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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Observations upon the Prophecies of Daniel, and the Apocalypse of St. John + +Author: Isaac Newton + +Release Date: October 15, 2005 [EBook #16878] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK OBSERVATIONS UPON THE *** + + + + +Produced by Greg Alethoup, Robert Shimmin, Keith Edkins +and the Online Distributed Proofreading Team at +https://www.pgdp.net + + + + + + +</pre> + +<h2>OBSERVATIONS<br /> +<font class="sc">upon the</font><br /> +PROPHECIES<br /> +<font class="sc">of</font><br /> +<i>DANIEL</i>,<br /> +<font class="sc">and the</font><br /> +APOCALYPSE<br /> +<font class="sc">of</font><br /> +St. <i>JOHN</i>.</h2> + + <br clear="all" /> +<hr /> + +<h3>In Two PARTS.</h3> + + <br clear="all" /> +<hr /> + +<h3>By Sir <i>ISAAC NEWTON</i>.</h3> + + <br clear="all" /> +<hr /> + +<h3><i>LONDON,</i></h3> + +<p class="center" style="margin-top: 2em;">Printed by J. DARBY and T. BROWNE in <i>Bartholomew-Close.</i></p> + +<p class="center" style="margin-top: 2em;">And Sold by J. ROBERTS in <i>Warwick-lane</i>, J. TONSON in the<br /> +<i>Strand</i>, W. INNYS and R. MANBY at the West End of St.<br /> +<i>Paul's Church-Yard</i>, J. OSBORN and T. LONGMAN in <i>Pater-Noster-Row</i>,<br /> +J. NOON near <i>Mercers Chapel</i> in <i>Cheapside</i>, <br /> +T. HATCHETT at the <i>Royal Exchange</i>, S. HARDING in St.<br /> +<i>Martin's lane</i>, J. STAGG in <i>Westminster-Hall</i>, J. PARKER in<br /> +<i>Pall-mall</i>, and J. BRINDLEY in <i>New Bond-Street</i>.</p> + +<h3>M.DCC.XXXIII.</h3> + + <br clear="all" /> +<hr /> + +<p class="center" style="margin-top: 2em;">To the Right Honourable</p> + +<h1><i>P E T E R</i></h1> + +<h2>Lord <i>K I N G</i>,</h2> + +<h3>Baron of <i>Ockham</i>, Lord High +Chancellor of <i>Great-Britain.</i></h3> + + <p>My Lord,</p> + + <p><i>I shall make no Apology for addressing the following Sheets to Your + Lordship, who lived in a long Intercourse of Friendship with the Author; + and, like him, amidst occupations of a different nature, made Religion + your voluntary Study; and in all your Enquiries and Actions, have shewn + the same inflexible Adherence to Truth and Virtue.</i></p> + + <p><i>I shall always reckon it one of the Advantages of my Relation to + Sir </i>Isaac Newton<i>, that it affords me an opportunity of making this + publick acknowledgment of the unfeigned Respect of</i>,</p> + + <div class="contents"> + <div class="stanza"> + <p>My Lord,</p> + <p class="i4">Your Lordship's</p> + <p class="i8">most obedient, and</p> + <p class="i12">most humble Servant,</p> + <p class="i16">Benj. Smith.</p> + </div> + </div> + <br clear="all" /> +<hr /> + +<h2>CONTENTS.</h2> + +<h3>PART I.</h3> + +<p class="center" style="margin-top: 2em;">Observations upon the Prophecies of <i>Daniel</i>.</p> + + <p><a href="#DanI">CHAP. I</a>. Introduction concerning, the Compilers of + the Books of the Old Testament.</p> + + <p><a href="#DanII">CHAP. II</a>. Of the Prophetic Language.</p> + + <p><a href="#DanIII">CHAP. III</a>. Of the vision of the Image composed + of four Metals.</p> + + <p><a href="#DanIV">CHAP. IV</a>. Of the vision of the four Beasts.</p> + + <p><a href="#DanV">CHAP. V</a>. Of the Kingdoms represented by the feet + of the Image composed of iron and clay.</p> + + <p><a href="#DanVI">CHAP. VI</a>. Of the ten Kingdoms represented by the + ten horns of the fourth Beast.</p> + + <p><a href="#DanVII">CHAP. VII</a>. Of the eleventh horn of + <i>Daniel</i>'s fourth Beast.</p> + + <p><a href="#DanVIII">CHAP. VIII</a>. Of the power of the eleventh horn + of <i>Daniel</i>'s fourth Beast, to change times and laws.</p> + + <p><a href="#DanIX">CHAP. IX</a>. Of the Kingdoms represented in + <i>Daniel</i> by the Ram and He-Goat.</p> + + <p><a href="#DanX">CHAP. X</a>. Of the Prophecy of the Seventy Weeks.</p> + + <p><a href="#DanXI">CHAP. XI</a>. Of the Times of the Birth and Passion + of Christ.</p> + + <p><a href="#DanXII">CHAP. XII</a>. Of the Prophecy of the Scripture of + Truth.</p> + + <p><a href="#DanXIII">CHAP. XIII</a>. Of the King who did according to + his will, and magnified himself above every God, and honoured + <i>Mahuzzims</i>, and regarded not the desire of women.</p> + + <p><a href="#DanXIV">CHAP. XIV</a>. Of the <i>Mahuzzims</i>, honoured by + the King who doth according to his will.</p> + +<h3>PART II.</h3> + +<p class="center" style="margin-top: 2em;">Observations upon the <i>Apocalypse</i> of St. <i>John</i>.</p> + + <p><a href="#JohI">CHAP. I</a>. Introduction, concerning the time when + the <i>Apocalypse</i> was written.</p> + + <p><a href="#JohII">CHAP. II</a>. Of the relation which the + <i>Apocalypse</i> of <i>John</i> hath to the Book of the Law of + <i>Moses</i>, and to the worship of God in the Temple.</p> + + <p><a href="#JohIII">CHAP. III</a>. Of the relation which the Prophecy of + <i>John</i> hath to those of <i>Daniel</i>; and of the Subject of the + Prophecy.</p> + + <br clear="all" /> +<hr /> + +<h2><b>PART I.</b></h2> + + <br clear="all" /> +<hr /> + +<h2>OBSERVATIONS<br /> +<font class="sc">upon the</font><br /> +PROPHECIES<br /> +<font class="sc">of</font><br /> +<i>DANIEL.</i></h2> + + <br clear="all" /> +<hr /> + +<h2>OBSERVATIONS</h2> + +<h3>UPON THE</h3> + +<h2>Prophecies of <i>DANIEL</i></h2> + + <br clear="all" /> +<hr /> + +<h3><a name="DanI">CHAP. I</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Introduction concerning the Compilers of +the books of the Old Testament.</i></p> + + <p>When <i>Manasses</i> <a name="NtpDanI_1" + href="#NtDanI_1"><sup>[1]</sup></a> set up a carved image in the house of + the Lord, and built altars in the two courts of the house, to all the + host of Heaven, and us'd inchantments and witchcraft, and familiar + spirits, and for his great wickedness was invaded by the army of + <i>Asserhadon</i> King of <i>Assyria</i>, and carried captive to + <i>Babylon</i>; the book of the Law was lost till the eighteenth year of + his grandson <i>Josiah</i>. Then <a name="NtpDanI_2" + href="#NtDanI_2"><sup>[2]</sup></a> <i>Hilkiah</i> the High Priest, upon + repairing the Temple, found it there: and the King lamented that their + fathers had not done after the words of the book, and commanded that it + should be read to the people, and caused the people to renew the holy + covenant with God. This is the book of the Law now extant.</p> + + <p>When <a name="NtpDanI_3" href="#NtDanI_3"><sup>[3]</sup></a> + <i>Shishak</i> came out of <i>Egypt</i> and spoil'd the temple, and + brought <i>Judah</i> into subjection to the monarchy of <i>Egypt</i>, + (which was in the fifth year of <i>Rehoboam</i>) the <i>Jews</i> + continued under great troubles for about twenty years; being <i>without + the true God, and without a teaching Priest, and without Law: and in + those times there was no peace to him that went out, nor to him that came + in, but great vexations were upon all the inhabitants of the countries, + and nation was destroyed of nation, and city of city, for God did vex + them with all adversity</i>. But <a name="NtpDanI_4" + href="#NtDanI_4"><sup>[4]</sup></a> when <i>Shishak</i> was dead, and + <i>Egypt</i> fell into troubles, <i>Judah</i> had quiet ten years; and in + that time <i>Asa</i> built fenced cities in <i>Judah</i>, and got up an + army of 580000 men, with which, in the 15th year of his reign, he met and + overcame <i>Zerah</i> the <i>Ethiopian</i>, who had conquered + <i>Egypt</i> and <i>Lybia</i>, and <i>Troglodytica</i>, and came out with + an army of 1000000 <i>Lybians</i> and <i>Ethiopians</i>, to recover the + countries conquered by <i>Sesac</i>. And after this victory <a + name="NtpDanI_5" href="#NtDanI_5"><sup>[5]</sup></a> <i>Asa</i> dethroned + his mother for idolatry, and he renewed the Altar, and brought new + vessels of gold and silver into the Temple; and he and the people entered + into a new covenant to seek the Lord God of their fathers, upon pain of + death to those who worshiped other Gods; and his son <i>Jehosaphat</i> + took away the high places, and in the third year of his reign sent some + of his Princes, and of the Priests and Levites, to teach in the cities of + <i>Judah</i>: and they had the book of the Law with them, and went about + throughout all the cities of <i>Judah</i>, and taught the people. This is + that book of the Law which was afterwards lost in the reign of + <i>Manasses</i>, and found again in the reign of <i>Josiah</i>, and + therefore it was written before the third year of <i>Jehosaphat</i>.</p> + + <p>The same book of the Law was preserved and handed down to posterity by + the <i>Samaritans</i>, and therefore was received by the ten Tribes + before their captivity. For <a name="NtpDanI_6" + href="#NtDanI_6"><sup>[6]</sup></a> when the ten Tribes were captivated, + a Priest or the captivity was sent back to <i>Bethel</i>, by order of the + King of <i>Assyria</i>, to instruct the new inhabitants of + <i>Samaria</i>, in <i>the manner of the God of the land</i>; and the + <i>Samaritans</i> had the <i>Pentateuch</i> from this Priest, as + containing the law or <i>manner of the God of the land</i>, which he was + to teach them. For <a name="NtpDanI_7" + href="#NtDanI_7"><sup>[7]</sup></a> they persevered in the religion which + he taught them, joining with it the worship of their own Gods; and by + persevering in what they had been taught, they preserved this book of + their Law in the original character of the <i>Hebrews</i>, while the two + Tribes, after their return from <i>Babylon</i>, changed the character to + that of the <i>Chaldees</i>, which they had learned at + <i>Babylon</i>.</p> + + <p>And since the <i>Pentateuch</i> was received as the book of the Law, + both by the two Tribes and by the ten Tribes, it follows that they + received it before they became divided into two Kingdoms. For after the + division, they received not laws from one another, but continued at + variance. <i>Judah</i> could not reclaim <i>Israel</i> from the sin of + <i>Jeroboam</i>, and <i>Israel</i> could not bring <i>Judah</i> to it. + The <i>Pentateuch</i> therefore was the book of the Law in the days of + <i>David</i> and <i>Solomon</i>. The affairs of the Tabernacle and Temple + were ordered by <i>David</i> and <i>Solomon</i>, according to the Law of + this book; and <i>David</i> in the 78th Psalm, admonishing the people to + give ear to the Law of God, means the Law of this book. For in describing + how their forefathers kept it not, he quotes many historical things out + of the books of <i>Exodus</i> and <i>Numbers</i>.</p> + + <p>The race of the Kings of <i>Edom</i>, before there reigned any King + over <i>Israel</i>, is set down in the book of <a name="NtpDanI_8" + href="#NtDanI_8"><sup>[8]</sup></a> <i>Genesis</i>; and therefore that + book was not written entirely in the form now extant, before the reign of + <i>Saul</i>. The writer set down the race of those Kings till his own + time, and therefore wrote before <i>David</i> conquered <i>Edom</i>. The + <i>Pentateuch</i> is composed of the Law and the history of God's people + together; and the history hath been collected from several books, such as + were the history of the Creation composed by <i>Moses</i>, <i>Gen</i>. + ii. 4. the book of the generations of <i>Adam</i>, <i>Gen.</i> v. i. and + the book of the wars of the Lord, <i>Num.</i> xxi. 14. This book of wars + contained what was done at the Red-sea, and in the journeying of + <i>Israel</i> thro' the Wilderness, and therefore was begun by + <i>Moses</i>. And <i>Joshua</i> might carry it on to the conquest of + <i>Canaan</i>. For <i>Joshua</i> wrote some things in the book of the Law + of God, <i>Josh.</i> xxiv. 26 and therefore might write his own wars in + the book of wars, those being the principal wars of God. These were + publick books, and therefore not written without the authority of + <i>Moses</i> and <i>Joshua</i>. And <i>Samuel</i> had leisure in the + reign of <i>Saul</i>, to put them into the form of the books of + <i>Moses</i> and <i>Joshua</i> now extant, inserting into the book of + <i>Genesis</i>, the race of the Kings of <i>Edom</i>, until there reigned + a King in <i>Israel</i>.</p> + + <p>The book of the <i>Judges</i> is a continued history of the + <i>Judges</i> down to the death of <i>Sampson</i>, and therefore was + compiled after his death, out of the Acts of the <i>Judges</i>. Several + things in this book are said to be done <i>when there was no King in + </i>Israel, <i>Judg.</i> xvii. 6. xviii. 1. xix. 1. xxi. 25. and + therefore this book was written after the beginning of the reign of + <i>Saul</i>. When it was written, the <i>Jebusites</i> dwelt in + <i>Jerusalem</i>, <i>Jud.</i> i. 21 and therefore it was written before + the eighth year of <i>David</i>, 2 <i>Sam.</i> v. 8. and 1 <i>Chron.</i> + xi. 6. The books of <i>Moses</i>, <i>Joshua</i>, and <i>Judges</i>, + contain one continued history, down from the Creation to the death of + <i>Sampson</i>. Where the <i>Pentateuch</i> ends, the book of + <i>Joshua</i> begins; and where the book of <i>Joshua</i> ends, the book + of <i>Judges</i> begins. Therefore all these books have been composed out + of the writings of <i>Moses</i>, <i>Joshua</i>, and other records, by one + and the same hand, after the beginning of the reign of <i>Saul</i>, and + before the eighth year of <i>David</i>. And <i>Samuel</i> was a sacred + writer, 1 <i>Sam.</i> x. 25. acquainted with the history of <i>Moses</i> + and the <i>Judges</i>, 1 <i>Sam.</i> xii. 8, 9, 10, 11, 12. and had + leisure in the reign of <i>Saul</i>, and sufficient authority to compose + these books. He was a Prophet, and judged <i>Israel</i> all the days of + his life, and was in the greatest esteem with the people; and the Law by + which he was to judge the people was not to be published by less + authority than his own, the Law-maker being not inferior to the judge. + And the book of <i>Jasher</i>, which is quoted in the book of + <i>Joshua</i>, <i>Josh.</i> x. 13. was in being at the death of + <i>Saul</i>, 2 <i>Sam.</i> i. 18.</p> + + <p>At the dedication of the Temple of <i>Solomon</i>, when the Ark was + brought into the most holy place, there was nothing in it but the two + tables, 1 <i>Kings</i> viii. 9. and therefore when the <i>Philistines</i> + took the Ark, they took out of it the book of the Law, and the golden pot + of Manna, and <i>Aaron</i>'s Rod. And this and other losses in the + desolation of <i>Israel</i>, by the conquering <i>Philistines</i>, might + give occasion to <i>Samuel</i>, after some respite from those enemies, to + recollect the scattered writings of <i>Moses</i> and <i>Joshua</i>, and + the records of the Patriarchs and Judges, and compose them in the form + now extant.</p> + + <p>The book of <i>Ruth</i> is a history of things done in the days of the + <i>Judges</i>, and may be looked upon as an addition to the book of the + <i>Judges</i>, written by the same author, and at the same time. For it + was written after the birth of <i>David</i>, <i>Ruth</i> iv. 17, 22. and + not long after, because the history of <i>Boaz</i> and <i>Ruth</i>, the + great grandfather and great grandmother of <i>David</i>, and that of + their contemporaries, could not well be remembered above two or three + generations. And since this book derives the genealogy of <i>David</i> + from <i>Boaz</i> and <i>Ruth</i>, and omits <i>David</i>'s elder brothers + and his sons; it was written in honour of <i>David</i>, after he was + anointed King by <i>Samuel</i>, and before he had children in + <i>Hebron</i>, and by consequence in the reign of <i>Saul</i>. It + proceeds not to the history of <i>David</i>, and therefore seems to have + been written presently after he was anointed. They judge well therefore + who ascribe to <i>Samuel</i> the books of <i>Joshua</i>, <i>Judges</i>, + and <i>Ruth</i>.</p> + + <p><i>Samuel</i> is also reputed the author of the first book of + <i>Samuel</i>, till the time of his death. The two books of <i>Samuel</i> + cite no authors, and therefore seem to be originals. They begin with his + genealogy, birth and education, and might be written partly in his + lifetime by himself or his disciples the Prophets at <i>Naioth</i> in + <i>Ramah</i>, 1 <i>Sam.</i> xix. 18, 19, 20. and partly after his death + by the same disciples.</p> + + <p>The books of the <i>Kings</i> cite other authors, as the book of the + Acts of <i>Solomon</i>, the book of the <i>Chronicles</i> of the Kings of + <i>Israel</i>, and the book of the <i>Chronicles</i> of the Kings of + <i>Judah</i>. The books of the <i>Chronicles</i> cite the book of + <i>Samuel</i> the Seer, the book of <i>Nathan</i> the Prophet, and the + book of <i>Gad</i> the Seer, for the Acts of <i>David</i>; the book of + <i>Nathan</i> the Prophet, the Prophecy of <i>Ahijah</i> the + <i>Shilonite</i>, and the visions of <i>Iddo</i> the Seer, for the Acts + of <i>Solomon</i>; the book of <i>Shemajah</i> the Prophet, and the book + of <i>Iddo</i> the Seer concerning genealogies, for the Acts of + <i>Rehoboam</i> and <i>Abijah</i>; the book of the Kings of <i>Judah</i> + and <i>Israel</i> for the Acts of <i>Asa</i>, <i>Joash</i>, + <i>Amaziah</i>, <i>Jotham</i>, <i>Ahaz</i>, <i>Hezekiah</i>, + <i>Manasseh</i>, and <i>Josiah</i>; the book of <i>Hanani</i> the Seer, + for the Acts of <i>Jehosaphat</i>; and the visions of <i>Isaiah</i> for + the Acts of <i>Uzziah</i> and <i>Hezekiah</i>. These books were therefore + collected out of the historical writings of the antient Seers and + Prophets. And because the books of the <i>Kings</i> and <i>Chronicles</i> + quote one another, they were written at one and the same time. And this + time was after the return from the <i>Babylonian</i> captivity, because + they bring down the history of <i>Judah</i>, and the genealogies of the + Kings of <i>Judah</i>, and of the High Priests, to that captivity. The + book of <i>Ezra</i> was originally a part of the book of the + <i>Chronicles</i>, and has been divided from it. For it begins with the + two last verses of the books of <i>Chronicles</i>, and the first book of + <i>Esdras</i> begins with the two last chapters thereof. <i>Ezra</i> was + therefore the compiler of the books of <i>Kings</i> and + <i>Chronicles</i>, and brought down the history to his own time. He was a + ready Scribe in the Law of God; and for assisting him in this work + <i>Nehemias</i> founded a library, and <i>gathered together the Acts of + the Kings and the Prophets, and of </i>David<i>, and the Epistles of the + Kings, concerning the holy gifts</i>, 2 <i>Maccab.</i> ii. 13. By the + Acts of <i>David</i> I understand here the two books of <i>Samuel</i>, or + at least the second book. Out of the Acts of the <i>Kings</i>, written + from time to time by the Prophets, he compos'd the books of the Kings of + <i>Judah</i> and <i>Israel</i>, the <i>Chronicles</i> of the Kings of + <i>Judah</i>, and the <i>Chronicles</i> of the Kings of <i>Israel</i>. + And in doing this he joined those Acts together, in due order of time, + copying the very words of the authors, as is manifest from hence, that + the books of the <i>Kings</i> and <i>Chronicles</i> frequently agree with + one another in words for many sentences together. Where they agree in + sense, there they agree in words also.</p> + + <p>So the Prophecies of <i>Isaiah</i>, written at several times, he has + collected into one body. And the like he did for those of + <i>Jeremiah</i>, and the rest of the Prophets, down to the days of the + second Temple. The book of <i>Jonah</i> is the history of <i>Jonah</i> + written by another hand. The book of <i>Daniel</i> is a collection of + papers written at several times. The six last chapters contain Prophecies + written at several times by <i>Daniel</i> himself: the six first are a + collection of historical papers written by others. The fourth chapter is + a decree of <i>Nebuchadnezzar</i>. The first chapter was written after + <i>Daniel</i>'s death: for the author saith, that <i>Daniel</i> continued + to the first year of <i>Cyrus</i>; that is, to his first year over the + <i>Persians</i> and <i>Medes</i>, and third year over <i>Babylon</i>. + And, for the same reason, the fifth and sixth chapters were also written + after his death. For they end with these words: <i>So this </i>Daniel<i> + prospered in the reign of </i>Darius<i> and in the reign of </i>Cyrus<i> + the</i> Persian. Yet these words might be added by the collector of the + papers, whom I take to be <i>Ezra</i>.</p> + + <p>The Psalms composed by <i>Moses</i>, <i>David</i>, and others, seem to + have been also collected by <i>Ezra</i> into one volume. I reckon him the + collector, because in this collection I meet with Psalms as late as the + <i>Babylonian</i> captivity, but with none later.</p> + + <p>After these things <i>Antiochus Epiphanes</i> spoiled the Temple, + commanded the <i>Jews</i> to forsake the Law upon pain of death, and + caused the sacred books to be burnt wherever they could be found: and in + these troubles the book of the <i>Chronicles</i> of the Kings of + <i>Israel</i> was entirely lost. But upon recovering from this + oppression, <i>Judas Maccabæus</i> gathered together all those writings + that were to be met with, 2 <i>Maccab.</i> ii. 14. and in reducing them + into order, part of the Prophecies of <i>Isaiah</i>, or some other + Prophet, have been added to the end of the Prophecies of + <i>Zechariah</i>; and the book of <i>Ezra</i> has been separated from the + book of <i>Chronicles</i>, and set together in two different orders; in + one order in the book of <i>Ezra</i>, received into the Canon, and in + another order in the first book of <i>Esdras</i>.</p> + + <p>After the <i>Roman</i> captivity, the <i>Jews</i> for preserving their + traditions, put them in writing in their <i>Talmud</i>, and for + preserving their scriptures, agreed upon an Edition, and pointed it, and + counted the letters of every sort in every book: and by preserving only + this Edition, the antienter various lections, except what can be + discovered by means of the <i>Septuagint</i> Version, are now lost; and + such marginal notes, or other corruptions, as by the errors of the + transcribers, before this Edition was made, had crept into the text, are + now scarce to be corrected.</p> + + <p>The <i>Jews</i> before the <i>Roman</i> captivity, distinguished the + sacred books into the Law, the Prophets, and the <i>Hagiographa</i>, or + holy writings; and read only the Law and the Prophets in their + Synagogues. And Christ and his Apostles laid the stress of religion upon + the Law and the Prophets, <i>Matt.</i> vii. 12. xxii. 4. <i>Luke</i> xvi. + 16, 29, 31. xxiv. 44. <i>Acts</i> xxiv. 14. xxvi. 22. <i>Rom.</i> iii. + 21. By the <i>Hagiographa</i> they meant the historical books called + <i>Joshua</i>, <i>Judges</i>, <i>Ruth</i>, <i>Samuel</i>, <i>Kings</i>, + <i>Chronicles</i>, <i>Ezra</i>, <i>Nehemiah</i>, and <i>Esther</i>, the + book of <i>Job</i>, the <i>Psalms</i>, the books of <i>Solomon</i>, and + the <i>Lamentations</i>. The Samaritans read only the <i>Pentateuch</i>: + and when <i>Jehosaphat</i> sent men to teach in the cities, they had with + them only the book of the Law; for the Prophecies now extant were not + then written. And upon the return from the <i>Babylonian</i> captivity, + <i>Ezra</i> read only the book of the Law to the people, from morning to + noon on the first day of the seventh month; and from day to day in the + feast of Tabernacles: for he had not yet collected the writings of the + Prophets into the volume now extant; but instituted the reading of them + after the collection was made. By reading the Law and the Prophets in the + Synagogues, those books have been kept freer from corruption than the + <i>Hagiographa</i>.</p> + + <p>In the infancy of the nation of <i>Israel</i>, when God had given them + a Law, and made a covenant with them to be their God if they would keep + his commandments, he sent Prophets to reclaim them, as often as they + revolted to the worship of other Gods: and upon their returning to him, + they sometimes renewed the covenant which they had broken. These Prophets + he continued to send, till the days of <i>Ezra</i>: but after their + Prophecies were read in the Synagogues, those Prophecies were thought + sufficient. For if the people would not hear <i>Moses</i> and the old + Prophets, they would hear no new ones, no not <i>tho they should rise + from the dead</i>. At length when a new truth was to be preached to the + <i>Gentiles</i>, namely, <i>that Jesus was the Christ</i>, God sent new + Prophets and Teachers: but after their writings were also received and + read in the Synagogues of the Christians, Prophecy ceased a second time. + We have <i>Moses</i>, the Prophets, and Apostles, and the words of Christ + himself; and if we will not hear them, we shall be more inexcusable than + the <i>Jews.</i> For the Prophets and Apostles have foretold, that as + <i>Israel</i> often revolted and brake the covenant, and upon repentance + renewed it; so there should be a falling away among the Christians, soon + after the days of the Apostles; and that in the latter days God would + destroy the impenitent revolters, and make a new covenant with his + people. And the giving ear to the Prophets is a fundamental character of + the true Church. For God has so ordered the Prophecies, that in the + latter days <i>the wise may understand, but the wicked shall do wickedly, + and none of the wicked shall understand</i>, Dan. xii. 9, 10. The + authority of Emperors, Kings, and Princes, is human. The authority of + Councils, Synods, Bishops, and Presbyters, is human. The authority of the + Prophets is divine, and comprehends the sum of religion, reckoning + <i>Moses</i> and the Apostles among the Prophets; and <i>if an Angel from + Heaven preach any other gospel</i>, than what they have delivered, <i>let + him be accursed</i>. Their writings contain the covenant between God and + his people, with instructions for keeping this covenant; instances of + God's judgments upon them that break it: and predictions of things to + come. While the people of God keep the covenant, they continue to be his + people: when they break it they cease to be his people or church, and + become <i>the Synagogue of Satan, who say they are </i>Jews<i> and are + not.</i> And no power on earth is authorized to alter this covenant.</p> + + <p>The predictions of things to come relate to the state of the Church in + all ages: and amongst the old Prophets, <i>Daniel</i> is most distinct in + order of time, and easiest to be understood: and therefore in those + things which relate to the last times, he must be made the key to the + rest.</p> + +<h3>Notes to Chap. I.</h3> + +<div class="note"> + <p><a name="NtDanI_1" href="#NtpDanI_1">[1]</a> 2 Chron. xxxiii. 5, 6, + 7.</p> + + <p><a name="NtDanI_2" href="#NtpDanI_2">[2]</a> 2 Chron. xxxiv.</p> + + <p><a name="NtDanI_3" href="#NtpDanI_3">[3]</a> 2 Chron. xii. 2, 3, 4, 8, + 9. & xv. 3, 5, 6.</p> + + <p><a name="NtDanI_4" href="#NtpDanI_4">[4]</a> 2 Chron. xiv. 1, 6, 7, 8, + 9, 12.</p> + + <p><a name="NtDanI_5" href="#NtpDanI_5">[5]</a> 2 Chron. xv. 3, 12, 13, + 16, 18.</p> + + <p><a name="NtDanI_6" href="#NtpDanI_6">[6]</a> 2 Kings xvii. 27, 28, 32, + 33.</p> + + <p><a name="NtDanI_7" href="#NtpDanI_7">[7]</a> 2 Kings xvii. 34, 41.</p> + + <p><a name="NtDanI_8" href="#NtpDanI_8">[8]</a> Gen. xxxvi. 31.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanII">CHAP. II</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the Prophetic Language.</i></p> + + <p>For understanding the Prophecies, we are, in the first place, to + acquaint our-selves with the figurative language of the Prophets. This + language is taken from the analogy between the world natural, and an + empire or kingdom considered as a world politic.</p> + + <p>Accordingly, the whole world natural consisting of heaven and earth, + signifies the whole world politic, consisting of thrones and people, or + so much of it as is considered in the Prophecy: and the things in that + world signify the analogous things in this. For the heavens, and the + things therein, signify thrones and dignities, and those who enjoy them; + and the earth, with the things thereon, the inferior people; and the + lowest parts of the earth, called <i>Hades</i> or Hell, the lowest or + most miserable part of them. Whence ascending towards heaven, and + descending to the earth, are put for rising and falling in power and + honour: rising out of the earth, or waters, and falling into them, for + the rising up to any dignity or dominion, out of the inferior state of + the people, or falling down from the same into that inferior state; + descending into the lower parts of the earth, for descending to a very + low and unhappy estate; speaking with a faint voice out of the dust, for + being in a weak and low condition; moving from one place to another, for + translation from one office, dignity, or dominion, to another; great + earthquakes, and the shaking of heaven and earth, for the shaking of + kingdoms, so as to distract or overthrow them; the creating a new heaven + and earth, and the passing away of an old one, or the beginning and end + of the world, for the rise and ruin of the body politic signified + thereby.</p> + + <p>In the heavens, the Sun and Moon are, by interpreters of dreams, put + for the persons of Kings and Queens; but in sacred Prophecy, which + regards not single persons, the Sun is put for the whole species and race + of Kings, in the kingdom or kingdoms of the world politic, shining with + regal power and glory; the Moon for the body of the common people, + considered as the King's wife; the Stars for subordinate Princes and + great men, or for Bishops and Rulers of the people of God, when the Sun + is Christ; light for the glory, truth, and knowledge, wherewith great and + good men shine and illuminate others; darkness for obscurity of + condition, and for error, blindness and ignorance; darkning, smiting, or + setting of the Sun, Moon, and Stars, for the ceasing of a kingdom, or for + the desolation thereof, proportional to the darkness; darkning the Sun, + turning the Moon into blood, and falling of the Stars, for the same; new + Moons, for the return of a dispersed people into a body politic or + ecclesiastic.</p> + + <p>Fire and meteors refer to both heaven and earth, and signify as + follows; burning any thing with fire, is put for the consuming thereof by + war; a conflagration of the earth, or turning a country into a lake of + fire, for the consumption of a kingdom by war; the being in a furnace, + for the being in slavery under another nation; the ascending up of the + smoke of any burning thing for ever and ever, for the continuation of a + conquered people under the misery of perpetual subjection and slavery; + the scorching heat of the sun, for vexatious wars, persecutions and + troubles inflicted by the King; riding on the clouds, for reigning over + much people; covering the sun with a cloud, or with smoke, for oppression + of the King by the armies of an enemy; tempestuous winds, or the motion + of clouds, for wars; thunder, or the voice of a cloud, for the voice of a + multitude; a storm of thunder, lightning, hail, and overflowing rain, for + a tempest of war descending from the heavens and clouds politic, on the + heads of their enemies; rain, if not immoderate, and dew, and living + water, for the graces and doctrines of the Spirit; and the defect of + rain, for spiritual barrenness.</p> + + <p>In the earth, the dry land and congregated waters, as a sea, a river, + a flood, are put for the people of several regions, nations, and + dominions; embittering of waters, for great affliction of the people by + war and persecution; turning things into blood, for the mystical death of + bodies politic, that is, for their dissolution; the overflowing of a sea + or river, for the invasion of the earth politic, by the people of the + waters; drying up of waters, for the conquest of their regions by the + earth; fountains of waters for cities, the permanent heads of rivers + politic; mountains and islands, for the cities of the earth and sea + politic, with the territories and dominions belonging to those cities; + dens and rocks of mountains, for the temples of cities; the hiding of men + in those dens and rocks, for the shutting up of Idols in their temples; + houses and ships, for families, assemblies, and towns, in the earth and + sea politic; and a navy of ships of war, for an army of that kingdom that + is signified by the sea.</p> + + <p>Animals also and vegetables are put for the people of several regions + and conditions; and particularly, trees, herbs, and land animals, for the + people of the earth politic: flags, reeds, and fishes, for those of the + waters politic; birds and insects, for those of the politic heaven and + earth; a forest for a kingdom; and a wilderness for a desolate and thin + people.</p> + + <p>If the world politic, considered in prophecy, consists of many + kingdoms, they are represented by as many parts of the world natural; as + the noblest by the celestial frame, and then the Moon and Clouds are put + for the common people; the less noble, by the earth, sea, and rivers, and + by the animals or vegetables, or buildings therein; and then the greater + and more powerful animals and taller trees, are put for Kings, Princes, + and Nobles. And because the whole kingdom is the body politic of the + King, therefore the Sun, or a Tree, or a Beast, or Bird, or a Man, + whereby the King is represented, is put in a large signification for the + whole kingdom; and several animals, as a Lion, a Bear, a Leopard, a Goat, + according to their qualities, are put for several kingdoms and bodies + politic; and sacrificing of beasts, for slaughtering and conquering of + kingdoms; and friendship between beasts, for peace between kingdoms. Yet + sometimes vegetables and animals are, by certain epithets or + circumstances, extended to other significations; as a Tree, when called + the <i>tree of life</i> or <i>of knowledge</i>; and a Beast, when called + <i>the old serpent</i>, or worshipped.</p> + + <p>When a Beast or Man is put for a kingdom, his parts and qualities are + put for the analogous parts and qualities of the kingdom; as the head of + a Beast, for the great men who precede and govern; the tail for the + inferior people, who follow and are governed; the heads, if more than + one, for the number of capital parts, or dynasties, or dominions in the + kingdom, whether collateral or successive, with respect to the civil + government; the horns on any head, for the number of kingdoms in that + head, with respect to military power; seeing for understanding, and the + eyes for men of understanding and policy, and in matters of religion for + <span lang="el" title="Episkopoi" + >Επισκοποι</span>, + Bishops; speaking, for making laws; the mouth, for a law-giver, whether + civil or sacred; the loudness of the voice, for might and power; the + faintness thereof, for weakness; eating and drinking, for acquiring what + is signified by the things eaten and drank; the hairs of a beast, or man, + and the feathers of a bird, for people; the wings, for the number of + kingdoms represented by the beast; the arm of a man, for his power, or + for any people wherein his strength and power consists; his feet, for the + lowest of the people, or for the latter end of the kingdom; the feet, + nails, and teeth of beasts of prey, for armies and squadrons of armies; + the bones, for strength, and for fortified places; the flesh, for riches + and possessions; and the days of their acting, for years; and when a tree + is put for a kingdom, its branches, leaves and fruit, signify as do the + wings, feathers, and food of a bird or beast.</p> + + <p>When a man is taken in a mystical sense, his qualities are often + signified by his actions, and by the circumstances of things about him. + So a Ruler is signified by his riding on a beast; a Warrior and + Conqueror, by his having a sword and bow; a potent man, by his gigantic + stature; a Judge, by weights and measures; a sentence of absolution, or + condemnation, by a white or a black stone; a new dignity, by a new name; + moral or civil qualifications, by garments; honour and glory, by splendid + apparel; royal dignity, by purple or scarlet, or by a crown; + righteousness, by white and clean robes; wickedness, by spotted and + filthy garments; affliction, mourning, and humiliation, by clothing in + sackcloth; dishonour, shame, and want of good works, by nakedness; error + and misery, by drinking a cup of his or her wine that causeth it; + propagating any religion for gain, by exercising traffick and merchandize + with that people whose religion it is; worshipping or serving the false + Gods of any nation, by committing adultery with their princes, or by + worshipping them; a Council of a kingdom, by its image; idolatry, by + blasphemy; overthrow in war, by a wound of man or beast; a durable plague + of war, by a sore and pain; the affliction or persecution which a people + suffers in labouring to bring forth a new kingdom, by the pain of a woman + in labour to bring forth a man-child; the dissolution of a body politic + or ecclesiastic, by the death of a man or beast; and the revival of a + dissolved dominion, by the resurrection of the dead.</p> + + <br clear="all" /> +<hr /> + +<h3><a name="DanIII">CHAP. III</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the vision of the Image composed of four Metals.</i></p> + + <p>The Prophecies of <i>Daniel</i> are all of them related to one + another, as if they were but several parts of one general Prophecy, given + at several times. The first is the easiest to be understood, and every + following Prophecy adds something new to the former. The first was given + in a dream to <i>Nebuchadnezzar</i>, King of <i>Babylon</i>, in the + second year of his reign; but the King forgetting his dream, it was given + again to <i>Daniel</i> in a dream, and by him revealed to the King. And + thereby, <i>Daniel</i> presently became famous for wisdom, and revealing + of secrets: insomuch that <i>Ezekiel</i> his contemporary, in the + nineteenth year of <i>Nebuchadnezzar</i>, spake thus of him to the King + of <i>Tyre</i>: <i>Behold</i>, saith he, <i>thou art wiser than + </i>Daniel<i>, there is no secret that they can hide from thee</i>, Ezek. + xxviii. 3. And the same <i>Ezekiel</i>, in another place, joins + <i>Daniel</i> with <i>Noah</i> and <i>Job</i>, as most high in the favour + of God, <i>Ezek.</i> xiv. 14, 16, 18, 20. And in the last year of + <i>Belshazzar</i>, the Queen-mother said of him to the King: <i>Behold + there is a man in thy kingdom, in whom is the spirit of the holy gods; + and in the days of thy father, light and understanding and wisdom, like + the wisdom of the gods, was found in him; whom the king + </i>Nebuchadnezzar<i> thy father, the king, I say, thy father made master + of the magicians, astrologers, </i>Chaldeans<i> and soothsayers: + forasmuch as an excellent spirit, and knowledge, and understanding, + interpreting of dreams, and shewing of hard sentences, and dissolving of + doubts, were found in the same </i>Daniel<i>, whom the king named + </i>Belteshazzar, Dan. v. 11, 12. <i>Daniel</i> was in the greatest + credit amongst the <i>Jews</i>, till the reign of the <i>Roman</i> + Emperor <i>Hadrian</i>: and to reject his Prophecies, is to reject the + Christian religion. For this religion is founded upon his Prophecy + concerning the <i>Messiah</i>.</p> + + <p>Now in this vision of the Image composed of four Metals, the + foundation of all <i>Daniel</i>'s Prophecies is laid. It represents a + body of four great nations, which should reign over the earth + successively, <i>viz.</i> the people of <i>Babylonia</i>, the + <i>Persians</i>, the <i>Greeks</i>, and the <i>Romans</i>. And by a stone + cut out without hands, which fell upon the feet of the Image, and brake + all the four Metals to pieces, and <i>became a great mountain, and filled + the whole earth</i>; it further represents that a new kingdom should + arise, after the four, and conquer all those nations, and grow very + great, and last to the end of all ages.</p> + + <p>The head of the Image was of gold, and signifies the nations of + <i>Babylonia</i>, who reigned first, as <i>Daniel</i> himself interprets. + <i>Thou art this head of gold</i>, saith he to <i>Nebuchadnezzar</i>. + These nations reigned till <i>Cyrus</i> conquered <i>Babylon</i>, and + within a few months after that conquest revolted to the <i>Persians</i>, + and set them up above the <i>Medes</i>. The breast and arms of the Image + were of silver, and represent the <i>Persians</i> who reigned next. The + belly and thighs of the Image were of brass, and represent the + <i>Greeks</i>, who, under the dominion of <i>Alexander</i> the great, + conquered the <i>Persians</i>, and reigned next after them. The legs were + of iron, and represent the <i>Romans</i> who reigned next after the + <i>Greeks</i>, and began to conquer them in the eighth year of + <i>Antiochus Epiphanes</i>. For in that year they conquered + <i>Perseus</i> King of <i>Macedon</i>, the fundamental kingdom of the + <i>Greeks</i>; and from thence forward grew into a mighty empire, and + reigned with great power till the days of <i>Theodosius</i> the great. + Then by the incursion of many northern nations, they brake into many + smaller kingdoms, which are represented by the feet and toes of the + Image, composed part of iron, and part of clay. For then, saith + <i>Daniel</i>, <a name="NtpDanIII_1" + href="#NtDanIII_1"><sup>[1]</sup></a> <i>the kingdom shall be divided, + and there shall be in it of the strength of iron, but they shall not + cleave one to another.</i></p> + + <p><i>And in the days of these Kings</i>, saith <i>Daniel</i>, <i>shall + the God of heaven set up a kingdom which shall never be destroyed: and + the kingdom shall not be left to other people; but it shall break in + pieces, and consume all these kingdoms, and it shall stand for ever. + Forasmuch as thou sawest that the stone was cut out of the mountains + without hands, and that it brake in pieces the iron, the brass, the clay, + the silver and the gold.</i></p> + +<h3>Notes to Chap. III.</h3> + +<div class="note"> + <p><a name="NtDanIII_1" href="#NtpDanIII_1">[1]</a> Chap. ii. 41, + &c.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanIV">CHAP. IV</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the vision of the four Beasts.</i></p> + + <p>In the next vision, which is of the four Beasts, the Prophecy of the + four Empires is repeated, with several new additions; such as are the two + wings of the Lion, the three ribs in the mouth of the Bear, the four + wings and four heads of the Leopard, the eleven horns of the fourth + Beast, and the son of man coming in the clouds of Heaven, to the Antient + of Days sitting in judgment.</p> + + <p>The first Beast was like a lion, and had eagle's wings, to denote the + kingdoms of <i>Babylonia</i> and <i>Media</i>, which overthrew the + <i>Assyrian</i> Empire, and divided it between them, and thereby became + considerable, and grew into great Empires. In the former Prophecy, the + Empire of <i>Babylonia</i> was represented by the head of gold; in this + both Empires are represented together by the two wings of the lion. + <i>And I beheld,</i> saith <a name="NtpDanIV_1" + href="#NtDanIV_1"><sup>[1]</sup></a> <i>Daniel</i>, <i>till the wings + thereof were pluckt, and it was lifted up from the earth, and made to + stand upon the feet as a man, and a man's heart was given to it</i>; that + is, till it was humbled and subdued, and made to know its human + state.</p> + + <p>The second Beast was like a bear, and represents the Empire which + reigned next after the <i>Babylonians</i>, that is, the Empire of the + <i>Persians</i>. <i>Thy kingdom is divided</i>, or broken, saith + <i>Daniel</i> to the last King of <i>Babylon</i>, <i>and given to the + </i>Medes<i> and </i>Persians, <i>Dan.</i> v. 28. This Beast <i>raised + itself up on one side</i>; the <i>Persians</i> being under the + <i>Medes</i> at the fall of <i>Babylon</i>, but presently rising up above + them. <a name="NtpDanIV_2" href="#NtDanIV_2"><sup>[2]</sup></a> <i>And it + had three ribs in the mouth of it, between the teeth of it</i>, to + signify the kingdoms of <i>Sardes</i>, <i>Babylon</i>, and <i>Egypt</i>, + which were conquered by it, but did not belong to its proper body. And it + devoured much flesh, the riches of those three kingdoms.</p> + + <p>The third Beast was the kingdom which succeeded the <i>Persian</i>; + and this was the empire of the <i>Greeks</i>, <i>Dan.</i> viii. 6, 7, 20, + 21. It was <i>like a Leopard</i>, to signify its fierceness; and had four + heads and four wings, to signify that it should become divided into four + kingdoms, <i>Dan.</i> viii 22. for it continued in a monarchical form + during the reign of <i>Alexander</i> the great, and his brother + <i>Aridæus</i>, and young sons <i>Alexander</i> and <i>Hercules</i>; and + then brake into four kingdoms, by the governors of provinces putting + crowns on their own heads, and by mutual consent reigning over their + provinces. <i>Cassander</i> reigned over <i>Macedon</i>, <i>Greece</i>, + and <i>Epirus</i>; <i>Lysimachus</i> over <i>Thrace</i> and + <i>Bithynia</i>; <i>Ptolemy</i> over <i>Egypt</i>, <i>Lybia</i>, + <i>Arabia</i>, <i>Cœlosyria</i>, and <i>Palestine</i>; and + <i>Seleucus</i> over <i>Syria</i>.</p> + + <p>The fourth Beast was the empire which succeeded that of the + <i>Greeks</i>, and this was the <i>Roman</i>. This beast was exceeding + dreadful and terrible, and had great iron teeth, and devoured and brake + in pieces, and stamped the residue with its feet; and such was the + <i>Roman</i> empire. It was larger, stronger, and more formidable and + lasting than any of the former. It conquered the kingdom of + <i>Macedon</i>, with <i>Illyricum</i> and <i>Epirus</i>, in the eighth + year of <i>Antiochus Epiphanes</i>, <i>Anno Nabonass.</i>. 580; and + inherited that of <i>Pergamus</i>, <i>Anno Nabonass.</i> 615; and + conquered that of <i>Syria</i>, <i>Anno Nabonass.</i> 679, and that of + <i>Egypt</i>, <i>Anno Nabonass.</i> 718. And by these and other conquests + it became greater and more terrible than any of the three former Beasts. + This Empire continued in its greatness till the reign of + <i>Theodosius</i> the great; and then brake into ten kingdoms, + represented by the ten horns of this Beast; and continued in a broken + form, till the Antient of days sat in a throne like fiery flame, and + <i>the judgment was set, and the books were opened, and the Beast was + slain and his body destroyed, and given to the burning flames; and one + like the son of man came with the clouds of heaven, and came to the + Antient of days</i> <a name="NtpDanIV_3" + href="#NtDanIV_3"><sup>[3]</sup></a>, and received dominion over all + nations, and judgment was given to the saints of the most high, and the + time came that they possessed the kingdom.</p> + + <p><i>I beheld,</i> saith <a name="NtpDanIV_4" + href="#NtDanIV_4"><sup>[4]</sup></a> <i>Daniel</i>, <i>till the Beast was + slain, and his body destroyed, and given to the burning flames. As + concerning the rest of the Beasts, they had their dominion taken away: + yet their lives were prolonged for a season and a time</i>. And therefore + all the four Beasts are still alive, tho the dominion of the three first + be taken away. The nations of <i>Chaldea</i> and <i>Assyria</i> are still + the first Beast. Those of <i>Media</i> and <i>Persia</i> are still the + second Beast. Those of <i>Macedon</i>, <i>Greece</i> and <i>Thrace</i>, + <i>Asia</i> minor, <i>Syria</i> and <i>Egypt</i>, are still the third. + And those of <i>Europe</i>, on this side <i>Greece</i>, are still the + fourth. Seeing therefore the body of the third Beast is confined to the + nations on this side the river <i>Euphrates</i>, and the body of the + fourth Beast is confined to the nations on this side <i>Greece</i>; we + are to look for all the four heads of the third Beast, among the nations + on this side of the river <i>Euphrates</i>; and for all the eleven horns + of the fourth Beast, among the nations on this side of <i>Greece</i>. And + therefore, at the breaking of the <i>Greek</i> empire into four kingdoms + of the <i>Greeks</i>, we include no part of the <i>Chaldeans</i>, + <i>Medes</i> and <i>Persians</i> in those kingdoms, because they belonged + to the bodies of the two first Beasts. Nor do we reckon the <i>Greek</i> + empire seated at <i>Constantinople</i>, among the horns of the fourth + Beast, because it belonged to the body of the third.</p> + +<h3>Notes to Chap. IV.</h3> + +<div class="note"> + <p><a name="NtDanIV_1" href="#NtpDanIV_1">[1]</a> Chap. vii. 4.</p> + + <p><a name="NtDanIV_2" href="#NtpDanIV_2">[2]</a> Chap. vii. 5.</p> + + <p><a name="NtDanIV_3" href="#NtpDanIV_3">[3]</a> Chap. vii. 13.</p> + + <p><a name="NtDanIV_4" href="#NtpDanIV_4">[4]</a> Chap. vii. 11, 12.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanV">CHAP. V</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the Kingdoms represented by the +feet of the Image composed of iron and clay.</i></p> + + <p><i>Dacia</i> was a large country bounded on the south by the + <i>Danube</i>, on the east by the <i>Euxine</i> sea, on the north by the + river <i>Neister</i> and the mountain <i>Crapac</i>, and on the west by + the river <i>Tibesis</i>, or <i>Teys</i>, which runs southward into the + <i>Danube</i> a little above <i>Belgrade</i>. It comprehended the + countries now called <i>Transylvania</i>, <i>Moldavia</i>, and + <i>Wallachia</i>, and the eastern part of the upper <i>Hungary</i>. Its + antient inhabitants were called <i>Getæ</i> by the <i>Greeks</i>, + <i>Daci</i> by the <i>Latins</i>, and <i>Goths</i> by themselves. + <i>Alexander</i> the great attacked them, and <i>Trajan</i> conquered + them, and reduced their country into a Province of the <i>Roman</i> + Empire: and thereby the propagation of the Gospel among them was much + promoted. They were composed of several <i>Gothic</i> nations, called + <i>Ostrogoths</i>, <i>Visigoths</i>, <i>Vandals</i>, <i>Gepides</i>, + <i>Lombards</i>, <i>Burgundians</i>, <i>Alans</i>, &c. who all agreed + in their manners, and spake the same language, as <i>Procopius</i> + represents. While they lived under the <i>Romans</i>, the <i>Goths</i> or + <i>Ostrogoths</i> were seated in the eastern parts of <i>Dacia</i>, the + <i>Vandals</i> in the western part upon the river <i>Teys</i>, where the + rivers <i>Maresh</i> and <i>Keresh</i> run into it. The <i>Visigoths</i> + were between them. The <i>Gepides</i>, according to <i>Jornandes</i>, + were upon the <i>Vistula</i>. The <i>Burgundians</i>, a <i>Vandalic</i> + nation, were between the <i>Vistula</i> and the southern fountain of the + <i>Boristhenes</i>, at some distance from the mountain <i>Crapac</i> + northwards, where <i>Ptolemy</i> places them, by the names of + <i>Phrugundiones</i> and <i>Burgiones</i>.<a name="NtpDanV_1" + href="#NtDanV_1"><sup>[1]</sup></a> The <i>Alans</i>, another + <i>Gothic</i> nation, were between the northern fountain of the + <i>Boristhenes</i> and the mouth of the river <i>Tanais</i>, where + <i>Ptolemy</i> placeth the mountain <i>Alanus</i>, and western side of + the <i>Palus Mæotis</i>.</p> + + <p>These nations continued under the dominion of the <i>Romans</i> till + the second year of the Emperor <i>Philip</i>, and then for want of their + military pay began to revolt; the <i>Ostrogoths</i> setting up a kingdom, + which, under their Kings <i>Ostrogotha</i>, <i>Cniva</i>, <i>Araric</i>, + <i>Geperic</i>, and <i>Hermanaric</i>, increased till the year of Christ + 376; and then by an incursion of the <i>Huns</i> from beyond the + <i>Tanais</i>, and the death of <i>Hermanaric</i>, brake into several + smaller kingdoms. <i>Hunnimund</i>, the son of <i>Hermanaric</i>, became + King over the <i>Ostrogoths</i>; <i>Fridigern</i> over the + <i>Visigoths</i>; <i>Winithar</i>, or <i>Vinithar</i>, over a part of the + <i>Goths</i> called <i>Gruthungi</i> by <i>Ammian</i>, <i>Gothunni</i> by + <i>Claudian</i>, and <i>Sarmatæ</i> and <i>Scythians</i> by others: + <i>Athanaric</i> reign'd over another part of the <i>Goths</i> in + <i>Dacia</i>, called <i>Thervingi</i>; <i>Box</i> over the <i>Antes</i> + in <i>Sarmatia</i>; and the <i>Gepides</i> had also their King. The + <i>Vandals</i> fled over the <i>Danube</i> from <i>Geberic</i> in the + latter end of the reign of <i>Constantine</i> the great, and had seats + granted them in <i>Pannonia</i> by that Emperor, where they lived quietly + forty years, <i>viz.</i> till the year 377, when several <i>Gothic</i> + nations flying from the <i>Hunns</i> came over the <i>Danube</i>, and had + seats granted them in <i>Mæsia</i> and <i>Thrace</i> by the <i>Greek</i> + Emperor <i>Valens</i>. But the next year they revolted, called in some + <i>Goths</i>, <i>Alans</i> and <i>Hunns</i>, from beyond the + <i>Danube</i>, and routed the <i>Roman</i> army, slew the Emperor + <i>Valens</i>, and spread themselves into <i>Greece</i> and + <i>Pannonia</i> as far as the <i>Alps</i>. In the years 379 and 380 they + were checkt by the arms of the Emperors <i>Gratian</i> and + <i>Theodosius</i>, and made a submissive peace; the <i>Visigoths</i> and + <i>Thervingi</i> returned to their seats in <i>Mæsia</i> and + <i>Thrace</i>, the <i>Hunns</i> retired over the <i>Danube</i>, and the + <i>Alans</i> and <i>Gruthingi</i> obtained seats in <i>Pannonia</i>.</p> + + <p>About the year 373, or 374, the <i>Burgundians</i> rose from their + seats upon the <i>Vistula</i>, with an army of eighty thousand men to + invade <i>Gallia</i>; and being opposed, seated themselves upon the + northern side of the <i>Rhine</i> over against <i>Mentz</i>. In the year + 358, a body of the <i>Salian Franks</i>, with their King, coming from the + river <i>Sala</i>, were received into the Empire by the Emperor + <i>Julian</i>, and seated in <i>Gallia</i> between <i>Brabant</i> and the + <i>Rhine</i>: and their King <i>Mellobaudes</i> was made <i>Comes + domesticorum</i>, by the Emperor <i>Gratian</i>. <i>Richomer</i>, another + noble <i>Salian Frank</i>, was made <i>Comes domesticorum</i>, and + <i>Magister utriusque Militiæ</i>, by <i>Theodosius</i>; and A.C. 384, + was Consul with <i>Clearchus</i>. He was a great favourite of + <i>Theodosius</i>, and accompanied him in his wars against + <i>Eugenius</i>, but died in the expedition, and left a son called + <i>Theudomir</i>, who afterwards became King of the <i>Salian Franks</i> + in <i>Brabant</i>. In the time of this war some <i>Franks</i> from beyond + the <i>Rhine</i> invaded <i>Gallia</i> under the conduct of + <i>Genobald</i>, <i>Marcomir</i> and <i>Suno</i>, but were repulsed by + <i>Stilico</i>; and <i>Marcomir</i> being slain, was succeeded in + <i>Germany</i> by his son <i>Pharamond</i>.</p> + + <p>While these nations remained quiet within the Empire, subject to the + <i>Romans</i>, many others continued so beyond the <i>Danube</i> till the + death of the Emperor <i>Theodosius</i>, and then rose up in arms. For + <i>Paulus Diaconus</i> in his <i>Historia Miscell.</i> <i>lib.</i> xiv. + speaking of the times next after the death of this Emperor, tells us: + <i>Eodem tempore erant Gothi & aliæ gentes maximæ trans Danubium + habitantes: ex quibus rationabiliores quatuor sunt, Gothi scilicet, + Huisogothi, Gepides & Vandali; & nomen tantum & nihil aliud + mutantes. Isti sub Arcadia & Honorio Danubium transeuntes, locati + sunt in terra Romanorum: & Gepides quidem, ex quibus postea divisi + sunt Longobardi & Avares, villas, quæ sunt circa Singidonum & + Sirmium, habitavere:</i> and <i>Procopius</i> in the beginning of his + <i>Historia Vandalica</i> writes to the same purpose. Hitherto the + <i>Western Empire</i> continued entire, but now brake into many + kingdoms.</p> + + <p><i>Theodosius</i> died A.C. 395; and then the <i>Visigoths</i>, under + the conduct of <i>Alaric</i> the successor of <i>Fridigern</i>, rose from + their seats in <i>Thrace</i> and wasted <i>Macedon</i>, <i>Thessaly</i>, + <i>Achaia</i>, <i>Peloponnesus</i>, and <i>Epirus</i>, with fire and + sword for five years together; when turning westward, they invaded + <i>Dalmatia</i>, <i>Illyricum</i> and <i>Pannonia</i>; and from thence + went into <i>Italy</i> A.C. 402; and the next year were so beaten at + <i>Pollentia</i> and <i>Verona</i>, by <i>Stilico</i> the commander of + the forces of the <i>Western Empire</i>, that <i>Claudian</i> calls the + remainder of the forces of <i>Alaric</i>, <i>tanta ex gente reliquias + breves</i>, and <i>Prudentius</i>, <i>Gentem deletam</i>. Thereupon + <i>Alaric</i> made peace with the Emperor, being so far humbled, that + <i>Orosius</i> saith, he did, <i>pro pace optima & quibuscunque + sedibus suppliciter & simpliciter orare</i>. This peace was ratified + by mutual hostages; <i>Ætius</i> was sent hostage to <i>Alaric</i>; and + <i>Alaric</i> continued a free Prince in the seats now granted to + him.</p> + + <p>When <i>Alaric</i> took up arms, the nations beyond the <i>Danube</i> + began to be in motion; and the next winter, between A.C. 395 and 396, a + great body of <i>Hunns</i>, <i>Alans</i>, <i>Ostrogoths</i>, + <i>Gepides</i>, and other northern nations, came over the frozen + <i>Danube</i>, being invited by <i>Rufinus</i>: when their brethren, who + had obtained seats within the Empire, took up arms also. <i>Jerome</i> + calls this great multitude, <i>Hunns</i>, <i>Alans</i>, <i>Vandals</i>, + <i>Goths</i>, <i>Sarmatians</i>, <i>Quades</i>, and <i>Marcomans</i>; and + saith, that they invaded all places between <i>Constantinople</i> and the + <i>Julian Alps</i>, wasting <i>Scythia</i>, <i>Thrace</i>, + <i>Macedon</i>, <i>Dardania</i>, <i>Dacia</i>, <i>Thessaly</i>, + <i>Achaia</i>, <i>Epirus</i>, <i>Dalmatia</i>, and all <i>Pannonia</i>. + The <i>Suevians</i> also invaded <i>Rhætia</i>: for when <i>Alaric</i> + ravaged <i>Pannonia</i>, the <i>Romans</i> were defending <i>Rhætia</i>; + which gave <i>Alaric</i> an opportunity of invading <i>Italy</i>, as + <i>Claudian</i> thus mentions.</p> + + <div class="poem"> + <div class="stanza"> + <p><i>Non nisi perfidiâ nacti penetrabile tempus,</i></p> + <p><i>Irrupere Getæ, nostras dum Rhætia vires</i></p> + <p><i>Occupat, atque alio desudant Marte cohortes</i>.</p> + </div> + </div> + <p>And when <i>Alaric</i> went from those parts into <i>Italy</i>, some + other barbarous nations invaded <i>Noricum</i> and <i>Vindelicia</i>, as + the same Poet <i>Claudian</i> thus writes:</p> + + <div class="poem"> + <div class="stanza"> + <p class="i4">——<i>Jam fœdera gentes</i></p> + <p><i>Exuerant, Latiique auditâ clade feroces</i></p> + <p><i>Vendelicos saltus & Norica rura tenebant.</i></p> + </div> + </div> + <p>This was in the years 402 and 403. And among these nations I reckon + the <i>Suevians</i>, <i>Quades</i>, and <i>Marcomans</i>; for they were + all in arms at this time. The <i>Quades</i> and <i>Marcomans</i> were + <i>Suevian</i> nations; and they and the <i>Suevians</i> came originally + from <i>Bohemia</i>, and the river <i>Suevus</i> or <i>Sprake</i> in + <i>Lusatia</i>; and were now united under one common King called + <i>Ermeric</i>, who soon after led them into <i>Gallia</i>. The + <i>Vandals</i> and <i>Alans</i> might also about this time extend + themselves into <i>Noricum</i>. <i>Uldin</i> also with a great body of + <i>Hunns</i> passed the <i>Danube</i> about the time of + <i>Chrysostom</i>'s banishment, that is, A.C. 404, and wasted + <i>Thrace</i> and <i>Mæsia</i>. <i>Radagaisus</i>, King of the + <i>Gruthunni</i> and succesor of <i>Winithar</i>, inviting over more + barbarians from beyond the <i>Danube</i>, invaded <i>Italy</i> with an + army of above two hundred thousand <i>Goths</i>; and within a year or + two, A.C. 405 or 406., was overcome by <i>Stilico</i>, and perished with + his army. In this war <i>Stilico</i> was assisted with a great body of + <i>Hunns</i> and <i>Ostrogoths</i>, under the conduct of <i>Uldin</i> and + <i>Sarus</i>, who were hired by the Emperor <i>Honorius</i>. In all this + confusion it was necessary for the <i>Lombards</i> in <i>Pannonia</i> to + arm themselves in their own defence, and assert their liberty, the + <i>Romans</i> being no longer able to protect them.</p> + + <p>And now <i>Stilico</i> purposing to make himself Emperor, procured a + military prefecture for <i>Alaric</i>, and sent him into the <i>East</i> + in the service of <i>Honorius</i> the <i>Western</i> Emperor, committing + some <i>Roman</i> troops to his conduct to strengthen his army of + <i>Goths</i>, and promising to follow soon after with his own army. His + pretence was to recover some regions of <i>Illyricum</i>, which the + <i>Eastern</i> Emperor was accused to detain injuriously from the + <i>Western</i>; but his secret design was to make himself Emperor, by the + assistance of the <i>Vandals</i> and their allies: for he himself was a + <i>Vandal</i>. For facilitating this design, he invited a great body of + the barbarous nations to invade the <i>Western Empire</i>, while he and + <i>Alaric</i> invaded the <i>Eastern</i>. And these nations under their + several Kings, the <i>Vandals</i> under <i>Godegisilus</i>, the + <i>Alans</i> in two bodies, the one under <i>Goar</i>, the other under + <i>Resplendial</i>, and the <i>Suevians</i>, <i>Quades</i>, and + <i>Marcomans</i>, under <i>Ermeric</i>, marched thro' <i>Rhætia</i> to + the side of the <i>Rhine</i>, leaving their seats in <i>Pannonia</i> to + the <i>Hunns</i> and <i>Ostrogoths</i>, and joined the <i>Burgundians</i> + under <i>Gundicar</i>, and ruffled the <i>Franks</i> in their further + march. On the last of <i>December</i> A.C. 406, they passed the + <i>Rhine</i> at <i>Ments</i>, and spread themselves into <i>Germania + prima</i> and the adjacent regions; and amongst other actions the + <i>Vandals</i> took <i>Triers</i>. Then they advanced into + <i>Belgium</i>, and began to waste that country. Whereupon the <i>Salian + Franks</i> in <i>Brabant</i> took up arms, and under the conduct of + <i>Theudomir</i>, the son of <i>Ricimer</i>, or <i>Richomer</i>, + abovementioned, made so stout a resistance, that they slew almost twenty + thousand of the <i>Vandals</i>, with their King <i>Godegesilus</i>, in + battel; the rest escaping only by a party of <i>Resplendial</i>'s + <i>Alans</i> which came timely to their assistance.</p> + + <p>Then the <i>British</i> soldiers, alarm'd by the rumour of these + things, revolted, and set up Tyrants there; first <i>Marcus</i>, whom + they slew presently; then <i>Gratian</i>, whom they slew within four + months; and lastly <i>Constantine</i>, under whom they invaded + <i>Gallia</i> A.C. 408, being favoured by <i>Goar</i> and + <i>Gundicar</i>. And <i>Constantine</i> having possessed a good part of + <i>Gallia</i>, created his son <i>Constans Cæsar</i>, and sent him into + <i>Spain</i> to order his affairs there, A.C. 409.</p> + + <p>In the mean time <i>Resplendial</i>, seeing the aforesaid disaster of + the <i>Vandals</i>, and that <i>Goar</i> was gone over to the + <i>Romans</i>, led his army from the <i>Rhine</i>; and, together with the + <i>Suevians</i> and residue of the <i>Vandals</i>, went towards + <i>Spain</i>; the <i>Franks</i> in the mean time prosecuting their + victory so far as to retake <i>Triers</i>, which after they had plundered + they left to the <i>Romans</i>. The <i>Barbarians</i> were at first stopt + by the <i>Pyrenean</i> mountains, which made them spread themselves into + <i>Aquitain</i>: but the next year they had the passage betrayed by some + soldiers of <i>Constans</i>; and entring <i>Spain</i> 4 Kal. + <i>Octob.</i> A.C. 409, they conquered every one what he could; and at + length, A.C. 411, divided their conquests by lot; the <i>Vandals</i> + obtained <i>Bœtica</i>, and part of <i>Gallæcia</i>; the + <i>Suevians</i> the rest of <i>Gallæcia</i>; and the <i>Alans</i> + <i>Lusitania</i> and the <i>Carthaginian</i> Province: the Emperor for + the sake of peace confirming them in those seats by grant A.C. 413.</p> + + <p>The <i>Roman Franks</i> abovementioned, having made <i>Theudomir</i> + their King, began strait after their conquest of the <i>Vandals</i> to + invade their neighbours also. The first they set upon were the + <i>Gauls</i> of <i>Brabant</i><a name="NtpDanV_2" + href="#NtDanV_2"><sup>[2]</sup></a>: but meeting with notable resistance, + they desired their alliance: and so those <i>Gauls</i> fell off from the + <i>Romans</i>, and made an intimate league with the <i>Franks</i> to be + as one people, marrying with one another, and conforming to one another's + manners, till they became one without distinction. Thus by the access of + these <i>Gauls</i>, and of the foreign <i>Franks</i> also, who afterwards + came over the <i>Rhine</i>, the <i>Salian</i> kingdom soon grew very + great and powerful.</p> + + <p><i>Stilico</i>'s expedition against the <i>Greek</i> Emperor was stopt + by the order of <i>Honorius</i>; and then <i>Alaric</i> came out of + <i>Epirus</i> into <i>Noricum</i>, and requested a sum of money for his + service. The Senate were inclined to deny him, but by <i>Stilico</i>'s + mediation granted it. But after some time <i>Stilico</i> being accused of + a traiterous conspiracy with <i>Alaric</i>, and slain 10 Kal. + <i>Sept.</i> A.C. 408; <i>Alaric</i> was thereby disappointed of his + money, and reputed an enemy to the Empire; he then broke strait into + <i>Italy</i> with the army he brought out of <i>Epirus</i>, and sent to + his brother <i>Adolphus</i> to follow him with what forces he had in + <i>Pannonia</i>, which were not great, but yet not to be despised. + Thereupon <i>Honorius</i> fearing to be shut up in <i>Rome</i>, retired + to <i>Ravenna</i> in <i>October</i> A.C. 408. And from that time + <i>Ravenna</i> continued to be the seat of the <i>Western</i> Emperors. + In those days the <i>Hunns</i> also invaded <i>Pannonia</i>; and seizing + the deserted seats of the <i>Vandals</i>, <i>Alans</i>, and <i>Goths</i>, + founded a new kingdom there. <i>Alaric</i> advancing to <i>Rome</i> + besieged it, and 9 Kal. <i>Sept.</i> A.C. 410 took it: and afterwards + attempting to pass into <i>Africa</i>, was shipwrackt. After which + <i>Honorius</i> made peace with him, and got up an army to send against + the Tyrant <i>Constantine</i>.</p> + + <p>At the same time <i>Gerontius</i>, one of <i>Constantine</i>'s + captains, revolted from him, and set up <i>Maximus</i> Emperor in + <i>Spain</i>. Whereupon <i>Constantine</i> sent <i>Edobec</i>, another of + his captains, to draw to his assistance, the <i>Barbarians</i> under + <i>Goar</i> and <i>Gundicar</i> in <i>Gallia</i>, and supplies of + <i>Franks</i> and <i>Alemans</i> from beyond the <i>Rhine</i>; and + committed the custody of <i>Vienne</i> in <i>Gallia Narbonensis</i> to + his son <i>Constans</i>. <i>Gerontius</i> advancing, first slew + <i>Constans</i> at <i>Vienne</i>, and then began to besiege + <i>Constantine</i> at <i>Arles</i>. But <i>Honorius</i> at the same time + sending <i>Constantius</i> with an army on the same errand, + <i>Gerontius</i> fled, and <i>Constantius</i> continued the siege, + strengthned by the access of the greatest part of the soldiers of + <i>Gerontius</i>. After four months siege, <i>Edobec</i> having procured + succours, the <i>Barbarian</i> Kings at <i>Ments</i>, <i>Goar</i> and + <i>Gundicar</i>, constitute <i>Jovinus</i> Emperor, and together with him + set forward to relieve <i>Arles</i>. At their approach <i>Constantius</i> + retired. They pursued, and he beat them by surprize; but not prosecuting + his victory, the <i>Barbarians</i> soon recovered themselves; yet not so + as to hinder the fall of the tyrants <i>Constantine</i>, <i>Jovinus</i> + and <i>Maximus</i>. <i>Britain</i> could not be recovered to the Empire, + but remained ever after a distinct kingdom.</p> + + <p>The next year, A.C. 412, the <i>Visigoths</i> being beaten in + <i>Italy</i>, had <i>Aquitain</i> granted them to retire into: and they + invaded it with much violence, causing the <i>Alans</i> and + <i>Burgundians</i> to retreat, who were then depopulating of it. At the + same time the <i>Burgundians</i> were brought to peace; and the Emperor + granted them for inheritance a region upon the <i>Rhine</i> which they + had invaded: and the same, I presume, he did with the <i>Alans</i>. But + the <i>Franks</i> not long after retaking and burning <i>Triers</i>, + <i>Castinus</i>, A.C. 415, was sent against them with an army, who routed + them and slew <i>Theudomir</i> their King This was the second taking of + <i>Triers</i> by the <i>Franks</i>. It was therefore taken four times, + once by the <i>Vandals</i> and thrice by the <i>Franks</i>. + <i>Theudomir</i> was succeeded by <i>Pharamond</i>, the Prince or King of + the <i>Salian Franks</i> in <i>Germany</i>. From thence he brought new + forces, reigned over the whole, and had seats granted to his people + within the Empire near the <i>Rhine</i>.</p> + + <p>And now the <i>Barbarians</i> were all quieted, and settled in several + kingdoms within the Empire, not only by conquest, but also by the grants + of the Emperor <i>Honorius</i>. For <i>Rutilius</i> in his + <i>Itinerary</i>, written in Autumn, <i>Anno Urbis</i> 1169, that is, + according to <i>Varro</i>'s computation then in use, A.C. 416, thus + laments the wasted fields:</p> + + <div class="poem"> + <div class="stanza"> + <p><i>Illa quidem longis nimium deformia bellis</i>;</p> + </div> + </div> + <p>And then adds,</p> + + <div class="poem"> + <div class="stanza"> + <p><i>Jam tempus laceris post longa incendia fundis</i></p> + <p class="i2"><i>Vel pastorales ædificare casas.</i></p> + </div> + </div> + <p>And a little after,</p> + + <div class="poem"> + <div class="stanza"> + <p><i>Æternum tibi Rhenus aret.</i></p> + </div> + </div> + <p>And <i>Orosius</i> in the end of his history, which was finished A.C. + 417, represents now a general pacification of the barbarous nations by + the words <i>comprimere</i>, <i>coangustare</i>, <i>addicere gentes + immanissimas</i>; terming them <i>imperio addictas</i>, because they had + obtained seats in the Empire by league and compact; and + <i>coangustatas</i>, because they did no longer invade all regions at + pleasure, but by the same compact remained quiet in the seats then + granted them. And these are the kingdoms, of which the feet of the Image + were henceforward composed, and which are represented by iron and clay + intermixed, which did not stick one to another, and were of different + strength.</p> + +<h3>Notes to Chap. V.</h3> + +<div class="note"> + <p><a name="NtDanV_1" href="#NtpDanV_1">[1]</a> Procop. l. 1. de Bello + Vandalico.</p> + + <p><a name="NtDanV_2" href="#NtpDanV_2">[2]</a> Galli Arborici: <i>whence + the region was named </i>Arboricbant<i>, and by contraction + </i>Brabant.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanVI">CHAP. VI</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the ten Kingdoms represented by the +ten horns of the fourth Beast.</i></p> + + <p>Now by the wars above described the <i>Western</i> Empire of the + <i>Romans</i>, about the time that <i>Rome</i> was besieged and taken by + the <i>Goths</i>, became broken into the following ten kingdoms.</p> + + <div class="poem"> + <div class="stanza"> + <p><a href="#DanVI_1">1</a>. The kingdom of the <i>Vandals</i> and <i>Alans</i> in <i>Spain</i> and <i>Africa</i>.</p> + <p><a href="#DanVI_2">2</a>. The kingdom of the <i>Suevians</i> in <i>Spain</i>.</p> + <p><a href="#DanVI_3">3</a>. The kingdom of the <i>Visigoths</i>.</p> + <p><a href="#DanVI_4">4</a>. The kingdom of the <i>Alans</i> in <i>Gallia</i>.</p> + <p><a href="#DanVI_5">5</a>. The kingdom of the <i>Burgundians</i>.</p> + <p><a href="#DanVI_6">6</a>. The kingdom of the <i>Franks</i>.</p> + <p><a href="#DanVI_7">7</a>. The kingdom of the <i>Britains</i>.</p> + <p><a href="#DanVI_8">8</a>. The kingdom of the <i>Hunns</i>.</p> + <p><a href="#DanVI_9">9</a>. The kingdom of the <i>Lombards</i>.</p> + <p><a href="#DanVI_10">10</a>. The kingdom of <i>Ravenna</i>.</p> + </div> + </div> + <p>Seven of these kingdoms are thus mentioned by <i>Sigonius</i>. + <sup>1</sup><i>Honorio regnante</i>, <i>in Pannoniam</i> + <sup>2</sup><i>Hunni</i>, <i>in Hispaniam</i> <sup>3</sup><i>Vandali</i>, + <sup>4</sup><i>Alani</i>, <sup>5</sup><i>Suevi</i> & + <sup>6</sup><i>Gothi</i>, <i>in Galliam</i> <sup>4</sup><i>Alani</i> + <sup>7</sup><i>Burgundiones</i> & <sup>6</sup><i>Gothi</i>, <i>certis + sedibus permissis, accepti</i>. Add the <i>Franks</i>, <i>Britains</i>, + and <i>Lombards</i>, and you have the ten: for these arose about the same + time with the seven. But let us view them severally.</p> + + <p><a name="DanVI_1">1</a>. The Kings of the <i>Vandals</i> were, A.C. + 407 <i>Godegesilus</i>, 407 <i>Gunderic</i>, 426 <i>Geiseric</i>, 477 + <i>Hunneric</i>, 484 <i>Gundemund</i>, 496 <i>Thrasamund</i>, 513 + <i>Geiseric</i>, 530 <i>Gelimer</i>. <i>Godegesilus</i> led them into + <i>Gallia</i> A.C. 406, <i>Gunderic</i> into <i>Spain</i> A.C. 409, + <i>Geiseric</i> into <i>Africa</i> A.C. 427; and <i>Gelimer</i> was + conquered by <i>Belisarius</i> A.C. 533. Their kingdom lasted in + <i>Gallia</i>, <i>Spain</i> and <i>Africa</i> together 126 years; and in + <i>Africa</i> they were very potent. The <i>Alans</i> had only two Kings + of their own in <i>Spain</i>, <i>Resplendial</i>, and <i>Ataces</i>, + <i>Utacus</i> or <i>Othacar</i>. Under <i>Resplendial</i> they went into + <i>France</i> A.C. 407, and into <i>Spain</i> A.C. 409. <i>Ataces</i> was + slain with almost all his army by <i>Vallia</i> King of the + <i>Visigoths</i> A.C. 419. And then the remainder of these <i>Alans</i> + subjected themselves to <i>Gunderic</i> King of the <i>Vandals</i> in + <i>Bœtica</i>, and went afterwards with them into <i>Africa</i>, as + I learn out of <i>Procopius</i>. Whence the Kings of the <i>Vandals</i> + styled themselves Kings of the <i>Vandals</i> and <i>Alans</i>; as may be + seen in the Edict of <i>Hunneric</i> recited by <i>Victor</i> in his + <i>Vandalic</i> persecution. In conjunction with the <i>Chatti</i>, these + <i>Alans</i> gave the name of <i>Cathalaunia</i>, or <i>Catth-Alania</i>, + to the Province which is still so called. These <i>Alans</i> had also + <i>Gepides</i> among them; and therefore the <i>Gepides</i> came into + <i>Pannonia</i> before the <i>Alans</i> left it. There they became + subject to the <i>Hunns</i> till the death of <i>Attila</i> A.C. 454, and + at length were conquered by the <i>Ostrogoths</i>.</p> + + <p><a name="DanVI_2">2</a>. The Kings of the <i>Suevians</i> were, A.C. + 407 <i>Ermeric</i>, 458 <i>Rechila</i>, 448 <i>Rechiarius</i>, 458 + <i>Maldra</i>, 460 <i>Frumarius</i>, 463 <i>Regismund</i>. And after some + other Kings who are unknown, reigned A.C. 558 <i>Theudomir</i>, 568 + <i>Miro</i>, 582 <i>Euboricus</i>, and 583 <i>Andeca</i>. This kingdom, + after it had been once seated in <i>Spain</i>, remained always in + <i>Gallæcia</i> and <i>Lusitania</i>. <i>Ermeric</i> after the fall of + the <i>Alan</i> kingdom, enlarged it into all <i>Gallæcia</i>, forcing + the <i>Vandals</i> to retire into <i>Bœtica</i> and the + <i>Carthaginian</i> Province. This kingdom lasted 177 years according to + <i>Isidorus</i>, and then was subdued by <i>Leovigildus</i> King of the + <i>Visigoths</i>, and made a Province of his kingdom A.C. 585.</p> + + <p><a name="DanVI_3">3</a>. The Kings of the <i>Visigoths</i> were, A.C. + 400 <i>Alaric</i>, 410 <i>Athaulphus</i>, 415 <i>Sergeric</i> and + <i>Vallia</i>, 419 <i>Theoderic</i>, 451 <i>Thorismund</i>, 452 + <i>Theoderic</i>, 465 <i>Euric</i>, 482 <i>Alaric</i>, 505 + <i>Gensalaric</i>, 526 <i>Amalaric</i>, 531 <i>Theudius</i>, 548 + <i>Theudisclus</i>, &c. I date this kingdom from the time that + <i>Alaric</i> left <i>Thrace</i> and <i>Greece</i> to invade the + <i>Western Empire</i>. In the end of the reign of <i>Athaulphus</i> the + <i>Goths</i> were humbled by the <i>Romans</i>, and attempted to pass out + of <i>France</i> into <i>Spain</i>. <i>Sergeric</i> reigned but a few + days. In the beginning of <i>Vallia</i>'s reign they assaulted the + <i>Romans</i> afresh, but were again repulsed, and then made peace on + this condition, that they should on the behalf of the Empire invade the + <i>Barbarian</i> kingdoms in <i>Spain</i>: and this they did, together + with the <i>Romans</i>, in the years 417 and 418, overthrowing the + <i>Alans</i> and part of the <i>Vandals</i>. Then they received + <i>Aquitain</i> of the Emperor by a full donation, leaving their + conquests in <i>Spain</i> to the Emperor: and thereby the seats of the + conquered <i>Alans</i> came into the hands of the <i>Romans</i>. In the + year 455, <i>Theoderic</i>, assisted by the <i>Burgundians</i>, invaded + <i>Spain</i>, which was then almost all subject to the <i>Suevians</i>, + and took a part of it from them. A.C. 506, the <i>Goths</i> were driven + out of <i>Gallia</i> by the <i>Franks</i>. A.C. 585, they conquered the + <i>Suevian</i> kingdom, and became Lords of all <i>Spain</i>. A.C. 713, + the <i>Saracens</i> invaded them, but in time they recovered their + dominions, and have reigned in <i>Spain</i> ever since.</p> + + <p><a name="DanVI_4">4</a>. The Kings of the <i>Alans</i> in + <i>Gallia</i> were <i>Goar</i>, <i>Sambida</i>, <i>Eocharic</i>, + <i>Sangibanus</i>, <i>Beurgus</i>, &c. Under <i>Goar</i> they invaded + <i>Gallia</i> A.C. 407, and had seats given them near the <i>Rhine</i>, + A.C. 412. Under <i>Sambida</i>, whom <i>Bucher</i> makes the successor, + if not the son of <i>Goar</i>, they had the territories of <i>Valence</i> + given them by <i>Ætius</i> the Emperor's General, A.C. 440. Under + <i>Eocharic</i> they conquered a region of the rebelling <i>Galli + Arborici</i>, given them also by <i>Ætius</i>. This region was from them + named <i>Alenconium, quasi Alanorum conventus</i>. Under + <i>Sangibanus</i> they were invaded, and their regal city <i>Orleans</i> + was besieged by <i>Attila</i> King of the <i>Hunns</i>, with a vast army + of 500000 men. <i>Ætius</i> and the <i>Barbarian</i> Kings of + <i>Gallia</i> came to raise the siege, and beat the <i>Hunns</i> in a + very memorable battle, A.C. 451, <i>in campis Catalaunicis</i>, so called + from these <i>Alans</i> mixt with the <i>Chatti</i>. The region is now + called <i>Campania</i> or <i>Champagne</i>. In that battle were slain on + both sides 162000 men. A year or two after, <i>Attila</i> returned with + an immense army to conquer this kingdom, but was again beaten by them and + the <i>Visigoths</i> together in a battle of three days continuance, with + a slaughter almost as great as the former. Under <i>Beurgus</i>, or + <i>Biorgor</i>, they infested <i>Gallia</i> round about, till the reign + of <i>Maximus</i> the Emperor; and then they passed the <i>Alps</i> in + winter, and came into <i>Liguria</i>, but were there beaten, and + <i>Beurgus</i> slain, by <i>Ricimer</i> commander of the Emperor's + forces, A.C. 464. Afterwards they were again beaten, by the joint force + of <i>Odoacer</i> King of <i>Italy</i> and <i>Childeric</i> King of the + <i>Franks</i>, about the year 480, and again by <i>Theudobert</i> King of + the <i>Austrian Franks</i> about the year 511.</p> + + <p><a name="DanVI_5">5</a>. The Kings of the <i>Burgundians</i> were, + A.C. 407 <i>Gundicar</i>, 436 <i>Gundioc</i>, 467 <i>Bilimer</i>, 473 + <i>Gundobaldus</i> with his brothers, 510 <i>Sigismund</i>, 517 + <i>Godomarus</i>. Under <i>Gundicar</i> they invaded <i>Gallia</i> A.C. + 407, and had seats given them by the Emperor near the <i>Rhine</i> in + <i>Gallia Belgica</i>, A.C. 412. They had <i>Saxons</i> among them, and + were now so potent, that <i>Orosius</i> A.C. 417 wrote of them: + '<i>Burgundionum esse prævalidam manum, Galliæ hodieque testes sunt, in + quibus præsumpta possessione consistunt</i>. About the year 435 they + received great overthrows by <i>Ætius</i>, and soon after by the + <i>Hunns</i>: but five years after had <i>Savoy</i> granted them to be + shared with the inhabitants; and from that time became again a potent + kingdom, being bounded by the river <i>Rhodanus</i>, but afterwards + extending much further into the heart of <i>Gallia</i>. <i>Gundobald</i> + conquered the regions about the rivers <i>Araris</i> and <i>Rhodanus</i>, + with the territories of <i>Marseilles</i>; and invading <i>Italy</i> in + the time of the Emperor <i>Glycerius</i>, conquered all his brethren. + <i>Godomarus</i> made <i>Orleans</i> his royal seat: whence the kingdom + was called <i>Regnum Aurelianorum</i>. He was conquered by + <i>Clotharius</i> and <i>Childebert</i>, Kings of the <i>Franks</i>, A.C. + 526. From thenceforward this kingdom was sometimes united to the kingdom + of the <i>Franks</i>, and sometimes divided from it, till the reign of + <i>Charles</i> the great, who made his son <i>Carolottus</i> King of + <i>Burgundy</i>. From that time, for about 300 years together, it enjoyed + its proper Kings; and was then broken into the Dukedom of + <i>Burgundy</i>, County of <i>Burgundy</i>, and County of <i>Savoy</i>; + and afterwards those were broken into other lesser Counties.</p> + + <p><a name="DanVI_6">6</a>. The Kings of the <i>Franks</i> were, A.C. 407 + <i>Theudomir</i>, 417 <i>Pharamond</i>, 428 <i>Clodio</i>, 448 + <i>Merovæus</i>, 456 <i>Childeric</i>, 482 <i>Clodovæus</i>, &c. + <i>Windeline</i> and <i>Bucher</i>, two of the most diligent searchers + into the originals of this kingdom, make it begin the same year with the + <i>Barbarian</i> invasions of <i>Gallia</i>, that is, A.C. 407. Of the + first Kings there is in <i>Labbe's Bibliotheca M.S.</i> this record.</p> + + <p><i>Historica quædam excerpta ex veteri stemmate genealogico Regum + Franciæ</i>.</p> + + <p><i>Genobaldus, Marcomerus, Suno, Theodemeris. Isti duces vel reguli + extiterunt à principio gentis Francorum diversis temporibus. Sed incertum + relinquunt historici quali sibi procreations lineâ successerunt</i>.</p> + + <p><i>Pharamundus: sub hoc rege suo primo Franci legibus se subdunt, quas + primores eorum tulerunt Wisogastus, Atrogastus, Salegastus</i>.</p> + + <p><i>Chlochilo. Iste, transito Rheno, Romanos in Carbonaria sylva + devicit, Camaracum cepit & obtinuit, annis 20 regnavit. Sub hoc rege + Franci usque Summam progressi sunt</i>.</p> + + <p><i>Merovechus. Sub hoc rege Franci Trevirim destruunt, Metim + succendunt, usque Aurelianum perveniunt</i>.</p> + + <p>Now for <i>Genobaldus</i>, <i>Marcomer</i> and <i>Suno</i>, they were + captains of the <i>Transrhenane Franks</i> in the reign of + <i>Theodosius</i>, and concern us not. We are to begin with + <i>Theudomir</i> the first King of the rebelling <i>Salii</i>, called + <i>Didio</i> by <i>Ivo Carnotensis</i>, and <i>Thiedo</i> and + <i>Theudemerus</i> by <i>Rhenanus</i>. His face is extant in a coin of + gold found with this inscription, THEUDEMIR REX, published by + <i>Petavius</i>, and still or lately extant, as <i>Windeline</i> + testifies: which shews that he was a King, and that in <i>Gallia</i>; + seeing that rude <i>Germany</i> understood not then the coining of money, + nor used either <i>Latin</i> words or letters. He was the son of + <i>Ricimer</i>, or <i>Richomer</i>, the favourite of the Emperor + <i>Theodosius</i>; and so being a <i>Roman Frank</i>, and of the + <i>Salian</i> royal blood, they therefore upon the rebellion made him + King. The whole time of his reign you have stated in <i>Excerptis + Gregorii Turonensis è Fredigario</i>, <i>cap.</i> 5, 6, 7, 8. where the + making him King, the tyranny of <i>Jovinus</i>, the slaughter of the + associates of <i>Jovinus</i>, the second taking of <i>Triers</i> by the + <i>Franks</i>, and their war with <i>Castinus</i>, in which this King was + slain, are as a series of successive things thus set down in order. + <i>Extinctis Ducibus in Francis, denuo Reges creantur ex eadem stirpe qua + prius fuerant. Eodem tempore Jovinus ornatus regios assumpsit. + Constantinus fugam versus Italiam dirigit; missis a Jovino Principe + percussoribus super Mentio flumine, capite truncatur. Multi nobilium + jussu Jovini apud Avernis capti, & a ducibus Honorii crudeliter + interempti sunt. Trevirorum civitas, factione unius ex senatoribus nomine + Lucii, à Francis captà & incensa est.—Castinus Domesticorum + Comes expeditionem accipit contra Francos</i>, &c. Then returning to + speak of <i>Theudomir</i>, he adds: <i>Franci electum à se regem, sicut + prius fuerat, crinitum inquirentes diligenter ex genere Priami, Frigi + & Francionis, super se crearunt nomine Theudemerum filium Richemeris, + qui in hoc prælio quod supra memini, à Romanis interfectus est</i>; that + is, in the battle with <i>Castinus</i>'s army. Of his death <i>Gregory + Turonensis</i> makes this further mention: <i>In consularibus legimus + Theodemerem regem Francorum filium Ricimeris quondam, & Ascilam + matrem ejus, gladio interfectos</i>.</p> + + <p>Upon this victory of the <i>Romans</i>, the <i>Franks</i> and + rebelling <i>Gauls</i>, who in the time of <i>Theudomir</i> were at war + with one another, united to strengthen themselves, as <i>Ordericus + Vitalis</i><a name="NtpDanVI_1" href="#NtDanVI_1"><sup>[1]</sup></a> thus + mentions. <i>Cum Galli prius contra Romanos rebellâssent, Franci iis + sociati sunt, & pariter juncti, Ferramundum Sunonis ducis filium, + sibi regem præfecerunt</i>. <i>Prosper</i> sets down the time; <i>Anno 25 + Honorii, Pharamundus regnat in Francia</i>. This, <i>Bucher</i> well + observes, refers to the end of the year 416, or the beginning of the next + year, dating the years of <i>Honorius</i> from the death of + <i>Valentinian</i>; and argues well, that at this time <i>Pharamond</i> + was not only King by the constitution of the <i>Franks</i>, but crowned + also by the consent of <i>Honorius</i>, and had a part of <i>Gallia</i> + assigned him by covenant. And this might be the cause that <i>Roman</i> + writers reckoned him the first King: which some not understanding, have + reputed him the founder of this kingdom by an army of the <i>Transrhenane + Franks</i>. He might come with such an army, but he succeeded + <i>Theudomir</i> by right of blood and consent of the people. For the + above cited passage of <i>Fredigarius</i>, <i>Extinctis Ducibus, in + Francis denuo Reges creantur ex eadem stirpe quâ prius fuerant</i>, + implies that the kingdom continued to this new elected family during the + reign of more Kings than one. If you date the years of <i>Honorius</i> + from the death of his father, the reign of <i>Pharamond</i> might begin + two years later than is assigned by <i>Bucher</i>. The <i>Salique</i> + laws made in his reign, which are yet extant, shew by their name that it + was the kingdom of the <i>Salii</i> over which he reigned; and, by the + pecuniary mulcts in them, that the place where he reigned abounded much + with money, and consequently was within the Empire; rude <i>Germany</i> + knowing not the use of money, till they mixed with the <i>Romans</i>. In + the Preface also to the <i>Salique</i> laws, written and prefixed to them + soon after the conversion of the <i>Franks</i> to the Christian religion, + that is, in the end of the reign of <i>Merovæus</i>, or soon after, the + original of this kingdom is thus described: <i>Hæc enim gens, quæ fortis + dum esset & robore valida, Romanorum jugum durissimum de suis + cervicibus excussit pugnando</i>, &c. This kingdom therefore was + erected, not by invasion but by rebellion, as was described above. + <i>Prosper</i> in registering their Kings in order, tells us: + <i>Pharamundus regnat in Francia; Clodio regnat in Francia; Merovæus + regnat in Francia</i>: and who can imagine but that in all these places + he meant one and the same <i>Francia</i>? And yet 'tis certain that the + <i>Francia</i> of <i>Merovæus</i> was in <i>Gallia</i>.</p> + + <p>Yet the father of <i>Pharamond</i>, being king of a body of + <i>Franks</i> in <i>Germany</i> in the reign of the Emperor + <i>Theodosius</i>, as above, <i>Pharamond</i> might reign over the same + <i>Franks</i> in <i>Germany</i> before he succeeded <i>Theudomir</i> in + the kingdom of the <i>Salians</i> within the Empire, and even before + <i>Theudomir</i> began his reign; suppose in the first year of + <i>Honorius</i>, or when those <i>Franks</i> being repulsed by + <i>Stilico</i>, lost their Kings <i>Marcomir</i> and <i>Suno</i>, one of + which was the father of <i>Pharamond</i>: and the <i>Roman Franks</i>, + after the death of <i>Theudomir</i>, might invite <i>Pharamond</i> with + his people from beyond the <i>Rhine</i>. But we are not to regard the + reign of <i>Pharamond</i> in <i>Germany</i>: we are to date this kingdom + from its rise within the Empire, and to look upon it as strengthened by + the access of other <i>Franks</i> coming from beyond the <i>Rhine</i>, + whether in the reign of this King or in that of his successor + <i>Clodio</i>. For in the last year of <i>Pharamond</i>'s reign, + <i>Ætius</i> took from him a part of his possession in <i>Gallia</i>: but + his successor <i>Clodio</i>, whom <i>Fredigarius</i> represents as the + son of <i>Theudomir</i>, and some call <i>Clogio</i>, <i>Cloio</i>, and + <i>Claudius</i>, inviting from beyond the <i>Rhine</i> a great body of + <i>Franks</i>, recovered all, and carried on their conquests as far as + the river <i>Soame</i>. Then those <i>Franks</i> dividing conquests with + him, erected certain new kingdoms at <i>Cologn</i> and <i>Cambray</i>, + and some other cities: all which were afterwards conquered by + <i>Clodovæus</i>, who also drove the <i>Goths</i> out of <i>Gallia</i>, + and fix'd his seat at <i>Paris</i>, where it has continued ever since. + And this was the original of the present kingdom of <i>France</i>.</p> + + <p><a name="DanVI_7">7</a>. The Kings of <i>Britain</i> were, A.C. 407 or + 408, <i>Marcus</i>, <i>Gratian</i>, and <i>Constantine</i> successively; + A.C. 425 <i>Vortigern</i>, 466 <i>Aurelius Ambrosius</i>, 498 <i>Uther + Pendraco</i>, 508 <i>Arthur</i>, 542 <i>Constantinus</i>, 545 <i>Aurelius + Cunanus</i>, 578 <i>Vortiporeus</i>, 581 <i>Malgo</i>, 586 + <i>Careticus</i>, 613 <i>Cadwan</i>, 635 <i>Cadwalin</i>, 676 + <i>Cadwallader</i>. The three first were <i>Roman</i> Tyrants, who + revolted from the Empire. <i>Orosius</i>, <i>Prosper</i> and + <i>Zosimus</i> connect their revolt with the irruptions of the + <i>Barbarians</i> into <i>Gallia</i>, as consequent thereunto. + <i>Prosper</i>, with whom <i>Zosimus</i> agrees, puts it in the year + which began the day after that irruption. The just time I thus collect: + <i>Marcus</i> reigned not many days, <i>Gratian</i> four months, and + <i>Constantine</i> three years. He was slain the year after the taking of + <i>Rome</i>, that is A.C. 411, 14 Kal. <i>Octob.</i> Whence the revolt + was in Spring A.C. 408. <i>Sozomen</i> joins <i>Constantine</i>'s + expedition into <i>Gallia</i> with <i>Arcadius</i>'s death, or the times + a little after; and <i>Arcadius</i> died A.C. 408 <i>May</i> the 1st. Now + tho the reign of these Tyrants was but short, yet they gave a beginning + to the kingdom of <i>Britain</i>, and so may be reckoned the three first + Kings, especially since the posterity of <i>Constantine</i>, <i>viz.</i> + his sons <i>Aurelius Ambrosius</i>, and <i>Uther Pendraco</i>, and his + grandson <i>Arthur</i>, reigned afterwards. For from the time of the + revolt of these Tyrants <i>Britain</i> continued a distict kingdom + absolved from subjection to the Empire, the Emperor not being able to + spare soldiers to be sent thither to receive and keep the Island, and + therefore neglecting it; as we learn by unquestionable records. For + <i>Prosper</i> tells us; <i>A.C.</i> 410, <i>Variane Cos. Hac tempestate + præ valetudine Romanorum, vires funditùs attenuatæ Britanniæ</i>. And + <i>Sigebert</i>, conjoining this with the siege of <i>Rome</i>, saith: + <i>Britannorum vires attenuatæ, & substrahunt se à Romanorum + dominatione</i>. And <i>Zosimus</i> <i>lib.</i> 6. <i>The + </i>Transrhenane Barbarians<i> invading all places, reduced the + inhabitants of the island of </i>Britain<i>, and also certain + </i>Celtic<i> nations to that pass, that they fell off from the + </i>Roman<i> Empire; and being no longer obedient to the </i>Roman<i> + laws</i>, <span lang="el" title="kat' heauton biateuein" + >κατ' + ‛εαυτον + βιατευειν</span>, + <i>they lived in separate bodies after their own pleasure. The + </i>Britons<i> therefore taking up arms, and hazarding themselves for + their own safety, freed their cities from the imminent </i>Barbarians<i>. + In like manner all </i>Brabant<i> and some other Provinces of the + </i>Gauls<i> imitating the </i>Britons<i>, freed themselves also, + ejecting the </i>Roman<i> Presidents, and forming themselves into a sort + of commonwealth according to their own pleasure. This rebellion of + </i>Britain<i> and the </i>Celtic<i> nations happened when + </i>Constantine<i> usurped the kingdom</i>. So also <i>Procopius</i>, + <i>lib.</i> 1. <i>Vandal.</i> speaking of the same <i>Constantine</i>, + saith: Constantine <i>being overcome in battle, was slain with his + children:</i> <span lang="el" title="Bretannian men toi Rômaioi anasôsasthai ouketi echon; all' ousa hypo tyrannous ap' autou emene." + >Βρεταννιαν + μεν τοι + Ρωμαιοι + ανασωσασθαι + ουκετι + εχον· αλλ' + ουσα ‛υπο + τυραννους + απ' αυτου + εμενε.</span> <i>Yet the </i>Romans<i> + could not recover </i>Britain<i> any more, but from that time it remained + under Tyrants</i>. And <i>Beda</i>, <i>l.</i> 1. <i>c.</i> 11. <i>Fracta + est Roma à Gothis anno 1164 suæ conditionis; ex quo tempore Romani in + Britannia regnare cessaverunt</i>. And <i>Ethelwaldus</i>: <i>A tempore + Romæ à Gothis expugnatæ, cessavit imperium Romanorum à Britannia insula, + & ab aliis; quas sub jugo servitutis tenebant, multis terris</i>. And + <i>Theodoret</i>, <i>serm.</i> 9. <i>de curand. Græc. affect</i>. about + the year 424, reckons the <i>Britons</i> among the nations which were not + then in subjection to the <i>Roman</i> Empire. Thus <i>Sigonius</i>: + <i>ad annum 411, Imperium Romanorum post excessum Constantini in + Britannia nullum fuit</i>.</p> + + <p>Between the death of <i>Constantine</i> and the reign of + <i>Vortigern</i> was an interregnum of about 14 years, in which the + <i>Britons</i> had wars with the <i>Picts</i> and <i>Scots</i>, and twice + obtained the assistance of a <i>Roman</i> Legion, who drove out the + enemy, but told them positively at their departure that they would come + no more. Of <i>Vortigern</i>'s beginning to reign there is this record in + an old Chronicle in <i>Nennius</i>, quoted by <i>Camden</i> and others: + <i>Guortigernus tenuit imperium in Britannia, Theodosio & + Valentiniano Coss.</i> [<i>viz.</i> A.C. 425.] <i>& in quarto anno + regni sui Saxones ad Britanniam venerunt, Felice & Tauro Coss.</i> + [<i>viz.</i> A.C. 428.] This coming of the <i>Saxons</i>, <i>Sigebert</i> + refers to the 4th year of <i>Valentinian</i>, which falls in with the + year 428 assigned by this Chronicle: and two years after, the + <i>Saxons</i> together with the <i>Picts</i> were beaten by the + <i>Britons</i>. Afterwards in the reign of <i>Martian</i> the Emperor, + that is, between the years 450 and 456, the <i>Saxons</i> under + <i>Hengist</i> were called in by the <i>Britons</i>, but six years after + revolted from them, made war upon them with various success, and by + degrees succeeded them. Yet the <i>Britons</i> continued a flourishing + kingdom till the reign of <i>Careticus</i>; and the war between the two + nations continued till the pontificate of <i>Sergius</i> A.C. 688.<a + name="NtpDanVI_2" href="#NtDanVI_2"><sup>[2]</sup></a></p> + + <p><a name="DanVI_8">8</a>. The Kings of the <i>Hunns</i> were, A.C. 406 + <i>Octar</i> and <i>Rugila</i>, 433 <i>Bleda</i> and <i>Attila</i>. + <i>Octar</i> and <i>Rugila</i> were the brothers of <i>Munzuc</i> King of + the <i>Hunns</i> in <i>Gothia</i> beyond the <i>Danube</i>; and + <i>Bleda</i> and <i>Attila</i> were his sons, and <i>Munzuc</i> was the + son of <i>Balamir</i>. The two first, as <i>Jornandes</i> tells us, were + Kings of the <i>Hunns</i>, but not of them all; and had the two last for + their successors. I date the reign of the <i>Hunns</i> in <i>Pannonia</i> + from the time that the <i>Vandals</i> and <i>Alans</i> relinquished + <i>Pannonia</i> to them, A.C. 407. <i>Sigonius</i> from the time that the + <i>Visigoths</i> relinquished <i>Pannonia</i> A. C. 408. <i>Constat</i>, + saith he, <i>quod Gothis ex Illyrico profectis, Hunni successerunt, atque + imprimis Pannoniam tenuerunt. Neque enim Honorius viribus ad resistendum + in tantis difficultatibus destitutus, prorsus eos prohibere potuit, sed + meliore consilio, animo ad pacem converso, fœdus cum eis, datis + acceptisque obsidibus fecit; ex quibus qui dati sunt, Ætius, qui etiam + Alarico tributus fuerat, præcipue memoratur</i>. How <i>Ætius</i> was + hostage to the <i>Goths</i> and <i>Hunns</i> is related by + <i>Frigeridus</i>, who when he had mentioned that <i>Theodosius</i> + Emperor of the <i>East</i> had sent grievous commands to <i>John</i>, who + after the death of <i>Honorius</i> had usurped the crown of the + <i>Western Empire</i>, he subjoins: <i>Iis permotus Johannes, Ætium id + tempus curam palatii gerentem cum ingenti auri pondere ad Chunnos + transmisit, notos sibi obsidiatûs sui tempore & familiari amicitiâ + devinctos</i>—And a little after: <i>Ætius tribus annis Alarici + obses, dehinc Chunnorum, postea Carpilionis gener ex Comite domesticorum + & Joannis curopalatæ.</i> Now <i>Bucher</i> shews that <i>Ætius</i> + was hostage to <i>Alaric</i> till the year 410, when <i>Alaric</i> died, + and to the <i>Hunns</i> between the years 411 and 415, and son-in-law to + <i>Carpilio</i> about the year 417 or 418, and <i>Curopalates</i> to + <i>John</i> about the end of the year 423. Whence 'tis probable that he + became hostage to the <i>Hunns</i> about the year 412 or 413, when + <i>Honorius</i> made leagues with almost all the barbarous nations, and + granted them seats: but I had rather say with <i>Sigonius</i>, that + <i>Ætius</i> became hostage to <i>Alaric</i> A.C. 403. It is further + manifest out of <i>Prosper</i>, that the <i>Hunns</i> were in quiet + possession of <i>Pannonia</i> in the year 432. For in the first book of + <i>Eusebius</i>'s Chronicle <i>Prosper</i> writes: <i>Anno decimo post + obitum Honorii, cum ad Chunnorum gentem cui tunc Rugila præerat, post + prælium cum Bonifacio se Ætius contulisset, impetrato auxilio ad + Romanorum solum regreditur.</i> And in the second book: <i>Ætio & + Valerio Coss. Ætius depositâ potestate profugus ad Hunnos in Pannonia + pervenit, quorum amicitiâ auxilioque usus, pacem principum interpellatæ + potestatis obtinuit.</i> Hereby it appears that at this time + <i>Rugila</i>, or as <i>Maximus</i> calls him, <i>Rechilla</i>, reigned + over the <i>Hunns</i> in <i>Pannonia</i>; and that <i>Pannonia</i> was + not now so much as accounted within the soil of the Empire, being + formerly granted away to the <i>Hunns</i>; and that these were the very + same body of <i>Hunns</i> with which <i>Ætius</i> had, in the time of his + being an hostage, contracted friendship: by virtue of which, as he + sollicited them before to the aid of <i>John</i> the Tyrant A.C. 424, so + now he procured their intercession for himself with the Emperor. + <i>Octar</i> died A.C. 430; for <i>Socrates</i> tells us, that about that + time the <i>Burgundians</i> having been newly vext by the <i>Hunns</i>, + upon intelligence of <i>Octar</i>'s death, seeing them without a leader, + set upon them suddenly with so much vigour, that 3000 <i>Burgundians</i> + slew 10000 <i>Hunns</i>. Of <i>Rugila</i>'s being now King in + <i>Pannonia</i> you have heard already. He died A.C. 433, and was + succeeded by <i>Bleda</i>, as <i>Prosper</i> and <i>Maximus</i> inform + us. This <i>Bleda</i> with his brother <i>Attila</i> were before this + time Kings of the <i>Hunns</i> beyond the <i>Danube</i>, their father + <i>Munzuc</i>'s kingdom being divided between them; and now they united + the kingdom <i>Pannonia</i> to their own. Whence <i>Paulus Diaconus</i> + saith, they did <i>regnum intra Pannoniam Daciamque gerere</i>. In the + year 441, they began to invade the Empire afresh, adding to the + <i>Pannonian</i> forces new and great armies from <i>Scythia</i>. But + this war was presently composed, and then <i>Attila</i>, seeing + <i>Bleda</i> inclined to peace, slew him, A.C. 444, inherited his + dominions, and invaded the Empire again. At length, after various great + wars with the <i>Romans</i>, <i>Attila</i> perished A.C. 454; and his + sons quarrelling about his dominions, gave occasion to the + <i>Gepides</i>, <i>Ostrogoths</i> and other nations who were their + subjects, to rebel and make war upon them. The same year the + <i>Ostrogoths</i> had seats granted them in <i>Pannonia</i> by the + Emperors <i>Marcian</i> and <i>Valentinian</i>; and with the + <i>Romans</i> ejected the <i>Hunns</i> out of <i>Pannonia</i>, soon after + the death of <i>Attila</i>, as all historians agree. This ejection was in + the reign of <i>Avitus</i>, as is mentioned in the <i>Chronicum + Boiorum</i>, and in <i>Sidonius, Carm. 7 in Avitum</i>, which speaks thus + of that Emperor.</p> + + <div class="poem"> + <div class="stanza"> + <p>——<i>Cujus solum amissas post sæcula multa</i></p> + <p><i>Pannonias revocavit iter, jam credere promptum est.</i></p> + <p><i>Quid faciet bellis.</i></p> + </div> + </div> + <p>The Poet means, that by the coming of <i>Avitus</i> the <i>Hunns</i> + yielded more easily to the <i>Goths</i>. This was written by + <i>Sidonius</i> in the beginning of the reign of <i>Avitus</i>: and his + reign began in the end of the year 455, and lasted not one full year.</p> + + <p><i>Jornandes</i> tells us: <i>Duodecimo anno regni Valiæ, quando & + Hunni post pene quinquaginta annos invasa Pannonia, à Romanis & + Gothis expulsi sunt.</i> And <i>Marcellinus</i>: <i>Hierio & + Ardaburio Coss. Pannoniæ, quæ per quinquaginta annos ab Hunnis + retinebantur, à Romanis receptæ sunt</i>: whence it should seem that the + <i>Hunns</i> invaded and held <i>Pannonia</i> from the year 378 or 379 to + the year 427, and then were driven out of it. But this is a plain + mistake: for it is certain that the Emperor <i>Theodosius</i> left the + Empire entire; and we have shewed out of <i>Prosper</i>, that the + <i>Hunns</i> were in quiet possession of <i>Pannonia</i> in the year 432. + The <i>Visigoths</i> in those days had nothing to do with + <i>Pannonia</i>, and the <i>Ostrogoths</i> continued subject to the + <i>Hunns</i> till the death of <i>Attila</i>, A.C. 454; and <i>Valia</i> + King of the <i>Visigoths</i> did not reign twelve years. He began his + reign in the end of the year 415, reigned three years, and was slain A.C. + 419, as <i>Idacius</i>, <i>Isidorus</i>, and the <i>Spanish</i> + manuscript Chronicles seen by <i>Grotius</i> testify. And + <i>Olympiodorus</i>, who carries his history only to the year 425, sets + down therein the death of <i>Valia</i> King of the <i>Visigoths</i>, and + conjoins it with that of <i>Constantius</i> which happened A.C. 420. + Wherefore the <i>Valia</i> of <i>Jornandes</i>, who reigned at the least + twelve years, is some other King. And I suspect that this name hath been + put by mistake for <i>Valamir</i> King of the <i>Ostrogoths</i>: for the + action recorded was of the <i>Romans</i> and <i>Ostrogoths</i> driving + the <i>Hunns</i> out of <i>Pannonia</i> after the death of <i>Attila</i>; + and it is not likely that the historian would refer the history of the + <i>Ostrogoths</i> to the years of the <i>Visigothic</i> Kings. This + action happened in the end of the year 455, which I take to be the + twelfth year of <i>Valamir</i> in <i>Pannonia</i>, and which was almost + fifty years after the year 406, in which the <i>Hunns</i> succeeded the + <i>Vandals</i> and <i>Alans</i> in <i>Pannonia</i>. Upon the ceasing of + the line of <i>Hunnimund</i> the son of <i>Hermaneric</i>, the + <i>Ostrogoths</i> lived without Kings of their own nation about forty + years together, being subject to the <i>Hunns</i>. And when <i>Alaric</i> + began to make war upon the <i>Romans</i>, which was in the year 444, he + made <i>Valamir</i>, with his brothers <i>Theodomir</i> and + <i>Videmir</i> the grandsons of <i>Vinethar</i>, captains or kings of + these <i>Ostrogoths</i> under him. In the twelfth year of + <i>Valamir</i>'s reign dated from thence, the <i>Hunns</i> were driven + out of <i>Pannonia</i>.</p> + + <p>Yet the <i>Hunns</i> were not so ejected, but that they had further + contests with the <i>Romans</i>, till the head of <i>Denfix</i> the son + of <i>Attila</i>, was carried to <i>Constantinople</i>, A.C. 469, in the + Consulship of <i>Zeno</i> and <i>Marcian</i>, as <i>Marcellinus</i> + relates. Nor were they yet totally ejected the Empire: for besides their + reliques in <i>Pannonia</i>, <i>Sigonius</i> tells us, that when the + Emperors <i>Marcian</i> and <i>Valentinian</i> granted <i>Pannonia</i> to + the <i>Goths</i>, which was in the year 454, they granted part of + <i>Illyricum</i> to some of the <i>Hunns</i> and <i>Sarmatians</i>. And + in the year 526, when the <i>Lombards</i> removing into <i>Pannonia</i> + made war there with the <i>Gepides</i>, the <i>Avares</i>, a part of the + <i>Hunns</i>, who had taken the name of <i>Avares</i> from one of their + Kings, assisted the <i>Lombards</i> in that war; and the <i>Lombards</i> + afterwards, when they went into <i>Italy</i>, left their seats in + <i>Pannonia</i> to the <i>Avares</i> in recompence of their friendship. + From that time the <i>Hunns</i> grew again very powerful; their Kings, + whom they called <i>Chagan</i>, troubling the Empire much in the reigns + of the Emperors <i>Mauritius</i>, <i>Phocas</i>, and <i>Heraclius</i>: + and this is the original of the present kingdom of <i>Hungary</i>, which + from these <i>Avares</i> and other <i>Hunns</i> mixed together, took the + name of <i>Hun-Avaria</i>, and by contraction <i>Hungary</i>.</p> + + <p><a name="DanVI_9">9</a>. The <i>Lombards</i>, before they came over + the <i>Danube</i>, were commanded by two captains, <i>Ibor</i> and + <i>Ayon</i>: after whose death they had Kings, <i>Agilmund</i>, + <i>Lamisso</i>, <i>Lechu</i>, <i>Hildehoc</i>, <i>Gudehoc</i>, + <i>Classo</i>, <i>Tato</i>, <i>Wacho</i>, <i>Walter</i>, <i>Audoin</i>, + <i>Alboin</i>, <i>Cleophis</i>, &c. <i>Agilmund</i> was the son of + <i>Ayon</i>, who became their King, according to <i>Prosper</i>, in the + Consulship of <i>Honorius</i> and <i>Theodosius</i> A.C. 389, reigned + thirty three years, according to <i>Paulus Warnefridus</i>, and was slain + in battle by the <i>Bulgarians</i>. <i>Prosper</i> places his death in + the Consulship of <i>Marinianus</i> and <i>Asclepiodorus</i>, A.C. 413. + <i>Lamisso</i> routed the <i>Bulgarians</i>, and reigned three years, and + <i>Lechu</i> almost forty. <i>Gudehoc</i> was contemporary to + <i>Odoacer</i> King of the <i>Heruli</i> in <i>Italy</i>, and led his + people from <i>Pannonia</i> into <i>Rugia</i>, a country on the north + side of <i>Noricum</i> next beyond the <i>Danube</i>; from whence + <i>Odoacer</i> then carried his people into <i>Italy</i>. <i>Tato</i> + overthrew the kingdom of the <i>Heruli</i> beyond the <i>Danube</i>. + <i>Wacho</i> conquered the <i>Suevians</i>, a kingdom then bounded on the + east by <i>Bavaria</i>, on the west by <i>France</i>, and on the south by + the <i>Burgundians</i>. <i>Audoin</i> returned into <i>Pannonia</i> A.C. + 526, and there overcame the <i>Gepides</i>. <i>Alboin</i> A.C. 551 + overthrew the kingdom of the <i>Gepides</i>, and slew their King + <i>Chunnimund</i>: A.C. 563 he assisted the <i>Greek</i> Emperor against + <i>Totila</i> King of the <i>Ostrogoths</i> in <i>Italy</i>; and A.C. 568 + led his people out of <i>Pannonia</i> into <i>Lombardy</i>, where they + reigned till the year 774.</p> + + <p>According to <i>Paulus Diaconus</i>, the <i>Lombards</i> with many + other <i>Gothic</i> nations came into the Empire from beyond the + <i>Danube</i> in the reign of <i>Arcadius</i> and <i>Honorius</i>, that + is, between the years 395 and 408. But they might come in a little + earlier: for we are told that the <i>Lombards</i>, under their captains + <i>Ibor</i> and <i>Ayon</i>, beat the <i>Vandals</i> in battle; and + <i>Prosper</i> placeth this victory in the Consulship of <i>Ausonius</i> + and <i>Olybrius</i>, that is, A.C. 379. Before this war the + <i>Vandals</i> had remained quiet forty years in the seats granted them + in <i>Pannonia</i> by <i>Constantine</i> the great. And therefore if + these were the same <i>Vandals</i>, this war must have been in + <i>Pannonia</i>; and might be occasioned by the coming of the + <i>Lombards</i> over the <i>Danube</i> into <i>Pannonia</i>, a year or + two before the battle; and so have put an end to that quiet which had + lasted forty years. After <i>Gratian</i> and <i>Theodosius</i> had + quieted the <i>Barbarians</i>, they might either retire over the + <i>Danube</i>, or continue quiet under the <i>Romans</i> till the death + of <i>Theodosius</i>; and then either invade the Empire anew, or throw + off all subjection to it. By their wars, first with the <i>Vandals</i>, + and then with the <i>Bulgarians</i>, a <i>Scythian</i> nation so called + from the river <i>Volga</i> whence they came; it appears that even in + those days they were a kingdom not contemptible.</p> + + <p><a name="DanVI_10">10</a>. These nine kingdoms being rent away, we are + next to consider the residue of the <i>Western Empire</i>. While this + Empire continued entire, it was the Beast itself: but the residue thereof + is only a part of it. Now if this part be considered as a horn, the reign + of this horn may be dated from the translation of the imperial seat from + <i>Rome</i> to <i>Ravenna</i>, which was in <i>October</i> A.C. 408. For + then the Emperor <i>Honorius</i>, fearing that <i>Alaric</i> would + besiege him in <i>Rome</i>, if he staid there, retired to <i>Millain</i>, + and thence to <i>Ravenna</i>: and the ensuing siege and sacking of + <i>Rome</i> confirmed his residence there, so that he and his successors + ever after made it their home. Accordingly <i>Macchiavel</i> in his + <i>Florentine</i> history writes, that <i>Valentinian</i> having left + <i>Rome</i>, translated the seat of the Empire to <i>Ravenna</i>.</p> + + <p><i>Rhætia</i> belonged to the <i>Western</i> Emperors, so long as that + Empire stood; and then it descended, with <i>Italy</i> and the + <i>Roman</i> Senate, to <i>Odoacer</i> King of the <i>Heruli</i> in + <i>Italy</i>, and after him to <i>Theoderic</i> King of the + <i>Ostrogoths</i> and his successors, by the grant of the <i>Greek</i> + Emperors. Upon the death of <i>Valentinian</i> the second, the + <i>Alemans</i> and <i>Suevians</i> invaded <i>Rhætia</i> A.C. 455. But I + do not find they erected any settled kingdom there: for in the year 457, + while they were yet depopulating <i>Rhætia</i>, they were attacked and + beaten by <i>Burto</i> Master of the horse to the Emperor + <i>Majoranus</i>; and I hear nothing more of their invading + <i>Rhætia</i>. <i>Clodovæus</i> King of <i>France</i>, in or about the + year 496, conquered a kingdom of the <i>Alemans</i>, and slew their last + King <i>Ermeric</i>. But this kingdom was seated in <i>Germany</i>, and + only bordered upon <i>Rhætia</i>: for its people fled from + <i>Clodovæus</i> into the neighbouring kingdom of the <i>Ostrogoths</i> + under <i>Theoderic</i>, who received them as friends, and wrote a + friendly letter to <i>Clodovæus</i> in their behalf: and by this means + they became inhabitants of <i>Rhætia</i>, as subjects under the dominion + of the <i>Ostrogoths</i>.</p> + + <p>When the <i>Greek</i> Emperor conquered the <i>Ostrogoths</i>, he + succeeded them in the kingdom of <i>Ravenna</i>, not only by right of + conquest but also by right of inheritance, the <i>Roman</i> Senate still + going along with this kingdom. Therefore we may reckon that this kingdom + continued in the Exarchate of <i>Ravenna</i> and Senate of <i>Rome</i>: + for the remainder of the <i>Western Empire</i> went along with the Senate + of <i>Rome</i>, by reason of the right which this Senate still retained, + and at length exerted, of chusing a new <i>Western</i> Emperor.</p> + + <p>I have now enumerated the ten kingdoms, into which the <i>Western + Empire</i> became divided at its first breaking, that is, at the time of + <i>Rome</i>'s being besieged and taken by the <i>Goths</i>. Some of these + kingdoms at length fell, and new ones arose: but whatever was their + number afterwards, they are still called the <i>Ten Kings</i> from their + first number.</p> + +<h3>Notes to Chap. VI.</h3> + +<div class="note"> + <p><a name="NtDanVI_1" href="#NtpDanVI_1">[1]</a> Apud Bucherum, l. 14. + c. 9. n. 8.</p> + + <p><a name="NtDanVI_2" href="#NtpDanVI_2">[2]</a> Rolevinc's Antiqua + Saxon. l. 1. c. 6.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanVII">CHAP. VII</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the eleventh horn of </i>Daniel<i>'s fourth Beast.</i></p> + + <p><a name="NtpDanVII_1" href="#NtDanVII_1"><sup>[1]</sup></a><i>Now + Daniel, considered the horns, and behold there came up among them another + horn, before whom there were three of the first horns pluckt up by the + roots; and behold in this horn were eyes like the eyes of a man, and a + mouth speaking great things,</i>—and <a name="NtpDanVII_2" + href="#NtDanVII_2"><sup>[2]</sup></a> his <i>look was more stout than his + fellows,—and the same horn made war with the saints, and prevailed + against them</i>: and one who stood by, and made <i>Daniel</i> know the + interpretation of these things, told him, that <a name="NtpDanVII_3" + href="#NtDanVII_3"><sup>[3]</sup></a> <i>the ten horns were ten kings + that should arise, and another should arise after them, and be diverse + from the first, and he should subdue three kings,</i> <a + name="NtpDanVII_4" href="#NtDanVII_4"><sup>[4]</sup></a> <i>and speak + great words against the most High, and wear out the saints, and think to + change times and laws: and that they should be given into his hands until + a time and times and half a time</i>. Kings are put for kingdoms, as + above; and therefore the little horn is a little kingdom. It was a horn + of the fourth Beast, and rooted up three of his first horns; and + therefore we are to look for it among the nations of the <i>Latin</i> + Empire, after the rise of the ten horns. But it was a kingdom of a + different kind from the other ten kingdoms, having a life or soul + peculiar to itself, with eyes and a mouth. By its eyes it was a Seer; and + by its mouth speaking great things and changing times and laws, it was a + Prophet as well as a King. And such a Seer, a Prophet and a King, is the + Church of <i>Rome</i>.</p> + + <p>A Seer, <span lang="el" title="Episkopos" + >Επισκοπος</span>, + is a Bishop in the literal sense of the word; and this Church claims the + universal Bishoprick.</p> + + <p>With his mouth he gives laws to kings and nations as an Oracle; and + pretends to Infallibility, and that his dictates are binding to the whole + world; which is to be a Prophet in the highest degree.</p> + + <p>In the eighth century, by rooting up and subduing the Exarchate of + <i>Ravenna</i>, the kingdom of the <i>Lombards</i>, and the Senate and + Dukedom of <i>Rome</i>, he acquired <i>Peter</i>'s Patrimony out of their + dominions; and thereby rose up as a temporal Prince or King, or horn of + the fourth Beast.</p> + + <p>In a small book printed at <i>Paris</i> A.C. 1689, entitled, <i>An + historical dissertation upon some coins of </i>Charles<i> the great, + </i>Ludovicus Pius<i>, </i>Lotharius<i>, and their successors stamped at + </i>Rome, it is recorded, that in the days of Pope <i>Leo</i> X, there + was remaining in the <i>Vatican</i>, and till those days exposed to + public view, an inscription in honour of <i>Pipin</i> the father of + <i>Charles</i> the great, in these words: <i>Pipinum pium, primum fuisse + qui amplificandæ Ecclesiæ Romanæ viam aperuerit, Exarchatu Ravennate, + & plurimis aliis oblatis</i>; "That <i>Pipin</i> the pious was the + first who opened a way to the grandeur of the Church of <i>Rome</i>, + conferring upon her the Exarchate of <i>Ravenna</i> and many other + oblations." In and before the reign of the Emperors <i>Gratian</i> and + <i>Theodosius</i>, the Bishop of <i>Rome</i> lived splendidly; but this + was by the oblations of the <i>Roman</i> Ladies, as <i>Ammianus</i> + describes. After those reigns <i>Italy</i> was invaded by foreign + nations, and did not get rid of her troubles before the fall of the + kingdom of <i>Lombardy</i>. It was certainly by the victory of the see of + <i>Rome</i> over the <i>Greek</i> Emperor, the King of <i>Lombardy</i>, + and the Senate of <i>Rome</i>, that she acquired <i>Peter</i>'s + Patrimony, and rose up to her greatness. The donation of + <i>Constantine</i> the Great is a fiction, and so is the donation of the + <i>Alpes Cottiæ</i> to the Pope by <i>Aripert</i> King of the + <i>Lombards</i>: for the <i>Alpes Cottiæ</i> were a part of the + Exarchate, and in the days of <i>Aripert</i> belonged to the <i>Greek</i> + Emperor.</p> + + <p>The invocation of the dead, and veneration of their images, being + gradually introduced in the 4th, 5th, 6th and 7th centuries, the + <i>Greek</i> Emperor <i>Philippicus</i> declared against the latter, A.C. + 711 or 712. And <a name="NtpDanVII_5" + href="#NtDanVII_5"><sup>[5]</sup></a> the Emperor <i>Leo Isaurus</i>, to + put a stop to it, called a meeting of Counsellors and Bishops in his + Palace, A.C. 726; and by their advice put out an Edict against that + worship, and wrote to Pope <i>Gregory</i> II. that a general Council + might be called. But the Pope thereupon called a Council at <i>Rome</i>, + confirmed the worship of Images, excommunicated the <i>Greek</i> Emperor, + absolved the people from their allegiance, and forbad them to pay + tribute, or otherwise be obedient to him. Then the people of <i>Rome</i>, + <i>Campania</i>, <i>Ravenna</i> and <i>Pentapolis</i>, with the cities + under them, revolted and laid violent hands upon their magistrates, + killing the Exarch <i>Paul</i> at <i>Ravenna</i>, and laying aside + <i>Peter</i> Duke of <i>Rome</i> who was become blind: and when + <i>Exhileratus</i> Duke of <i>Campania</i> incited the people against the + Pope, the <i>Romans</i> invaded <i>Campania</i>, and slew him with his + son <i>Hadrian</i>. Then a new Exarch, <i>Eutychius</i>, coming to + <i>Naples</i>, sent some secretly to take away the lives of the Pope and + the Nobles of <i>Rome</i>: but the plot being discovered, the + <i>Romans</i> revolted absolutely from the <i>Greek</i> Emperor, and took + an oath to preserve the life of the Pope, to defend his state, and be + obedient to his authority in all things. Thus <i>Rome</i> with its Duchy, + including part of <i>Tuscany</i> and part of <i>Campania</i>, revolted in + the year 726, and became a free state under the government of the Senate + of this city. The authority of the Senate in civil affairs was + henceforward absolute, the authority of the Pope extending hitherto no + farther than to the affairs of the Church only.</p> + + <p>At that time <a name="NtpDanVII_6" + href="#NtDanVII_6"><sup>[6]</sup></a> the <i>Lombards</i> also being + zealous for the worship of images, and pretending to favour the cause of + the Pope, invaded the cities of the Exarchate: and at length, <i>viz.</i> + A.C. 752, took <i>Ravenna</i>, and put an end to the Exarchate. And this + was the first of the three kingdoms which fell before the little + horn.</p> + + <p>In the year 751 <a name="NtpDanVII_7" + href="#NtDanVII_7"><sup>[7]</sup></a> Pope <i>Zechary</i> deposed + <i>Childeric</i>, a slothful and useless King of <i>France</i>, and the + last of the race of <i>Merovæus</i>; and absolving his subjects from + their oath of allegiance, gave the kingdom to <i>Pipin</i> the major of + the Palace; and thereby made a new and potent friend. His successor <a + name="NtpDanVII_8" href="#NtDanVII_8"><sup>[8]</sup></a> Pope + <i>Stephen</i> III, knowing better how to deal with the <i>Greek</i> + Emperor than with the <i>Lombards</i>, went the next year to the King of + the <i>Lombards</i>, to persuade him to return the Exarchate to the + Emperor. But this not succeeding, he went into <i>France</i>, and + persuaded <i>Pipin</i> to take the Exarchate and <i>Pentapolis</i> from + the <i>Lombards</i>, and give it to St. <i>Peter</i>. Accordingly + <i>Pipin</i> A.C. 754 came with an army into <i>Italy</i>, and made + <i>Aistulphus</i> King of the <i>Lombards</i> promise the surrender: but + the next year <i>Aistulphus</i>, on the contrary, to revenge himself on + the Pope, besieged the city of <i>Rome</i>. Whereupon the Pope sent + letters to <i>Pipin</i>, wherein he told him that if he came not speedily + against the <i>Lombards</i>, <i>pro data sibi potentia, alienandum fore à + regno Dei & vita æterna</i>, he should be excommunicated. + <i>Pipin</i> therefore, fearing a revolt of his subjects, and being + indebted to the Church of <i>Rome</i>, came speedily with an army into + <i>Italy</i>, raised the siege, besieged the <i>Lombards</i> in + <i>Pavia</i>, and forced them to surrender the Exarchate and region of + <i>Pentapolis</i> to the Pope for a perpetual possession. Thus the Pope + became Lord of <i>Ravenna</i>, and the Exarchate, some few cities + excepted; and the keys were sent to <i>Rome</i>, and laid upon the + confession of St. <i>Peter</i>, that is, upon his tomb at the high Altar, + <i>in signum veri perpetuique dominii, sed pietate Regis gratuita</i>, as + the inscription of a coin of <i>Pipin</i> hath it. This was in the year + of Christ 755. And henceforward the Popes being temporal Princes, left + off in their Epistles and Bulls to note the years of the <i>Greek</i> + Emperors, as they had hitherto done.</p> + + <p>After this <a name="NtpDanVII_9" href="#NtDanVII_9"><sup>[9]</sup></a> + the <i>Lombards</i> invading the Pope's countries, Pope <i>Adrian</i> + sent to <i>Charles</i> the great, the son and successor of <i>Pipin</i>, + to come to his assistance. Accordingly <i>Charles</i> entered + <i>Italy</i> with an army, invaded the <i>Lombards</i>, overthrew their + kingdom, became master of their countries, and restored to the Pope, not + only what they had taken from him, but also the rest of the Exarchate + which they had promised <i>Pipin</i> to surrender to him, but had + hitherto detained; and also gave him some cities of the <i>Lombards</i>, + and was in return himself made <i>Patricius</i> by the <i>Romans</i>, and + had the authority of confirming the elections of the Popes conferred upon + him. These things were done in the years 773 and 774. This kingdom of the + <i>Lombards</i> was the second kingdom which fell before the little horn. + But <i>Rome</i>, which was to be the seat of his kingdom, was not yet his + own.</p> + + <p>In the year 796, <a name="NtpDanVII_10" + href="#NtDanVII_10"><sup>[10]</sup></a> <i>Leo</i> III being made Pope, + notified his election to <i>Charles</i> the great by his Legates, sending + to him for a present, the golden keys of the Confession of <i>Peter</i>, + and the Banner of the city of <i>Rome</i>: the first as an acknowledgment + of the Pope's holding the cities of the Exarchate and <i>Lombardy</i> by + the grant of <i>Charles</i>; the other as a signification that + <i>Charles</i> should come and subdue the Senate and people of + <i>Rome</i>, as he had done the Exarchate and the kingdom of the + <i>Lombards</i>. For the Pope at the same time desired <i>Charles</i> to + send some of his Princes to <i>Rome</i>, who might subject the + <i>Roman</i> people to him, and bind them by oath <i>in fide & + subjectione</i>, in fealty and subjection, as his words are recited by + <i>Sigonius</i>. An anonymous Poet, publish'd by <i>Boeclerus</i> at + <i>Strasburg</i>, expresseth it thus:</p> + + <div class="poem"> + <div class="stanza"> + <p><i>Admonuitque piis precibus, qui mittere vellet</i></p> + <p><i>Ex propriis aliquos primoribus, ac sibi plebem</i></p> + <p><i>Subdere Romanam, servandaque fœdera cogens</i></p> + <p><i>Hanc fidei sacramentis promittere magnis</i>.</p> + </div> + </div> + <p>Hence arose a misunderstanding between the Pope and the city: and the + <i>Romans</i> about two or three years after, by assistance of some of + the Clergy, raised such tumults against him, as gave occasion to a new + state of things in all the <i>West</i>. For two of the Clergy accused him + of crimes, and the <i>Romans</i> with an armed force, seized him, stript + him of his sacerdotal habit, and imprisoned him in a monastery. But by + assistance of his friends he made his escape, and fled into + <i>Germany</i> to <i>Charles</i> the great, to whom he complained of the + <i>Romans</i> for acting against him out of a design to throw off all + authority of the Church, and to recover their antient freedom. In his + absence his accusers with their forces ravaged the possessions of the + Church, and sent the accusations to <i>Charles</i>; who before the end of + the year sent the Pope back to <i>Rome</i> with a large retinue. The + Nobles and Bishops of <i>France</i> who accompanied him, examined the + chief of his accusers at <i>Rome</i>, and sent them into <i>France</i> in + custody. This was in the year 799. The next year <i>Charles</i> himself + went to <i>Rome</i>, and upon a day appointed presided in a Council of + <i>Italian</i> and <i>French</i> Bishops to hear both parties. But when + the Pope's adversaries expected to be heard, the Council declared <a + name="NtpDanVII_11" href="#NtDanVII_11"><sup>[11]</sup></a> that he who + was the supreme judge of all men, was above being judged by any other + than himself: whereupon he made a solemn declaration of his innocence + before all the people, and by doing so was looked upon as acquitted.</p> + + <p>Soon after, upon <i>Christmas</i>-day, the people of <i>Rome</i>, who + had hitherto elected their Bishop, and reckoned that they and their + Senate inherited the rights of the antient Senate and people of + <i>Rome</i>, voted <i>Charles</i> their Emperor, and subjected themselves + to him in such manner as the old <i>Roman</i> Empire and their Senate + were subjected to the old <i>Roman</i> Emperors. The Pope crowned him, + and anointed him with holy oil, and worshipped him on his knees after the + manner of adoring the old <i>Roman</i> Emperors; as the aforesaid Poet + thus relates:</p> + + <div class="poem"> + <div class="stanza"> + <p><i>Post laudes igitur dictas & summus eundem</i></p> + <p><i>Præsul adoravit, sicut mos debitus olim</i></p> + <p><i>Principibus fuit antiquis</i>.</p> + </div> + </div> + <p>The Emperor, on the other hand, took the following oath to the Pope: + <i>In nomine Christi spondeo atque polliceor, Ego Carolus Imperator coram + Deo & beato Petro Apostolo, me protectorem ac defensorem fore hujus + sanctæ Romanæ Ecclesiæ in omnibus utilitatibus, quatenùs divino fultus + fuero adjutorio, prout sciero poteroque</i>. The Emperor was also made + Consul of <i>Rome</i>, and his son <i>Pipin</i> crowned King of + <i>Italy</i>: and henceforward the Emperor stiled himself: <i>Carolus + serenissimus, Augustus, à Deo coronatus, magnus, pacificus, Romæ + gubernans imperium</i>, or <i>Imperator Romanorum</i>; and was prayed for + in the Churches of <i>Rome</i>. His image was henceforward put upon the + coins of <i>Rome</i>: while the enemies of the Pope, to the number of + three hundred <i>Romans</i> and two or three of the Clergy, were + sentenced to death. The three hundred <i>Romans</i> were beheaded in one + day in the <i>Lateran</i> fields: but the Clergymen at the intercession + of the Pope were pardoned, and banished into <i>France</i>. And thus the + title of <i>Roman</i> Emperor, which had hitherto been in the + <i>Greek</i> Emperors, was by this act transferred in the <i>West</i> to + the Kings of <i>France</i>.</p> + + <p>After these things <a name="NtpDanVII_12" + href="#NtDanVII_12"><sup>[12]</sup></a> <i>Charles</i> gave the City and + Duchy of <i>Rome</i> to the Pope, subordinately to himself as Emperor of + the <i>Romans</i>; spent the winter in ordering the affairs of + <i>Rome</i>, and those of the Apostolic see, and of all <i>Italy</i>, + both civil and ecclesiastical, and in making new laws for them; and + returned the next summer into <i>France</i>: leaving the city under its + Senate, and both under the Pope and himself. But hearing that his new + laws were not observed by the judges in dictating the law, nor by the + people in hearing it; and that the great men took servants from free men, + and from the Churches and Monasteries, to labour in their vineyards, + fields, pastures and houses, and continued to exact cattle and wine of + them, and to oppress those that served the Churches: he wrote to his son + <i>Pipin</i> to remedy these abuses, to take care of the Church, and see + his laws executed.</p> + + <p>Now the Senate and people and principality of <i>Rome</i> I take to be + the third King the little horn overcame, and even the chief of the three. + For this people elected the Pope and the Emperor; and now, by electing + the Emperor and making him Consul, was acknowledged to retain the + authority of the old <i>Roman</i> Senate and people. This city was the + Metropolis of the old <i>Roman</i> Empire, represented in <i>Daniel</i> + by the fourth Beast; and by subduing the Senate and people and Duchy, it + became the Metropolis of the little horn of that Beast, and completed + <i>Peter</i>'s Patrimony, which was the kingdom of that horn. Besides, + this victory was attended with greater consequences than those over the + other two Kings. For it set up the <i>Western Empire</i>, which continues + to this day. It set up the Pope above the judicature of the <i>Roman</i> + Senate, and above that of a Council of <i>Italian</i> and <i>French</i> + Bishops, and even above all human judicature; and gave him the supremacy + over the <i>Western</i> Churches and their Councils in a high degree. It + gave him <i>a look more stout than his fellows</i>; so that when this new + religion began to be established in the minds of men, he grappled not + only with Kings, but even with the <i>Western</i> Emperor himself. It is + observable also, that the custom of kissing the Pope's feet, an honour + superior to that of Kings and Emperors, began about this time. There are + some instances of it in the ninth century: <i>Platina</i> tells us, that + the feet of Pope <i>Leo</i> IV were kissed, according to antient custom, + by all who came to him: and some say that <i>Leo</i> III began this + custom, pretending that his hand was infected by the kiss of a woman. The + Popes began also about this time to canonize saints, and to grant + indulgences and pardons: and some represent that <i>Leo</i> III was the + first author of all these things. It is further observable, that + <i>Charles</i> the great, between the years 775 and 796, conquered all + <i>Germany</i> from the <i>Rhine</i> and <i>Danube</i> northward to the + <i>Baltic</i> sea, and eastward to the river <i>Teis</i>; extending his + conquests also into <i>Spain</i> as far as the river <i>Ebro</i>: and by + these conquests he laid the foundation of the new Empire; and at the same + time propagated the <i>Roman</i> Catholic religion into all his + conquests, obliging the <i>Saxons</i> and <i>Hunns</i> who were heathens, + to receive the <i>Roman</i> faith, and distributing his northern + conquests into Bishopricks, granting tithes to the Clergy and + <i>Peter-pence</i> to the Pope: by all which the Church of <i>Rome</i> + was highly enlarged, enriched, exalted, and established.</p> + + <p>In the forementioned <i>dissertation upon some coins of </i>Charles<i> + the great, </i>Ludovicus Pius<i>, </i>Lotharius<i>, and their successors, + stamped at </i>Rome, there is a draught of a piece of <i>Mosaic</i> work + which Pope <i>Leo</i> III. caused to be made in his Palace near the + Church of <i>John Lateran</i>, in memory of his sending the standard or + banner of the city of <i>Rome</i> curiously wrought, to <i>Charles</i> + the great; and which still remained there at the publishing of the said + book. In the <i>Mosaic</i> work there appeared <i>Peter</i> with three + keys in his lap, reaching the <i>Pallium</i> to the Pope with his right + hand, and the banner of the city to <i>Charles</i> the great with his + left. By the Pope was this inscription, SCISSIMUS D.N. LEO PP; by the + King this, D.N. CARVLO REGI; and under the feet of <i>Peter</i> this, + BEATE PETRE, DONA VITAM LEONI PP, ET BICTORIAM CARVLO REGI DONA. This + Monument gives the title of King to <i>Charles</i>, and therefore was + erected before he was Emperor. It was erected when <i>Peter</i> was + reaching the <i>Pallium</i> to the Pope, and the Pope was sending the + banner of the city to <i>Charles</i>, that is, A.C. 796. The words above, + <i>Sanctissimus Dominus noster Leo Papa Domino nostro Carolo Regi</i>, + relate to the message; and the words below, <i>Beate Petre, dona vitam + Leoni Papæ & victoriam Carolo regi dona</i>, are a prayer that in + this undertaking God would preserve the life of the Pope, and give + victory to the King over the <i>Romans</i>. The three keys in the lap of + <i>Peter</i> signify the keys of the three parts of his Patrimony, that + of <i>Rome</i> with its Duchy, which the Pope claimed and was conquering, + those of <i>Ravenna</i> with the Exarchate, and of the territories taken + from the <i>Lombards</i>; both which he had newly conquered. These were + the three dominions, whose keys were in the lap of St. <i>Peter</i>, and + whose Crowns are now worn by the Pope, and by the conquest of which he + became the little horn of the fourth Beast. By <i>Peter</i>'s giving the + <i>Pallium</i> to the Pope with his right hand, and the banner of the + city to the King with his left, and by naming the Pope before the King in + the inscription, may be understood that the Pope was then reckoned + superior in dignity to the Kings of the earth.</p> + + <p>After the death of <i>Charles</i> the great, his son and successor + <i>Ludovicus Pius</i>, at the request of the Pope, <a name="NtpDanVII_13" + href="#NtDanVII_13"><sup>[13]</sup></a> confirmed the donations of his + grandfather and father to the see of <i>Rome</i>. And in the confirmation + he names first <i>Rome</i> with its Duchy extending into <i>Tuscany</i> + and <i>Campania</i>; then the Exarchate of <i>Ravenna</i>, with + <i>Pentapolis</i>; and in the third place, the territories taken from the + <i>Lombards</i>. These are his three conquests, and he was to hold them + of the Emperor for the use of the Church <i>sub integritate</i>, + entirely, without the Emperor's medling therewith, or with the + jurisdiction or power of the Pope therein, unless called thereto in + certain cases. This ratification the Emperor <i>Ludovicus</i> made under + an oath: and as the King of the <i>Ostrogoths</i>, for acknowledging that + he held his kingdom of <i>Italy</i> of the <i>Greek</i> Emperor, stamped + the effigies of the Emperor on one side of his coins and his own on the + reverse; so the Pope made the like acknowledgment to the <i>Western</i> + Emperor. For the Pope began now to coin money, and the coins of + <i>Rome</i> are henceforward found with the heads of the Emperors, + <i>Charles</i>, <i>Ludovicus Pius</i>, <i>Lotharius</i>, and their + successors, on the one side, and the Pope's inscription on the reverse, + for many years.</p> + +<h3>Notes to Chap. VII.</h3> + +<div class="note"> + <p><a name="NtDanVII_1" href="#NtpDanVII_1">[1]</a> Chap. vii. 8.</p> + + <p><a name="NtDanVII_2" href="#NtpDanVII_2">[2]</a> Ver. 20, 21.</p> + + <p><a name="NtDanVII_3" href="#NtpDanVII_3">[3]</a> Ver. 24.</p> + + <p><a name="NtDanVII_4" href="#NtpDanVII_4">[4]</a> Ver. 25.</p> + + <p><a name="NtDanVII_5" href="#NtpDanVII_5">[5]</a> Sigonius de Regno + Italiæ, ad Ann. 726.</p> + + <p><a name="NtDanVII_6" href="#NtpDanVII_6">[6]</a> Sigonius ib. ad Ann. + 726, 752.</p> + + <p><a name="NtDanVII_7" href="#NtpDanVII_7">[7]</a> Sigon. ib. Ann. + 750.</p> + + <p><a name="NtDanVII_8" href="#NtpDanVII_8">[8]</a> Sigon. ib. Ann. 753, + 754, 755.</p> + + <p><a name="NtDanVII_9" href="#NtpDanVII_9">[9]</a> Sigon. ib. Ann. + 773.</p> + + <p><a name="NtDanVII_10" href="#NtpDanVII_10">[10]</a> Sigon. de Regno + Ital. ad Ann. 796.</p> + + <p><a name="NtDanVII_11" href="#NtpDanVII_11">[11]</a> Vide + Anastasium.</p> + + <p><a name="NtDanVII_12" href="#NtpDanVII_12">[12]</a> Sigon. de Regno + Ital.</p> + + <p><a name="NtDanVII_13" href="#NtpDanVII_13">[13]</a> Confirmationem + recitat Sigonius, lib. 4. de Regno Italiæ, ad An. 817.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanVIII">CHAP. VIII</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the power of the eleventh horn of +</i>Daniel<i>'s fourth Beast, to change times +and laws</i>.</p> + + <p>In the reign of the <i>Greek</i> Emperor <i>Justinian</i>, and again + in the reign of <i>Phocas</i>, the Bishop of <i>Rome</i> obtained some + dominion over the <i>Greek</i> Churches, but of no long continuance. His + standing dominion was only over the nations of the <i>Western Empire</i>, + represented by <i>Daniel</i>'s fourth Beast. And this jurisdiction was + set up by the following Edict of the Emperors <i>Gratian</i> and + <i>Valentinian.—<a name="NtpDanVIII_1" + href="#NtDanVIII_1"><sup>[1]</sup></a> Volumus ut quicunque judicio + Damasi, quod ille cum Concilio quinque vel septem habuerit Episcoporum, + vel eorum qui Catholici sunt judicio vel Concilio condemnatus fuerit, si + juste voluerit Ecclesiam retentare, ut qui ad sacerdotale judicium per + contumeliam non ivisset: ut ab illustribus viris Præfectis Prætorio + Galliæ atque Italiæ, authoritate adhibitâ, ad Episcopale judicium + remittatur, sive à Consularibus vel Vicariis, ut ad Urbem Romam sub + prosecutione perveniat. Aut si in longinquioribus partibus alicujus + ferocitas talis emerserit, omnis ejus causæ edictio ad Metropolitæ in + eadem Provincia Episcopi deduceretur examen. Vel si ipse Metropolitanus + est, Romam necessariò, vel ad eos quos Romanus Episcopus judices dederit, + sine delatione contendat.——Quod si vel Metropolitani Episcopi + vel cujuscunque sacerdotis iniquitas est suspecta, aut gratia; ad Romanum + Episcopum, vel ad Concilium quindecim finitimorum Episcoporum accersitum + liceat provocare; modo ne post examen habitum, quod definitum fuerit, + integretur</i>. This Edict wanting the name of both <i>Valens</i> and + <i>Theodosius</i> in the Title, was made in the time between their + reigns, that is, in the end of the year 378, or the beginning of 379. It + was directed to the <i>Præfecti Prætorio Italiæ & Galliæ</i>, and + therefore was general. For the <i>Præfectus Prætorio Italiæ</i> governed + <i>Italy</i>, <i>Illyricum occidentale</i> and <i>Africa</i>; and the + <i>Præfectus Prætorio Galliæ</i> governed <i>Gallia</i>, <i>Spain</i>, + and <i>Britain</i>.</p> + + <p>The granting of this jurisdiction to the Pope gave several Bishops + occasion to write to him for his resolutions upon doubtful cases, + whereupon he answered by decretal Epistles; and henceforward he gave laws + to the <i>Western</i> Churches by such Epistles. <i>Himerius</i> Bishop + of <i>Tarraco</i>, the head city of a province in <i>Spain</i>, writing + to Pope <i>Damasus</i> for his direction about certain Ecclesiastical + matters, and the Letter not arriving at <i>Rome</i> till after the death + of <i>Damasus</i>, A.C. 384; his successor <i>Siricius</i> answered the + same with a legislative authority, telling him of one thing: <i>Cum hoc + fieri—missa ad Provincias à venerandæ memoriæ prædecessore meo + Liberio generalia decreta, prohibeant</i>. Of another: <i>Noverint se ab + omni ecclesiastico honore, quo indignè usi sunt, Apostolicæ Sedis + auctoritate, dejectos</i>. Of another: <i>Scituri posthac omnium + Provinciarum summi Antistites, quod si ultrò ad sacros ordines quenquam + de talibus esse assumendum, & de suo & de aliorum statu, quos + contra Canones & interdicta nostra provexerint, congruam ab + Apostolica Sede promendam esse sententiam</i>. And the Epistle he + concludes thus: <i>Explicuimus, ut arbitror, frater charissime, universa + quæ digesta sunt in querelam; & ad singulas causas, de quibus ad + Romanam Ecclesiam, utpote ad caput tui corporis, retulisti; sufficientia, + quantum opinor, responsa reddidimus. Nunc fraternitatis tuæ animum ad + servandos canones, & tenenda decretalia constituta, magis ac magis + incitamus: ad hæc quæ ad tua consulta rescripsimus in omnium + Coepiscoporum perferri facias notionem; & non solum corum, qui in tua + sunt diœcesi constituti, sed etiam ad universos Carthaginenses ac + Bœticos, Lusitanos atque <a name="NtpDanVIII_2" + href="#NtDanVIII_2"><sup>[2]</sup></a> Gallicos, vel eos qui vicinis tibi + collimitant hinc inde Provinciis, hæc quæ a nobis sunt salubri + ordinatione disposita, sub literarum tuarum prosecutione mittantur. Et + quanquam statuta sedis Apostolicæ vel Canonum venerabilia definita, nulli + Sacerdotum Domini ignorare sit liberum: utilius tamen, atque pro + antiquitate sacerdotii tui, dilectioni tuæ esse admodùm poterit + gloriosum, si ea quæ ad te speciali nomine generaliter scripta sunt, per + unanimitatis tuæ sollicitudinem in universorum fratrum nostrorum notitiam + perferantur; quatenus & quæ à nobis non inconsultè sed providè sub + nimia cautela & deliberatione sunt salubriter constituta, intemerata + permaneant, & omnibus in posterum excusationibus aditus, qui jam + nulli apud nos patere poterit, obstruatur. Dat. 3 Id. Febr. Arcadio & + Bautone viris clarissimis Consulibus</i>, A.C. 385. Pope <i>Liberius</i> + in the reign of <i>Jovian</i> or <i>Valentinian</i> I. sent general + Decrees to the Provinces, ordering that the <i>Arians</i> should not be + rebaptized: and this he did in favour of the Council of + <i>Alexandria</i>, that nothing more should be required of them than to + renounce their opinions. Pope <i>Damasus</i> is said to have decreed in a + <i>Roman</i> Council, that <i>Tithes</i> and <i>Tenths</i> should be paid + upon pain of an <i>Anathema</i>; and that <i>Glory be to the Father</i>, + &c. should be said or sung at the end of the <i>Psalms</i>. But the + first decretal Epistle now extant is this of <i>Siricius</i> to + <i>Himerius</i>; by which the Pope made <i>Himerius</i> his Vicar over + all <i>Spain</i> for promulging his Decrees, and seeing them observed. + The Bishop of <i>Sevill</i> was also the Pope's Vicar sometimes; for + <i>Simplicius</i> wrote thus to <i>Zeno</i> Bishop of that place: + <i>Talibus idcirco gloriantes indiciis, congruum duximus vicariâ Sedis + nostræ te auctoritate fulciri: cujus vigore munitus, Apostolicæ + institutionis Decreta, vel sanctorum terminos Patrum, nullatenus + transcendi permittas</i>. And Pope <i>Hormisda</i> <a name="NtpDanVIII_3" + href="#NtDanVIII_3"><sup>[3]</sup></a> made the Bishop of <i>Sevill</i> + his Vicar over <i>Bœtica</i> and <i>Lusitania</i>, and the Bishop of + <i>Tarraco</i> his Vicar over all the rest of <i>Spain</i>, as appears by + his Epistles to them.</p> + + <p>Pope <i>Innocent</i> the first, in his decretal Epistle to + <i>Victricius</i> Bishop of <i>Rouen</i> in <i>France</i>, A.C. 404, in + pursuance of the Edict of <i>Gratian</i>, made this Decree: <i>Si quæ + autem causæ vel contentiones inter Clericos tam superioris ordinis quam + etiam inferioris fuerint exortæ; ut secundum Synodum Nicenam congregatis + ejusdem Provinciæ Episcopis jurgium terminetur: nec alicui liceat, <a + name="NtpDanVIII_4" href="#NtDanVIII_4"><sup>[4]</sup></a> Romanæ + Ecclesiæ, cujus in omnibus causis debet reverentia custodiri, relictis + his sacerdotibus, qui in eadem Provincia Dei Ecclesiam nutu Divino + gubernant, ad alias convolare Provincias. Quod siquis fortè præsumpserit; + & ab officio Clericatûs summotus, & injuriarum reus judicetur. Si + autem majores causæ in medium fuerint devolutæ, ad Sedem Apostolicam + sicut Synodus statuit, & beata consuetudo exigit, post judicium + Episcopale referantur</i>. By these Letters it seems to me that + <i>Gallia</i> was now subject to the Pope, and had been so for some time, + and that the Bishop of <i>Rouen</i> was then his Vicar or one of them: + for the Pope directs him to refer the greater causes to the See of + <i>Rome</i>, according to custom. But the Bishop of <i>Arles</i> soon + after became the Pope's Vicar over all <i>Gallia</i>: for Pope + <i>Zosimus</i>, A.C. 417, ordaining that none should have access to him + without the credentials of his Vicars, conferred upon <i>Patroclus</i> + the Bishop of <i>Arles</i> this authority over all <i>Gallia</i>, by the + following Decree.</p> + +<p class="center" style="margin-top: 2em;"><i>Zosimus universis Episcopis per Gallias & septem +Provincias constitutis</i>.</p> + + <p><i>Placuit Apostolicæ Sedi, ut siquis ex qualibet Galliarum parte sub + quolibet ecclesiastico gradu ad nos Romæ venire contendit, vel aliò + terrarum ire disponit, non aliter proficiscatur nisi Metropolitani + Episcopi Formatas acceperit, quibus sacerdotium suum vel locum + ecclesiasticum quem habet, scriptorum ejus adstipulatione perdoceat: quod + ex gratia statuimus quia plures episcopi sive presbyteri sive + ecclesiastici simulantes, quia nullum documentum Formatarum extat per + quod valeant confutari, in nomen venerationis irrepunt, & indebitam + reverentiam promerentur. Quisquis igitur, fratres charissimi, prætermissà + supradicti Formatâ sive episcopus, sive presbyter, sive diaconus, aut + deinceps inferiori gradu sit, ad nos venerit: sciat se omnino suscipi non + posse. Quam auctoritatem ubique nos misisse manifestum est, ut cunctis + regionibus innotescat id quod statuimus omnimodis esse servandum. Siquis + autem hæc salubriter constituta temerare tentaverit sponte suâ, se a + nostra noverit communione discretum. Hoc autem privilegium Formatarum + sancto Patroclo fratri & coepiscopo nostro, meritorum ejus speciali + contemplatione, concessimus</i>. And that the Bishop of <i>Arles</i> was + sometimes the Pope's Vicar over all <i>France</i>, is affirmed also by + all the Bishops of the Diocess of <i>Arles</i> in their Letter to Pope + <i>Leo</i> I. <i>Cui id etiam honoris dignitatisque collatum est</i>, say + they, <i>ut non tantum has Provincias potestate propriâ gubernaret; verum + etiam omnes Gallias sibi Apostolicæ Sedis vice mandatas, sub omni + ecclesiastica regula contineret</i>. And Pope <i>Pelagius</i> I. A.C. + 556, in his Epistle to <i>Sapaudus</i> Bishop of <i>Arles</i>: <i>Majorum + nostrorum, operante Dei misericordiâ, cupientes inhærere vestigiis & + eorum actus divino examine in omnibus imitari: Charitati tuæ per + universam Galliam, sanctæ Sedis Apostolicæ, cui divinâ gratiâ præsidemus, + vices injungimus</i>.</p> + + <p>By the influence of the same imperial Edict, not only <i>Spain</i> and + <i>Gallia</i>, but also <i>Illyricum</i> became subject to the Pope. + <i>Damasus</i> made <i>Ascholius</i>, or <i>Acholius</i>, Bishop of + <i>Thessalonica</i> the Metropolis of <i>Oriental Illyricum</i>, his + Vicar for hearing of causes; and in the year 382, <i>Acholius</i> being + summoned by Pope <i>Damasus</i>, came to a Council at <i>Rome</i>. Pope + <i>Siricius</i> the successor of <i>Damasus</i>, decreed that no Bishop + should be ordained in <i>Illyricum</i> without the consent of + <i>Anysius</i> the successor of <i>Acholius</i>. And the following Popes + gave <i>Rufus</i> the successor of <i>Anysius</i>, a power of calling + Provincial Councils: for in the Collections of <i>Holstenius</i> there is + an account of a Council of <i>Rome</i> convened under Pope + <i>Boniface</i> II. in which were produced Letters of <i>Damasus</i>, + <i>Syricius</i>, <i>Innocent</i> I. <i>Boniface</i> I. and + <i>Cælestine</i> Bishops of <i>Rome</i>, to <i>Ascholius</i>, + <i>Anysius</i> and <i>Rufus</i>, Bishops of <i>Thessalonica</i>: in which + Letters they commend to them the hearing of causes in <i>Illyricum</i>, + granted by the Lord and the holy Canons to the Apostolic See thro'out + that Province. And Pope <i>Siricius</i> saith in his Epistle to + <i>Anysius</i>: <i>Etiam dudum, frater charissime, per Candidianum + Episcopum, qui nos præcessit ad Dominum, hujusmodi literas dederamus, ut + nulla licentia esset, sine consensu tuo in Illyrico Episcopos ordinare + præsumere, quæ utrum ad te pervenerint scire non potui. Multa enim gesta + sunt per contentionem ab Episcopis in ordinationibus faciendis, quod tua + melius caritas novit</i>. And a little after: <i>Ad omnem enim hujusmodi + audaciam comprimendam vigilare debet instantia tua, Spiritu in te Sancto + fervente: ut vel ipse, si potes, vel quos judicaveris Episcopos idoneos, + cum literis dirigas, dato consensu qui possit, in ejus locum qui + defunctus vel depositus fuerit, Catholicum Episcopum vitâ & moribus + probatum, secundum Nicænæ Synodi statuta vel Ecclesiæ Romanæ, Clericum de + Clero meritum ordinare</i>. And Pope <i>Innocent</i> I. saith in his + Epistle to <i>Anysius</i>: <i>Cui</i> [Anysio] <i>etiam anteriores tanti + ac tales viri prædecessores mei Episcopi, id est, sanctæ memoriæ Damasus, + Siricius, atque supra memoratus vir ita detulerunt; ut omnia quæ in + omnibus illis partibus gererentur, Sanctitati tuæ, quæ plena justitiæ + est, traderent cognoscenda</i>. And in his Epistle to <i>Rufus</i> the + successor of <i>Anysius</i>: <i>Ita longis intervallis disterminatis à me + ecclesiis discat consulendum; ut prudentiæ gravitatique tuæ committendam + curam causasque, siquæ exoriantur, per Achaiæ, Thessaliæ, Epiri veteris, + Epiri novæ, & Cretæ, Daciæ mediterraneæ, Daciæ ripensis, Mœsiæ, + Dardaniæ, & Prævali ecclesias, Christo Domino annuente, censeam. Verè + enim ejus sacratissimis monitis lectissimæ sinceritatis tuæ providentiæ + & virtuti hanc injungimus sollicitudinem: non primitùs hæc + statuentes, sed Præcessores nostros Apostolicos imitati, qui beatissimis + Acholio & Anysio injungi pro meritis ista voluerunt</i>. And + <i>Boniface</i> I. in his decretal Epistle to <i>Rufus</i> and the rest + of the Bishops in <i>Illyricum</i>: <i>Nullus, ut frequenter dixi, + alicujus ordinationem citra ejus</i> [Episcopi Thessalonicensis] + <i>conscientiam celebrare præsumat: cui, ut supra dictum est, vice nostrâ + cuncta committimus</i>. And Pope <i>Cælestine</i>, in his decretal + Epistle to the Bishops thro'out <i>Illyricum</i>, saith: <i>Vicem nostram + per vestram Provinciam noveritis</i> [Rufo] <i>esse commissam, ita ut ad + eum, fratres carissimi, quicquid de causis agitur, referatur. Sine ejus + consilio nullus ordinetur. Nullus usurpet, eodem inconscio, commissam + illi Provinciam; colligere nisi cum ejus voluntate Episcopus non + præsumat</i>. And in the cause of <i>Perigenes</i>, in the title of his + Epistle, he thus enumerates the Provinces under this Bishop: <i>Rufo + & cæteris Episcopis per Macedoniam, Achaiam, Thessaliam, Epirum + veterem, Epirum novam, Prævalin, & Daciam constitutis</i>. And Pope + <i>Xistus</i> in a decretal Epistle to the same Bishops: <i>Illyricanæ + omnes Ecclesiæ, ut à decessoribus nostris recepimus, & nos quoque + fecimus, ad curam nunc pertinent Thessalonicensis Antistitis, ut suâ + sollicitudine, siquæ inter fratres nascantur, ut assolent, actiones + distinguat atque definiat; & ad eum, quicquid à singulis sacerdotibus + agitur, referatur. Sit Concilium, quotiens causæ fuerint, quotiens ille + pro necessitatum emergentium ratione decreverit</i>. And Pope <i>Leo</i> + I. in his decretal Epistle to <i>Anastasius</i> Bishop of + <i>Thessalonica</i>: <i>Singulis autem Metropolitanis sicut potestas ista + committitur, ut in suis Provinciis jus habeant ordinandi; ita eos + Metropolitanos à te volumus ordinari; maturo tamen & decocto + judicio</i>.</p> + + <p><i>Occidental Illyricum</i> comprehended <i>Pannonia prima</i> and + <i>secunda</i>, <i>Savia</i>, <i>Dalmatia</i>, <i>Noricum + mediterraneum</i>, and <i>Noricum ripense</i>; and its Metropolis was + <i>Sirmium</i>, till <i>Attila</i> destroyed this city. Afterwards + <i>Laureacum</i> became the Metropolis of <i>Noricum</i> and both + <i>Pannonias</i>, and <i>Salona</i> the Metropolis of <i>Dalmatia</i>. + Now <a name="NtpDanVIII_5" href="#NtDanVIII_5"><sup>[5]</sup></a> the + Bishops of <i>Laureacum</i> and <i>Salona</i> received the <i>Pallium</i> + from the Pope: and <i>Zosimus</i>, in his decretal Epistle to + <i>Hesychius</i> Bishop of <i>Salona</i>, directed him to denounce the + Apostolic decrees as well to the Bishops of his own, as to those of the + neighbouring Provinces. The subjection of these Provinces to the See of + <i>Rome</i> seems to have begun in <i>Anemius</i>, who was ordained + Bishop of <i>Sirmium</i> by <i>Ambrose</i> Bishop of <i>Millain</i>, and + who in the Council of <i>Aquileia</i> under Pope <i>Damasus</i>, A.C. + 381, declared his sentence in these words: <i>Caput Illyrici non nisi + civitas Sirmiensis: Ego igitur illius civitatis Episcopus sum. Eum qui + non confitetur filium Dei æternum, & coeternum patri, qui est + sempiternus, anathema dico</i>. The next year <i>Anemius</i> and + <i>Ambrose</i>, with <i>Valerian</i> Bishop of <i>Aquileia</i>, + <i>Acholias</i> Bishop of <i>Thessalonica,</i> and many others, went to + the Council of <i>Rome</i>, which met for overruling the <i>Greek</i> + Church by majority of votes, and exalting the authority of the Apostolic + See, as was attempted before in the Council of <i>Sardica</i>.</p> + + <p><i>Aquileia</i> was the second city of the <i>Western Empire</i>, and + by some called the second <i>Rome</i>. It was the Metropolis of + <i>Istria</i>, <i>Forum Julium</i>, and <i>Venetia</i>; and its + subjection to the See of <i>Rome</i> is manifest by the decretal Epistle + of <i>Leo</i> I. directed to <i>Nicetas</i> Bishop of this city; for the + Pope begins his Epistle thus: <i>Regressus ad nos filius meus Adeodatus + Diaconus Sedis nostræ, dilectionem tuam poposcisse memorat, ut de his à + nobis authoritatem Apostolicæ Sedis acciperes, quæ quidem magnam + difficultatem dijudicationis videntur afferre</i>. Then he sets down an + answer to the questions proposed by <i>Nicetas</i>, and concludes thus: + <i>Hanc autem Epistolam nostram, quam ad consultationem tuæ fraternitatis + emisimus, ad omnes fratres & comprovinciales tuos Episcopos facies + pervenire, ut in omnium observantia, data profit authoritas. Data 1-2 + Kal. Apr. Majorano Aug. Cos.</i> A.C. 458. <i>Gregory</i> the great A.C. + 591, <a name="NtpDanVIII_6" href="#NtDanVIII_6"><sup>[6]</sup></a> cited + <i>Severus</i> Bishop of <i>Aquileia</i> to appear before him in judgment + in a Council at <i>Rome</i>.</p> + + <p>The Bishops of <i>Aquileia</i> and <i>Millain</i> created one another, + and therefore were of equal authority, and alike subject to the See of + <i>Rome</i>. Pope <i>Pelagius</i> about the year 557, testified this in + the following words: <a name="NtpDanVIII_7" + href="#NtDanVIII_7"><sup>[7]</sup></a> <i>Mos antiquus fuit</i>, saith + he, <i>ut quia pro longinquitate vel difficultate itineris, ab Apostolico + illis onerosum fuerit ordinari, ipsi se invicem Mediolanensis & + Aquileiensis ordinare Episcopos debuissent</i>. These words imply that + the ordination of these two Bishops belonged to the See of <i>Rome</i>. + When <i>Laurentius</i> Bishop of <i>Millain</i> had excommunicated + <i>Magnus</i>, one of his Presbyters, and was dead, <a + name="NtpDanVIII_8" href="#NtDanVIII_8"><sup>[8]</sup></a> <i>Gregory</i> + the great absolved <i>Magnus</i>, and sent the <i>Pallium</i> to the new + elected Bishop <i>Constantius</i>; whom the next year <a + name="NtpDanVIII_9" href="#NtDanVIII_9"><sup>[9]</sup></a> he reprehended + of partiality in judging <i>Fortunatus</i>, and commanded him to send + <i>Fortunatus</i> to <i>Rome</i> to be judged there: four years after <a + name="NtpDanVIII_10" href="#NtDanVIII_10"><sup>[10]</sup></a> he + appointed the Bishops of <i>Millain</i> and <i>Ravenna</i> to hear the + cause of one <i>Maximus</i>; and two years after, <i>viz.</i> A.C. 601, + when <i>Constantius</i> was dead, and the people of <i>Millain</i> had + elected <i>Deusdedit</i> his successor, and the <i>Lombards</i> had + elected another, <a name="NtpDanVIII_11" + href="#NtDanVIII_11"><sup>[11]</sup></a> <i>Gregory</i> wrote to the + Notary, Clergy, and People of <i>Millain</i>, that by the authority of + his Letters <i>Deusdedit</i> should be ordained, and that he whom the + <i>Lombards</i> had ordained was an unworthy successor of <i>Ambrose</i>: + whence I gather, that the Church of <i>Millain</i> had continued in this + state of subordination to the See of <i>Rome</i> ever since the days of + <i>Ambrose</i>; for <i>Ambrose</i> himself acknowledged the authority of + that See. <i>Ecclesia Romana</i>, <a name="NtpDanVIII_12" + href="#NtDanVIII_12"><sup>[12]</sup></a> saith he, <i>hanc consuetudinem + non habet, cujus typum in omnibus sequimur, & formam</i>. And a + little after: <i>In omnibus cupio sequi Ecclesiam Romanam</i>. And in his + Commentary upon 1 <i>Tim</i>. iii. <i>Cum totus mundus Dei sit, tamen + domus ejus Ecclesia dicitur, cujus hodie rector est Damasus</i>. In his + Oration on the death of his brother <i>Satyrus</i>, he relates how his + brother coming to a certain city of <i>Sardinia</i>, <i>advocavit + Episcopum loci, percontatusque est ex eo utrum cum Episcopis Catholicis + hoc est cum Romana Ecclesia conveniret?</i> And in conjunction with the + Synod of <i>Aquileia</i> A.C. 381, in a synodical Epistle to the Emperor + <i>Gratian</i>, he saith: <i>Totius orbis Romani caput Romanam Ecclesiam, + atque illam sacrosanctam Apostolorum fidem, ne turbari sineret, + obsecranda fuit clementia vestra; inde enim in omnes venerandæ + communionis jura dimanant</i>. The Churches therefore of <i>Aquileia</i> + and <i>Millain</i> were subject to the See of <i>Rome</i> from the days + of the Emperor <i>Gratian</i>. <i>Auxentius</i> the predecessor of + <i>Ambrose</i> was not subject to the see of <i>Rome</i>, and + consequently the subjection of the Church of <i>Millain</i> began in + <i>Ambrose</i>. This Diocese of <i>Millain</i> contained <i>Liguria</i> + with <i>Insubria</i>, the <i>Alpes Cottiæ</i> and <i>Rhætia</i>; and was + divided from the Diocese of <i>Aquileia</i> by the river <i>Addua</i>. In + the year 844, the Bishop of <i>Millain</i> broke off from the See of + <i>Rome</i>, and continued in this separation about 200 years, as is thus + related by <a name="NtpDanVIII_13" + href="#NtDanVIII_13"><sup>[13]</sup></a> <i>Sigonius</i>: <i>Eodem anno + Angilbertus Mediolanensis Archiepiscopus ab Ecclesia Romana parum + comperta de causa descivit, tantumque exemplo in posterum valuit, ut non + nisi post ducentos annos Ecclesia Mediolanensis ad Romanæ obedientiam + auctoritatemque redierit</i>.</p> + + <p>The Bishop of <i>Ravenna</i>, the Metropolis of <i>Flaminia</i> and + <i>Æmilia</i>, was also subject to the Pope: for <i>Zosimus</i>, A.C. + 417, excommunicated some of the Presbyters of that Church, and wrote a + commonitory Epistle about them to the Clergy of that Church as a branch + of the <i>Roman</i> Church: <i>In sua</i>, saith he, <i>hoc est, in + Ecclesia nostra Romana</i>. When those of <i>Ravenna</i>, having elected + a new Bishop, gave notice thereof to Pope <i>Sixtus</i>, the Pope set him + aside, and <a name="NtpDanVIII_14" + href="#NtDanVIII_14"><sup>[14]</sup></a> ordained <i>Peter + Chrysologus</i> in his room. <i>Chrysologus</i> in his Epistle to + <i>Eutyches</i>, extant in the Acts of the Council of <i>Chalcedon</i>, + wrote thus: <i>Nos pro studio pacis & fidei, extra consensum Romanæ + civitatis Episcopi, causas fidei audire non possumus</i>. Pope <i>Leo</i> + I. being consulted by <i>Leo</i> Bishop of <i>Ravenna</i> about some + questions, answered him by a decretal Epistle A.C. 451. And Pope + <i>Gregory</i> the great, <a name="NtpDanVIII_15" + href="#NtDanVIII_15"><sup>[15]</sup></a> reprehending <i>John</i> Bishop + of <i>Ravenna</i> about the use of the <i>Pallium</i>, tells him of a + Precept of one of his Predecessors, Pope <i>John</i>, commanding that all + the Privileges formerly granted to the Bishop and Church of + <i>Ravenna</i> should be kept: to this <i>John</i> returned a submissive + answer; and after his death Pope <i>Gregory</i> ordered a visitation of + the Church of <i>Ravenna</i>, confirmed the privileges heretofore granted + them, and sent his <i>Pallium</i>, as of antient custom, to their new + Bishop <i>Marinian</i>. Yet this Church revolted sometimes from the + Church of <i>Rome</i>, but returned again to its obedience.</p> + + <p>The rest of <i>Italy</i>, with the Islands adjacent, containing the + <i>suburbicarian</i> regions, or ten Provinces under the temporal Vicar + of <i>Rome, viz.</i> <sup>1</sup><i>Campania</i>, + <sup>2</sup><i>Tuscia</i> and <i>Umbria</i>, <sup>3</sup><i>Picenum + suburbicarium</i>, <sup>4</sup><i>Sicily</i>, <sup>5</sup><i>Apulia</i> + and <i>Calabria</i>, <sup>6</sup><i>Brutii</i> and <i>Lucania</i>, + <sup>7</sup><i>Samnium</i>, <sup>8</sup><i>Sardinia</i>, + <sup>9</sup><i>Corsica</i>, and <sup>10</sup><i>Valeria</i>, constituted + the proper Province of the Bishop of <i>Rome</i>. For the Council of + <i>Nice</i> in their fifth Canon ordained that Councils should be held + every spring and autumn in every Province; and according to this Canon, + the Bishops of this Province met at <i>Rome</i> every half year. In this + sense Pope <i>Leo</i> I. applied this Canon to <i>Rome</i>, in a decretal + Epistle to the Bishops of <i>Sicily</i>, written <i>Alippio & + Ardabure Coss</i>. A.C. 447. <i>Quia saluberrime</i>, saith he, <i>à + sanctis patribus constitutum est, binos in annis singulis Episcoporum + debere esse conventus, terni semper ex vobis ad diem tertium Kalendarum + Octobrium Romam æterno concilio sociandi occurrant. Et indissimulanter à + vobis hæc consuetudo servetur, quoniam adjuvante Dei gratiâ, faciliùs + poterit provideri, ut in Ecclesiis Christi nulla scandala, nulli + nascantur errores; cum coram Apostolo Petro semper in communione + tractatum fuerit, ut omnia Canonum Decreta apud omnes Domini sacerdotes + inviolata permaneant</i>. The Province of <i>Rome</i> therefore + comprehended <i>Sicily</i>, with so much of <i>Italy</i> and the + neighbouring Islands as sent Bishops to the annual Councils of + <i>Rome</i>; but extended not into the Provinces of <i>Ravenna</i>, + <i>Aquileia</i>, <i>Millain</i>, <i>Arles</i>, &c. those Provinces + having Councils of their own. The Bishops in every Province of the + <i>Roman</i> Empire were convened in Council by the Metropolitan or + Bishop of the head city of the Province, and this Bishop presided in that + Council: but the Bishop of <i>Rome</i> did not only preside in his own + Council of the Bishops of the <i>suburbicarian</i> regions, but also gave + Orders to the Metropolitans of all the other Provinces in the <i>Western + Empire</i>, as their universal governor; as may be further perceived by + the following instances.</p> + + <p>Pope <i>Zosimus</i> A.C. 417, cited <i>Proculus</i> Bishop of + <i>Marseilles</i> to appear before a Council at <i>Rome</i> for + illegitimate Ordinations; and condemned him, as he mentions in several of + his Epistles. Pope <i>Boniface</i> I. A.C. 419, upon a complaint of the + Clergy of <i>Valentia</i> against <i>Maximus</i> a Bishop, summoned the + Bishops of all <i>Gallia</i> and the seven Provinces to convene in a + Council against him; and saith in his Epistle, that his Predecessors had + done the like. Pope <i>Leo</i> I. called a general Council of all the + Provinces of <i>Spain</i> to meet in <i>Gallæcia</i> against the + <i>Manichees</i> and <i>Priscillianists</i>, as he says in his decretal + Epistle to <i>Turribius</i> a <i>Spanish</i> Bishop. And in one of his + decretal Epistles to <i>Nicetas</i> Bishop of <i>Aquileia</i>, he + commands him to call a Council of the Bishops of that Province against + the <i>Pelagians</i>, which might ratify all the Synodal Decrees which + had been already ratified by the See of <i>Rome</i> against this heresy. + And in his decretal Epistle to <i>Anastasius</i> Bishop of + <i>Thessalonica</i>, he ordained that Bishop should hold two Provincial + Councils every year, and refer the harder causes to the See of + <i>Rome</i>: and if upon any extraordinary occasion it should be + necessary to call a Council, he should not be troublesom to the Bishops + under him, but content himself with two Bishops out of every Province, + and not detain them above fifteen days. In the same Epistle he describes + the form of Church-Government then set up, to consist in a subordination + of all the Churches to the See of <i>Rome</i>: <i>De qua forma</i>, saith + he, <i>Episcoporum quoque est orta distinctio, & magna dispositione + provisum est ne omnes sibi omnia vindicarent, sed essent in singulis + Provinciis singuli quorum inter fratres haberetur prima sententia, & + rursus quidam in majoribus urbibus constituti sollicitudinem sumerent + ampliorem, per quos ad unam Petri Sedem universalis Ecclesiæ cura + conflueret, & nihil usque à suo capite dissideret. Qui ergo scit se + quibusdam esse præpositum, non moleste ferat aliquem sibi esse + præpositum; sed obedientiam quam exigit etiam ipse dependat; et sicut non + vult gravis oneris sarcinam ferre, ita non audeat aliis importabile + pondus imponere</i>. These words sufficiently shew the monarchical form + of government then set up in the Churches of the <i>Western Empire</i> + under the Bishop of <i>Rome</i>, by means of the imperial Decree of + <i>Gratian</i>, and the appeals and decretal Epistles grounded + thereupon.</p> + + <p>The same Pope <i>Leo</i>, having in a Council at <i>Rome</i> passed + sentence upon <i>Hilary</i> Bishop of <i>Arles</i>, for what he had done + by a Provincial Council in <i>Gallia</i>, took occasion from thence to + procure the following Edict from the <i>Western</i> Emperor + <i>Valentinian</i> III. for the more absolute establishing the authority + of his See over all the Churches of the <i>Western Empire</i>.</p> + +<p class="center" style="margin-top: 2em;"><i>Impp. Theodosius & Valentinianus AA. Aetio +Viro illustri, Comiti & Magistro utriusque +militiæ & Patricio.</i></p> + + <p><i>Certum est & nobis & imperio nostro unicum esse præsidium + in supernæ Divinitatis favore, ad quem promerendum præcipue Christiana + fides & veneranda nobis religio suffragatur. Cum igitur Sedis + Apostolicæ Primatum sancti Petri meritum, qui princeps est Episcopalis + coronæ & Romanæ dignitas civitatis, sacræ etiam Synodi firmavit + auctoritas: ne quid præter auctoritatem Sedis istius illicitum præsumptio + attemperare nitatur: tunc enim demum Ecclesiarum pax ubique servabitur, + si Rectorem suum agnoscat Universitas. Hæc cum hactenus inviolabiliter + suerint custodita, Hilarius Arelatensis, sicut venerabilis viri Leonis + Romani Papæ fideli relatione comperimus, contumaci ausu illicita quædam + præsumenda tentavit, & ideo Transalpinas Ecclesias abominabilis + tumultus invasit, quod recens maximè testatur exemplum. Hilarius enim qui + Episcopus Arelatensis vocatur, Ecclesiæ Romanæ urbis inconsulto Pontifice + indebitas sibi ordinationes Episcoporum solâ temeritate usurpans invasit. + Nam alios incompetenter removit; indecenter alios, invitis & + repugnantibus civibus, ordinavit. Qui quidem, quoniam non facile ab his + qui non elegerant, recipiebantur, manum sibi contrahebat armatam, & + claustra murorum in hostilem morem vel obsidione cingebat, vel + aggressione reserabat, & ad sedem quietis pacem prædicaturus per + bella ducebat: His talibus contra Imperii majestatem, & contra + reverentiam Apostolicæ Sedis admissis, per ordinem religiosi viri Urbis + Papæ cognitione discussis, certa in eum, ex his quos malè ordinaverat, + lata sententia est. Erat quidem ipsa sententia per Gallias etiam sine + Imperiali Sanctione valitura: quid enim Pontificis auctoritate non + liceret? Sed nostram quoque præceptionem hæc ratio provocavit. Nec + ulterius vel Hilario, quem adhuc Episcopum nuncupare sola mansueta + Præsulis permittit humanitas, nec cuiquam alteri ecclesiasticis rebus + arma miscere, aut præceptis Romani Antistitis liceat obviare: ausibus + enim talibus fides & reverentia nostri violatur Imperii. Nec hoc + solum, quod est maximi criminis, submovemus: verum ne levis saltem inter + Ecclesias turba nascatur, vel in aliquo minui religionis disciplina + videatur, hoc perenni sanctione discernimus; nequid tam Episcopis + Gallicanis quam aliarum Provinciarum contra consuetudinem veterem liceat, + sine viri venerabilis Papæ Urbis æternæ auctoritate, tentare. Sed illis + omnibusque pro lege sit, quicquid sanxit vel sanxerit Apostolicæ Sedis + auctoritas: ita ut quisquis Episcoporum ad judicium Romani Antistitis + evocatus venire neglexerit, per Moderatorem ejusdem Provinciæ adesse + cogatur, per omnia servatis quæ Divi parentes nostri Romanæ Ecclesiæ + detulerunt, Aetî pater carissime Augusti. Unde illustris & præclara + magnificentia tua præsentis Edictalis Legis auctoritate faciet quæ sunt + superius statuta servari, decem librarum auri multa protinus exigenda ab + unoquoque Judice qui passus fuerit præcepta nostra violari. Divinitas te + servet per multos annos, parens carissime. Dat. </i>viii.<i> Id. Jun. + Romæ, Valentiniano A. </i>vi.<i> Consule</i>, A.C. 445. By this Edict the + Emperor <i>Valentinian</i> enjoined an absolute obedience to the will of + the Bishop of <i>Rome</i> thro'out all the Churches of his Empire; and + declares, that for the Bishops to attempt any thing without the Pope's + authority is contrary to antient custom, and that the Bishops summoned to + appear before his judicature must be carried thither by the Governor of + the Province; and he ascribes these privileges of the See of <i>Rome</i> + to the concessions of his dead Ancestors, that is, to the Edict of + <i>Gratian</i> and <i>Valentinian</i> II. as above: by which reckoning + this dominion of the Church of <i>Rome</i> was now of 66 years standing: + and if in all this time it had not been sufficiently established, this + new Edict was enough to settle it beyond all question thro'out the + <i>Western Empire</i>.</p> + + <p>Hence all the Bishops of the Province of <i>Arles</i> in their Letter + to Pope <i>Leo</i>, A.C. 450, petitioning for a restitution of the + privileges of their Metropolitan, say: <i>Per beatum Petrum Apostolorum + principem, sacrosancta Ecclesia Romana tenebat supra omnes totius mundi + Ecclesias principatum</i>. And <i>Ceratius</i>, <i>Salonius</i> and + <i>Veranus</i>, three Bishops of <i>Gallia</i>, say, in their Epistle to + the same Pope: <i>Magna præterea & ineffabili quadam nos peculiares + tui gratulatione succrescimus, quod illa specialis doctrinæ vestræ pagina + ita per omnium Ecclesiarum conventicula celebratur, ut vere consona + omnium sententia declaretur; merito illic principatum Sedis Apostolicæ + constitutum, unde adhuc Apostolici spiritus oracula reserentur</i>. And + <i>Leo</i> himself, in <a name="NtpDanVIII_16" + href="#NtDanVIII_16"><sup>[16]</sup></a> his Epistle to the metropolitan + Bishops thro'out <i>Illyricum</i>: <i>Quia per omnes Ecclesias cura + nostra distenditur, exigente hoc à nobis Domino, qui Apostolicæ + dignitatis beatissimo Apostolo Petro primatum, fidei sui remuneratione + commisit, universalem Ecclesiam in fundamenti ipsius soliditate + constituens</i>.</p> + + <p>While this Ecclesiastical Dominion was rising up, the northern + barbarous nations invaded the <i>Western Empire</i>, and founded several + kingdoms therein, of different religions from the Church of <i>Rome</i>. + But these kingdoms by degrees embraced the <i>Roman</i> faith, and at the + same time submitted to the Pope's authority. The <i>Franks</i> in + <i>Gaul</i> submitted in the end of the fifth Century, the <i>Goths</i> + in <i>Spain</i> in the end of the sixth; and the <i>Lombards</i> in + <i>Italy</i> were conquered by <i>Charles</i> the great A.C. 774. Between + the years 775 and 794, the same <i>Charles</i> extended the Pope's + authority over all <i>Germany</i> and <i>Hungary</i> as far as the river + <i>Theysse</i> and the <i>Baltic</i> sea; he then set him above all human + judicature, and at the same time assisted him in subduing the City and + Duchy of <i>Rome</i>. By the conversion of the ten kingdoms to the + <i>Roman</i> religion, the Pope only enlarged his spiritual dominion, but + did not yet rise up as a horn of the Beast. It was his temporal dominion + which made him one of the horns: and this dominion he acquired in the + latter half of the eighth century, by subduing three of the former horns + as above. And now being arrived at a temporal dominion, and a power above + all human judicature, he reigned <a name="NtpDanVIII_17" + href="#NtDanVIII_17"><sup>[17]</sup></a> <i>with a look more stout than + his fellows</i>, and <a name="NtpDanVIII_18" + href="#NtDanVIII_18"><sup>[18]</sup></a> <i>times and laws were</i> + henceforward <i>given into his hands, for a time times and half a + time</i>, or three times and an half; that is, for 1260 solar years, + reckoning a time for a Calendar year of 360 days, and a day for a solar + year. After which <a name="NtpDanVIII_19" + href="#NtDanVIII_19"><sup>[19]</sup></a> <i>the judgment is to sit, and + they shall take away his dominion</i>, not at once, but by degrees, <i>to + consume, and to destroy it unto the end. <a name="NtpDanVIII_20" + href="#NtDanVIII_20"><sup>[20]</sup></a> And the kingdom and dominion, + and greatness of the kingdom under the whole heaven shall</i>, by + degrees, <i>be given unto the people of the saints of the most High, + whose kingdom is an everlasting kingdom, and all dominions shall serve + and obey him</i>.</p> + +<h3>Notes to Chap. VIII.</h3> + +<div class="note"> + <p><a name="NtDanVIII_1" href="#NtpDanVIII_1">[1]</a> <i>See the Annals + of </i>Baronius, Anno 381. Sect. 6.</p> + + <p><a name="NtDanVIII_2" href="#NtpDanVIII_2">[2]</a> Populos + Galliciæ.</p> + + <p><a name="NtDanVIII_3" href="#NtpDanVIII_3">[3]</a> Hormisd. Epist. 24. + 26.</p> + + <p><a name="NtDanVIII_4" href="#NtpDanVIII_4">[4]</a> <i>The words, + </i>sine auctoritate<i>, seem wanting.</i></p> + + <p><a name="NtDanVIII_5" href="#NtpDanVIII_5">[5]</a> Vide Caroli a S. + Paulo Geographiam sacram, p. 72, 73.</p> + + <p><a name="NtDanVIII_6" href="#NtpDanVIII_6">[6]</a> Greg. M. lib. 1. + Indic. 9. Epist. 16.</p> + + <p><a name="NtDanVIII_7" href="#NtpDanVIII_7">[7]</a> Apud Gratianum de + Mediolanensi & Aquileiensi Episcopis.</p> + + <p><a name="NtDanVIII_8" href="#NtpDanVIII_8">[8]</a> Greg. M. lib. 3. + Epist. 26. & lib. 4. Epist. 1.</p> + + <p><a name="NtDanVIII_9" href="#NtpDanVIII_9">[9]</a> Greg. lib. 5. + Epist. 4.</p> + + <p><a name="NtDanVIII_10" href="#NtpDanVIII_10">[10]</a> Greg. lib. 9. + Epist. 10 & 67.</p> + + <p><a name="NtDanVIII_11" href="#NtpDanVIII_11">[11]</a> Greg. lib. 11. + Epist. 3, 4.</p> + + <p><a name="NtDanVIII_12" href="#NtpDanVIII_12">[12]</a> Ambros l. 3. de + sacramentis, c. 1.</p> + + <p><a name="NtDanVIII_13" href="#NtpDanVIII_13">[13]</a> Sigonius de + Regno Italiæ, lib. 5.</p> + + <p><a name="NtDanVIII_14" href="#NtpDanVIII_14">[14]</a> <i>See + </i>Baronius, Anno 433. Sect. 24.</p> + + <p><a name="NtDanVIII_15" href="#NtpDanVIII_15">[15]</a> Greg. M. lib. 3. + Epist. 56, 57. & lib. 5. Epist. 25, 26, 56.</p> + + <p><a name="NtDanVIII_16" href="#NtpDanVIII_16">[16]</a> Epist. 25. apud + Holstenium.</p> + + <p><a name="NtDanVIII_17" href="#NtpDanVIII_17">[17]</a> Dan. vii. + 20.</p> + + <p><a name="NtDanVIII_18" href="#NtpDanVIII_18">[18]</a> Ver. 25.</p> + + <p><a name="NtDanVIII_19" href="#NtpDanVIII_19">[19]</a> Ver. 26.</p> + + <p><a name="NtDanVIII_20" href="#NtpDanVIII_20">[20]</a> Ver. 27.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanIX">CHAP. IX</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the kingdoms represented in </i>Daniel<i> +by the Ram and He-Goat</i>.</p> + + <p>The second and third Empires, represented by the Bear and Leopard, are + again represented by the Ram and He-Goat; but with this difference, that + the Ram represents the kingdoms of the <i>Medes</i> and <i>Persians</i> + from the beginning of the four Empires, and the Goat represents the + kingdom of the <i>Greeks</i> to the end of them. By this means, under the + type of the Ram and He-Goat, the times of all the four Empires are again + described: <i>I lifted up mine eyes</i>, saith <a name="NtpDanIX_1" + href="#NtDanIX_1"><sup>[1]</sup></a> <i>Daniel</i>, <i>and saw</i>, + <i>and behold there stood before the river</i> [Ulai] <i>a Ram which had + two horns, and the two horns were high, but one was higher than the + other, and the higher came up last.—And the Ram having two horns, + are the kings of </i>Media<i> and </i>Persia: not two persons but two + kingdoms, the kingdoms of <i>Media</i> and <i>Persia</i>; and the kingdom + of <i>Persia</i> was the higher horn and came up last. The kingdom of + <i>Persia</i> rose up, when <i>Cyrus</i> having newly conquered + <i>Babylon</i>, revolted from <i>Darius</i> King of the <i>Medes</i>, and + beat him at <i>Pasargadæ</i>, and set up the <i>Persians</i> above the + <i>Medes</i>. This was the horn which came up last. And the horn which + came up first was the kingdom of the <i>Medes</i>, from the time that + <i>Cyaxares</i> and <i>Nebuchadnezzar</i> overthrew <i>Nineveh</i>, and + shared the Empire of the <i>Assyrians</i> between them. The Empires of + <i>Media</i> and <i>Babylon</i> were contemporary, and rose up together + by the fall of the <i>Assyrian</i> Empire; and the Prophecy of the four + Beasts begins with one of them, and that of the Ram and He-Goat with the + other. As the Ram represents the kingdom of <i>Media</i> and + <i>Persia</i> from the beginning of the four Empires; so the He-Goat + represents the Empire of the <i>Greeks</i> to the end of those + Monarchies. In the reign of his great horn, and of the four horns which + succeeded it, he represents this Empire during the reign of the Leopard: + and in the reign of his little horn, which stood up in the latter time of + the kingdom of the four, and after their fall became mighty but not by + his own power, he represents it during the reign of the fourth Beast.</p> + + <p><i>The rough Goat</i>, saith <i>Daniel, is the King of</i> Grecia, + that is, the kingdom; <i>and the great horn between his eyes is the first + King</i>: not the first Monarch, but the first kingdom, that which lasted + during the reign of <i>Alexander</i> the great, and his brother + <i>Aridæus</i> and two young sons, <i>Alexander</i> and <i>Hercules</i>. + <a name="NtpDanIX_2" href="#NtDanIX_2"><sup>[2]</sup></a> <i>Now that</i> + [horn] <i>being broken off, whereas four</i> [horns] <i>stood up for it, + four kingdoms shall stand up out of the nation</i> [of the + <i>Greeks</i>], <i>but not in his</i> [the first horn's] <i>power</i>. + The four horns are therefore four kingdoms; and by consequence, the first + great horn which they succeeded is the first great kingdom of the + <i>Greeks</i>, that which was founded by <i>Alexander</i> the great, + <i>An. Nabonass.</i> 414, and lasted till the death of his son + <i>Hercules</i>, <i>An. Nabonass.</i> 441. And the four are those of + <i>Cassander</i>, <i>Lysimachus</i>, <i>Antigonus</i>, and + <i>Ptolemy</i>, as above.</p> + + <p><a name="NtpDanIX_3" href="#NtDanIX_3"><sup>[3]</sup></a> <i>And in + the latter time of their kingdom, when the transgressors are come to the + full, a King</i> [or new kingdom] <i>of fierce countenance, and + understanding dark sentences, shall stand up: and his power shall be + mighty, but not by his own power</i>. This King was the last horn of the + Goat, the little horn which came up out of one of the four horns, and + waxed exceeding great. The latter time of their kingdom was when the + <i>Romans</i> began to conquer them, that is, when they conquered + <i>Perseus</i> King of <i>Macedonia</i>, the fundamental kingdom of the + <i>Greeks</i>. And at that time the transgressors came to the full: for + then the High-priesthood was exposed to sale, the Vessels of the Temple + were sold to pay for the purchase; and the High-priest, with some of the + <i>Jews</i>, procured a licence from <i>Antiochus Epiphanes</i> to do + after the ordinances of the heathen, and set up a school at + <i>Jerusalem</i> for teaching those ordinances. Then <i>Antiochus</i> + took <i>Jerusalem</i> with an armed force, slew 4000 <i>Jews</i>, took as + many prisoners and sold them, spoiled the Temple, interdicted the + worship, commanded the Law of <i>Moses</i> to be burnt, and set up the + worship of the heathen Gods in all <i>Judea</i>. In the very same year, + <i>An. Nabonass.</i> 580, the <i>Romans</i> conquered <i>Macedonia</i>, + the chief of the four horns. Hitherto the Goat was mighty by its own + power, but henceforward began to be under the <i>Romans</i>. + <i>Daniel</i> distinguishes the times, by describing very particularly + the actions of the Kings of the north and south, those two of the four + horns which bordered upon <i>Judea</i>, until the <i>Romans</i> conquered + <i>Macedonia</i>; and thenceforward only touching upon the main + revolutions which happened within the compass of the nations represented + by the Goat. In this latter period of time the little horn was to stand + up and grow mighty, but not by his own power.