb. 1. verſ. 3. The Son of God is called foreign p. 313that is, the Character (or as it is tranſlated) the expreſſe Image of the Fathers perſon. But the word Charagma here uſed is of a larger ſignification, and taken for any ſigne or marke put upon things, thereby to difference them from others: like ſheep or ſuch like cattle have a marke ſet upon them, as alſo houſhold ſtuffe, as veſſels, clothes, and other merchandiſe, that they may be known who is the owner thereof, or what their price and value is: of this uſe alſo are the colours, among Souldiers: Thus Princes diſtinguiſh their ſervants by different habits. And ſo the Charagma here properly denotes the Beaſts livery.

But let us, if you will, call it his Character. This he cauſeth to be imprinted upon all, without any diſtinction of age or ſtature, great and little, young and old, of every eſtate, rich and poore, bond or free, noble, ignoble, Emperours, Kings, Princes, Magiſtrates, Subjects, none exempted. So then this is a CATHOLICK CHARACTER, and muſt be received of neceſſity to ſalvation: by which as by a ſolemn marke the Beaſt ſhall diſtinguiſh all the adorers of his power. The Beaſt apishly imitates Chriſt. What the Character of the beaſt is.Now herein he imitates Chriſt, who in Chap. 7. Signed all the ſervants of God with the ſeale of God, as by a Character, ſeparating them from the world. So the Beast by his Marke ſeparates all ſuch as are his from Chriſt the Lord.

In their right hand or in their foreheads] The diſtinction ſhews, that there is a certaine difference in the Character, of which more by and by. But what may this Marke be?

Ribera feineth that it is the forme of the Dragon, which Antichriſt ſhall command to be worſhipped: But becauſe he ſees there is no waight in the fiction, therefore he will have it a future Character, or ſome marke, which ſecretly ſhall ſhew that name in which he moſt glorieth, that is, the name of Chriſt or the Meſſias, by which he ſhall deceive the Iews, many Chriſtians and Sarazens alſo, to wit ☧ or Χ—Ρ wherby Conſtantine in his Enſigne did in ſhort include the name of Chriſt, in token that he was deliverour of the world, expellour of tyrants, and ſettler of publike peace, ſuch as Antichriſt would alſo ſeem to be.

Bellarmin, being aſhamed of theſe triffles, ſaith that it cannot be known what this Character is, till Antichriſt ſhall come: in the interim he pleaſantly derides our interpreters, as being ignorant of this Character, which he willingly refuſeth to know, leſt he bewray the Pope: But undoubtedly the marke of the Beaſt, ſhould not ſo often have been uſed in this propheſie, if it were altogether hid, for then it ſhould be no Character. Neither doth it follow, that our Interpreters know not what it is, although ſome ſeem to underſtand thereby the unction of their holy Chriſme; Others the profeſſion of the Romiſh faith: Others their oath of fidelity to the Pope. For all comes but to one thing, as noting an obligation or bondage to Antichriſt.

But put caſe we were ignorant of the Character, will it therefore follow that the Pope is not Antichriſt, in whom all other Markes of him, doe evidently concurre together.

Firſt therefore we are not to imagine that it is a viſible marke burnt or imprinted on the forehead or right hand, What maner of Character the beaſts is. 3, Q 63. Art. 3. ad. 3whatſoever Alcaſar triffeleth touching a military Character out of Vigetius: for it ſuites not with this aenigmaticall ſtile: And therefore Thomas ſaith well, that the Character of the Beaſt is a profeſſion of unlawfull worſhip.

Secondly it appeareth, ſeeing the Antichriſtian Beaſt is the Romiſh Pope, clothed with the skin of the Romane Empire, and coat of Chriſt, that the Character of the Beaſt is the profeſſion of the Papiſticall worſhip: like as we heard before, Chriſts Character was no materiall marke, but a profeſſion of Chriſtian worſhip. This Character of the Beast they receive in their foreheads, who onelyonly by profeſſion and obligation to beleeve all things the Pope beleeveth, acknowledge themſelves ſubject to him, and receive all the Sacraments. But ſuch receive it in the p. 314right hand, who either by generall or ſpeciall vowes, whither Clergie-men or others, Demonſtra. Antichriſt. c. 11. Sect. 25.26. The Character of the Beaſt twofold.do oblige themſelves ſtrongly to defend the Romiſh Sea.

But in my opinion Robert Abbot Biſhop of Salisbury doth excellently expound this Character, underſtanding it from the foreſaid diſtinction to be twofold: One common to all, the other proper to them, who buy and ſell.

To the common Character appertaine (ſaith he) the things which uſually are practiſed by al Antichriſtians: as the obſervation of faſts & holy dayes inſtituted by the Pope: the worſhiping of their breaden god in the Maſſe, and of images: kiſſing of the Pix, auricular confeſſion, doing penitentiall rites and other things not commanded of God, but by him, in which things notwithſtanding he makes the whole life of a Chriſtian man to conſiſt.

But the peculiar, belongs to thoſe spirituall Merchants, buying and ſelling the Oath, by which being obliged to the Pope, as by a ſpeciall tye, they promiſe ſubjection and obedience unto him, and in witneſſe whereof they ſeparate and divide themſelves from the reſt of the Church by certaine rites, vowes, unctions, ſhavings, garments, and religious inſtitutions by the Beaſt.

This Character therefore they beare in their forehead, that is, by open profeſſion: as alſo in their right hand, that is, by oath,—behold my right hand, and faith: more peculiarly the whole Clergie, as Biſhops, Prieſts, Monkes, and other religious and anoynted ſhavelings, promiſe a blind obedience unto the Pope: in teſtimony whereof they openly teach and profeſſe, that in their ordination they receive a Character not to be put out, God undoubtedly by his providence ſo directing the matter, that we thereby might know who are theſe ſtigmatiſed varlets, bearing the Character of the Beast.

17. The priviledge of Antichriſts ſigned ones.And that no man might buy or ſell] The priviledge is added, which they onelyonly ſhall enjoy who have the Character, all others in the meane time being deprived thereof. OnelyOnly the marked ones may buy and ſell, but others not; whicht thing whither it be underſtood either of temporall or ſpirituall merchandiſe, i… altogether agrees unto the Papacy. For none may ſpiritually trade among them, that is, buy, receive or ſell the holy wares of Maſſes, indulgences, abſolutions, diſpenſations, tithes, &c. but theſe ſpirituall huckſters marked with this perpetuall Character, to wit, Biſhops, Prieſts, Monkes, and the like merchants of ſoules: of whom Peter ſpeaketh: 2 Pet. 2 3 2 Tim. 6.5.2 Pet 2:3Through covetouſneſſe ſhall they with feined words make merchandiſe of you. And Paul: they ſuppoſe that godlineſſe is a gaine or merchandiſe.

But if we extend it to the common Character: it may alſo moſt truely be applied to civill trading: For whoſoever acknowledge not the Beaſt, they are ſo farre from having freedom and liberty to buy and ſell: that on the contrary fire and water is forbidden them, as being hereticks, and ſo by Popiſh edicts are deprived of all honour, dignity, offices, courts, priviledges, and common rights, but condemned to exile, torture, and horrible puniſhment.

This Pope Martin V. hath moſt clearly expreſſed in his Bull annexed to the Councill of Conſtance: where he enjoyneth by an oath all ſuch as profeſſe themſelves addicted to the Romane Sea, whither Emperours, Kings, Princes, Dukes, Marqueſſes, Earles, Barons, Souldiours, Protestants, Rectors, Counſellours, Preſidents, Communities and Ʋniverſities of Kingdoms, Provinces, Cities, Towns, Caſtles, Villages and ſuch like territories and places, as alſo all other who exerciſe temporall juriſdiction: alſo all Clergiemen and inquiſitours, that they expell all ſuch as hold not the faith and communion of the Romane Church, as being ſcabbed ſheep, infecting the flocke of the Lord: nor permitting them to preach, nor to dwell in their dominions, neither to make contracts, bargaine or trade with them, or ſuffer them to enjoy with Chriſtians the comforts of an humane life. Now is not this the very thing here teſtified by the ſpirit, that the Beaſt ſhould do, viz. that all of what eſtate ſoever, as receive not his Character might not buy nor ſell. Thus we have Pope Martin himſelf to be the beſt interpreter, and indeed a full practiſer of this propheſie, who as a Rat by his own marke declares himſelf to the world to be that Antichriſtian Beast.

p. 315Save he that hath the Character of the Beast] What meaneth he to ſay of the Beaſt and not of the Beaſts: but to ſhew, that they are both one, and repreſent in a different reſpect the ſame Antichriſt, as before we declared,

Furthermore he ſeems to diſtinguiſh them that enjoy the priviledge of the Beast into three orders: having the Character, or the name, or the number of the name of the Beaſt: about which ſome diſpute, whither theſe things be not declaratively coupled together, as three names conteining all one thing, ſeeing that which is here and in the foregoing verſe, abſolutely ſaid to be the Character: is Chap. 15.2. and 16.2. and 19.20. called the Character of the Beaſt: And Chap. 14.11. the Character of the name of the Beaſt. Of this opinion is Alcaſar: But Ribera thinketh that the Character is to be diſtinguiſhed from the number of the Beaſt and his name: with whom I rather agree: for it ſufficiently appeareth from Cha. 15. v. 2. that the Character is diſtinct from the number of the Beaſt: for there it is ſpokē of ſuch as had gotten the victory over the Beast, and over his image, and over his Character, and over the number of his name. Now thus I diſtinguiſh them, that by the Character is underſtood the more proper Marke, The proper and more common Character of the beaſt how they differ.which is ſet on the Clergie by their ſpeciall vow and oath: By the name and number of the name, the common Character imprinted on all of the Laitie, by their eccleſiaſticall obedience unto the Pope. But of the name and number of the Beaſt we ſhall ſpeak more by and by.

18. Here is wiſdome] Becauſe all thoſe things which he had ſpoken of the Character, name, and number of the Beaſts name, are aenigmaticall and very obſcure. Therefore John ſets forth the very ſame by an exclamation here is wiſdome, to wit, hid: Or here is need of wiſdom to ſearch out the meaning of theſe three things: becauſe by the underſtanding of theſe, all other myſteries of the Beaſt may eaſily be underſtood. Now difficult and dark things cannot be enquired into but by the help of wiſdom, the which, as Ariſtotle ſaith, is the Prince of Sciences, conſiſting in underſtanding and knowledge. And therefore the holy Ghoſt doth here againe (as in verſ. 9.) ſtir up our attention, leſt we with deafe eares and blind eyes paſſe by, not onelyonly theſe moſt hurtfull Beaſts with their image, but the Character, name, and number alſo. For except we be very wary, he will devoure us. But we cannot ſhun him, except we know him: we cannot know him but by wiſdom which ſearcheth into all obſcure and dark matters. This is the firſt part of the exclamation.

But whence ſhall we attaine this wiſdom? by prayer, as James tells us, Ch. 1.5.

If any one lacke wiſdom let him aske of God who giveth to all men liberally, and upbraideth not: and it ſhall be given him, if he aske in faith nothing wavering: For as Sirach ſaith: All wiſdom floweth from God. Now here we want wiſdom, Sirc. 1.1.and yet it is neceſſary for the ſearching into this obſcurity. Let us therefore earneſtly pray unto God, to teach us what theſe monſters ſignifie, what we are to know touching them, and what to ſhun. But behold we have the wiſdom revealed unto us in this very place, in the ſecond part of this exclamation.

He that hath understanding let him count the number of the Beaſt] In the number, ſaith he, is hid the name of the Beast, his Character, and all other myſteries touching the ſame. He therefore that will know foreign let him count, that is, diligently diſcuſſe the number of the Beaſt: for by his number he may know his name, by his name his Character, by his Character his Image, & by the Image the beast himſelf. But that he may know it, ſaith he, foreign let him have, or ſet to his minde, that is, he muſt with great skill count or reckon up this number, ſhewing that with earneſt prayer to God, there is need of great ſtudy and paines-taking to comprehend the knowledge of the myſterie. What the number of the beaſt is.But wherefore will he have us ſo carefully to minde the number? Or why hath the Spirit hid the reſt in the number of the Beaſt? he would unfold all other things by the number, becauſe (ſaith he) it is the number of a man] that is, a man by much diligence may ſearch it out: ſo this clauſe is underſtood of moſt, as a reaſon taken from the poſſibility of the thing, according p. 316as we alſo obſerved it in the analyſis. Neither do I altogether diſlike Riberas expoſition, that it is a reaſon taken frō that which is proper to man: becauſe (ſaith he) to reckon is proper onelyonly to man endued with underſtanding. And thus number ſhould be put for to nūber, for it is not ſaid foreign The number, with an article, but indefinitely foreign it is a number of a man: as if he ſhould ſay: for this cauſe the ſpirit hath hid the knowledge of this whole myſtery in the number of the Beaſt, that men (who excel bruit Beaſts in knowledge and in the art of reckoning, and weary themſelves in caſting up infinite accounts of other kindes) ſhould alſo diligently exerciſe themſelves in ſearching out the number of the beaſt, for that being once known all the reſt will eaſily be diſcerned. Behold how familiarly the Holy Ghoſt deſcends to our capacity, therby leading us to an infallible knowledge of the Beaſt and his myſteries.

And his number is ſix hundred ſixty ſix] In the Greek the number of the Beaſt is ſet out in three numerall letters foreign. But here againe is need of wiſdom to geſſe what is meant by theſe three letters.

The reading is twofold, Whether the time of Antichriſts riſing be here noted. Lib. 3. de actis Ponti. Rom. ſub. initium.the which we are well to take notice of, becauſe it much ſerves to know the ſence: Montanus and all Latine copies expreſſe it not in three numerall letters, but in full words foreign ſix hundred ſixty ſix. Hence ſome thinke that John expreſſeth not the numerall name of Antichriſt, but the number of yeares after which he ſhould be revealed: viz. after 666. years: of this opinion is Balaeus: Bullinger and others: But many things ſeem to make againſt the ſame.

Firſt, the beginning of the years would not accord, for if we reckon from the time of Chriſts birth, there will be, not 666. years, but onelyonly 606. till Antichriſt did riſe: if from the time of the Viſion (as it ſeems it muſt be done) then there will be onelyonly 510. years: If with Balaus ſixty years before Chriſt, or at the Conſulſhip of Cicero when Judea was reduced by Pompie into a Province under the Romane Empire, there can no ſufficient reaſon be alleaged for ſuch an anticipation.

Secondly, by this means the wiſdom which John hence promiſeth could not be attained by the number of the Beaſt: for he teacheth that by the number the name, by the name the Character, & ſo the reſt might be ſearched into: which indeed may be gathered from the numerall letters, but not by the words themſelves of the number.

Adde to this, that verſ. 17. and Chap. 15. verſ. 2. John calls it expreſly the number of the name of the Beast, but not the number of the Beaſts riſing. Therefore it is not a number of time but name.

This makes me rather aſſent to them who judge that by this number Antichriſts name is opened, The numerall letters shew the name of the beaſt.of which opinion are not onelyonly the moſt of our Interpreters, but alſo the ancient Writer Irenaeus lib. 5. cap. penult. Yea all Popiſh writers of theſe times, Alcaſar excepted, who here imagineth altogether ſtrange & abſurd things.

Now the ground of this our opinion is twofold: Firſt, that all other Greek copies expreſſe this number not in full words, but in three Greek numerall letters foreign whereof foreign according to the Grecians is 600. foreign 60. and foreign is ſix. But with a marke above it is faulty, as moſt Greek copies have it, through the unskilfulneſſe of the Printers. For foreign thus marked, makes not 6. but 90. Some Ancient writers notwithſtanding have thought that for the middle letter foreign was to be written, ſo making the ſame to be foreign by which Characters the Greeks have abreviated the name of Chriſt, becauſe they thought that by this ſigne Antichriſt ſhould vaunt himſelfe both to Chriſtians and Iewes to be the Chriſt, and then the number ſhould not be 666. but 706. becauſe foreign with the Greeks doth not denote 60. but 100. the which number indeed might alſo not unfitly agree with Antichriſts riſing, in caſe the number here did reſpect the ſame: for by taking of 96. from 706. (for ſo many yeares were expired before this Revelation was given) there remaine 610. yeares, at what time ſate at Rome Boniface p. 317IV. the Succeſſour of the firſt Antichriſt, who therefore it ſeems is not conſidered in the number, becauſe he was taken away in the firſt yeare of his tyranny, viz. Anno 606.

But the things before ſpoken make againſt this: neither have any Greek copies to this day foreign But all have it either in full words ſix hundred ſixty ſix, Irenaeus reproveth the alterers of theſe letters.or in the three Characters foreign Which number and numerall letters Irenaeus teſtifieth, were put in all the old moſt approved and ancient writings, whereupon he doth mightily inveigh againſt ſuch as raſhly changed this middle letter: lib. 5. cap. 15,

The other ground is becauſe Chap. 15. verſ. 2. this number here, is directly ſaid to be of the name of the Beaſt. And therefore Antichriſts name conſiſts of numerall letters, making up the number 666.

But the greateſt doubt about it is, Whither we are to underſtand Greeke or Hebrew letters. Fox in Apoc. p. 458.whither theſe numerall letters be Greek or Hebrew? It is very certain that John wrote the Revelation in Greek: howſoever there are ſome (whoſe conjectures are not to be ſleighted) who maintain that this propheſie was dictated to John by the Angell not in the Greek but Hebrew tongue, as being Johns native language, and beſt known unto him, the which afterward he turned into Greek, becauſe of the Grecian Churches unto whom he wrote. Now this in the firſt place ſeems to be ſo, in regard of the ſtile which abounds with Hebraiſmes, as in many places we have obſerved. Secondly, conſidering the Hebrew words which are oftentimes inſerted, or left out, as Abaddon, Harmageddon, Gog, Magog, &c. Alſo by an often expreſſion of a ſevenfold number, which is proper to the Hebrewes. Thus alſo the words of Chriſt, Saul, Act. 9.4.Acts 9:4Saul, why perſecuteſt thou me? howbeit, they are written in Greek, yet undoubtedly were at firſt ſpoken by Chriſt, either in the Hebrew or Syriack tongue. But whether this be ſo or no, the number of the name, or numerall name of the Beaſt, ſeemes long ago to have been diſcovered by the prudent ſearch of the godly.

