This is explained by the circumstance, that Roman slaves had their master's name or mark on their foreheads, and Roman soldiers had their emperor's name or mark on their hands. This name or mark denoted servitude and allegiance. So with this name or mark of the beast. No man might buy or sell, no man might exercise the privileges of a citizen, unless he not only admitted the Roman authority, but worshipped the gods of Rome. Rome, then, as now, exercised not only universal temporal, but universal spiritual dominion. She sought to be mistress not only over the persons, but over the consciences of conquered nations. "All the nations in subjection to the Romans placed the images of Cæsar in their several cities," as all nations in connection with the Papal see are requested to be obedient to the decrees of the Vatican. Rome then, as Rome now, would be mother and mistress of the bodies and souls of men, and would sit upon the universe ("sedet super universum") as supreme.

Of the number of the beast's name, denoted by three Greek letters, Xs', which make up the number 666, I can only give the generally received opinions. One is, that the letters of the Greek word Дarewos, or a Latin man, make up the number 666; the other, that the Hebrew letters of the word Nero Cæsar answer to the same number. Either interpretation suits the view we have taken. The Greek word 4aTeuvos, Lateinus, although it is rather an indefinite interpretation, must allude to some one connected with the Roman power. The Hebrew words Nero Cæsar, against which there is also the objection that they are Hebrew and not Latin or Greek words, point out the then reigning emperor as the "beast which had a wound by a sword, and did live." Bishop Newton says the word "Romiith" is the Hebrew word for the Roman beast or the Roman kingdom; and this, equally with the words Aarewos, Lateinus, and pin, Nero Cæsar, contains the just and ex

act number of 666. He adds: "No other word in any language whatever can be found to express both the same number and the same thing." 1

To recapitulate. Contemporary with the first beast rising "out of the sea," a second beast comes up "out of the earth.' He is described as "a false prophet.' His appearance as a two-horned lamb-like beast speaking as a dragon, indicates his character. He deceives all them that dwell on the earth by means of miracles. He causes them to worship the image of the beast, by showing signs and wonders, insomuch that, if it were possible, the very elect should fall away. He punishes exquisitely those who refuse submission, and makes them fall by the hands of the Roman lictors, and the number of his name (and for obvious reasons St. John did not mention him by name)

1 The mystical definition of the name of the angel of the bottomless pit the king of the locust army Abaddon Apollyon, is given in Hebrew and Greek. Rev. ix. 11. It would be analogous to look for the number of the beast's name in only these two languages.

I subjoin the explanation given by Irenæus of the number of the beast, which it will be seen is somewhat fanciful and ridiculous; and it is not unworthy of notice that the rubbish of this ancient father respecting the name of the beast immediately precedes that passage which is supposed by some to settle the question of the date of the Apocalypse in defiance of external and internal evidence to the contrary. In my own opinion, Irenæus is just as likely to be true in his conjectures respecting the number of the beast, as in his assertion respecting the date of the Apocalypse as seen in Domitian's

time.

Consequenter autem et nomen ejus habebit numerum sexcentos sexaginta sex, recapitulans in semetipso omnem quæ fuit ante diluvium malitiæ commixtionem, quæ facta est ex Angelicâ apostasiâ. Noe enim fuit annorum sexcentorum et diluvium advenit terræ, delens in resurrectionem terræ propter nequissimam generationem quæ fuit temporibus Noe. . . . . Illa enim quæ fuit a Nebuchodonosor instituta imago altitudinem quidem habuit cubitorum sexaginta, latitudinem autem cubitorum sex; propter quam et Ananias, et Azarias et Misael, non adorantes eam, in caminum missi sunt ignis. . . . Sexcenti itaque anni Noe. ... et numerus cubitorum imaginis. numerum nominis significat illius in quem recapitulatur sex millium annorum* omnis apostasia et injustitia, et nequitia et pseudo-prophetia et dolus, propter quæ et diluvium superveniet ignis.". Irenæus, in Hær. lib. v.

....

*So that Irenæus, like Lactantius, believed that the world in his day was 6000 years old. This shows what amount of credit is to be given to these ancient fathers, especially on the subject of dates.

is one which applies, whether in Greek or in Hebrew, solely to the great persecuting power of Rome.

hav

Why, then, apply this beast to the Papal clergy? Why say that they resemble this lamb-like beast in their appearance, ing all the while a dragon's heart and a dragon's tongue? It is some comfort, however, to them to know, that the same voice which emits so fearful an accusation declares in the same breath that the image of the beast prefigures general councils, and that the power given to the image to speak is the right of the clergy to vote at those councils. Here they may take breath. If the one charge is most fearful, the absurdity of the rest of the exposition disarms it of its severity, and makes it appear in its true character of attack unqualified by common sense or common charity.

Such I conceive to be a fair exposition of the wild beast rising from the sea, and the wild beast coming up out of the earth. It is satisfactory to find that the vision receives a full and complete accomplishment at the period for which we contend. Let this be added to all the rest; let it be understood, that no matter how varied and how complicated the symbol may appear, that an interpretation can be found for it within the limits we have assigned; that whether the Apocalypse reveals to us locust armies or risen witnesses-whether, war in heaven, or wild beasts rising out of the earth and sea-whether, seas and rivers turned into blood, or mountains and rocks falling upon the enemies of God-whether, servants of God sealed in their foreheads, or foes of God gnawing their tongues for painwhether it unfolds a mighty angel holding in his hand an Open book, or the woman nourished in the wilderness whether, the temple trodden under foot of the Gentiles, or blood flowing without the city- whether, in fine, the scene be laid in earth or heaven, amidst men or angels, in the streets of burning Babylon, or within the walls of the New Jerusalem - that an interpretation can be found for ALL within certain fixed and definite limits.

It will be for those who examine these views to say whether it is a more correct interpretation than that which we have so often condemned. One thing seems to promise stability—it is in accordance with the aim and design of the book; it endeavours to prove what it asserts, and if it condemns the views of

others, it is not afraid to submit its own; it is continuous and consistent; it does not embrace a variety of catastrophes ; it sees but one object proposed throughout the pages of the Revelation, the A and 2, the beginning and the end, of every symbol and vision, and that is, Christ is coming the Lord is at hand to punish his enemies, and to gather his elect; and it clings from first to last to the great truth revealed in the preface, and at the close of the Apocalypse, THAT THE PROPHECY RELATES TO IMMEDIATE EVENTS, and therefore it dares not look in the distant future for the accomplishment of things which the Spirit of God declared must "shortly come to pass."

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LECTURE XV.

BABYLON.

REV. xiv. 8.

8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

REV. xviii. 1-24.

1. And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

2. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

3. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

4. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers, of her sins, and that ye receive not of her plagues.

5. For her sins have reached unto heaven, and God hath remembered her iniquities.

6. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.

7. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.

8. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.

9. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning.