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18 Here is wisdom.

Let him that hath understanding

to show more definitely what power he meant, by a process which would furnish positive information to those who could understand. But peculiar wisdom was required; none but him who had understanding could "count the number." ¶ Count the number. What number? Ans. "The number of his name;" ver. 17. See also chap. xv. 2, where we find proof that the beast referred to was not the twohorned beast, but the principal, the one with ten horns, whose image the people worshipped. And what was meant by "the number of his name?" Everybody knows, that previously to the invention of figures, in the tenth century, the letters of the alphabet had been used as numerals. It was so among the Hebrews, the Greeks, the Romans, and we suppose many other nations. Proofs of this are abundant. Let the common reader look at the 119th Psalm, and he will find the sections of it numbered 1, 2, 3, 4, &c., by the use of the Hebrew letters Aleph, (A, or 1,) Beth, (B, or 2,) Gimel, (3,) Daleth, (4,) &c. A similar system of numeration has just been introduced into the army of the United States; and instead of marking the companies of a regiment 1, 2, 3, 4, &c., they are called company A, company B, &c. We will suppose then, for the sake of an illustration, that all the letters of our alphabet have a numerical value, thus, A 1 G 7 M 40 S 100 B 2 H 8 N 50 T 200

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Y 700 Z 800

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that the letters in the words E Latine When the discovery was made, Basileia, made up the number six hundred and sixty-six, there remained for some time no doubt that The Latin Kingdom [in Greek E Latine Basileia] was the beast. If the reader will look into Adam Clarke's Commentary, he will find that writer was carried utterly away with this idea. But the whole is a fallacy, for this one plain reason, that the same let ters, in a different arrangement, would spell different words, and yet would have just the same numeral result. It makes no difference into how many different arrangements you put the letters; they always amount to 666. This mode of calculation, therefore has fallen into discredit, from the fact.

count the number of the beast: | for it is the number of a man;

where he does: "The number of the beast, or the number of the name of the beast, stands for the numerical value of the letters that compose his name."

resulting from experience, that there is no end to the multitude of names which may be composed by such fabrications; and that not only the antichristian chiefs, but the most eminent of our reformers may be, and have Having offered our own opinion, been thus designated by their adver- we add to the above, the conjecture saries. The Hebrew words for Lu- of Prof. Stuart, since, if he be correct, ther amount to 666, a circumstance it agrees with what we have stated. which has caused the Catholics to He says: "Quite recently, however, offset against the Protestants the Prof. Benary, of Berlin, has proposed attempts to show that the apocalyp- a more ingenious, and to my mind tical beast had some connection with more satisfactory, explanation of the the papal church. It is also a re- nodus in question, than any with which markable fact, that the Hebrew words I have before met. He regards it as for "The Most High, the Lord, the nearly certain, that the letters indiHoly God," amount to precisely 666. cative of the number in question, See Calmet's Dictionary, under the must be Hebrew letters, although he word Anti-Christ, where he gives a does not seem to have given a satis tabular view of words, or names, the factory reason. The very design numeral force of which is that number. however, of partial concealment, We are then thrown back upon our seems to be, as I have already inquiry, what is meant by "the num- hinted, a good reason for the adoption ber of his name?" Shall we attempt of this method by John. A heathen to answer? The very language for- Greek or Roman would not be likely bids; "Here is wisdom;" here lies to divine the writer's meaning, in the secret, which none but those who case the latter designed to make the had an understanding of the reve- appeal to Hebrew letters or words; lator's enigma can explain. It is while there were everywhere Jewish "the number of a man," although it Christians in the churches, who could is called "the number of the beast." easily unravel it. Benary remarks, The number is 666. Whether the that in the Talmud and other Rabbinrevelator used the Hebrew or Greek ical writings, the name of Nero [in letters for numerals, those who were the Hebrew form] often occurs. This instructed in the matter knew. They amounts numerically to the number explained it to others. The number of the beast; for the force of the was the key to denote the power Hebrew letters added together is 666. referred to. We content ourself with Nor is this all. There was another knowing that the Roman Empire in method of writing and pronouncing general was intended by the beast the name of Nero, approaching nearer with seven heads and ten horns. to the Roman method. This was the The name of some eminent opposer Hebrew letters for Nero Cæsar, which of the church, perhaps one of the amount numerically to just 616, and emperors, was intended by "the thus gives a good ground for the number of the beast." But this is diverse reading which Irenæus found conjecture. The Christians at the in some codices. This is surely a time knew. We are checked by the remarkable coincidence. The same admonition, "Let him that hath under-name, pronounced after the Greek and standing count the number of the Hebrew analogy, equals numerically beast." We have not that under-the sum of 666, but spoken in the standing. Cruden explains the mat- Latin way it amounts to 616, which is ter very wisely, and we shall leave it the rival reading. Nothing can be more