</p> + + <p>The three first of <i>Daniel</i>'s Beasts had their dominions taken + away, each of them at the rise of the next Beast; but their lives were + prolonged, and they are all of them still alive. The third Beast, or + Leopard, reigned in his four heads, till the rise of the fourth Beast, or + Empire of the <i>Latins</i>; and his life was prolonged under their + power. This Leopard reigning in his four heads, signifies the same thing + with the He-Goat reigning in his four horns: and therefore the He-Goat + reigned in his four horns till the rise of <i>Daniel</i>'s fourth Beast, + or Empire of the <i>Latins</i>: then its dominion was taken away by the + <i>Latins</i>, but its life was prolonged under their power. The + <i>Latins</i> are not comprehended among the nations represented by the + He-Goat in this Prophecy: their power over the <i>Greeks</i> is only + named in it, to distinguish the times in which the He-Goat was mighty by + his own power, from the times in which he was mighty but not by his own + power. He was mighty by his own power till his dominion was taken away by + the <i>Latins</i>; after that, his life was prolonged under their + dominion, and this prolonging of his life was in the days of his last + horn: for in the days of this horn the Goat became mighty, but not by his + own power.</p> + + <p>Now because this horn was a horn of the Goat, we are to look for it + among the nations which composed the body of the Goat. Among those + nations he was to rise up and grow mighty: he grew mighty <a + name="NtpDanIX_4" href="#NtDanIX_4"><sup>[4]</sup></a> <i>towards the + south, and towards the east, and towards the pleasant land</i>; and + therefore he was to rise up in the north-west parts of those nations, and + extend his dominion towards <i>Egypt</i>, <i>Syria</i> and <i>Judea</i>. + In the latter time of the kingdom of the four horns, it was to rise up + out of one of them and subdue the rest, but not by its own power. It was + to be assisted by a foreign power, a power superior to itself, the power + which took away the dominion of the third Beast, the power of the fourth + Beast. And such a little horn was the kingdom of <i>Macedonia</i>, from + the time that it became subject to the <i>Romans</i>. This kingdom, by + the victory of the <i>Romans</i> over <i>Persius</i> King of + <i>Macedonia</i>, <i>Anno Nabonass.</i> 580, ceased to be one of the four + horns of the Goat, and became a dominion of a new sort: not a horn of the + fourth Beast, for <i>Macedonia</i> belonged to the body of the third; but + a horn of the third Beast of a new sort, a horn of the Goat which grew + mighty but not by his own power, a horn which rose up and grew potent + under a foreign power, the power of the <i>Romans</i>.</p> + + <p>The <i>Romans</i>, by the legacy of <i>Attalus</i> the last King of + <i>Pergamus</i>, <i>An. Nabonass.</i> 615, inherited that kingdom, + including all <i>Asia Minor</i> on this side mount <i>Taurus</i>. <i>An. + Nabonass.</i> 684 and 685 they conquered <i>Armenia</i>, <i>Syria</i> and + <i>Judea</i>; <i>An. Nabonass.</i> 718, they subdued <i>Egypt</i>. And by + these conquests the little horn <a name="NtpDanIX_5" + href="#NtDanIX_5"><sup>[5]</sup></a> <i>waxed exceeding great towards the + south, and towards the east, and towards the pleasant land. And it waxed + great even to the host of heaven; and cast down some of the host and of + the stars to the ground, and stamped upon them</i>, that is, upon the + people and great men of the <i>Jews</i>. <a name="NtpDanIX_6" + href="#NtDanIX_6"><sup>[6]</sup></a> <i>Yea, he magnified himself even to + the Prince of the Host</i>, the <i>Messiah</i>, the Prince of the + <i>Jews</i>, whom he put to death, <i>An. Nabonass.</i> 780. <i>And by + him the daily sacrifice was taken away, and the place of his sanctuary + was cast down</i>, <i>viz.</i> in the wars which the armies of the + <i>Eastern</i> nations under the conduct of the <i>Romans</i> made + against <i>Judea</i>, when <i>Nero</i> and <i>Vespasian</i> were + Emperors, <i>An. Nabonass.</i> 816, 817, 818. <a name="NtpDanIX_7" + href="#NtDanIX_7"><sup>[7]</sup></a> <i>And an host was given him against + the daily sacrifice by reason of transgression, and it cast down the + truth to the ground, and it practised and prospered</i>. This + transgression is in the next words called <i>the transgression of + desolation</i>; and in <i>Dan.</i> xi. 31. <i>the abomination which + maketh desolate</i>; and in <i>Matth.</i> xxiv. 15. <i>the abomination of + desolation, spoken of by </i>Daniel<i> the prophet, standing in the holy + place</i>. It may relate chiefly to the worship of <i>Jupiter + Olympius</i> in his Temple built by the Emperor <i>Hadrian</i>, in the + place of the Temple of the <i>Jews</i>, and to the revolt of the + <i>Jews</i> under <i>Barchochab</i> occasioned thereby, and to the + desolation of <i>Judea</i> which followed thereupon; all the <i>Jews</i>, + being thenceforward banished <i>Judea</i> upon pain of death. <i>Then I + heard</i>, saith <a name="NtpDanIX_8" + href="#NtDanIX_8"><sup>[8]</sup></a> <i>Daniel, one saint speaking, and + another saint said unto that certain saint which spake, How long shall be + the vision concerning the daily sacrifice, and the transgression of + desolation, to give both the sanctuary and the host to be trodden under + foot? And he said unto me, Unto two thousand and three hundred days; then + shall the sanctuary be cleansed.</i> <i>Daniel</i>'s days are years; and + these years may perhaps be reckoned either from the destruction of the + Temple by the <i>Romans</i> in the reign of <i>Vespasian</i>, or from the + pollution of the Sanctuary by the worship of <i>Jupiter Olympius</i>, or + from the desolation of <i>Judea</i> made in the end of the <i>Jewish</i> + war by the banishment of all the <i>Jews</i> out of their own country, or + from some other period which time will discover. Henceforward the last + horn of the Goat continued mighty under the <i>Romans</i>, till the reign + of <i>Constantine</i> the great and his sons: and then by the division of + the <i>Roman</i> Empire between the <i>Greek</i> and <i>Latin</i> + Emperors, it separated from the <i>Latins</i>, and became the + <i>Greek</i> Empire alone, but yet under the dominion of a <i>Roman</i> + family; and at present it is mighty under the dominion of the + <i>Turks</i>.</p> + + <p>This last horn is by some taken for <i>Antiochus Epiphanes</i>, but + not very judiciously. A horn of a Beast is never taken for a single + person: it always signifies a new kingdom, and the kingdom of + <i>Antiochus</i> was an old one. <i>Antiochus</i> reigned over one of the + four horns, and the little horn was a fifth under its proper kings. This + horn was at first a little one, and waxed exceeding great, but so did not + <i>Antiochus</i>. It is described great above all the former horns, and + so was not <i>Antiochus</i>. His kingdom on the contrary was weak, and + tributary to the <i>Romans</i>, and he did not enlarge it. The horn was a + <i>King of fierce countenance, and destroyed wonderfully, and prospered + and practised</i>; that is, he prospered in his practises against the + holy people: but <i>Antiochus</i> was frighted out of <i>Egypt</i> by a + mere message of the <i>Romans</i>, and afterwards routed and baffled by + the <i>Jews</i>. The horn was mighty by another's power, <i>Antiochus</i> + acted by his own. The horn stood up against the Prince of the Host of + heaven, the Prince of Princes; and this is the character not of + <i>Antiochus</i> but of <i>Antichrist</i>. The horn cast down the + Sanctuary to the ground, and so did not <i>Antiochus</i>; he left it + standing. The Sanctuary and Host were trampled under foot 2300 days; and + in <i>Daniel</i>'s Prophecies days are put for years: but the profanation + of the Temple in the reign of <i>Antiochus</i> did not last so many + natural days. These were to last till the time of the end, till the last + end of the indignation against the <i>Jews</i>; and this indignation is + not yet at an end. They were to last till the Sanctuary which had been + cast down should be cleansed, and the Sanctuary is not yet cleansed.</p> + + <p>This Prophecy of the Ram and He-Goat is repeated in the last Prophecy + of <i>Daniel</i>. There the Angel tells <i>Daniel</i>, that <a + name="NtpDanIX_9" href="#NtDanIX_9"><sup>[9]</sup></a> <i>he stood up to + strengthen </i>Darius<i> the </i>Mede<i>, and that there should stand up + yet three kings in </i>Persia, [<i>Cyrus</i>, <i>Cambyses</i>, and + <i>Darius Hystaspis</i>] <i>and the fourth</i> [<i>Xerxes</i>] <i>should + be far richer than they all; and by his wealth thro' his riches he should + stir up all against the realm of </i>Grecia. This relates to the Ram, + whose two horns were the kingdoms of <i>Media</i> and <i>Persia</i>. Then + he goes on to describe the horns of the Goat by the <a name="NtpDanIX_10" + href="#NtDanIX_10"><sup>[10]</sup></a> <i>standing up of a mighty king, + which should rule with great dominion, and do according to his will</i>; + and by the breaking of his kingdom into four smaller kingdoms, and not + descending to his own posterity. Then he describes the actions of two of + those kingdoms which bordered on <i>Judea</i>, <i>viz</i>. <i>Egypt</i> + and <i>Syria</i>, calling them the Kings of the <i>South</i> and + <i>North</i>, that is, in respect of <i>Judea</i>; and he carries on the + description till the latter end of the kingdoms of the four, and till the + reign of <i>Antiochus Epiphanes</i>, when transgressors were come to the + full. In the eighth year of <i>Antiochus</i>, the year in which he + profaned the Temple and set up the heathen Gods in all <i>Judea</i>, and + the <i>Romans</i> conquered the kingdom of <i>Macedon</i>; the prophetic + Angel leaves off describing the affairs of the kings of the <i>South</i> + and <i>North</i>, and begins to describe those of the <i>Greeks</i> under + the dominion of the <i>Romans</i>, in these words: <a name="NtpDanIX_11" + href="#NtDanIX_11"><sup>[11]</sup></a> <i>And after him Arms</i> [the + <i>Romans</i>] <i>shall stand up, and they shall pollute the sanctuary of + strength</i>. As <span lang="he" title="MMLK" ><bdo + dir="rtl">ממלך</bdo></span> signifies <i>after + the king</i>, Dan. xi. 8; so here <span lang="he" title="MMNW" ><bdo + dir="rtl">ממנו</bdo></span> may signify <i>after + him</i>: and so <span lang="he" title="MN-H'CHT" ><bdo + dir="rtl">מן־האחת</bdo></span> + may signify <i>after one of them</i>, Dan. viii. 9. Arms are every where + in these Prophecies of <i>Daniel</i> put for the military power of a + kingdom, and they stand up when they conquer and grow powerful. The + <i>Romans</i> conquered <i>Illyricum</i>, <i>Epirus</i> and + <i>Macedonia</i>, in the year of <i>Nabonassar</i> 580; and thirty five + years after, by the last will and testament of <i>Attalus</i> the last + King of <i>Pergamus</i>, they inherited that rich and flourishing + kingdom, that is, all <i>Asia</i> on this side mount <i>Taurus</i>: and + sixty nine years after, they conquered the kingdom of <i>Syria</i>, and + reduced it into a Province: and thirty four years after they did the like + to <i>Egypt</i>. By all these steps the <i>Roman</i> arms stood up over + the <i>Greeks</i>. And after 95 years more, by making war upon the + <i>Jews, they polluted the sanctuary of strength, and took away the daily + sacrifice, and</i>, in its room soon after, <i>placed the abomination + which made</i> the Land <i>desolate</i>: for this abomination was placed + after the days of Christ, <i>Matth.</i> xxiv. 15. In the 16th year of the + Emperor <i>Hadrian</i>, A. C. 132, they placed this abomination by + building a Temple to <i>Jupiter Capitolinus</i>, where the Temple of God + in <i>Jerusalem</i> had stood. Thereupon the <i>Jews</i> under the + conduct of <i>Barchochab</i> rose up in arms against the <i>Romans</i>, + and in that war had 50 cities demolished, 985 of their best towns + destroyed, and 580000 men slain by the sword: and in the end of the war, + A.C. 136, they were all banished <i>Judea</i> upon pain or death; and + that time the land hath remained desolate of its old inhabitants.</p> + + <p>Now that the prophetic Angel passes in this manner from the four + kingdoms of the <i>Greeks</i> to the <i>Romans</i> reigning over the + <i>Greeks</i>, is confirmed from hence, that in the next place he + describes the affairs of the <i>Christians</i> unto the time of the end, + in these words: <a name="NtpDanIX_12" + href="#NtDanIX_12"><sup>[12]</sup></a> <i>And they that understand among + the people shall instruct many, yet they shall fall by the sword and by + flame, by captivity and by spoil many days. Now when they shall fall they + shall be holpen with a little help</i>, <i>viz</i>. in the reign of + <i>Constantine</i> the great; <i>but many shall cleave to them with + dissimulation. And some of them of understanding there shall fall to try + them, and to purge</i> them from the dissemblers; <i>and to make them + white even to the time of the end</i>. And a little after, the time of + the end is said to be <i>a time, times, and half a time</i>: which is the + duration of the reign of the last horn of <i>Daniel</i>'s fourth Beast, + and of the <i>Woman</i> and her <i>Beast</i> in the <i>Apocalyps</i>.</p> + +<h3>Notes to Chap. IX.</h3> + +<div class="note"> + <p><a name="NtDanIX_1" href="#NtpDanIX_1">[1]</a> Chap. viii. 3.</p> + + <p><a name="NtDanIX_2" href="#NtpDanIX_2">[2]</a> Ver. 22.</p> + + <p><a name="NtDanIX_3" href="#NtpDanIX_3">[3]</a> Ver. 23.</p> + + <p><a name="NtDanIX_4" href="#NtpDanIX_4">[4]</a> Chap. viii. 9.</p> + + <p><a name="NtDanIX_5" href="#NtpDanIX_5">[5]</a> Chap. viii. 9, 10.</p> + + <p><a name="NtDanIX_6" href="#NtpDanIX_6">[6]</a> Ver. 11.</p> + + <p><a name="NtDanIX_7" href="#NtpDanIX_7">[7]</a> Ver. 12.</p> + + <p><a name="NtDanIX_8" href="#NtpDanIX_8">[8]</a> Ver. 13, 14.</p> + + <p><a name="NtDanIX_9" href="#NtpDanIX_9">[9]</a> Dan. xi. 1, 2.</p> + + <p><a name="NtDanIX_10" href="#NtpDanIX_10">[10]</a> Ver. 3.</p> + + <p><a name="NtDanIX_11" href="#NtpDanIX_11">[11]</a> Dan xi. 31.</p> + + <p><a name="NtDanIX_12" href="#NtpDanIX_12">[12]</a> Chap. xi. 33, + &c.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanX">CHAP. X</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the Prophecy of the Seventy Weeks.</i></p> + + <p>The Vision of the Image composed of four Metals was given first to + <i>Nebuchadnezzar</i>, and then to <i>Daniel</i> in a dream: and + <i>Daniel</i> began then to be celebrated for revealing of secrets, + <i>Ezek.</i> xxviii. 3. The Vision of the four Beasts, and of <i>the Son + of man</i> coming in the clouds of heaven, was also given to + <i>Daniel</i> in a dream. That of the Ram and the He-Goat appeared to him + in the day time, when he was by the bank of the river <i>Ulay</i>; and + was explained to him by the prophetic Angel <i>Gabriel</i>. It concerns + the <i>Prince of the host</i>, and the <i>Prince of Princes</i>: and now + in the first year of <i>Darius</i> the <i>Mede</i> over <i>Babylon</i>, + the same prophetic Angel appears to <i>Daniel</i> again, and explains to + him what is meant by the <i>Son of man</i>, by the <i>Prince of the + host</i>, and the <i>Prince of Princes</i>. The Prophecy of the <i>Son of + man</i> coming in the clouds of heaven relates to the second coming of + <i>Christ</i>; that of the <i>Prince of the host</i> relates to his first + coming: and this Prophecy of the <i>Messiah</i>, in explaining them, + relates to both comings, and assigns the times thereof.</p> + + <p>This Prophecy, like all the rest of <i>Daniel</i>'s, consists of two + parts, an introductory Prophecy and an explanation thereof; the whole I + thus translate and interpret.</p> + + <p><a name="NtpDanX_1" href="#NtDanX_1"><sup>[1]</sup></a> '<i>Seventy + weeks are <a name="NtpDanX_2" href="#NtDanX_2"><sup>[2]</sup></a> cut out + upon thy people, and upon thy holy city, to finish transgression, and <a + name="NtpDanX_3" href="#NtDanX_3"><sup>[3]</sup></a> to make an end of + sins, to expiate iniquity, and to bring in everlasting righteousness, to + consummate the Vision and <a name="NtpDanX_4" + href="#NtDanX_4"><sup>[4]</sup></a> the Prophet, and to anoint the most + Holy</i>.</p> + + <p>'<i>Know also and understand, that from the going forth of the + commandment to cause to return and to build </i>Jerusalem<i>, unto <a + name="NtpDanX_5" href="#NtDanX_5"><sup>[5]</sup></a> the Anointed the + Prince, shall be seven weeks</i>.</p> + + <p>'<i>Yet threescore and two weeks shall <a name="NtpDanX_6" + href="#NtDanX_6"><sup>[6]</sup></a> it return, and the street be built + and the wall; but in troublesome times: and after the threescore and two + weeks, the Anointed shall be cut off, and <a + href="#NtDanX_6"><sup>[6]</sup></a> it shall not be his; but the people + of a Prince to come shall destroy the city and the sanctuary: and the end + thereof shall be with a flood, and unto the end of the war, desolations + are determined</i>.</p> + + <p>'<i>Yet shall he confirm the covenant with many for one week: and in + half a week he shall cause the sacrifice and oblation to cease: and upon + a wing of abominations he shall make it desolate, even until the + consummation, and that which is determined be poured upon the + desolate</i>.'</p> + + <p><i>Seventy weeks are cut out upon thy people, and upon thy holy city, + to finish transgression</i>, &c. Here, by putting a week for seven + years, are reckoned 490 years from the time that the dispersed + <i>Jews</i> should be re-incorporated into <a name="NtpDanX_7" + href="#NtDanX_7"><sup>[7]</sup></a> a people and a holy city, until the + death and resurrection of <i>Christ</i>; whereby <i>transgression should + be finished, and sins ended, iniquity be expiated, and everlasting + righteousness brought in, and this Vision be accomplished, and the + Prophet consummated</i>, that Prophet whom the <i>Jews</i> expected; and + whereby <i>the most Holy</i> should be <i>anointed</i>, he who is + therefore in the next words called the <i>Anointed</i>, that is, the + <i>Messiah</i>, or the <i>Christ</i>. For by joining the accomplishment + of the vision with the expiation of sins, the 490 years are ended with + the death of <i>Christ</i>. Now the dispersed <i>Jews</i> became a people + and city when they first returned into a polity or body politick; and + this was in the seventh year of <i>Artaxerxes Longimanus</i>, when + <i>Ezra</i> returned with a body of <i>Jews</i> from captivity, and + revived the <i>Jewish</i> worship; and by the King's commission created + Magistrates in all the land, to judge and govern the people according to + the laws of God and the King, <i>Ezra</i> vii. 25. There were but two + returns from captivity, <i>Zerubbabel</i>'s and <i>Ezra</i>'s; in + <i>Zerubbabel</i>'s they had only commission to build the Temple, in + <i>Ezra</i>'s they first became a polity or city by a government of their + own. Now the years of this <i>Artaxerxes</i> began about two or three + months after the summer solstice, and his seventh year fell in with the + third year of the eightieth <i>Olympiad</i>; and the latter part thereof, + wherein <i>Ezra</i> went up to <i>Jerusalem</i>, was in the year of the + <i>Julian Period</i> 4257. Count the time from thence to the death of + <i>Christ</i>, and you will find it just 490 years. If you count in + <i>Judaic</i> years commencing in autumn, and date the reckoning from the + first autumn after <i>Ezra</i>'s coming to <i>Jerusalem</i>, when he put + the King's decree in execution; the death of <i>Christ</i> will fall on + the year of the <i>Julian Period</i> 4747, <i>Anno Domini</i> 34; and the + weeks will be <i>Judaic</i> weeks, ending with sabbatical years; and this + I take to be the truth: but if you had rather place the death of + <i>Christ</i> in the year before, as is commonly done, you may take the + year of <i>Ezra</i>'s journey into the reckoning.</p> + + <p><i>Know also and understand, that from the going forth of the + commandment to cause to return and to build </i>Jerusalem<i>, unto the + Anointed the Prince, shall be seven weeks</i>. The former part of the + Prophecy related to the first coming of <i>Christ</i>, being dated to his + coming as a Prophet; this being dated to his coming to be Prince or King, + seems to relate to his second coming. There, the Prophet was consummate, + and the most holy anointed: here, he that was anointed comes to be Prince + and to reign. For <i>Daniel</i>'s Prophecies reach to the end of the + world; and there is scarce a Prophecy in the Old Testament concerning + <i>Christ</i>, which doth not in something or other relate to his second + coming. If divers of the antients, as <a name="NtpDanX_8" + href="#NtDanX_8"><sup>[8]</sup></a> <i>Irenæus</i>, <a name="NtpDanX_9" + href="#NtDanX_9"><sup>[9]</sup></a> <i>Julius Africanus</i>, + <i>Hippolytus</i> the martyr, and <i>Apollinaris</i> Bishop of + <i>Laodicea</i>, applied the half week to the times of <i>Antichrist</i>; + why may not we, by the same liberty of interpretation, apply the seven + weeks to the time when <i>Antichrist</i> shall be destroyed by the + brightness of <i>Christ</i>'s coming?</p> + + <p>The <i>Israelites</i> in the days of the antient Prophets, when the + ten Tribes were led into captivity, expected a double return; and that at + the first the <i>Jews</i> should build a new Temple inferior to + <i>Solomon</i>'s, until the time of that age should be fulfilled; and + afterwards they should return from all places of their captivity, and + build <i>Jerusalem</i> and the Temple gloriously, <i>Tobit</i> xiv. 4, 5, + 6: and to express the glory and excellence of this city, it is + figuratively said to be built of precious stones, <i>Tobit</i> xiii. 16, + 17, 18. <i>Isa.</i> liv. 11, 12. <i>Rev.</i> xi. and called the <i>New + Jerusalem</i>, the <i>Heavenly Jerusalem</i>, the <i>Holy City</i>, the + <i>Lamb's Wife</i>, the <i>City of the Great King</i>, the <i>City into + which the Kings of the earth do bring their glory and honour</i>. + <i>Now</i> while such a return from captivity was the expectation of + <i>Israel</i>, even before the times of <i>Daniel</i>, I know not why + <i>Daniel</i> should omit it in his Prophecy. This part of the Prophecy + being therefore not yet fulfilled, I shall not attempt a particular + interpretation of it, but content myself with observing, that as the + <i>seventy</i> and the <i>sixty two weeks</i> were <i>Jewish</i> weeks, + ending with sabbatical years; so the <i>seven weeks</i> are the compass + of a <i>Jubilee</i>, and begin and end with actions proper for a + <i>Jubilee</i>, and of the highest nature for which a <i>Jubilee</i> can + be kept: and that since <i>the commandment to return and to build + </i>Jerusalem, precedes the <i>Messiah the Prince</i> 49 years; it may + perhaps come forth not from the <i>Jews</i> themselves, but from some + other kingdom friendly to them, and precede their return from captivity, + and give occasion to it; and lastly, that this rebuilding of + <i>Jerusalem</i> and the waste places of <i>Judah</i> is predicted in + <i>Micah</i> vii. 11. <i>Amos</i> ix. 11, 14. <i>Ezek.</i> xxxvi. 33, 35, + 36, 38. <i>Isa.</i> liv. 3, 11, 12. lv. 12. lxi. 4. lxv. 18, 21,22. and + <i>Tobit</i> xiv. 5. and that the return from captivity and coming of the + <i>Messiah</i> and his kingdom are described in <i>Daniel</i> vii. + <i>Rev.</i> xix. <i>Acts</i> i. <i>Mat.</i> xxiv. <i>Joel</i> iii. + <i>Ezek.</i> xxxvi. xxxvii. <i>Isa.</i> lx. lxii. lxiii. lxv. and lxvi. + and many other places of scripture. The manner I know not. Let time be + the Interpreter.</p> + + <p><i>Yet threescore and two weeks shall it return, and the street be + built and the wall, but in troublesome times: and after the threescore + and two weeks the </i>Messiah<i> shall be cut off, and it shall not be + his; but the people of a Prince to come shall destroy the city and the + sanctuary</i>, &c. Having foretold both comings of <i>Christ</i>, and + dated the last from their returning and building <i>Jerusalem</i>; to + prevent the applying that to the building <i>Jerusalem</i> by + <i>Nehemiah</i>, he distinguishes this from that, by saying that from + this period to the <i>Anointed</i> shall be, not seven weeks, but + threescore and two weeks, and this not in prosperous but in troublesome + times; and at the end of these Weeks the <i>Messiah</i> shall not be the + Prince of the <i>Jews</i>, but be cut off; and <i>Jerusalem</i> not be + his, but the city and sanctuary be destroyed. Now <i>Nehemiah</i> came to + <i>Jerusalem</i> in the 20th year of this same <i>Artaxerxes</i>, while + <i>Ezra</i> still continued there, <i>Nehem.</i> xii. 36, and found the + city lying waste, and the houses and wall unbuilt, <i>Nehem.</i> ii. 17. + vii. 4, and finished the wall the 25th day of the month <i>Elul</i>, + <i>Nehem.</i> vi. 15, in the 28th year of the King, that is, in + <i>September</i> in the year of the <i>Julian Period</i> 4278. Count now + from this year threescore and two weeks of years, that is 434 years, and + the reckoning will end in <i>September</i> in the year of the <i>Julian + Period</i> 4712 which is the year in which <i>Christ</i> was born, + according to <i>Clemens Alexandrinus</i>, <i>Irenæus</i>, + <i>Eusebius</i>, <i>Epiphanius</i>, <i>Jerome</i>, <i>Orosius</i>, + <i>Cassiodorus</i>, and other antients; and this was the general opinion, + till <i>Dionysius Exiguus</i> invented the vulgar account, in which + <i>Christ</i>'s birth is placed two years later. If with some you reckon + that <i>Christ</i> was born three or four years before the vulgar + account, yet his birth will fall in the latter part of the last week, + which is enough. How after these weeks <i>Christ</i> was cut off and the + city and sanctuary destroyed by the <i>Romans</i>, is well known.</p> + + <p><i>Yet shall he confirm the covenant with many for one week.</i> He + kept it, notwithstanding his death, till the rejection of the + <i>Jews</i>, and calling of <i>Cornelius</i> and the <i>Gentiles</i> in + the seventh year after his passion.</p> + + <p><i>And in half a week he shall cause the sacrifice and oblation to + cease</i>; that is, by the war of the <i>Romans</i> upon the <i>Jews</i>: + which war, after some commotions, began in the 13th year of <i>Nero</i>, + A.D. 67, in the spring, when <i>Vespasian</i> with an army invaded them; + and ended in the second year of <i>Vespasian</i>, A.D. 70, in autumn, + <i>Sept.</i> 7, when <i>Titus</i> took the city, having burnt the Temple + 27 days before: so that it lasted three years and an half.</p> + + <p><i>And upon a wing of abominations he shall cause desolation, even + until the consummation, and that which is determined be poured upon the + desolate.</i> The Prophets, in representing kingdoms by Beasts and Birds, + put their wings stretcht out over any country for their armies sent out + to invade and rule over that country. Hence a wing of abominations is an + army of false Gods: for an abomination is often put in scripture for a + false God; as where <i>Chemosh</i> is called <a name="NtpDanX_10" + href="#NtDanX_10"><sup>[10]</sup></a> the abomination of <i>Moab</i>, and + <i>Molech</i> the abomination of <i>Ammon</i>. The meaning therefore is, + that the people of a Prince to come shall destroy the sanctuary, and + abolish the daily worship of the true God, and overspread the land with + an army of false gods; and by setting up their dominion and worship, + cause desolation to the <i>Jews</i>, until the times of the + <i>Gentiles</i> be fulfilled. For <i>Christ</i> tells us, that the + abomination of desolation spoken of by <i>Daniel</i> was to be set up in + the times of the <i>Roman Empire</i>, <i>Matth.</i> xxiv. 15.</p> + + <p>Thus have we in this short Prophecy, a prediction of all the main + periods relating to the coming of the <i>Messiah</i>; the time of his + birth, that of his death, that of the rejection of the <i>Jews</i>, the + duration of the <i>Jewish</i> war whereby he caused the city and + sanctuary to be destroyed, and the time of his second coming: and so the + interpretation here given is more full and complete and adequate to the + design, than if we should restrain it to his first coming only, as + Interpreters usually do. We avoid also the doing violence to the language + of <i>Daniel</i>, by taking the <i>seven weeks</i> and <i>sixty two + weeks</i> for one number. Had that been <i>Daniel</i>'s meaning, he would + have said <i>sixty and nine weeks</i>, and not <i>seven weeks</i> and + <i>sixty two weeks</i>, a way of numbring used by no nation. In our way + the years are <i>Jewish Luni-solar years</i>, <a name="NtpDanX_11" + href="#NtDanX_11"><sup>[11]</sup></a> as they ought to be; and the + <i>seventy weeks of years</i> are <i>Jewish weeks</i> ending with + <i>sabbatical years</i>, which is very remarkable. For they end either + with the year of the birth of <i>Christ</i>, two years before the vulgar + account, or with the year of his death, or with the seventh year after + it: all which are <i>sabbatical years</i>. Others either count by Lunar + years, or by weeks not <i>Judaic</i>: and, which is worst, they ground + their interpretations on erroneous Chronology, excepting the opinion of + <i>Funccius</i> about the <i>seventy weeks</i>, which is the same with + ours. For they place <i>Ezra</i> and <i>Nehemiah</i> in the reign of + <i>Artaxerxes Mnemon</i>, and the building of the Temple in the reign of + <i>Darius Nothus</i>, and date the weeks of <i>Daniel</i> from those two + reigns.</p> + + <p>The grounds of the Chronology here followed, I will now set down as + briefly as I can.</p> + + <p>The <i>Peloponnesian</i> war began in spring <i>An.</i> 1 + <i>Olymp.</i> 87, as <i>Diodorus</i>, <i>Eusebius</i>, and all other + authors agree. It began two months before <i>Pythodorus</i> ceased to be + <i>Archon</i>, <i>Thucyd.</i> <i>l.</i> 2. that is, in <i>April</i>, two + months before the end of the <i>Olympic</i> year. Now the years of this + war are most certainly determined by the 50 years distance of its first + year from the transit of <i>Xerxes</i> inclusively, <i>Thucyd.</i> + <i>l.</i> 2. or 48 years exclusively, <i>Eratosth. apud Clem. Alex.</i> + by the 69 years distance of its end, or 27th year, from the beginning of + <i>Alexander</i>'s reign in <i>Greece</i>; by the acting of the + <i>Olympic</i> games in its 4th and 12th years, <i>Thucyd.</i> <i>l.</i> + 5; and by three eclipses of the sun, and one of the moon, mentioned by + <i>Thucydides</i> and <i>Xenophon</i>. Now <i>Thucydides</i>, an + unquestionable witness, tells us, that the news of the death of + <i>Artaxerxes Longimanus</i> was brought to <i>Ephesus</i>, and from + thence by some <i>Athenians</i> to <i>Athens</i>, in the 7th year of this + <i>Peloponnesian</i> war, when the winter half year was running; and + therefore he died <i>An.</i> 4 <i>Olymp.</i> 88, in the end of <i>An. + J.P.</i> 4289, suppose a month or two before midwinter; for so long the + news would be in coming. Now <i>Artaxerxes Longimanus</i> reigned 40 + years, by the consent of <i>Diodorus</i>, <i>Eusebius</i>, <i>Jerome</i>, + <i>Sulpitius</i>; or 41, according to <i>Ptol. in can. Clem. Alexand.</i> + <i>l.</i> 1. <i>Strom. Chron. Alexandr</i>. <i>Abulpharagius</i>, + <i>Nicephorus</i>, including therein the reign of his successors + <i>Xerxes</i> and <i>Sogdian</i>, as <i>Abulpharagius</i> informs us. + After <i>Artaxerxes</i> reigned his son <i>Xerxes</i> two months, and + <i>Sogdian</i> seven months; but their reign is not reckoned apart in + summing up the years of the Kings, but is included in the 40 or 41 years + reign of <i>Artaxerxes</i>: omit these nine months, and the precise reign + of <i>Artaxerxes</i> will be thirty nine years and three months. And + therefore since his reign ended in the beginning of winter <i>An. + J.P.</i> 4289, it began between midsummer and autumn, <i>An. J.P.</i> + 4250.</p> + + <p>The same thing I gather also thus. <i>Cambyses</i> began his reign in + spring <i>An. J.P.</i> 4185, and reigned eight years, including the five + months of <i>Smerdes</i>; and then <i>Darius Hystaspis</i> began in + spring <i>An. J.P.</i> 4193, and reigned thirty six years, by the + unanimous consent of all Chronologers. The reigns of these two Kings are + determined by three eclipses of the moon observed at <i>Babylon</i>, and + recorded by <i>Ptolemy</i>; so that it cannot be disputed. One was in the + seventh year of <i>Cambyses</i>, <i>An. J.P.</i> 4191, <i>Jul.</i> 16, at + 11 at night; another in the 20th year of <i>Darius</i>, <i>An. J.P.</i> + 4212, <i>Nov.</i> 19, at 11<sup>h.</sup> 45' at night; a third in the + 31st year of <i>Darius</i>, <i>An. J.P.</i> 4223, <i>Apr.</i> 25, at + 11<sup>h.</sup> 30 at night. By these eclipses, and the Prophecies of + <i>Haggai</i> and <i>Zechary</i> compared together, it is manifest that + his years began after the 24th day of the 11th <i>Jewish</i> month, and + before the 25th day of <i>April</i>, and by consequence about + <i>March</i>. <i>Xerxes</i> therefore began in spring <i>An. J.P.</i> + 4229: for <i>Darius</i> died in the fifth year after the battle at + <i>Marathon</i>, as <i>Herodotus</i>, <i>lib.</i> 7, and <i>Plutarch</i> + mention; and that battle was in <i>October</i> <i>An. J.P.</i> 4224, ten + years before the battle at <i>Salamis</i>. <i>Xerxes</i> therefore began + within less than a year after <i>October</i> <i>An. J.P.</i> 4228, + suppose in the spring following: for he spent his first five years, and + something more, in preparations for his expedition against the + <i>Greeks</i>; and this expedition was in the time of the <i>Olympic</i> + games, <i>An.</i> 1 <i>Olymp.</i> 75, <i>Calliade Athenis Archonte</i>, + 28 years after the <i>Regifuge</i>, and Consulship of the first Consul + <i>Junius Brutus</i>, <i>Anno Urbis conditæ</i> 273, <i>Fabio & Furio + Coss.</i> The passage of <i>Xerxes</i>'s army over the <i>Hellespont</i> + began in the end of the fourth year of the 74th <i>Olympiad</i>, that is, + in <i>June</i> <i>An. J.P.</i> 4234, and took up one month: and in + autumn, three months after, on the full moon, the 16th day of the month + <i>Munychion</i>, was the battle at <i>Salamis</i>, and a little after + that an eclipse of the sun, which by the calculation fell on + <i>Octob.</i> 2. His sixth year therefore began a little before + <i>June</i>, suppose in spring <i>An. J.P.</i> 4234, and his first year + consequently in spring <i>An. J.P.</i> 4229, as above. Now he reigned + almost twenty one years, by the consent of all writers. Add the 7 months + of <i>Artabanus</i>, and the sum will be 21 years and about four or five + months, which end between midsummer and autumn <i>An. J.P.</i> 4250. At + this time therefore began the reign of his successor <i>Artaxerxes</i>, + as was to be proved.</p> + + <p>The same thing is also confirmed by <i>Julius Africanus</i>, who + informs us out of former writers, that the 20th year of this + <i>Artaxerxes</i> was the 115th year from the beginning of the reign of + <i>Cyrus</i> in <i>Persia,</i> and fell in with <i>An.</i> 4 + <i>Olymp.</i> 83. It began therefore with the <i>Olympic</i> year, soon + after the summer Solstice, <i>An. J.P.</i> 4269. Subduct nineteen years, + and his first year will begin at the same time of the year <i>An. + J.P.</i> 4250, as above.</p> + + <p>His 7th year therefore began after midsummer <i>An. J.P.</i> 4256; and + the Journey of <i>Ezra</i> to <i>Jerusalem</i> in the spring following + fell on the beginning of <i>An. J.P.</i> 4257, as above.</p> + +<h3>Notes to Chap. X.</h3> + +<div class="note"> + <p><a name="NtDanX_1" href="#NtpDanX_1">[1]</a> Chap. ix. 24, 25, 26, + 27.</p> + + <p><a name="NtDanX_2" href="#NtpDanX_2">[2]</a> <i>Cut upon</i>. A phrase + in <i>Hebrew</i>, taken from the practise of numbring by cutting + notches.