Let us take it for granted that the Revelation was written in Greek, and that we are to reckon with Greek numerall Characters: as Irenaeus alſo a moſt ancient writer affirmeth. Now it is knowne that the Grecians in their accounts uſed the letters of the Alphabet, diſtinguiſhing them into three rankes: of which the firſt conſiſts of unites from α unto ι: the note σ being inſerted for ſeven: The other ranck is of of Decades or Tens from foreign with a mark upon it, which is 10. unto ρ which is put for an 100. σ' with a mark being here alſo brought in for 90. The third is of centenaries or hundreds from ρ' unto ο' which ſignifies 800. unto which they adde π for 900. Their thouſands they denote by the foreſaid unites with a little ſtraight line under them, viz. from α β, &c. unto ι. Now if we count the numerall Characters according to the word λατεῖνοσ (lateinos) we ſhall preciſely finde the number of the Beasts name 666. after this manner.

This numerall name of the Beaſt is not of my invention, neither was it of late thought upon by our Interpreters: But Irenaeus a moſt ancient writer 1400. yeeres ago by a divine inſight found out and diſcovered the ſame unto us as being very agreeable unto this myſtery: his words are theſe; The name foreign (Lateinos) containes the number ſix hundred ſixty ſix; and it is very likely, becauſe the trueſt kingdom hath this name. For they are Latines, that now reigne: but in this we will not glory. Now who poſſibly can be marked out unto us by this name, except the Latine or Romane high Priest? for he long ago hath poſſeſſed the kingdome of the Latines, and Rome the ſeat of the Latine kingdome. The Popes Latine Church.His Church the Graecians call the Latine Church, and indeed it is altogether Latine: for their Letanies, Maſſes, Prayers, Exorciſmes, Indulgences, to be ſhort their whole ſervice is in Latine, inſomuch as with them it is unlawfull to performe the ſame in any other language but the Latine. Wherefore undoubtedly this is that numerall name of the Beaſt, which p. 318here the holy Ghoſt bids us number after the computation of the Greekes.

But if the Spirit would have us to count the ſame not in Greeke, but rather in Hebrew Characters, we are again by the like name led as by the hand unto the Pope of Rome: for as John Fox (a moſt diligent ſearcher into this myſterie) hath found out, the Latine name Romanus expreſſed in the Hebrew letters שונעמר doth repreſent the number of the Beaſt 666. after this manner,

In this nothing is forced or obſcure: for who, theſe many ages hath been this Romanus, that is, Lord and head of Rome, but the LATINE MONARCH poſſeſſing the kingdom and the royall Metropolis of the LATINES, viz. the Pope of Rome? of which thing if any be ignorant or doubt, let them read the hiſtory of Carolus Sigonius (who either by entreaty or for lucre ſake was hired to ſet forth the affaires of the Romiſh Popes) touching the kingdome of Italy, Carol. Sigo de regno Ital.after the Lumbards and Graecians were expelled out of Italy, in his third and fourth booke unto the end. Certainly, it is not without the ſingular counſell of God, and intention of the ſpirit, that both the Hebrew and Greek reckoning ſhould aime at one and the ſame thing, and point out by the finger as it were him onelyonly, who is (LATINUS and ROMANUS) the Latine and Romane Monarch. Him therefore we cannot but confidently judge to be the Antichriſt, for as much as in him all the markes of Antichriſt do evidently concurre and agree together.

Neither are we the firſt who have held this opinion: but many in the ages before us, and indeed in the midſt of groſſe darkneſſe have obſerved and conſtantly affirmed the Papacy to be Antichriſts kingdom, and the Pope Antichriſt.

Gregory ſurnamed the Great: The Pope long agoe called Antichriſt. Lib. Regiſt. Epiſt. 8. Lib. 6. Epiſt. 30.perceiving that Antichriſt was at hand, brake forth into theſe words a thouſand yeeres agoe. The king of pride is neare, and that which is not lawfull to be uttered, an army of PRIESTS is prepared for him, becauſe the CLERGIE who ſhould goe before others in humility, fight or ſtrive for mastery. Gregory therefore foreſaw that Antichriſt ſhould be a King of Prieſts, that is, ſome Biſhop or Pope, who ſhould call himſelf or deſire to be called UNIVERSALL: prophetically as it were pointing at Boniface the third, Succeſſor of Sabianus, who manifeſted himſelf to be the Antichriſt by arrogating the wicked, fooliſh, idle, perverſe, proud, vaine-glorious (for by theſe Epithites it is there ſet forth) title of Ʋniverſall Biſhop.

Arnulphus Biſhop of Orleans ſpake theſe words 600. yeeres agoe in the Rhemiſh Council: What thinke ye him to be, who ſits in his lofty throne, glittering in purple, and embroydered garments? Verily if he be destitute of Charity, and onelyonly puffed and lifted up by knowledge, he is the ANTICHRIST.

Bernardus Clarevallenſis an Abbot above 464. yeers agoe, wrote ſuch invectives againſt the luxuriouſneſſe of the Pope, Biſhops and Clergie of his time, that if any man now did the like he ſhould be accounted as an Arch-heretick.

Anno 1240. a Councill of the Princes and Biſhops of Germany was held at Ratisbon: where Eberhardus Archbiſhop of Salisburg ſpake theſe words: We feele (ſaith he) except we be blinde, under the title of the highest Prieſt a moſt cruell wolf cleathed in the skin of a Paſtor. The Romane Popes warre againſt all Christians, and being become great by their bold attempts, deceits and ſowing wars, they kill the ſheep, &c. HILDEBRAND 170. yeeres agoe and more, firſt laid the foundation of ANTICHRISTS Empire: he firſt began this wicked warre, which is continued to this day by his Succeſſours.

And a little after, Babylons higheſt Prieſts deſire to reigne alone: cannot endure to have an equall: beleeve me who am taught by experience they will not ceaſe, untill having brought under the Emperour, and looſed the honour of the Romane Empire, oppreſſed true Pastours, they by this way extinguiſh all things, tread all things under their feet, and ſit in the temple of God, and are lift up above all that is worſhipped: He that is ſervant of ſervants, deſires as if he were God, to be Lord of Lords. This wretched man daily meditates how to ſet up an Empire proper to himſelfe, he alters the lawes, eſtabliſheth his owne p. 319ſinfull devices, robs, spoiles, and defraudeth every one: him they uſually call the ANTICHRIST, in whoſe forehead is written: I am god, I cannot erre: he I ſay, ſits in the temple of God ruling far and near, &c. Theſe things he: See Aventinus lib. 7. annal. fol. 685.