and his number is Six hundred | threescore and six.

"VICARIVS

natural and easy then, than to account and sixty-six. What stress is to be in this way for both of the readings laid on this I cannot say. in the codices. The discrepant modes of sounding Nero's name, whether fully in Hebrew, or in an abridged way, gave rise to the different designations of the corresponding numbers. A solution of the various readings, which is so natural and obvious, one is strongly tempted to believe, must have its foundation in truth and reality." So far, in substance, Prof. Stuart. See his Commentary, vol. ii. 457, 458, Excursus iv. The rea

son why the revelator did not give fully, and without enigma, the name he intended, is easily seen; he did not desire to bring down upon the unoffending church, the pointed indignation of the power intended. If the seven-headed beast intended the Roman secular power, as we think we have clearly shown, then the name of the beast may well be considered the name of the reigning emperor at the time the Apocalypse was written.

Since the above was written, I have received from a friend the following singular paragraph, which he states was copied from an old book, called the "Gospel Treasury," p. 125. The date and authorship of the book were gone. We present the extract as a very striking illustration of the ingenuity which has been displayed in obtaining the beast's number, 666, from the names of eminent dignitaries, or of the places of their power.

"VICARIVS FILII DEI.

* "Sometime ago, an English officer happening to be at Rome, observed on the front of the mitre which the pope wore at one of the solemnities, this inscription: VICARIVS FILII DEI.' It instantly struck him- perhaps this is the number of the beast. He set to work: and when he had selected all the numerals, and added them up, he found, to his great astonishment, that the whole amounted to precisely six hundred

FILII

V

5

I 1

DEI. D 500

I 1

L 50

I

1

C 100
I

I 1

I 1

501

V 5

112

53

112

666."

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Preliminary Considerations. The chapter before us is by no means an unimportant one. In chapters xii. and xiii. the pagan and secular power of Rome are set forth, the former under the figure of "a great red dragon," xii. 3, the latter under that of the beast that rose up out of the sea, xiii. 1. These two powers, which were the two active powers of the Roman Empire in the persecution of the Christians, being thus introduced to the reader, with that of the false prophet, xiii. 11-17, the revelator proceeds (viz., in chap. xiv., which we are now to examine) to give a general synopsis of the matters that remain to be treated of in the Apocalypse. In chapters xii. and xiii. are described the rise and reign of the persecuting powers of the empire. Chapter xiv. is in favor of the church. It describes the prosperity of the church, notwithstanding the persecutions; and the punishment of the persecutors, and of those_by whom they were sustained. The

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effect of what is stated in chap. xiv. was to encourage the Christians. As, in chapters xii. and xiii., the prophecy is of things that were against the church, from henceforth the prophecy | is more especially of things that make for the church and against her enemies. The subjects treated in the 14th chapter are as follows:

1st. A view of the continued faithfulness of the Jewish converts, the hundred and forty-four thousand. See verses 1-5.

2d. The preaching of the gospel to the Gentiles, and the judgment of the nations by the power thereof; verses 6, 7.

3d. The fall of Rome, the great seat of persecution in the empire, as Jerusalem had been the seat of persecution in the country of the Jews; ver. 8.

4th. The punishment of the Roman persecutors, and of those who sustained them, as the Jews had been punished; verses 9-11.

and with him a hundred forty and four thousand, having his Father's name written in their foreheads.

to

1. A Lamb stood on the mount Sion. The first five verses of this chapter clearly describe the faith and constancy of the Jewish converts Christianity. They were persecuted somewhat by the Roman power, and hence were introduced in this place by the revelator. The subject matter of these five verses has already been treated of, in the fifth chapter. The "Lamb" was the "Lamb of God, who taketh away the sin of the world" John i. 29; the Lamb that stood in the midst of the elders; Rev. v. 6; the Lamb that was an object of universal worship; v. 8-14; the Lamb that was "slain from the foundation of the world;" Rev. xiii. 8; xvii. 8. This Lamb stood on mount Sion. We are not to understand this of the mount in the literal sense; but of the gospel, which the figure mount Sion is used to designate. Hence Paul said to the Hebrew Christians: "Ye ARE COME unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innu

5th. The blessedness of the Christians, like the blessedness of the Jew-merable company of angels, to the ish converts to Christianity; verses 12, 13.

6th. Coming of the Son of man in judgment on the Romans, as he came in judgment on the Jews; ver. 14.

general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to JESUS the Mediator 7th. He reaps the harvest of the of the new covenant;" Heb. xii. 22 earth, and his enemies are crushed-24. ¶ With him a hundred forty like grapes trodden in the wine-press; verses 15-20.

The figures here applied to the Romans are the same with those which had been applied to the Jews; Joel iii. 13; Jer. li. 33; Matt. xiii. 39. Such are the subjects treated of in the 14th chapter; and they are, as it were, a table of contents of what remains to be treated of in the Apocalypse. With these preliminary remarks, we proceed to consider the chapter more particularly.

and four thousand. With the Lamb was the hundred and forty-four thou sand, the same body of Christians mentioned in chap. vii. 4: "And I heard the number of them which were sealed; and there were sealed a hundred and forty and four thousand of all the tribes of the children of Israel." These had the Father's name written in their foreheads; and so they are said to be sealed, as the servants of God, in their foreheads. The hundred and forty-four thou

2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the

sand mentioned in vii. 3, were sealed in their foreheads. No one can doubt that it is the same hundred and forty-four thousand referred to in both cases. ¶ Father's name written in their foreheads. The Father's name is written in their foreheads as the most conspicuous part of the body they were not ashamed of their profession. The worshippers of the beast also had the beast's name on their foreheads; xiii. 16; xiv. 9; and the great harlot likewise had an inscription on her forehead, xvii. 5, the mark of her disgrace. It was a reward promised to the faithful Christians, that "him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name;" iii. 12. The faithful Christians acknowledged, in the most conspicuous manner, their allegiance to God.

2. Voice from heaven. — This "voice from heaven," was the voice of worship from mount Sion, as of the mingled voices of a hundred and fortyfour thousand persons singing aloud the praise of their God. Mount Sion was heaven. Heaven is the spiritual state produced in the soul by the belief of the gospel. Hence Paul calls the gospel kingdom, the heavenly Jerusalem; and Christians are the general assembly and church of the first-born, whose names are written in heaven, that is, on the roll of the church; Heb. xii. 22-24. ¶ As the voice of many waters, &c.—It was like the noise of a cataract, or of great thunder; that is, it was exceedingly loud. So the voice of the Son of man was described; i. 15. The

voice of harpers harping with their harps:

3 And they sung as it were a new song before the throne,

manner:

praise offered to God by the Christians throughout the Roman Empire is described in the same " And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth;" xix. 6. The description is designed to connect the idea of majesty and authority with the voice of Christ. The voice of a hundred and forty-four thousand people singing would necessarily be loud. ¶ The voice of harpers harping with their harps. - Harps had been used in the religious worship of the Jews, probabiy from the time of the earliest existence of that people, for the harp was constructed very early in the history of the world; Gen. iv. 21. David and all Israel played on harps; 2 Sam. vi. 4. It was an instrument in universal use among the Jews; especially in times of triumph, joy, and religious exultation; Job xxi. 12; Psa. xxxiii. 2; xliii. 4; lvii. 8; lxxi. 22; Isa. v. 12. In times of sorrow the voice of the harper was not heard; Psa. cxxxvii. 2; Isa. xxiv. 8; Ezk. xxvi. 13; Rev. xviii. 22. The music of the harp formed a very important part of the temple-service. Hence the praise of the Christian church to God, as it was an outbreaking of triumph and joy, is metaphorically described as "the voice of harpers harping with their harps." Thus the elders are represented as having harps, Rev. v. 8, and those also who stood on the sea of glass, xv. 2.

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