</p> + + <p><a name="NtDanX_3" href="#NtpDanX_3">[3]</a> Heb. <i>to seal</i>, i.e. + to finish or consummate: a metaphor taken from sealing what is finished. + So the <i>Jews</i> compute, <i>ad obsignatum Misna, ad obsignatum + Talmud</i>, that is, <i>ad absolutum</i>.</p> + + <p><a name="NtDanX_4" href="#NtpDanX_4">[4]</a> Heb. <i>the Prophet</i>, + not the Prophecy.</p> + + <p><a name="NtDanX_5" href="#NtpDanX_5">[5]</a> Heb. <i>the Messiah</i>, + that is, in <i>Greek</i>, <i>the Christ</i>; in <i>English</i>, <i>the + Anointed</i>. I use the <i>English</i> word, that the relation of this + clause to the former may appear.</p> + + <p><a name="NtDanX_6" href="#NtpDanX_6">[6]</a> <i>Jerusalem</i>.</p> + + <p><a name="NtDanX_7" href="#NtpDanX_7">[7]</a> See <i>Isa.</i> xxiii. + 13.</p> + + <p><a name="NtDanX_8" href="#NtpDanX_8">[8]</a> Iren. l. 5. Hær. c. + 25.</p> + + <p><a name="NtDanX_9" href="#NtpDanX_9">[9]</a> Apud Hieron. in h. l.</p> + + <p><a name="NtDanX_10" href="#NtpDanX_10">[10]</a> 1 Kings xi. 7.</p> + + <p><a name="NtDanX_11" href="#NtpDanX_11">[11]</a> The antient solar + years of the eastern nations consisted of 12 months, and every month of + 30 days: and hence came the division of a circle into 360 degrees. This + year seems to be used by <i>Moses</i> in his history of the Flood, and by + <i>John</i> in the <i>Apocalypse</i>, where a time, times and half a + time, 42 months and 1260 days, are put equipollent. But in reckoning by + many of these years together, an account is to be kept of the odd days + which were added to the end of these years. For the <i>Egyptians</i> + added five days to the end of this year; and so did the <i>Chaldeans</i> + long before the times of <i>Daniel</i>, as appears by the <i>Æra</i>, of + <i>Nabonassar</i>: and the <i>Persian</i> Magi used the same year of 365 + days, till the Empire of the <i>Arabians</i>. The antient <i>Greeks</i> + also used the same solar year of 12 equal months, or 360 days; but every + other year added an intercalary month, consisting of 10 and 11 days + alternately.</p> + + <p>The year of the <i>Jews</i>, even from their coming out of + <i>Egypt</i>, was Luni-solar. It was solar, for the harvest always + followed the Passover, and the fruits of the land were always gathered + before the feast of Tabernacles, <i>Levit.</i> xxiii. But the months were + lunar, for the people were commanded by <i>Moses</i> in the beginning of + every month to blow with trumpets, and offer burnt offerings with their + drink offerings, <i>Num.</i> x. 10. xxviii. 11, 14. and this solemnity + was kept on the new moons, <i>Psal.</i> lxxxi. 3,4,5. 1 <i>Chron.</i> + xxiii. 31. These months were called by <i>Moses</i> the first, second, + third, fourth month, <i>&c.</i> and the first month was also called + <i>Abib</i>, the second <i>Zif</i>, the seventh <i>Ethanim</i>, the + eighth <i>Bull</i>, <i>Exod.</i> xiii. 4. 1 <i>Kings</i> vi. 37, 38. + viii. 2. But in the <i>Babylonian</i> captivity the <i>Jews</i> used the + names of the <i>Chaldean</i> months, and by those names understood the + months of their own year; so that the <i>Jewish</i> months then lost + their old names, and are now called by those of the <i>Chaldeans</i>.</p> + + <p>The <i>Jews</i> began their civil year from the autumnal Equinox, and + their sacred year from the vernal: and the first day of the first month + was on the visible new moon, which was nearest the Equinox.</p> + + <p>Whether <i>Daniel</i> used the <i>Chaldaick</i> or <i>Jewish</i> year, + is not very material; the difference being but six hours in a year, and 4 + months in 480 years. But I take his months to be <i>Jewish</i>: first, + because <i>Daniel</i> was a <i>Jew</i>, and the <i>Jews</i> even by the + names of the <i>Chaldean</i> months understood the months of their own + year: secondly, because this Prophecy is grounded on <i>Jeremiah</i>'s + concerning the 70 years captivity, and therefore must be understood of + the same sort of years with the seventy; and those are <i>Jewish</i>, + since that Prophecy was given in <i>Judea</i> before the captivity: and + lastly, because <i>Daniel</i> reckons by weeks of years, which is a way + of reckoning peculiar to the <i>Jewish</i> years. For as their days ran + by sevens, and the last day of every seven was a sabbath; so their years + ran by sevens, and the last year of every seven was a sabbatical year, + and seven such weeks of years made a <i>Jubilee</i>.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanXI">CHAP. XI</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the Times of the Birth and Passion +of </i>Christ.</p> + + <p>The times of the Birth and Passion of <i>Christ</i>, with such like + niceties, being not material to religion, were little regarded by the + <i>Christians</i> of the first age. They who began first to celebrate + them, placed them in the cardinal periods of the year; as the + annunciation of the Virgin <i>Mary</i>, on the 25th of <i>March</i>, + which when <i>Julius Cæsar</i> corrected the Calendar was the vernal + Equinox; the feast of <i>John</i> Baptist on the 24th of <i>June</i>, + which was the summer Solstice; the feast of St. <i>Michael</i> on + <i>Sept.</i> 29, which was the autumnal Equinox; and the birth of + <i>Christ</i> on the winter Solstice, <i>Decemb.</i> 25, with the feasts + of St. <i>Stephen</i>, St. <i>John</i> and the <i>Innocents</i>, as near + it as they could place them. And because the Solstice in time removed + from the 25th of <i>December</i> to the 24th, the 23d, the 22d, and so on + backwards, hence some in the following centuries placed the birth of + <i>Christ</i> on <i>Decemb.</i> 23, and at length on <i>Decemb.</i> 20: + and for the same reason they seem to have set the feast of St. + <i>Thomas</i> on <i>Decemb.</i> 21, and that of St. <i>Matthew</i> on + <i>Sept.</i> 21. So also at the entrance of the Sun into all the signs in + the <i>Julian</i> Calendar, they placed the days of other Saints; as the + conversion of <i>Paul</i> on <i>Jan.</i> 25, when the Sun entred <img + src="images/aquarius.png" alt="Aquarius" />; St. <i>Matthias</i> on + <i>Feb.</i> 25, when he entred <img src="images/pisces.png" alt="Pisces" + />; St. <i>Mark</i> on <i>Apr.</i> 25, when he entred <img + src="images/taurus.png" alt="Taurus" />; <i>Corpus Christi</i> on + <i>May</i> 26, when he entred <img src="images/gemini.png" alt="Gemini" + />; St. <i>James</i> on <i>July</i> 25, when he entred <img + src="images/cancer.png" alt="Cancer" />; St. <i>Bartholomew</i> on + <i>Aug.</i> 24, when he entred <img src="images/virgo.png" alt="Virgo" + />; <i>Simon</i> and <i>Jude</i> on <i>Octob.</i> 28, when he entred <img + src="images/scorpio.png" alt="Scorpio" />: and if there were any other + remarkable days in the <i>Julian</i> Calendar, they placed the Saints + upon them, as St. <i>Barnabas</i> on <i>June</i> 11, where <i>Ovid</i> + seems to place the feast of <i>Vesta</i> and <i>Fortuna</i>, and the + goddess <i>Matuta</i>; and St. <i>Philip</i> and <i>James</i> on the + first of <i>May</i>, a day dedicated both to the <i>Bona Dea</i>, or + <i>Magna Mater</i>, and to the goddess <i>Flora</i>, and still celebrated + with her rites. All which shews that these days were fixed in the first + <i>Christian</i> Calendars by Mathematicians at pleasure, without any + ground in tradition; and that the <i>Christians</i> afterwards took up + with what they found in the Calendars.</p> + + <p>Neither was there any certain tradition about the years of + <i>Christ</i>. For the <i>Christians</i> who first began to enquire into + these things, as <i>Clemens Alexandrinus</i>, <i>Origen</i>, + <i>Tertullian</i>, <i>Julius Africanus</i>, <i>Lactantius</i>, + <i>Jerome</i>, St. <i>Austin</i>, <i>Sulpicius Severus</i>, + <i>Prosper</i>, and as many as place the death of <i>Christ</i> in the + 15th or 16th year of <i>Tiberius</i>, make <i>Christ</i> to have preached + but one year, or at most but two. At length <i>Eusebius</i> discovered + four successive Passovers in the Gospel of <i>John</i>, and thereupon set + on foot an opinion that he preacht three years and an half; and so died + in the 19th year of <i>Tiberius</i>. Others afterwards, finding the + opinion that he died in the Equinox <i>Mar.</i> 25, more consonant to the + times of the <i>Jewish</i> Passover, in the 17th and 20th years, have + placed his death in one of those two years. Neither is there any greater + certainty in the opinions about the time of his birth. The first + <i>Christians</i> placed his baptism near the beginning of the 15th year + of <i>Tiberius</i>; and thence reckoning thirty years backwards, placed + his birth in the 43d <i>Julian</i> year, the 42d of <i>Augustus</i> and + 28th of the <i>Actiac</i> victory. This was the opinion which obtained in + the first ages, till <i>Dionysius Exiguus</i>, placing the baptism of + <i>Christ</i> in the 16th year of <i>Tiberius</i>, and misinterpreting + the text of <i>Luke</i>, iii. 23. as if <i>Jesus</i> was only beginning + to be 30 years old when he was baptized, invented the vulgar account, in + which his birth is placed two years later than before. As therefore + relating to these things there is no tradition worth considering; let us + lay aside all and examine what prejudices can be gathered from records of + good account.</p> + + <p>The fifteenth year of <i>Tiberius</i> began <i>Aug.</i> 28, <i>An. + J.P.</i> 4727. So soon as the winter was over, and the weather became + warm enough, we may reckon that <i>John</i> began to baptize; and that + before next winter his fame went abroad, and all the people came to his + baptism, and <i>Jesus</i> among the rest. Whence the first Passover after + his baptism mentioned <i>John</i> ii. 13. was in the 16th year of + <i>Tiberius</i>. After this feast <i>Jesus</i> came into the land of + <i>Judea</i>, and staid there baptizing, whilst <i>John</i> was baptizing + in <i>Ænon</i>, <i>John</i> iii. 22, 23. But when he heard that + <i>John</i> was cast into prison, he departed into <i>Galilee</i>, + <i>Mat.</i> iii. 12. being afraid, because the Pharisees had heard that + he baptized more disciples than <i>John</i>, <i>John</i> iv. 1. and in + his journey he passed thro' <i>Samaria</i> four months before the + harvest, <i>John</i> iv. 35. that is, about the time of the winter + Solstice. For their harvest was between <i>Easter</i> and + <i>Whitsunday</i>, and began about a month after the vernal Equinox. + <i>Say not ye</i>, saith he, <i>there are yet four months, and then + cometh harvest? Behold I say unto you, lift up your eyes, and look on the + fields, for they are white already to harvest</i>; meaning, that the + people in the fields were ready for the Gospel, as his next words shew<a + name="NtpDanXI_1" href="#NtDanXI_1"><sup>[1]</sup></a>. <i>John</i> + therefore was imprisoned about <i>November</i>, in the 17th year of + <i>Tiberius</i>; and <i>Christ</i> thereupon went from <i>Judea</i> to + <i>Cana</i> of <i>Galilee</i> in <i>December</i>, and was received there + of the <i>Galileans</i>, who had seen all he did at <i>Jerusalem</i> at + the Passover: and when a Nobleman of <i>Capernaum</i> heard he was + returned into <i>Galilee</i>, and went to him and desired him to come and + cure his son, he went not thither yet, but only said, <i>Go thy way, thy + son liveth; and the Nobleman returned and found it so, and believed, he + and his house</i>, John iv. This is the beginning of his miracles in + <i>Galilee</i>; and thus far <i>John</i> is full and distinct in relating + the actions of his first year, omitted by the other Evangelists. The rest + of his history is from this time related more fully by the other + Evangelists than by <i>John</i>; for what they relate he omits.</p> + + <p>From this time therefore <i>Jesus</i> taught in the Synagogues of + <i>Galilee</i> on the sabbath-days, being glorified of all: and coming to + his own city <i>Nazareth</i>, and preaching in their Synagogue, they were + offended, and thrust him out of the city, and led him to the brow of the + hill on which the city was built to cast him headlong; but he passing + thro' the midst of them, went his way, and came and dwelt at + <i>Capernaum</i>, <i>Luke</i> iv. And by this time we may reckon the + second Passover was either past or at hand.</p> + + <p>All this time <i>Matthew</i> passeth over in few words, and here + begins to relate the preaching and miracles of <i>Christ</i>. <i>When + </i>Jesus, saith he, <i>had heard that </i>John<i> was cast into prison, + he departed into </i>Galilee<i>; and leaving </i>Nazareth<i>, he came and + dwelt at </i>Capernaum<i>, and from that time began to preach and say, + Repent, for the kingdom of heaven is at hand</i>, Matth. iv. 12. + Afterwards he called his disciples <i>Peter</i>, <i>Andrew</i>, + <i>James</i> and <i>John</i>; and then <i>went about all</i> Galilee, + <i>teaching in the Synagogues,—and healing all manner of + sickness:—and his fame went thro'out all </i>Syria<i>; and they + brought unto him all sick people,—and there followed him great + multitudes of people from </i>Galilee<i>, and from </i>Decapolis<i>, and + from </i>Jerusalem<i>, and from </i>Judea<i>, and from beyond </i>Jordan, + Matth, iv. 18, 25. All this was done before the sermon in the mount: and + therefore we may certainly reckon that the second Passover was past + before the preaching of that sermon. The multitudes that followed him + from <i>Jerusalem</i> and <i>Judea</i>, shew that he had lately been + there at the feast. The sermon in the mount was made when great + multitudes came to him from all places, and followed him in the open + fields; which is an argument of the summer-season: and in this sermon he + pointed at the lilies of the field then in the flower before the eyes of + his auditors. <i>Consider</i>, saith he, <i>the lilies of the field, how + they grow; they toil not, neither do they spin; and yet </i>Solomon<i> in + all his glory was not arayed like one of these. Wherefore if God so + clothe the grass of the field, which to day is and to morrow is cast into + the oven</i>, &c. <i>Matth.</i> vi. 28. So therefore the grass of the + field was now in the flower, and by consequence the month of <i>March</i> + with the Passover was past.</p> + + <p>Let us see therefore how the rest of the feasts follow in order in + <i>Matthew</i>'s Gospel: for he was an eye-witness of what he relates, + and so tells all things in due order of time, which <i>Mark</i> and + <i>Luke</i> do not.</p> + + <p>Some time after the sermon in the mount, when the time came that he + should be received, that is, when the time of a feast came that he should + be received by the <i>Jews</i>, he set his face to go to + <i>Jerusalem</i>: and as he went with his disciples in the way, when the + <i>Samaritans</i> in his passage thro' <i>Samaria</i> had denied him + lodgings, and a certain Scribe said unto him, <i>Master, I will follow + thee whithersoever thou goest</i>, Jesus <i>said unto him, The foxes have + holes, and the birds of the air have nests, but the Son of man hath not + where to lay his head</i>, Matth. viii. 19. Luke ix. 51, 57. The Scribe + told <i>Christ</i> he would bear him company in his journey, and + <i>Christ</i> replied that he wanted a lodging. Now this feast I take to + be the feast of Tabernacles, because soon after I find <i>Christ</i> and + his Apostles on the sea of <i>Tiberias</i> in a storm so great, that the + ship was covered with water and in danger of sinking, till <i>Christ + rebuked the winds and the sea</i>, Matth. viii. 23. For this storm shews + that winter was now come on.</p> + + <p>After this <i>Christ</i> did many miracles, and <i>went about all the + cities and villages of </i>Galilee<i>, teaching in their Synagogues, and + preaching the gospel of the kingdom, and healing every sickness, and + every disease among the people</i>, Matth. ix. he then sent forth the + twelve to do the like, <i>Matth.</i> x. and at length when he had + received a message from <i>John</i>, and answered it, he said to the + multitudes, <i>From the days of </i>John<i> the Baptist until now the + kingdom of heaven suffereth violence</i>; and upbraided the cities, + <i>Chorazin</i>, <i>Bethsaida</i>, and <i>Capernaum</i>, wherein most of + his mighty works were done, because they repented not, <i>Matth.</i> xi. + Which several passages shew, that from the imprisonment of <i>John</i> + till now there had been a considerable length of time: the winter was now + past, and the next Passover was at hand; for immediately after this, + <i>Matthew</i>, in chap. xii. subjoins, that <i>Jesus went on the + sabbath-day thro' the corn, and his disciples were an hungred, and began + to pluck the ears of corn and to eat,—rubbing them</i>, saith + <i>Luke</i>, <i>in their hands</i>: the corn therefore was not only in + the ear, but ripe; and consequently the Passover, in which the + first-fruits were always offered before the harvest, was now come or + past. <i>Luke</i> calls this sabbath <span lang="el" + title="deuteroprôton" + >δευτεροπρωτον</span>, + the second prime sabbath, that is, the second of the two great feasts of + the Passover. As we call <i>Easter</i> day high <i>Easter</i>, and its + <i>octave</i> low <i>Easter</i> or <i>Lowsunday</i>: so <i>Luke</i> calls + the feast on the seventh day of the unlevened bread, the second of the + two prime sabbaths.</p> + + <p>In one of the sabbaths following he went into a Synagogue, and healed + a man with a withered hand, <i>Matth.</i> xii. 9. <i>Luke</i> vi. 6. And + when the Pharisees took counsel to destroy him, <i>he withdrew himself + from thence, and great multitudes followed him; and he healed them all, + and charged them that they should not make him known</i>, Matth. xii. 14. + Afterwards being in a ship, and the multitude standing on the shore, he + spake to them three parables together, taken from the seeds-men sowing + the fields, <i>Matth.</i> xiii. by which we may know that it was now + seed-time, and by consequence that the feast of Tabernacles was past. + After this he went <i>into his own country, and taught them in their + Synagogue</i>, but <i>did not many mighty works there because of their + unbelief</i>. Then the twelve having been abroad a year, returned, and + told <i>Jesus</i> all that they had done: and at the same time + <i>Herod</i> beheaded <i>John</i> in prison, and his disciples came and + told <i>Jesus</i>; and when <i>Jesus</i> heard it, he took the twelve and + departed thence privately by ship into a desert place belonging to + <i>Bethsaida</i>: and the people when they knew it, followed him on foot + out of the cities, the winter being now past; and he healed their sick, + and in the desert fed them to the number of five thousand men, besides + women and children, with only five loaves and two fishes, <i>Matth.</i> + xiv. <i>Luke</i> ix. at the doing of which miracle the Passover of the + <i>Jews</i> was nigh, <i>John</i> vi. 4. But <i>Jesus</i> went not up to + this feast; but <i>after these things walked in </i>Galilee<i>, because + the </i>Jews at the Passover before had taken counsel to destroy him, and + still <i>sought to kill him</i>, John vii. i. Henceforward therefore he + is found first in the coast of <i>Tyre</i> and <i>Sidon</i>, then by the + sea of <i>Galilee</i>, afterwards in the coast of <i>Cæsarea + Philippi</i>; and lastly at <i>Capernaum</i>, <i>Matth.</i> xv. 21, 29. + xvi. 13. xvii. 34.</p> + + <p>Afterwards when the feast of Tabernacles was at hand, his brethren + upbraided him for walking secretly, and urged him to go up to the feast. + But he went not till they were gone, and then went up privately, + <i>John</i> vii. 2. and when the <i>Jews</i> sought to stone him, he + escaped, <i>John</i> viii. 59. After this he was at the feast of the + Dedication in winter, <i>John</i> x. 22. and when they sought again to + take him, he fled beyond <i>Jordan</i>, <i>John</i> x. 39, 40. + <i>Matth</i>. xix. 1. where he stayed till the death of <i>Lazarus</i>, + and then came to <i>Bethany</i> near <i>Jerusalem</i>, and raised him, + <i>John</i> xi. 7, 18. whereupon the <i>Jews</i> took counsel from that + time to kill him: and <i>therefore</i> he <i>walked no more openly among + the </i>Jews<i>, but went thence into a country near to the wilderness, + into a city called </i>Ephraim<i>; and there continued with his + disciples</i> till the last Passover, in which the <i>Jews</i> put him to + death, <i>John</i> xi. 53, 54.</p> + + <p>Thus have we, in the Gospels of <i>Matthew</i> and <i>John</i> + compared together, the history of <i>Christ</i>'s actions in continual + order during five Passovers. <i>John</i> is more distinct in the + beginning and end; <i>Matthew</i> in the middle: what either omits, the + other supplies. The first Passover was between the baptism of + <i>Christ</i> and the imprisonment of <i>John, John</i> ii. 13. the + second within four months after the imprisonment of <i>John</i>, and + <i>Christ</i>'s beginning to preach in <i>Galilee</i>, <i>John</i> iv. + 35. and therefore it was either that feast to which <i>Jesus</i> went up, + when the Scribe desired to follow him, <i>Matth.</i> viii. 19. + <i>Luke</i> ix. 51, 57. or the feast before it. The third was the next + feast after it, when the corn was eared and ripe, <i>Matth</i>, xii. 1. + <i>Luke</i> vi. 1. The fourth was that which was nigh at hand when + <i>Christ</i> wrought the miracle of the five loaves, <i>Matth</i>. xiv. + 15. <i>John</i> vi. 4, 5. and the fifth was that in which <i>Christ</i> + suffered, <i>Matth.</i> xx. 17. <i>John</i> xii. 1.</p> + + <p>Between the first and second Passover <i>John</i> and <i>Christ</i> + baptized together, till the imprisonment of <i>John</i>, which was four + months before the second. Then <i>Christ</i> began to preach, and call + his disciples; and after he had instructed them a year, lent them to + preach in the cities of the <i>Jews</i>: at the same time <i>John</i> + hearing of the fame of <i>Christ</i>, sent to him to know who he was. At + the third, the chief Priests began to consult about the death of + <i>Christ</i>. A little before the fourth, the twelve after they had + preached a year in all the cities, returned to <i>Christ</i>; and at the + same time <i>Herod</i> beheaded <i>John</i> in prison, after he had been + in prison two years and a quarter: and thereupon <i>Christ</i> fled into + the desart for fear of <i>Herod</i>. The fourth <i>Christ</i> went not up + to <i>Jerusalem</i> for fear of the <i>Jews</i>, who at the Passover + before had consulted his death, and because his time was not yet come. + Thenceforward therefore till the feast of Tabernacles he walked in + <i>Galilee</i>, and that secretly for fear of <i>Herod</i>: and after the + feast of Tabernacles he returned no more into <i>Galilee</i>, but + sometimes was at <i>Jerusalem</i>, and sometimes retired beyond + <i>Jordan</i>, or to the city <i>Ephraim</i> by the wilderness, till the + Passover in which he was betrayed, apprehended, and crucified.</p> + + <p><i>John</i> therefore baptized two summers, and <i>Christ</i> preached + three. The first summer <i>John</i> preached to make himself known, in + order to give testimony to <i>Christ</i>. Then, after <i>Christ</i> came + to his baptism and was made known to him, he baptized another summer, to + make <i>Christ</i> known by his testimony; and <i>Christ</i> also + baptized the same summer, to make himself the more known: and by reason + of <i>John</i>'s testimony there came more to <i>Christ</i>'s baptism + than to <i>John</i>'s. The winter following <i>John</i> was imprisoned; + and now his course being at an end, <i>Christ</i> entered upon his proper + office of preaching in the cities. In the beginning of his preaching he + completed the number of the twelve Apostles, and instructed them all the + first year in order to send them abroad. Before the end of this year, his + fame by his preaching and miracles was so far spread abroad, that the + <i>Jews</i> at the Passover following consulted how to kill him. In the + second year of his preaching, it being no longer safe for him to converse + openly in <i>Judea</i>, he sent the twelve to preach in all their cities: + and in the end of the year they returned to him, and told him all they + had done. All the last year the twelve continued with him to be + instructed more perfectly, in order to their preaching to all nations + after his death. And upon the news of <i>John</i>'s death, being afraid + of <i>Herod</i> as well as of the <i>Jews</i>, he walked this year more + secretly than before; frequenting desarts, and spending the last half of + the year in <i>Judea</i>, without the dominions of <i>Herod</i>.</p> + + <p>Thus have we in the Gospels of <i>Matthew</i> and <i>John</i> all + things told in due order, from the beginning of <i>John</i>'s preaching + to the death of <i>Christ</i>, and the years distinguished from one + another by such essential characters that they cannot be mistaken. The + second Passover is distinguished from the first, by the interposition of + <i>John</i>'s imprisonment. The third is distinguished from the second, + by a double character: first, by the interposition of the feast to which + <i>Christ</i> went up, <i>Mat.</i> viii. 19. <i>Luke</i> ix. 57. and + secondly, by the distance of time from the beginning of <i>Christ</i>'s + preaching: for the second was in the beginning of his preaching, and the + third so long after, that before it came <i>Christ</i> said, <i>from the + days of </i>John<i> the Baptist until now</i>, &c. and upbraided the + cities of <i>Galilee</i> for their not repenting at his preaching, and + mighty works done in all that time. The fourth is distinguished from the + third, by the mission of the twelve from <i>Christ</i> to preach in the + cities of <i>Judea</i> in all the interval. The fifth is distinguished + from all the former by the twelve's being returned from preaching, and + continuing with <i>Christ</i> during all the interval, between the fourth + and fifth, and by the passion and other infallible characters.</p> + + <p>Now since the first summer of <i>John</i>'s baptizing fell in the + fifteenth year of the Emperor <i>Tiberius</i>, and by consequence the + first of these five Passovers in his sixteenth year; the last of them, in + which <i>Jesus</i> suffered, will fall on the twentieth year of the same + Emperor; and by consequence in the Consulship of <i>Fabius</i> and + <i>Vitellius</i>, in the 79th <i>Julian</i> year, and year of + <i>Christ</i> 34, which was the sabbatical year of the <i>Jews</i>. And + that it did so, I further confirm by these arguments.</p> + + <p>I take it for granted that the passion was on friday the 14th day of + the month <i>Nisan</i>, the great feast of the Passover on saturday the + 15th day of <i>Nisan</i>, and the resurrection on the day following. Now + the 14th day of <i>Nisan</i> always fell on the full moon next after the + vernal Equinox; and the month began at the new moon before, not at the + true conjunction, but at the first appearance of the new moon: for the + <i>Jews</i> referred all the time of the silent moon, as they phrased it, + that is, of the moon's disappearing, to the old moon; and because the + first appearance might usually be about 18 hours after the true + conjunction, they therefore began their month from the sixth hour at + evening, that is, at sun set, next after the eighteenth hour from the + conjunction. And this rule they called <span lang="he" title="YH" ><bdo + dir="rtl">יה</bdo></span> <i>Jah</i>, designing by the + letters <span lang="he" title="Y" ><bdo dir="rtl">י</bdo></span> + and <span lang="he" title="H" ><bdo dir="rtl">ה</bdo></span> the + number 18.</p> + + <p>I know that <i>Epiphanius</i> tells us, if some interpret his words + rightly, that the <i>Jews</i> used a vicious cycle, and thereby + anticipated the legal new moons by two days. But this surely he spake not + as a witness, for he neither understood <i>Astronomy</i> nor + <i>Rabbinical</i> learning, but as arguing from his erroneous hypothesis + about the time of the passion. For the <i>Jews</i> did not anticipate, + but postpone their months: they thought it lawful to begin their months a + day later than the first appearance of the new moon, because the new moon + continued for more days than one; but not a day sooner, lest they should + celebrate the new moon before there was any. And the <i>Jews</i> still + keep a tradition in their books, that the <i>Sanhedrim</i> used + diligently to define the new moons by sight: sending witnesses into + mountainous places, and examining them about the moon's appearing, and + translating the new moon from the day they had agreed on to the day + before, as often as witnesses came from distant regions, who had seen it + a day sooner than it was seen at <i>Jerusalem</i>. Accordingly + <i>Josephus</i>, one of the <i>Jewish</i> Priests who ministred in the + temple, tells us <a name="NtpDanXI_2" + href="#NtDanXI_2"><sup>[2]</sup></a> that the Passover was kept <i>on the + 14th day of</i> Nisan, <span lang="el" title="kata selênên" + >κατα + σεληνην</span> <i>according to + the moon, when the sun was in </i>Aries. This is confirmed also by two + instances, recorded by him, which totally overthrow the hypothesis of the + <i>Jews</i> using a vicious cycle. For that year in which + <i>Jerusalem</i> was taken and destroyed, he saith, the Passover was on + the 14th day of the month <i>Xanticus</i>, which according to + <i>Josephus</i> is our <i>April</i>; and that five years before, it fell + on the 8th day of the same month. Which two instances agree with the + course of the moon.</p> + + <p>Computing therefore the new moons of the first month according to the + course of the moon and the rule <i>Jah</i>, and thence counting 14 days, + I find that the 14th day of this month in the year of <i>Christ</i> 31, + fell on tuesday <i>March</i> 27; in the year 32, on sunday <i>Apr.</i> + 13; in the year 33, on friday <i>Apr.</i> 3; in the year 34, on wednesday + <i>March</i> 24, or rather, for avoiding the Equinox which fell on the + same day, and for having a fitter time for harvest, on thursday + <i>Apr.</i> 22. also in the year 35, on tuesday <i>Apr.</i> 12. and in + the year 36, on saturday <i>March</i> 31.</p> + + <p>But because the 15th and 21st days of <i>Nisan</i>, and a day or two + of <i>Pentecost</i>, and the 10th, 15th, and 22d of <i>Tisri</i>, were + always sabbatical days or days of rest, and it was inconvenient on two + sabbaths together to be prohibited burying their dead and making ready + fresh meat, for in that hot region their meat would be apt in two days to + corrupt: to avoid these and such like inconveniences, the <i>Jews</i> + postponed their months a day, as often as the first day of the month + <i>Tisri</i>, or, which is all one, the third of the month <i>Nisan</i>, + was sunday, wednesday or friday: and this rule they called <span + lang="he" title="'DW" ><bdo dir="rtl">אדו</bdo></span> + <i>Adu</i>, by the letters <span lang="he" title="W , D , '" ><bdo + dir="rtl">ו , ד , א</bdo></span> signifying the numbers + 1, 4, 6; that is, the 1st, 4th, and 6th days of the week; which days we + call sunday, wednesday and friday. Postponing therefore by this rule the + months found above; the 14th day of the month <i>Nisan</i> will fall in + the year of <i>Christ</i> 31, on wednesday <i>March</i> 28; in the year + 32, on monday <i>Apr.</i> 14; in the year 33, on friday <i>Apr.</i> 3; in + the year 34, on friday <i>Apr.</i> 23; in the year 35, on wednesday + <i>Apr.</i> 13, and in the year 36, on saturday <i>March</i> 31.</p> + + <p>By this computation therefore the year 32 is absolutely excluded, + because the Passion cannot fall on friday without making it five days + after the full moon, or two days before it; whereas it ought to be upon + the day of the full moon, or the next day. For the same reason the years + 31 and 35 are excluded, because in them the Passion cannot fall on + friday, without making it three days after the full moon, or four days + before it: errors so enormous, that they would be very conspicuous in the + heavens to every vulgar eye. The year 36 is contended for by few or none, + and both this and the year 35 may be thus excluded.</p> + + <p><i>Tiberius</i> in the beginning of his reign made <i>Valerius + Gratus</i> President of <i>Judea</i>; and after 11 years, substituted + <i>Pontius Pilate</i>, who governed 10 years. Then <i>Vitellius</i>, + newly made President of <i>Syria</i>, deprived him of his honour, + substituting <i>Marcellus</i>, and at length sent him to <i>Rome</i>: + but, by reason of delays, <i>Tiberius</i> died before <i>Pilate</i> got + thither. In the mean time <i>Vitellius</i>, after he had deposed + <i>Pilate</i>, came to <i>Jerusalem</i> in the time of the Passover, to + visit that Province as well as others in the beginning of his office; and + in the place of <i>Caiaphas</i>, then High Priest, created + <i>Jonathas</i> the son of <i>Ananus</i>, or <i>Annas</i> as he is called + in scripture. Afterwards, when <i>Vitellius</i> was returned to + <i>Antioch</i>, he received letters from <i>Tiberius</i>, to make peace + with <i>Artabanus</i> king of the <i>Parthians</i>. At the same time the + <i>Alans</i>, by the sollicitation of <i>Tiberius</i>, invaded the + kingdom of <i>Artabanus</i>; and his subjects also, by the procurement of + <i>Vitellius</i>, soon after rebelled: for <i>Tiberius</i> thought that + <i>Artabanus</i>, thus pressed with difficulties, would more readily + accept the conditions of peace. <i>Artabanus</i> therefore straightway + gathering a greater army, opprest the rebels; and then meeting + <i>Vitellius</i> at <i>Euphrates</i>, made a league with the + <i>Romans</i>. After this <i>Tiberius</i> commanded <i>Vitellius</i> to + make war upon <i>Aretas</i> King of <i>Arabia</i>. He therefore leading + his army against <i>Aretas</i>, went together with <i>Herod</i> to + <i>Jerusalem</i>, to sacrifice at the publick feast which was then to be + celebrated. Where being received honourably, he stayed three days, and in + the mean while translated the high Priesthood from <i>Jonathas</i> to his + brother <i>Theophilus</i>: and the fourth day, receiving letters of the + death of <i>Tiberius</i>, made the people swear allegiance to + <i>Caius</i> the new Emperor; and recalling his army, sent them into + quarters. All this is related by <i>Josephus</i> <i>Antiq.</i> + <i>lib.</i> 18. <i>c.</i> 6, 7. Now <i>Tiberius</i> reigned 22 years and + 7 months, and died <i>March</i> 16, in the beginning of the year of + <i>Christ</i> 37; and the feast of the Passover fell on <i>April</i> 20 + following, that is, 35 days after the death of <i>Tiberius</i>: so that + there were about 36 or 38 days, for the news of his death to come from + <i>Rome</i> to <i>Vitellius</i> at <i>Jerusalem</i>; which being a + convenient time for that message, confirms that the feast which + <i>Vitellius</i> and <i>Herod</i> now went up to was the Passover. For + had it been the Pentecost, as is usually supposed, <i>Vitellius</i> would + have continued three months ignorant of the Emperor's death: which is not + to be supposed. However, the things done between this feast and the + Passover which <i>Vitellius</i> was at before, namely, the stirring up a + sedition in <i>Parthia</i>, the quieting that sedition, the making a + league after that with the <i>Parthians</i>, the sending news of that + league to <i>Rome</i>, the receiving new orders from thence to go against + the <i>Arabians</i>, and the putting those orders in execution; required + much more time than the fifty days between the Passover and Pentecost of + the same year: and therefore the Passover which <i>Vitellius</i> first + went up to, was in the year before. Therefore <i>Pilate</i> was deposed + before the Passover A.C. 36, and by consequence the passion of + <i>Christ</i> was before that Passover: for he suffered not under + <i>Vitellius</i>, nor under <i>Vitellius</i> and <i>Pilate</i> together, + but under <i>Pilate</i> alone.