About thoſe times lived the Abbat Joachin Calaber, who affirmed that the Pope was Antichrist, and illuſtrates the Revelation with propheticall pictures, and ſhort expoſitions in the Italian tongue.

My Anonymus in his Booke written 260 yeers agoe, doth many times in expreſſe words call the Pope of Rome Antichriſt.

Page 78. The firſt Angel, ſaith he, whoſoever he were, did firſt of all declare the Pope of Rome to be Antichriſt. And a little after: It came to paſſe by great boldneſſe, that eueryevery one durſt declare the Pope, who is called Apostolicall, to be apoſtaticall and Antichriſt.

Page 108. No man except he become a spirituall temple of the holy Ghoſt in evangelicall converſation and doctrine, hath received grace to interpret the myſteries of Chriſt and Antichriſt his adverſary: or to understand that that great Praelate the Pope of Rome ſhould be the great Antichriſt.

And page 115. In Pope Ʋrban VI. all the myſteries of Antichrist are fulfilled.

And page 117. Antichriſt is a Libard spotted with divers hereſies, alſo becauſe he ſaith he is Chriſts Vicar on earth, although he oppoſe Chriſts Law more then any: and ſo is an adulterate mongrill, as being Apostolicall in name, but apoſtaticall in deed: Like as a Libard and a Lion comming together engender an adulterate Leopard.

Page 119. he ſaith, that the worſhippers of the Beaſt worſhip the Divell in the Pope. And againe: That the Pope hath it from the Dragon, that he is a ſacrilegious and tyrannicall perſon, waſting on himſelfe and his creatures the goods of the poore, and deſtroying men for his filthy dung ſake. And whereas he is the greateſt hypocrite, and calleth himſelf Apoſtolicall, yet he deſpiſeth Apoſtolicall converſation above all men living.

Ibidem. Who was able to fight with the Beaſt, or reſiſt his will, in regard of his twofold ſupreme power, viz. Imperiall and Prieſtly, which be pretendeth to have ever the Church Militant.

And page 120. It appeareth therefore, when the Pope ſitting in the Temple of God, extols himſelfe above all that is called God, or is worſhipped, that he boaſteth as if he were God: and ſo conſequently bewrayes himſelfe to be that ſon of perdition, who commonly is called Antichriſt. With many like places.

Franciſcus Petrarcha a moſt eloquent Philologer of Italy in his time, wrote ſuch things Anno 1370. againſt the Pontificall ſea, as almoſt Luther never ſpake worſe.

In his 15. Epiſtle lamenting the oppreſſion of the Catholick Church: That worthy Court, ſaith he, of Jeſus Chriſt, that excellent Tower of divine worſhip, is now at length becauſe of our ſins, being deſtitute of divine helpe, become a den of cruell theeves.

And of the Popes tyranny; I ſee indeed, ſaith he, afar off, but not being able to hinder it, I refuſe to ſee nigh at hand: It is a cruell and infamous guile, by which this eccleſiaſticall Dionyſius vexeth and spoileth our Syracuſaes.

And Epiſt. 16. I speak not what I have heard, but ſeen: I know it by experience, that there is no charity there, no faith, no piety, no reverence, or feare of God, nothing that is holy, juſt, equall, laudable, or humane: as for love, ſhamefaſineſſe and purity it is baniſhed thence. Touching the truth indeed I am ſilent: for what place is it where all things are ſo full of lies: The aire, earth, houſes, townes, ſireets, court-yards, porches, halls, beds, roofes of houſes, clefts of walls, the ſecret and cloſe roomes of houſes and temples, the ſeats of Judges and Popes, yea in the laſt place the very mouthes of men, their becks, geſtures, voices and countenance.

And Epiſt. 19. Behold now thou toucheſt with thy hands, and ſeeſt with thine eyes, what that laſt Babylon is: viz. angry, raging, diſhoneſt and terrible: To which neither that Egyptian Babylon the worke of Cambyſes, nor the more ancient & royall Aſſyrian Babylon built by Semiramis, is equall, &c. Behold thou ſeeſt a people not onelyonly adverſary to Chriſt, but that which is worſe, under Chriſts Enſigne, rebelling againſt him, and fighting p. 320for Satan, &c. For what elſe I pray you is daily practiſed by Chriſts enemies, and the phariſees of our age? doe they not buy and ſell, and make merchandiſe of Chriſt himſelfe? whoſe name notwithſtanding they ſeem day and night to extoll with moſt high prayſes: whom they cloath with purple and gold, whom they load with pretious ſtones, ſalute and worship: him I ſay they put to ſale and make merchandiſe of here on earth, and as if his eyes were covered and ſaw not, they crown with the bryars of wicked treaſures, defile him with the ſpittle of a moſt impure mouth, and inveigh againſt him with viperous hiſſings, ſtrike him with the dart of venemous actions, & what in them lies, The Papiſts crucifie Chriſtdoe again and again deridingly drag him, as naked, poore, and ſcourged on mount Calvary, and wickedly conſent to naile him to the croſſe. And O shame! O griefe! O indignity! even ſuch the Romaniſts are at this day, as it is reported. Whereupon one merrily made theſe pithy verſes:

Roma tibi fuerant ſervi domini dominorum:

Servorum ſervi nunc tibi ſunt domini.

Once Lords of Lord; O Rome thy ſervants were,

But ſervants now of ſervants thy Lords are.

Petrarcha goes on Epiſt. 20. touching the Pontificall Babylon: In the kingdom of covetouſneſſe nothing is counted as loſt, ſo that mony be ſafe: there the hope of life to come is but a vaine fable, and what is ſpoken of hell is all fabulous: The reſurrection alſo of the flesh, the end of the world, & Chriſts comming to judgement are eſteemed as fopperies, &c. O Babylon the worſt of things, ſituated on the fierce bancks of the river Rhone, thou famous or rather infamous whore cōmitting fornication with the kings of the earth, in very deed thou art the ſame whom the holy Evangeliſt ſaw in the ſpirit: Thou art (I ſay) the ſame and no other, ſitting upon many waters, &c. The woman clothed with purple and ſcarlet, and glittering with gold, pearles, and precious ſtones, having a golden cup in thy hand full of the abomination and filthineſſe of thy fornication. Babylon knoweſt thou thy ſelfe? Certainly that which followeth onelyonly agrees to thee, and not to any other: BABYLON THE MOTHER OF FORNICATIONS AND ABOMINATIONS OF THE EARTH. Hear the reſt: And I ſaw a woman drunken with the blood of the Saints, and the blood of the Martyrs of Ieſus. Why art thou ſilent? Either shew ſome other that is drunken with this blood: or elſe if thou canſt, deny that thou art not this drunken woman.

