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Life to the image of the beast. the false prophet, by the assistance of Satan, will animate it with an evil [veμa non x] spirit, a being of intellectual powers, so that it appears to perform actions of a living creature; though it is not actually alive, like the two beasts, and in itself merely an artificial engine of a secret construction, which, on account of a supernatural influence, astonishes its artificers and keeps its worshippers in awe. This image will have important effects upon Roman catholicks, who in these enlightened times, still remain most devout worshippers of images, relics and saints; whatever Protestants and philosophers have said, to dispel this cloud of intellectual darkness and ignoble superstition.

That the image of the beast should speak. All Asia believed from time immemorial, and still holds to this day, that all spirits were clothed with etherial bodies, and endowed with senses, like human beings, but greatly enlarged and exalted to a degree of exquisite refinement. This also seems to have been the opinion of the primative Christian Church; and though modern philosophy has now discarded the idea, it would be no difficult matter to prove, that this opinion was held by all the fathers of the Greek and Latin churches down to the eleventh century. Upon this principle it would be easy, to account for the strange phenomena exhibited in this image of the beast. That a spirit cloathed with a body however refined may act upon matter, is a thing of every day's experience. But there is no necessity of taking refuge under the wings of ancient Metaphysicks, or to ascribe these once generally received opinions, to the inspired writer of this prophecy; we all know from the accounts of demoniacks in the Evangelists, that spirits may act upon organized bodies, and the history of Paganism and Popery both, furnish ample testimony, that they have exhibited, similar phenomena from images in former ages. All depends only on the permission of Jehovah; and here he gave it,

as a judgment against those who would not receive the love of truth. St. John has not informed us, what words this image will speak ; but the language of this automaton of Satan, will resound over all Christendom concerning the majesty of the beast.

And cause that as many as would not worship the image of the beast should be killed. The expression « NING and cause, which Bengelius according to somd copies, reads xa TOI and shall cause, is ambiguous, and may refer either to the beast, or to the image. However the variance of copies is immaterial in this place. Satan from the image, will probably suggest this sanguinary plan of persecution, and the false prophet execute it with brutal rigour ; they will both be engaged in the same infernal scheme against the disciples of Jesus. Most assuredly then, we Protestant hereticks have not received the last, and most fatal blow of the beast yet. For the whole of what is here predicted of the second beast in this chapter, will be accomplished during the Non-existence of the first beast from the sea, and while the reign of superstition and Popery is revived for the last time, by the aid of the false prophet. May the Lord prepare and comfort his people in due season! In reference to this bloody combat, the Lord has pronounced those memorable words, chap. XIV, 13. write, blessed are the dead which die in the Lord from henceforth: yea, saith the spirit, that they may rest from their labours; and their works do follow them.

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Verse 16. Small—and bond, to receive a mark. All the inhabitants within the limits of the ancient Roman empire, will be called upon indiscriminately, to embrace the papal religion, and to acknowledge the virtue, divine authority, and majesty of the beast. But the false prophet will soon discover, that many have worshipped the image of the beast in a dissembling manner, to avoid the penalty of death; and in order to discover these fainthearted

hypocrites, prescribe the mark of the beast. The Greek word xagaya, mark, was used among the ancients to signify the livery or particular dress worn by servants or slaves in token of their masters; the watchword in war; or the engraved mark, which the Romans imprinted upon their soldiers, and the Pagans upon their own bodies in token of their gods. The Jews also used to mark themselves to evince their zeal for Jerusalem and the temple. In all these instances, xagaya is a criterion of discrimination, a public mark of allegiance, and a badge of communion. This also appears to be the sense in which St. John uses it in this place. However, I do not conceive that it will be accomplished by an engraved mark, which the adherents of the beast are to receive upon their bodies; but in reference to the manner, as the servants of Jesus bore the seal of the living God in their foreheads, chap. VII, 3. i. e. by a prescribed public confession.