And Epiſt. 21. againſt the Popes, the Princes of darkneſſe: Let the gods and goddeſſes: nay rather the God of gods deſtroy them all both living and dead with their treaſures and wicked works, who being fatted with the blood of the heavenly Lamb, doe ſpurne and rebell, &c. But why, or to what end? that we may ſee the good overwhelmed, the wicked rayſed up, Eagles to creep, and Aſſes to flie: to ſee Foxes on chariots, Kites on towers, Doves on the dunghill, Wolves at liberty, Lambs in fetters; to be short, Chriſt banished, ANTICHRIST to be Lord, and Beelzebub judge, &c. Theſe things wrote Petrarcha, and more alſo.

Beſides more then 230. yeeres agoe, lived Michael Ceſenas chiefe of the Minorite Friers: The Pope Antichriſt.who openly accuſed the Pope to be ANICHRIST: and called the Romish Sea, the Babylonish harlot drunken with the blood of the Saints.

p. 321But for brevity ſake I refer the Chriſtian reader unto the Catalogue of witneſſes of the truth: where it is moſt clearly proved, by innumerable witneſſes of Chriſt, Catal. teſtium verit. Tom. 2. p. 79.before Luther was borne, that the Pope of Rome was Antichriſt.

Now let us conſider the wiſdome that is in the number of the Beaſt: of which John cryes out: Here is wiſdome. From the number laid down 666. he cloſely bids us to ſearch our al the other myſteries: for here we have the name of the Beaſt Latinos, Romanus. This name both the Greek and Hebrew number doth declare. By the name alſo we have the Character: for all that will buy and ſell muſt profeſſe the Latine ſervice, or Romane faith, and be ſworn vaſſals of the Romiſh Church. By the ſaid name and Character is manifeſted the Image of the Beaſt that all were to adore, viz. that mad worſhip of ſtocks and ſtones, by which every one is conſtrained at the ſound of the Cornet, Flute, Harpe, Sackbut, Pſaltery, Organ, Dulcimer, and al kinds of Muſick to adore the image or idol that is neareſt to him. Laſtly, by the name, Character and image of the Beaſt appeareth what was both the land and Sea-Beaſt exerciſing the ſame power, and eccaſioning all the evils which hitherto have been ſpoken of.

But what is the reaſon, Why the holy Ghost doth not expreſſe the Pope of Rome. See the notes on verſ. 1.that the ſpirit doth not more clearely expreſſe this name? Why doth he not openly ſay, the name of the Beast ſhall be the Latine or Romane chiefe Prieſt? It might alſo be demaunded, why he doth not plainely ſay that the Beaſt is Antichriſt? Touching this we are to know that typicall oracles of future things, are not wont to be plainly ſet down till they be fulfilled. Now it pleaſed the ſpirit thus to manifeſt theſe myſteries even by darke expreſſions, that the faithfull hereby might be ſtirred up to diligent ſearching after them, and leſt that hence diſturbances ſhould be occaſioned before the time, and the Church endangered. The Apoſtle, 2 Theſ. 2. might have ſaid more openly, that the ſon of perdition ſhould ſit in the Church of Rome: and that foreign that did let, was the power of the Romane Empire, the which in the appointed time ſhould be weakned and aſſaulted with the citie it ſelfe by the Romiſh Pope: But it was uſefull to the Church to ſpeak more cloſely of the myſtery of iniquity as then ſecret. And if John had openly written that the Pope of Rome ſhould be Antichriſt, &c. Certainly either the Popes themſelves would have laboured long ago to take away this Revelation out of the ſight and memory of men, that they might not be bewrayed. Or elſe the myſtery of iniquity which was a growing, ſhould never have broken forth, becauſe the Romane Emperours would ſoon have caſt down the Popes out of their ſeat, leſt they ſhould be forced to kiſſe their feet, and try by experience their great tyranny: Now thus the counſell of God (a thing impoſſible to be done) ſhould have been hindred, and this propheſie never fulfilled.

But Bellarmin diſputes much againſt theſe things, Lib. 3. de P. R. cap. 10.Bellarmins ſubtilties anſwered.

I. He ſaith that Irenaeus onelyonly applieth the name Lateinos probably to Antichriſt: but that to him the name foreign ſeems more probable, which ſignifies the Sunne.

I anſwer; That which to Irenaeus ſeemed onelyonly probable is unto us moſt certaine, both by hiſtory and experience. The things we ſee, Irenaeus indeed was ignorant of, and ſaw them not: but undoubtedly had he lived to ſee the ſtate of the Romiſh Church as now it is, he would have judged as we now doe. Yea it is not without admiration, that Irenaeus did even then ſuſpect and feare that Antichriſt ſhould ſit at Rome: Perhaps the arrogancy of Victor might occaſion the ſame, Euſeb. lib. 5 hiſt. c. 24.who was not aſhamed to excommunicate all the Churches of Aſia for a difference about Eaſter: certainely he mightily blamed him for it. It is true indeed he did not affirme the thing as certaine touching the name of Antichriſt, becauſe he either could not, as wanting ſufficient arguments, which now we have, or elſe he durſt not, becauſe of the ſcandall and danger that thence might befall the Chriſtians by the Romanes: notwithſtanding his words there added are not without a propheticall myſtery, though perhaps few have obſerved them: BUT IN THIS WE WILL NOT GLORY: What is this but to ſhew that that name of the Beaſt, p. 322ſhould be the greateſt infamie of the Church of Rome: as if he ſhould ſay: in this we have no great cauſe of boaſting, but rather of ſhame. I beſeech the prudent reader well to weigh this feare of Irenaeus.

II. He ſaith, that the Latines poſſeſſe not now that moſt potent kingdome, which they held in the times of Irenaeus.

I anſwer: It ſufficeth that the Pope hath a long time held under him the kingdome and ſeat of the Romanes in Italie: the reſt of the Chriſtian world alſo being ſubject to his power and beck.

III. He ſaith that Latinus is not written with ei; but ſimply with an i.

I anſwer: This cavill is too childiſh, for who is ignorant that the Ancients were wont to write their j longum by ei, as queîs for quis, ſo queîbus, preîmus, capteîvi, uſuall to Plautus: And thus the Engliſhmen to this day pronounce the i as if it were ei.

IV. He ſaith, that the word Latinus is not the proper name of any Pope: And that onelyonly one was called Romanus, who lived no more then foure moneths: and therefore could not be the Antichriſt.

I anſwer: It is a frivolous evaſion: for it appeareth that the ſpirit ſpeakes not of a perſonall but nationall name and profeſſion: for he will have the numerall name to be the marke, whereby it might be known where Antichriſt ſhould reign: as it ſhall further appeare on Chap. 17.18. to wit in Italie at Rome. Now perſonall names are common to many: Therefore the holy Ghoſt intends here no ſuch name.

V. He ſaith, that innumerable other names beſides Lateines make up the ſame number, and therefore hence nothing can be concluded. And he alleadgeth out Hippolitus the word foreign to deny: out of Arethai foreign illuſtrious: foreign the Sun: foreign a conquerour: foreign an evill guide: foreign truely hurting: foreign invying of old: foreign a wicked lamb: Out of Primaſius foreign contrary: Out of Rupertus foreign and the two Latine words, DIC LUX: Out of Lindanus, Martin Lauter: Out of the Cronologie of Genebrard foreign (Lulther:) ſo himſelf addes two foreign all which words, faith he, make the ſame number.

I anſwer moſt of the old words he alledgeth are wreſted, for foreign which makes onelyonly 664. and therefore muſt be written barbarouſly foreign to make 666. for foreign which is 672. abruptly foreign to make 666. Neither have the other words the like evidence with theſe two foreign and Romanus.

The new are allfooliſhly feined.

The Germanes write Luthers name Martin Luther: not Martin Lauther or Lauter. But put the caſe they did, who ever hath heard, that the Germane letters are all numerall, or uſed in ſtead of ciphers, according to the manner of the Hebrew and Greek? Certainly he that feineth that this agrees to the proprietie and truth of the Germane tongue, is altogether fooliſh.

But Genebrard (ſaith he) hath noted that Luthers name in Hebrew makes 666. by writing it foreign Lulther, O ſubtil heads. What Devil I wot taught that Monk this myſticall ciphering? If we write the true name of Luther, whether in Hebrew or Greek, it will not make the number 666. If in Greek foreign its 908. If foreign 717. If foreign 847. If in Hebrew foreign 637. If foreign 703. To be ſhort, as often as you change the letters, you ſhall finde an exceſſe and falſity.

As touching the name of David Chytraeus, if we write it in Greek ſo as it ought to be foreign it makes the number 1698. which is more then twice the number of the Beaſt. If in Hebrew foreign it will be 709. and what way ſo ever you alter the letters, you may ſee the exceſſe and foppery. Bellarmin p. 323beſides the other wreſting of the name, doth alſo cut of the laſt letter ο that ſo he might extort 666. which ſhewes his unfaithfulneſſe, neither is there any great cunning in it: Alcaſar not much unlike him, labours ridiculouſly to forge the number 666. out of the words foreign.

foreign is written faulty for foreign: neither can the laſt vowel ſaving one being ſhort in foreign be written with foreign as in foreign for as much as ni in Saxonius if pronounced long is barbarous.

The name Bellarminus Jeſuita doth more elegantly by farre yield us the number of the Beaſt, thus written in Hebrew:

For ſo the Germane Iews write רעד der: and ſo in holy writ is rendred by e: as in ןועדג Gideon לאונמע Emmanuel רצע יבא Abi ezer, &c. Notwithſtanding I confeſſe Bellarminus is not the Beaſt as yet: though perhaps he cleave to his horne.

Some alſo obſerve the number of the Beaſt in the name

Or thus one letter being taken out.

To which I adde a name moſt convenient to the Beaſt.

For what is the Papacy ſave a kingdome (παραδόσεων) of traditions?

Thus with more likelihood the jeſt might be retorted upon Bellarmin, then as Alcaſar fooliſhly feineth it in the words,

in which one is wanting: and the article foreign is cut off, which alone maketh 770.

But here we may not paſſe by the Embleme of Pope Paulus V. ſo as it is in many Books dedicated unto him printed at Rome and Bononia: which expreſly conteine the number of the Beaſt.

Beſides what may be the meaning alſo of his Enſigne, a Dragon flying under an Eagle, I leave to them that can underſtand it: about which if you pleaſe read Alcaſar vestigat. pag. 372. for it belongs not to me to declare ſuch great myſteries. Now to returne to the matter. Although Bellarmin ſhould feine ſix hundred ſuch like numerall names, yet it will no way weaken the force of our argument. For we doe not goe about to prove who is Antichriſt, by the numerall name onelyonly: but by the name joyned with other markes of the Beast. For example: although it would be no ſound reaſoning thus to reaſon: he that is borne at Bethlehem is the Meſſias: But the Son of Mary is borne at Bethlehem. Ergo he is the Meſſias. Yet thus it doth moſt firmly follow. He that is borne at Bethlehem, and p. 324hath all other propheticall notes of the Meſſias, he is the Meſſias: But the Son of Marie hath them all: Therefore he is the Meſſias. So touching Antichriſt it will not altogether firmely follow by the numerall name alone: but yet it follows moſt firmely from the numeral name joyned with the reſt of the notes of the Beaſt, all concurring in the Pope of Rome, as hitherto hath been ſhewed.

The Latine, Papa Latinus vel Romanus, habet nomen numerale beſtiae.or Romane Pope hath the numerall name of the Beaſt, he hath alſo the other Apoſtolicall markes of the Beaſt or Antichrist. Therefore he is the Antichriſt.