Verse 17. Save he that had the mark, or the name of the beast, or the number of his name. Those expositors have most assuredly erred, who consider the symbol of the cross to be this mark. By this no one declares himself exclusively the follower and partizan of the beast; because also other religious communities use the cross, who are no adherents of the Papacy, but rather bear a strong and loud testimony against its bestial character. Dr. Young, in my opinion, committed a still more dangerous mistake on this subject. He refers the mark of the beast, to his state of renewed existence, as enforced after his ascent from the bottomless pit; which, from its nature and

*xagaya, sculptura, quævis nota, qua res una discernitur ab alia, Noli putare, characterem illum esse signum aliquod visibile vel frontibus vel dextræ hominum impressum aut inustum (prout nec signum visibile vel frontibus electorum imprimitur,) sed est obligatio alteri facta, qua quis ab altero facile possit discerni, Thomas recte dixit characterem bestiae esse professionem illiciti cultus. Vide Hy pomnemata in loco,

object, evidences the last reign of superstition, and thus evidently points to the time of the Non-existence of the beast, prior to the reign of infidelity. However, I consider this mark as also admitting of an increasing completion, like the image of the beast, which, though it exists already, and has existed for a considerable time, yet awaits its most prominent features in a future accomplishment. some authors have considered the mark of the beast, as distinct from his name; which they have been induced to believe by our common versions, more than from a critical knowledge of the original. Bengelius and Griesb. read, ει μη ο εχων το χαραγμα, το όνομα 8 Ing18, save he that had the mark, the name of the beast,* and thus reject the or, after xagayua;* by which the mark is declared to be the name of the beast itself, and not any sign separate from his name.

Now the name of the beast cannot be the name of any single individual, or the particular name of any one head only; but a discriminative appellation which he bore during the whole time of his duration. This name is no other than that of Pope. For it is a fact, well attested in history, that before the time of Gregory VII, this name, was given to many other bishops and abbots; but Gregory made it the peculiar and appropriate appellation of the Roman hierarchy, and of the possessors of the papal chair, under the blasphemous title of his Holiness. The number of his name, refers to the time of his first state of existence, power and prosperity, and is the number of years during which he reigned under that name, prior to state of his non-existence. Hence it follows, that to receive the mark of the beast in regard to his name, is to acknowledge the papal hierarchy, as a divine establishment of supreme power and authority; and to receive the

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*Post ro zagay na Griesb. et Bengel. mittunt. Omnes præter unum, Codd. in omittenda hac particula consentiunt.

mark of the beast in accepting the number of his name, is to acknowledge the divine origin and authority of the Gregorian succession and its legends, from A. D. 1123, to A. D. 1789, during the time of 666 years. The second beast, or the false prophet, will force the people of all ranks, states and conditions within his jurisdiction, to receive this mark of the first beast. The clergy probably will receive it in their right hand, by raising it up in declaring upon oath their allegiance to the Pope in their ordination; and the common people in their foreheads, by an open confession of the Gregorian succession and Popish religion. Those refusing, by bearing an open testimony in the name of the Lord against this heinous apostacy, will be put to death by various modes of torment; and the rest, upon discovery, excluded from all ecclesiastical and civil merchandise, protection and intercourse with men. History bears ample testimony, to the accomplishment of almost every point of this part of the prophecy; by the decrees of the Lateran council executed against the Waldenses and Albigenses; those of the Synod of Tours in France, against hereticks; by the bull of Pope Martin v; the dreadful and barbarous proceedings of the inquisition, in which the Jesuits since their establishment have born a principal share, both as heretick-hunters and unmerciful executioners. But this prophecy yet awaits its final completion, and that in all probability soon. For the number of his name cannot be confessed, before his years of power are completed. May the Lord prepare us, to meet it with hearts filled with faith, and the love of God!

Verse 18. Here is wisdom. 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.†

ts. Sine virgula 6, et cum virgula 57. 90 denotat. Hunc numerum et litteras numerales Irenæus, scriptor in secundo sæculo, testatur in omnibus antiquis et probatissimis scripturis positas fuisse. He also found copies which read 616, being an interpolation. Lib. v, ch. 29.

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