V. He ſaith, that Irenaeus profeſſeth himſelfe ignorant of Antichriſts name, and that this the trueſt opinion.

I anſwer: he falſyfies Irenaeus words. For he ſaith not that Antichriſts name cannot be known: But becauſe there are many names of this number, therefore he ſaith, it is more certaine and without danger to ſtay till the propheſie be fulfilled, then to ſuspect and geſſe at ſeverall names. Now this makes for us againſt Bellarmin: for Irenaeus giues us to underſtand, that the propheſie being fulfilled, we may more certainely and ſafely judge of the name. But long agoe the fulfilling of this propheſie began to be accompliſhed in the Pope of Rome, as the comparing of hiſtories and times with this propheſie doth evidently manifeſt: The which if Irenaeus had ſeen, he would undoubtedly have concluded with us that foreign Lateinos was not onelyonly probably, but of a certainty the name of the Beaſt. Bellarmin therefore doth here deceitfully require ignorance, feining that both he and the generality of men are ignorant of Antichriſts name: & hence concludeth that he is not yet come: thereby to turne away the eyes of the ſimple from the Romiſh Antichriſt: As if forſooth, that which he will not know, or the rude multitude is ignorant of: cannot therefore, neither be, nor be known of others. If ſo, then Irenaeus indeed had added in vaine: viz. that John ſheweth this number of the name, that we might avoide him when he commeth, knowing who he is. Therefore by the number of the name it may be known who he is, and ſo conſequently the name it ſelf alſo.

VI. At laſt (to draw a vaile over his pretended ignorance) he ſaith, that after Antichriſt is come, his name ſhall be moſt manifeſtly known, like as the name of Chriſt (Ieſus) after Chriſt was come, began to be openly knowne unto all, where as before it was unknown unto the Iewes, although the Prophets had foretold many things of him: as alſo a certain Sybill in verſes had declared the number of his name to be 888. Hence he infers, ſeeing the greateſt controverſie that is, See Abbot demonſt. ca. 2. p. 34. ſect 17.is touching Antichriſts name: therefore Antichriſt is not as yet come: and ſo conſequently the Pope is not Antichriſt. This he calleth an inſoluble argument, but there is no waight at all in it: for the things he feineth are all falſe.

I. It is falſe that Antichriſt being come his name ſhall then be clearely known by all: for his comming ſhall be with all deceiveableneſſe of unrighteouſneſſe, 2 Theſ. 2. Therefore he ſhall not come openly, but by a feined and fraudulent name he ſhall deceive the world, ſo that it ſhall be a very hard thing to know him: for he will transforme himſelfe into an Angel of light, Contr Auxent. lib. 2. Contra adverſ leg. cap. 12.and come under a feined ſhew, viz. under the name of Chriſt, as Hilarie and Auſtin affirmed long agoe. Therefore his name ſhall not be openly known unto all men: but as the Devill came to ſow tares in the Lords field not openly, but when men were aſleep: ſo Antichriſt ſhall creep in while the world is not aware there of.

II. It is falſe, that the Prophets foretold any thing of the name foreign: And to thinke that God ſhould foretell that by the idolatrous Sybills, the which he ſpake not of by his own Prophets, let him beleeve that liſteth.

III. It is alſo falſe, that after Chriſt was come, his name was moſt certainely known to all: for Iohn expreſly ſpeaketh of the Iewes living in the time of his comming: Ioh. 1, 10.John 1:10that the world knew him not: And that he came unto his owne, and his own received him not. However therefore they were not ignorant of the name Ieſus, yet they knew that it was common to many other men: but they did not know nor beleeve, that it was the name of Chriſt the Meſſias: therefore the name Ieſus p. 325who ſhould be the Chriſt, was not known unto the Iewes.

To this day alſo the name Ieſus, who is the Chriſt, is no way known unto the Iewes, Turkes and Pagans: for however they know indeed the name Ieſus, yet they neither know nor beleeve, that it is the name of Chriſt the Meſſias: By the like reaſon we may conclude, that although Antichriſt is come, yet to the Papiſts and many others Antichriſts name is not certainely known: for the Papiſts take not their Pope to be Antichriſt, for although they well know the number of the name foreign and Romanus: yet they neither know, nor beleeve, that it is the name of Antichriſt. But as the ignorance and obſtinate deniall of the Iewes could not hinder the name of Ieſus to be the true name of Chriſt: ſo the ignorance and obſtinate deniall of the Papiſts lets not, but that the name Lateinos and Romanus, is truely the name of Antichriſt.

IV. That is alſo falſe which he affirmeth touching the great controverſie about Antichriſts name. For howſoever the Papiſts raiſe a controverſie about it: yet to us (who know Antichriſt as being revealed by the Spirit of Chriſts mouth to ſit in the Latine Church) his name is no way controvertible; for there is none of us, but eaſily aſſents to the opinion of Jrenaeus, that his name is foreign or RoMANUS, which are names of the ſame number, demonſtrating the Pope of Rome.

V. The concluſion of Bellarmine is falſe, that if Antichriſt were come, there ſhould be no queſtion about his name. For this is ſufficiently apparent to all who doe not purpoſely ſhut their eyes againſt the light of the Sun: And hence the inſoluble argument of the Papiſts is turned upon themſelves, for as much as the number of the name of Antichriſt is generally known, ſo as all do point as with the finger, at the Latine Pope: It being certaine that Antichriſt is now come, and that he is the chiefe Prieſt at Rome.

VI. And laſtly, that is falſe which he gathereth out of Marlorate touching the obſcurity of this place: viz. that this oracle being moſt obſcure and aenigmaticall, is not as yet fulfilled, for all propheſies, ſaith he, when they are fulfilled are moſt cleare.

But O Bellarmine, are not the propheſies touching Chriſts comming in the fleſh fulfilled? and are they now moſt cleare unto the Iewes? nay they remaine moſt obſcure and aenigmaticall unto them even after their full accompliſhment, becauſe their mindes were blinded, and the vaile of Moſes remaines upon their heart even unto this day: not to ſpeak of us Chriſtians: unto whom many viſions of this Revelation, undoubtedly fulfilled, doe nevertheleſſe remaine obſcure in regard of our negligence: like as many oracles touching the abolition of the ceremoniall and judicial Law of Moſes, about the difference of meats and peoples which were taken away and fulfilled in Chriſt, remained obſcure and controvertible even to the Apoſtles themſelves, as the Acts & Epiſtles of the Apoſtles witnes. Propheſies therfore become moſt cleare by the fulfilling of them, to wit, not to them who maliciouſly ſhut their eyes, or open them not to receive the light: but to them alone who diligently attend unto the accompliſhment of them. This is the cauſe that this propheſie touching Antichrist, after the fulfilling thereof in ſome meaſure (for yet it is not fully accompliſhed) remains moſt obſcure unto the Papiſts: who ſeeing wil not ſee, although an egge is not more like to an egge, then the Pope of Rome unto the Beaſt.