</p> + + <p>Now it is observable that the high Priesthood was at this time become + an annual office, and the Passover was the time of making a new high + Priest. For <i>Gratus</i> the predecessor of <i>Pilate</i>, saith + <i>Josephus</i>, made <i>Ismael</i> high Priest after <i>Ananus</i>; and + a while after, suppose a year, deposed him, and substituted + <i>Eleazar</i>, and a year after <i>Simon</i>, and after another year + <i>Caiaphas</i>; and then gave way to <i>Pilate</i>. So <i>Vitellius</i> + at one Passover made <i>Jonathas</i> successor to <i>Caiaphas</i>, and at + the next <i>Theophilus</i> to <i>Jonathas</i>. Hence <i>Luke</i> tells + us, that in the 15th year of <i>Tiberius</i>, <i>Annas</i> and + <i>Caiaphas</i> were high Priests, that is, <i>Annas</i> till the + Passover, and <i>Caiaphas</i> afterwards. Accordingly <i>John</i> speaks + of the high Priesthood as an annual office: for he tells us again and + again, in the last year of <i>Christ</i>'s preaching, that + <i>Caiaphas</i> was high Priest for that year, <i>John</i> xi. 49, 51. + xviii. 13. And the next year <i>Luke</i> tells you, that <i>Annas</i> was + high Priest, <i>Acts</i> iv. 6. <i>Theophilus</i> was therefore made high + Priest in the first year of <i>Caius</i>, <i>Jonathas</i> in the 22d year + of <i>Tiberius</i>, and <i>Caiaphas</i> in the 21st year of the same + Emperor: and therefore, allotting a year to each, the Passion, when + <i>Annas</i> succeeded <i>Caiaphas</i>, could not be later than the 20th + year of <i>Tiberius</i>, A.C. 34.</p> + + <p>Thus there remain only the years 33 and 34 to be considered; and the + year 33 I exclude by this argument. In the Passover two years before the + Passion, when <i>Christ</i> went thro' the corn, and his disciples pluckt + the ears, and rubbed them with their hands to eat; this ripeness of the + corn shews that the Passover then fell late: and so did the Passover A.C. + 32, <i>April 14</i>, but the Passover A.C. 31, <i>March 28th</i>, fell + very early. It was not therefore two years after the year 31, but two + years after 32 that <i>Christ</i> suffered.</p> + + <p>Thus all the characters of the Passion agree to the year 34; and that + is the only year to which they all agree.</p> + +<h3>Notes to Chap. XI.</h3> + +<div class="note"> + <p><a name="NtDanXI_1" href="#NtpDanXI_1">[1]</a> I observe, that + <i>Christ</i> and his forerunner <i>John</i> in their parabolical + discourses were wont to allude to things present. The old Prophets, when + they would describe things emphatically, did not only draw parables from + things which offered themselves, as from the rent of a garment, 1 + <i>Sam.</i> xv. from the sabbatic year, <i>Isa.</i> xxxvii. from the + vessels of a Potter, <i>Jer.</i> xviii, &c. but also when such fit + objects were wanting, they supplied them by their own actions, as by + rending a garment, 1 <i>Kings</i> xi. by shooting, 2 <i>Kings</i> xiii. + by making bare their body, <i>Isa.</i> xx. by imposing significant names + to their sons, <i>Isa.</i> viii. <i>Hos.</i> i. by hiding a girdle in the + bank of <i>Euphrates</i>, <i>Jer.</i> xiii. by breaking a potter's + vessel, <i>Jer.</i> xix. by putting on fetters and yokes, <i>Jer.</i> + xxvii. by binding a book to a stone, and casting them both into + <i>Euphrates</i>, <i>Jer.</i> li. by besieging a painted city, + <i>Ezek.</i> iv. by dividing hair into three parts, <i>Ezek.</i> v. by + making a chain, <i>Ezek.</i> vii. by carrying out houshold stuff like a + captive and trembling, <i>Ezek.</i> xii, &c. By such kind of types + the Prophets loved to speak. And <i>Christ</i> being endued with a nobler + prophetic spirit than the rest, excelled also in this kind of speaking, + yet so as not to speak by his own actions, that was less grave and + decent, but to turn into parables such things as offered themselves. On + occasion of the harvest approaching, he admonishes his disciples once and + again of the spiritual harvest, <i>John</i> iv. 35. <i>Matth.</i> ix. 37. + Seeing the lilies of the field, he admonishes his disciples about gay + clothing, <i>Matth.</i> vi. 28. In allusion to the present season of + fruits, he admonishes his disciples about knowing men by their fruits, + <i>Matth.</i> vii. 16. In the time of the Passover, when trees put forth + leaves, he bids his disciples <i>learn a parable from the fig tree: when + its branch is yet tender and putteth forth leaves, ye know that summer is + nigh</i>, &c. <i>Matth.</i> xxiv. 32. <i>Luke</i> xxi. 29. The same + day, alluding both to the season of the year and to his passion, which + was to be two days after, he formed a parable of the time of fruits + approaching, and the murdering of the heir, <i>Matth.</i> xxi. 33. + Alluding at the same time, both to the money-changers whom he had newly + driven out of the Temple, and to his passion at hand; he made a parable + of a Noble-man going into a far country to receive a kingdom and return, + and delivering his goods to his servants, and at his return condemning + the slothful servant because he put not his money to the exchangers, + <i>Matth.</i> xxv. 14. <i>Luke</i> xix. 12. Being near the Temple where + sheep were kept in folds to be sold for the sacrifices, he spake many + things parabolically of sheep, of the shepherd, and of the door of the + sheepfold; and discovers that he alluded to the sheepfolds which were to + be hired in the market-place, by speaking of such folds as a thief could + not enter by the door, nor the shepherd himself open, but a porter opened + to the shepherd, <i>John</i> x. 1, 3. Being in the mount of + <i>Olives</i>, <i>Matth.</i> xxxvi. 30. <i>John</i> xiv. 31. a place so + fertile that it could not want vines, he spake many things mystically of + the Husbandman, and of the vine and its branches, <i>John</i> xv. Meeting + a blind man, he admonished of spiritual blindness, <i>John</i> ix. 39. At + the sight of little children, he described once and again the innocence + of the elect, <i>Matth.</i> xviii. 2. xix. 13. Knowing that + <i>Lazarus</i> was dead and should be raised again, he discoursed of the + resurrection and life eternal, <i>John</i> xi. 25, 26. Hearing of the + slaughter of some whom <i>Pilate</i> had slain, he admonished of eternal + death, <i>Luke</i> xiii. 1. To his fishermen he spake of fishers of men, + <i>Matth.</i> iv. 10. and composed another parable about fishes. + <i>Matth.</i> xiii. 47. Being by the Temple, he spake of the Temple of + his body, <i>John</i> ii. 19. At supper he spake a parable about the + mystical supper to come in the kingdom of heaven, <i>Luke</i> xiv. On + occasion of temporal food, he admonished his disciples of spiritual food, + and of eating his flesh and drinking his blood mystically, <i>John</i> + vi. 27, 53. When his disciples wanted bread, he bad them beware of the + leven of the Pharisees, <i>Matth.</i> xvi. 6. Being desired to eat, he + answered that he had other meat, <i>John</i> iv. 31. In the great day of + the feast of Tabernacles, when the <i>Jews</i>, as their custom was, + brought a great quantity of waters from the river <i>Shiloah</i> into the + Temple, <i>Christ</i> stood and cried, saying, <i>If any man thirst let + him come unto me and drink. He that believeth in me, out of his belly + shall flow rivers of living water</i>, John vii. 37. The next day, in + allusion to the servants who by reason of the sabbatical year were newly + set free, he said, <i>If ye continue in my word, the truth shall make you + free</i>. Which the <i>Jews</i> understanding literally with respect to + the present manumission of servants, answered, <i>We be </i>Abraham<i>'s + seed, and were never in bondage to any man: how sayeth thou, ye shall be + made free?</i> John viii. They assert their freedom by a double argument: + first, because they were the seed of <i>Abraham</i>, and therefore newly + made free, had they been ever in bondage; and then, because they never + were in bondage. In the last Passover, when <i>Herod</i> led his army + thro' <i>Judea</i> against <i>Aretas</i> King of <i>Arabia</i>, because + <i>Aretas</i> was aggressor and the stronger in military forces, as + appeared by the event; <i>Christ</i> alluding to that state of things, + composed the parable of a weaker King leading his army against a stronger + who made war upon him, <i>Luke</i> xiv. 31. And I doubt not but divers + other parables were formed upon other occasions, the history of which we + have not.</p> + + <p><a name="NtDanXI_2" href="#NtpDanXI_2">[2]</a> Joseph. Antiq. lib. 3. + c. 10.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanXII">CHAP. XII</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the Prophecy of the Scripture of +Truth.</i></p> + + <p>The kingdoms represented by the second and third Beasts, or the Bear + and Leopard, are again described by <i>Daniel</i> in his last Prophecy + written in the third year of <i>Cyrus</i> over <i>Babylon</i>, the year + in which he conquered <i>Persia</i>. For this Prophecy is a commentary + upon the Vision of the Ram and He-Goat.</p> + + <p><i>Behold</i>, saith <a name="NtpDanXII_1" + href="#NtDanXII_1"><sup>[1]</sup></a> he, <i>there shall stand up yet + three kings in </i>Persia, [<i>Cyrus</i>, <i>Cambyses</i>, and <i>Darius + Hystaspes</i>] <i>and the fourth</i> [<i>Xerxes</i>] <i>shall be far + richer than they all: and by his strength thro' his riches he shall stir + up all against the realm of </i>Grecia<i>. And a mighty king</i> + [<i>Alexander</i> the great] <i>shall stand up, that shall rule with + great dominion, and do according to his will. And when he shall stand up, + his kingdom shall be broken, and shall be divided towards the four winds + of heaven; and not to his posterity</i> [but after their death,] <i>nor + according to his dominion which he ruled: for his kingdom shall be pluckt + up, even for others besides those</i>. <i>Alexander</i> the great having + conquered all the <i>Persian</i> Empire, and some part of <i>India</i>, + died at <i>Babylon</i> a month before the summer Solstice, in the year of + <i>Nabonassar</i> 425: and his captains gave the monarchy to his bastard + brother <i>Philip Aridæus</i>, a man disturbed in his understanding; and + made <i>Perdiccas</i> administrator of the kingdom. <i>Perdiccas</i> with + their consent made <i>Meleager</i> commander of the army, <i>Seleucus</i> + master of the horse, <i>Craterus</i> treasurer of the kingdom, + <i>Antipater</i> governor of <i>Macedon</i> and <i>Greece</i>, + <i>Ptolemy</i> governor of <i>Egypt</i>; <i>Antigonus</i> governor of + <i>Pamphylia</i>, <i>Lycia</i>, <i>Lycaonia</i>, and <i>Phrygia + major</i>; <i>Lysimachus</i> governor of <i>Thrace</i>, and other + captains governors of other Provinces; as many as had been so before in + the days of <i>Alexander</i> the great. The <i>Babylonians</i> began now + to count by a new <i>Æra</i>, which they called the <i>Æra</i> of + <i>Philip</i>, using the years of <i>Nabonassar</i>, and reckoning the + 425th year of <i>Nabonassar</i> to be the first year of <i>Philip</i>. + <i>Roxana</i> the wife of <i>Alexander</i> being left big with child, and + about three or four months after brought to bed of a son, they called him + <i>Alexander</i>, saluted him King, and joined him with <i>Philip</i>, + whom they had before placed in the throne. <i>Philip</i> reigned three + years under the administratorship of <i>Perdiccas</i>, two years more + under the administratorship of <i>Antipater</i>, and above a year more + under that of <i>Polyperchon</i>; in all six years and four months; and + then was slain with his Queen <i>Eurydice</i> in <i>September</i> by the + command of <i>Olympias</i> the mother of <i>Alexander</i> the great. The + <i>Greeks</i> being disgusted at the cruelties of <i>Olympias</i>, + revolted to <i>Cassander</i> the son and successor of <i>Antipater</i>. + <i>Cassander</i> affecting the dominion of <i>Greece</i>, slew + <i>Olympias</i>; and soon after shut up the young king <i>Alexander</i>, + with his mother <i>Roxana</i>, in the castle of <i>Amphipolis</i>, under + the charge of <i>Glaucias</i>, <i>An. Nabonass.</i> 432. The next year + <i>Ptolemy</i>, <i>Cassander</i> and <i>Lysimachus</i>, by means of + <i>Seleucus</i>, form'd a league against <i>Antigonus</i>; and after + certain wars made peace with him, <i>An. Nabonass.</i> 438, upon these + conditions: that <i>Cassander</i> should command the forces of + <i>Europe</i> till <i>Alexander</i> the son of <i>Roxana</i> came to age; + and that <i>Lysimachus</i> should govern <i>Thrace</i>, <i>Ptolemy</i> + <i>Egypt</i> and <i>Lybia</i>, and <i>Antigonus</i> all <i>Asia</i>. + <i>Seleucus</i> had possest himself of <i>Mesopotamia</i>, + <i>Babylonia</i>, <i>Sustana</i> and <i>Media</i>, the year before. About + three years after <i>Alexander</i>'s death he was made governor of + <i>Babylon</i> by <i>Antipater</i>; then was expelled by + <i>Antigonus</i>; but now he recovered and enlarged his government over a + great part of the <i>East</i>: which gave occasion to a new <i>Æra</i>, + called <i>Æra Seleucidarum</i>. Not long after the peace made with + <i>Antigonus</i>, <i>Diodorus</i> saith the same <i>Olympic</i> year; + <i>Cassander</i>, seeing that <i>Alexander</i> the son of <i>Roxana</i> + grew up, and that it was discoursed thro'out <i>Macedonia</i> that it was + fit he should be set at liberty, and take upon him the government of his + father's kingdom, commanded <i>Glaucias</i> the governor of the castle to + kill <i>Roxana</i> and the young king <i>Alexander</i> her son, and + conceal their deaths. Then <i>Polyperchon</i> set up <i>Hercules</i>, the + son of <i>Alexander</i> the great by <i>Barsinè</i>, to be king; and soon + after, at the sollicitation of <i>Cassander</i>, caused him to be slain. + Soon after that, upon a great victory at sea got by <i>Demetrius</i> the + son of <i>Antigonus</i> over <i>Ptolemy</i>, <i>Antigonus</i> took upon + himself the title of king, and gave the same title to his son. This was + <i>An. Nabonass.</i> 441. After his example, <i>Seleucus</i>, + <i>Cassander</i>, <i>Lysimachus</i> and <i>Ptolemy</i>, took upon + themselves the title and dignity of kings, having abstained from this + honour while there remained any of <i>Alexander</i>'s race to inherit the + crown. Thus the monarchy of the <i>Greeks</i> for want of an heir was + broken into several kingdoms; four of which, seated <i>to the four winds + of heaven</i>, were very eminent. For <i>Ptolemy</i> reigned over + <i>Egypt</i>, <i>Lybia</i> and <i>Ethiopia</i>; <i>Antigonus</i> over + <i>Syria</i> and the lesser <i>Asia</i>; <i>Lysimachus</i> over + <i>Thrace</i>; and <i>Cassander</i> over <i>Macedon</i>, <i>Greece</i> + and <i>Epirus</i>, as above.</p> + + <p><i>Seleucus</i> at this time reigned over the nations which were + beyond <i>Euphrates</i>, and belonged to the bodies of the two first + Beasts; but after six years he conquered <i>Antigonus</i>, and thereby + became possest of one of the four kingdoms. For <i>Cassander</i> being + afraid of the power of <i>Antigonus</i>, combined with <i>Lysimachus</i>, + <i>Ptolemy</i> and <i>Seleucus</i>, against him: and while + <i>Lysimachus</i> invaded the parts of <i>Asia</i> next the + <i>Hellespont</i>, <i>Ptolemy</i> subdued <i>Phœnicia</i> and + <i>Cœlosyria</i>, with the sea-coasts of <i>Asia</i>.</p> + + <p><i>Seleucus</i> came down with a powerful army into <i>Cappadocia</i>, + and joining the confederate forces, fought <i>Antigonus</i> in + <i>Phrygia</i> and flew him, and seized his kingdom, <i>An. Nabonass.</i> + 447. After which <i>Seleucus</i> built <i>Antioch</i>, <i>Seleucia</i>, + <i>Laodicea</i>, <i>Apamea</i>, <i>Berrhæa</i>, <i>Edessa</i>, and other + cities in <i>Syria</i> and <i>Asia</i>; and in them granted the + <i>Jews</i> equal privileges with the <i>Greeks</i>.</p> + + <p><i>Demetrius</i> the son of <i>Antigonus</i> retained but a small part + of his father's dominions, and at length lost <i>Cyprus</i> to + <i>Ptolemy</i>; but afterwards killing <i>Alexander</i>, the son and + successor of <i>Cassander</i> king of <i>Macedon</i>, he seized his + kingdom, <i>An. Nabonass.</i> 454. Sometime after, preparing a very great + army to recover his father's dominions in <i>Asia</i>; <i>Seleucus</i>, + <i>Ptolemy</i>, <i>Lysimachus</i> and <i>Pyrrhus</i> king of + <i>Epirus</i>, combined against him; and <i>Pyrrhus</i> invading + <i>Macedon</i>, corrupted the army of <i>Demetrius</i>, put him to + flight, seized his kingdom, and shared it with <i>Lysimachus</i>. After + seven months, <i>Lysimachus</i> beating <i>Pyrrhus</i>, took + <i>Macedon</i> from him, and held it five years and a half, uniting the + kingdoms of <i>Macedon</i> and <i>Thrace</i>. <i>Lysimachus</i> in his + wars with <i>Antigonus</i> and <i>Demetrius</i>, had taken from them + <i>Caria</i>, <i>Lydia</i>, and <i>Phrygia</i>; and had a treasury in + <i>Pergamus</i>, a castle on the top of a conical hill in <i>Phrygia</i>, + by the river <i>Caicus</i>, the custody of which he had committed to one + <i>Philetærus</i>, who was at first faithful to him, but in the last year + of his reign revolted. For <i>Lysimachus</i>, having at the instigation + of his wife <i>Arsinoe</i>, slain first his own son <i>Agathocles</i>, + and then several that lamented him; the wife of <i>Agathocles</i> fled + with her children and brothers, and some others of their friends, and + sollicited <i>Seleucus</i> to make war upon <i>Lysimachus</i>; whereupon + <i>Philetærus</i> also, who grieved at the death of <i>Agathocles</i>, + and was accused thereof by <i>Arsinoe</i>, took up arms, and sided with + <i>Seleucus</i>. On this occasion <i>Seleucus</i> and <i>Lysimachus</i> + met and fought in <i>Phrygia</i>; and <i>Lysimachus</i> being slain in + the battel, lost his kingdom to <i>Seleucus</i>, <i>An. Nabonass.</i> + 465. Thus the Empire of the <i>Greeks</i>, which at first brake into four + kingdoms, became now reduced into two notable ones, henceforward called + by <i>Daniel</i> the kings of the <i>South</i> and <i>North</i>. For + <i>Ptolemy</i> now reigned over <i>Egypt</i>, <i>Lybia</i>, + <i>Ethiopia</i>, <i>Arabia</i>, <i>Phœnicia</i>, + <i>Cœlosyria</i>, and <i>Cyprus</i>; and <i>Seleucus</i>, having + united three of the four kingdoms, had a dominion scarce inferior to that + of the <i>Persian</i> Empire, conquered by <i>Alexander</i> the great. + All which is thus represented by <i>Daniel</i>:<a name="NtpDanXII_2" + href="#NtDanXII_2"><sup>[2]</sup></a> <i>And the king of the</i> South + [<i>Ptolemy</i>] <i>shall be strong, and one of his Princes</i> + [<i>Seleucus</i>, one of <i>Alexander</i>'s Princes] <i>shall be strong + above him, and have dominion; his dominion shall be a great + dominion</i>.</p> + + <p>After <i>Seleucus</i> had reigned seven months over <i>Macedon</i>, + <i>Greece</i>, <i>Thrace</i>, <i>Asia</i>, <i>Syria</i>, + <i>Babylonia</i>, <i>Media</i>, and all the <i>East</i> as far as + <i>India</i>; <i>Ptolemy Ceraunus</i>, the younger brother of <i>Ptolemy + Philadelphus</i> king of <i>Egypt</i>, slew him treacherously, and seized + his dominions in <i>Europe</i>: while <i>Antiochus Soter</i>, the son of + <i>Seleucus</i>, succeeded his father in <i>Asia</i>, <i>Syria</i>, and + most of the <i>East</i>; and after nineteen or twenty years was succeeded + by his son <i>Antiochus Theos</i>; who having a lasting war with + <i>Ptolemy Philadelphus</i>, at length composed the same by marrying + <i>Berenice</i> the daughter of <i>Philadelphus</i>: but after a reign of + fifteen years, his first wife <i>Laodice</i> poisoned him, and set her + son <i>Seleucus Callinicus</i> upon the throne. <i>Callinicus</i> in the + beginning of his reign, by the impulse of his mother <i>Laodice</i>, + besieged <i>Berenice</i> in <i>Daphne</i> near <i>Antioch</i>, and slew + her with her young son and many of her women. Whereupon <i>Ptolemy + Euergetes</i>, the son and successor of <i>Philadelphus</i>, made war + upon <i>Callinicus</i>; took from him <i>Phœnicia</i>, <i>Syria</i>, + <i>Cilicia</i>, <i>Mesopotamia</i>, <i>Babylonia</i>, <i>Sustana</i>, and + some other regions; and carried back into <i>Egypt</i> 40000 talents of + silver, and 2500 images of the Gods, amongst which were the Gods of + <i>Egypt</i> carried away by <i>Cambyses</i>. <i>Antiochus Hierax</i> at + first assisted his brother <i>Callinicus</i>, but afterwards contended + with him for <i>Asia</i>. In the mean time <i>Eumenes</i> governor of + <i>Pergamus</i> beat <i>Antiochus</i>, and took from them both all + <i>Asia</i> westward of mount <i>Taurus</i>. This was in the fifth year + of <i>Callinicus</i>, who after an inglorious reign of 20 years was + succeeded by his son <i>Seleucus Ceraunus</i>; and <i>Euergetes</i> after + four years more, <i>An. Nabonass.</i> 527, was succeeded by his son + <i>Ptolemy Philopator</i>. All which is thus signified by + <i>Daniel</i>:<a name="NtpDanXII_3" href="#NtDanXII_3"><sup>[3]</sup></a> + <i>And in the end of years they</i> [the kings of the <i>South</i> and + <i>North</i>] <i>shall join themselves together: for the king's daughter + of the</i> South [<i>Berenice</i>] <i>shall come to the king of the + </i>North<i> to make an agreement, but she shall not retain the power of + the arm; neither shall she stand, nor her seed, but she shall be + delivered up, and he</i> [<i>Callinicus</i>] <i>that brought her, and he + whom she brought forth, and they that strengthned her in</i> [those] + <i>times</i>, [or defended her in the siege of <i>Daphne</i>.] <i>But out + of a branch of her roots shall one stand up in his seat</i> [her brother + <i>Euergetes</i>] <i>who shall come with an army, and shall enter into + the fortress</i> [or fenced cities] <i>of the king of the </i>North<i>, + and shall act against them and prevail: and shall carry captives into + </i>Egypt<i>, their Gods with their Princes and precious vessels of + silver and gold; and he shall continue some years after the king of + the</i> North.</p> + + <p><i>Seleucus Ceraunus</i>, inheriting the remains of his father's + kingdom, and thinking to recover the rest, raised a great army against + the governor of <i>Pergamus</i>, now King thereof, but died in the third + year of his reign. His brother and successor, <i>Antiochus Magnus</i>, + carrying on the war, took from the King of <i>Pergamus</i> almost all the + lesser <i>Asia</i>, recovering also the Provinces of <i>Media</i>, + <i>Persia</i> and <i>Babylonia</i>, from the governors who had revolted: + and in the fifth year of his reign invading <i>Cœlosyria</i>, he + with little opposition possest himself of a good part thereof; and the + next year returning to invade the rest of <i>Cœlosyria</i> and + <i>Phœnicia</i>, beat the army of <i>Ptolemy Philopator</i> near + <i>Berytus</i>; he then invaded <i>Palestine</i> and the neighbouring + parts of <i>Arabia</i>, and the third year returned with an army of + 78000: but <i>Ptolemy</i> coming out of <i>Egypt</i> with an army of + 75000, fought and routed him at <i>Raphia</i> near <i>Gaza</i>, between + <i>Palestine</i> and <i>Egypt</i>; and recovered all <i>Phœnicia</i> + and <i>Cœlosyria</i>, <i>Ann. Nabonass.</i> 532. Being puffed up + with this victory, and living in all manner of luxury, the + <i>Egyptians</i> revolted, and had wars with him, but were overcome; and + in the broils sixty thousand <i>Egyptian Jews</i> were slain. All which + is thus described by <i>Daniel</i>: <a name="NtpDanXII_4" + href="#NtDanXII_4"><sup>[4]</sup></a> <i>But his sons</i> [<i>Seleucus + Ceraunus</i>, and <i>Antiochus Magnus</i>, the sons of <i>Callinicus</i>] + <i>shall be stirred up, and shall gather a great army; and he</i> + [<i>Antiochus Magnus</i>] <i>shall come effectually and overflow, and + pass thro' and return, and</i> [again the next year] <i>be stirred up</i> + [marching even] <i>to his fortress</i>, [the frontier towns of + <i>Egypt</i>;] <i>and the King of the </i>South<i> shall be moved with + choler, and come forth</i> [the third year] <i>and fight with him, even + with the King of the </i>North<i>; and he</i> [the King of the + <i>North</i>] <i>shall lead forth a great multitude, but the multitude + shall be given into his hand. And the multitude being taken away, his + heart shall be lifted up, and he shall cast down many ten thousands; but + he shall not be strengthned by it: for the king of the </i>North<i> shall + return</i>, &c.</p> + + <p>About twelve years after the battle between <i>Philopator</i> and + <i>Antiochus</i>, <i>Philopator</i> died; and left his kingdom to his + young son <i>Ptolemy Epiphanes</i>, a child of five years old. Thereupon + <i>Antiochus Magnus</i> confederated with <i>Philip</i> king of + <i>Macedon</i>, that they should each invade the dominions of + <i>Epiphanes</i> which lay next to them. Hence arose a various war + between <i>Antiochus</i> and <i>Epiphanes</i>, each of them seizing + <i>Phœnicia</i> and <i>Cœlosyria</i> by turns; whereby those + countries were much afflicted by both parties. First <i>Antiochus</i> + seized them; then one <i>Scopas</i> being sent with the army of + <i>Egypt</i>, recovered them from <i>Antiochus</i>: the next year, <i>An. + Nabonass.</i> 550, <i>Antiochus</i> fought and routed <i>Scopas</i> near + the fountains of <i>Jordan</i>, besieged him in <i>Sidon</i>, took the + city, and recovered <i>Syria</i> and <i>Phœnicia</i> from + <i>Egypt</i>, the <i>Jews</i> coming over to him voluntarily. But about + three years after, preparing for a war against the <i>Romans</i>, he came + to <i>Raphia</i> on the borders of <i>Egypt</i>; made peace with + <i>Epiphanes</i>, and gave him his daughter <i>Cleopatra</i>: next autumn + he passed the <i>Hellespont</i> to invade the cities of <i>Greece</i> + under the <i>Roman</i> protection, and took some of them; but was beaten + by the <i>Romans</i> the summer following, and forced to return back with + his army into <i>Asia</i>. Before the end of the year the fleet of + <i>Antiochus</i> was beaten by the fleet of the <i>Romans</i> near + <i>Phocæa</i>: and at the same time <i>Epiphanes</i> and <i>Cleopatra</i> + sent an embassy to <i>Rome</i> to congratulate the <i>Romans</i> on their + success against their father <i>Antiochus</i>, and to exhort them to + prosecute the war against him into <i>Asia</i>. The <i>Romans</i> beat + <i>Antiochus</i> again at sea near <i>Ephesus</i>, past their army over + the <i>Hellespont</i>, and obtain'd a great victory over him by land, + took from him all <i>Asia</i> westward of mount <i>Taurus</i>, gave it to + the King of <i>Pergamus</i> who assisted them in the war; and imposed a + large tribute upon <i>Antiochus</i>. Thus the King of <i>Pergamus</i>, by + the power of the <i>Romans</i>, recovered what <i>Antiochus</i> had taken + from him; and <i>Antiochus</i> retiring into the remainder of his + kingdom, was slain two years after by the <i>Persians</i>, as he was + robbing the Temple of <i>Jupiter Belus</i> in <i>Elymais</i>, to raise + money for the <i>Romans</i>. All which is thus described by + <i>Daniel</i>. <a name="NtpDanXII_5" + href="#NtDanXII_5"><sup>[5]</sup></a> <i>For the King of the</i> North + [<i>Antiochus</i>] <i>shall return, and shall set forth a multitude + greater than the former; and shall certainly come, after certain years, + with a great army and with much riches. And in those times there shall + many stand up against the King of the</i> South, [particularly the + <i>Macedonians</i>;] <i>also the robbers of thy people</i> [the + <i>Samaritans</i>, &c.] <i>shall exalt themselves to establish the + vision, but they shall fall. So the King of the </i>North<i> shall come, + and cast up a mount, and take the most fenced cities; and the arms of the + </i>South<i> shall not withstand, neither his chosen people, neither + shall there he any strength to withstand. But he that cometh against him + shall do according to his own will, and none shall stand before him: and + he shall stand in the glorious land, which shall fail in his hand. He + shall also set his face to go with the strength</i> [or army] <i>of all + his kingdom, and make an agreement with him</i> [at <i>Raphia</i>;] + <i>and he shall give him the daughter of women corrupting her; but she + shall not stand his side, neither be for him. After this he shall turn + his face unto the Isles, and shall take many: but a Prince for his own + behalf</i> [the <i>Romans</i>] <i>shall cause the reproach offered by him + to cease; without his own reproach he shall cause it to turn upon him. + Then he shall turn his face towards the fort of his own land: but he + shall stumble and fall, and not be found.</i></p> + + <p><i>Seleucus Philopator</i> succeeded his father <i>Antiochus</i>, + <i>Anno Nabonass.</i> 561, and reigned twelve years, but did nothing + memorable, being sluggish, and intent upon raising money for the + <i>Romans</i> to whom he was tributary. He was slain by + <i>Heliodorus</i>, whom he had sent to rob the Temple of + <i>Jerusalem</i>. <i>Daniel</i> thus describes his reign. <a + name="NtpDanXII_6" href="#NtDanXII_6"><sup>[6]</sup></a> <i>Then shall + stand up in his estate a raiser of taxes in the glory of the kingdom, but + within few days be shall be destroyed, neither in anger nor in + battle.</i></p> + + <p>A little before the death of <i>Philopator</i>, his son + <i>Demetrius</i> was sent hostage to <i>Rome</i>, in the place of + <i>Antiochus Epiphanes</i>, the brother of <i>Philopator</i>; and + <i>Antiochus</i> was at <i>Athens</i> in his way home from <i>Rome</i>, + when <i>Philopator</i> died: whereupon <i>Heliodorus</i> the treasurer of + the kingdom, stept into the throne. But <i>Antiochus</i> so managed his + affairs, that the <i>Romans</i> kept <i>Demetrius</i> at <i>Rome</i>; and + their ally the King of <i>Pergamus</i> expelled <i>Heliodorus</i>, and + placed <i>Antiochus</i> in the throne, while <i>Demetrius</i> the right + heir remained an hostage at <i>Rome</i>. <i>Antiochus</i> being thus made + King by the friendship of the King of <i>Pergamus</i> reigned powerfully + over <i>Syria</i> and the neighbouring nations: but carried himself much + below his dignity, stealing privately out of his palace, rambling up and + down the city in disguise with one or two of his companions; conversing + and drinking with people of the lowest rank, foreigners and strangers; + frequenting the meetings of dissolute persons to feast and revel; + clothing himself like the <i>Roman</i> candidates and officers, acting + their parts like a mimick, and in publick festivals jesting and dancing + with servants and light people, exposing himself by all manner of + ridiculous gestures. This conduct made some take him for a madman, and + call him <i>Antiochus</i> <span lang="el" title="Epimenês" + >Επιμενης</span>. In the + first year of his reign he deposed <i>Onias</i> the high-Priest, and sold + the high-Priesthood to <i>Jason</i> the younger brother of <i>Onias</i>: + for <i>Jason</i> had promised to give him 440 talents of silver for that + office, and 15 more for a licence to erect a place of exercise for the + training up of youth in the fashions of the heathen; which licence was + granted by the King, and put in execution by <i>Jason</i>. Then the King + sending one <i>Apollonius</i> into <i>Egypt</i> to the coronation of + <i>Ptolemy Philometor</i>, the young son of <i>Philometor</i> and + <i>Cleopatra</i>, and knowing <i>Philometor</i> not to be well affected + to his affairs in <i>Phœnicia</i>, provided for his own safety in + those parts; and for that end came to <i>Joppa</i> and <i>Jerusalem</i>, + where he was honourably received; from thence he went in like manner with + his little army to the cities of <i>Phœnicia</i>, to establish + himself against <i>Egypt</i>, by courting the people, and distributing + extraordinary favours amongst them. All which is thus represented by + <i>Daniel</i>. <a name="NtpDanXII_7" + href="#NtDanXII_7"><sup>[7]</sup></a> <i>And in his</i> + [<i>Philometor</i>'s] <i>estate shall stand up a vile person, to whom + they</i> [the <i>Syrians</i> who set up <i>Heliodorus</i>] <i>shall not + give the honour of the kingdom. Yet he shall come in peaceably, and + obtain the kingdom by flatteries</i> [made principally to the King of + <i>Pergamus</i>;] <i>and the arms</i> [which in favour of + <i>Heliodorus</i> oppose him] <i>shall be overflowed with a food from + before him, and be broken; yea also</i> [<i>Onias</i> the high-Priest] + <i>the Prince of the covenant. And after the league made with him,</i> + [the King of <i>Egypt</i>, by sending <i>Apollonius</i> to his + coronation] <i>he shall work deceitfully</i> [against the King of + <i>Egypt</i>,] <i>for he shall come up and shall become strong</i> [in + <i>Phœnicia </i>] <i>with a small people. And he shall enter into + the quiet and plentiful cities of the Province</i> [of + <i>Phœnicia</i>;] <i>and</i> [to ingratiate himself with the + <i>Jews</i> of <i>Phœnicia</i> and <i>Egypt</i>, and with their + friends] <i>he shall do that which his fathers have not done, nor his + fathers fathers: he shall scatter among them the prey and the spoil, and + the riches</i> [exacted from other places;] <i>and shall forecast his + devices against the strong holds</i> [of <i>Egypt</i>] <i>even for a + time.</i></p> + + <p>These things were done in the first year of his reign, <i>An. + Nabonass.</i> 573. And thenceforward he forecast his devices against the + strong holds of <i>Egypt</i>, until the sixth year. For three years + after, that is in the fourth year of his reign, <i>Menelaus</i> bought + the high-Priesthood from <i>Jason</i>, but not paying the price was sent + for by the King; and the King, before he could hear the cause, went into + <i>Cilicia</i> to appease a sedition there, and left <i>Andronicus</i> + his deputy at <i>Antioch</i>; in the mean time the brother of + <i>Menelaus</i>, to make up the money, conveyed several vessels out of + the Temple, selling some of them at <i>Tyre</i>, and sending others to + <i>Andronicus</i>. When <i>Menelaus</i> was reproved for this by + <i>Onias</i>, he caused <i>Onias</i> to be slain by <i>Andronicus</i>: + for which fact the King at his return from <i>Cilicia</i> caused + <i>Andronicus</i> to be put to death. Then <i>Antiochus</i> prepared his + second expedition against <i>Egypt</i>, which he performed in the sixth + year of his reign, <i>An. Nabonass.</i> 578: for upon the death of + <i>Cleopatra</i>, the governors of her son the young King of <i>Egypt</i> + claimed <i>Phœnicia</i> and <i>Cœlosyria</i> from him as her + dowry; and to recover those countries raised a great army. + <i>Antiochus</i> considering that his father had not quitted the + possession of those countries<a name="NtpDanXII_8" + href="#NtDanXII_8"><sup>[8]</sup></a>, denied they were her dowry; and + with another great army met and fought the <i>Egyptians</i> on the + borders of <i>Egypt</i>, between <i>Pelusium</i> and the mountain + <i>Casius</i>. He there beat them, and might have destroyed their whole + army, but that he rode up and down, commanding his soldiers not to kill + them, but to take them alive: by which humanity he gained + <i>Pelusium</i>, and soon after all <i>Egypt</i>; entring it with a vast + multitude of foot and chariots, elephants and horsemen, and a great navy. + Then seizing the cities of <i>Egypt</i> as a friend, he marched to + <i>Memphis</i>, laid the whole blame of the war upon <i>Eulæus</i> the + King's governor, entred into outward friendship with the young King, and + took upon him to order the affairs of the kingdom. While <i>Aniochus</i> + was thus employ'd, a report being spread in <i>Phœnicia</i> that he + was dead, <i>Jason</i> to recover the high-Priesthood assaulted + <i>Jerusalem</i> with above a thousand men, and took the city: hereupon + the King thinking <i>Judea</i> had revolted, came out of <i>Egypt</i> in + a furious manner, re-took the city, slew forty thousand of the people, + made as many prisoners, and sold them to raise money; went into the + Temple, spoiled it of its treasures, ornaments, utensils, and vessels of + gold and silver, amounting to 1800 talents; and carried all away to + <i>Antioch</i>. This was done in the year of <i>Nabonassar</i> 578, and + is thus described by <i>Daniel</i>. <a name="NtpDanXII_9" + href="#NtDanXII_9"><sup>[9]</sup></a> <i>And he shall stir up his power, + and his courage against the King of the </i>South<i> with a great army; + and the King of the </i>South<i> shall be stirrd up to battle with a very + great and mighty army; but he shall not stand: for they</i>, even + <i>Antiochus</i> and his friends, <i>shall forecast devices against + him</i>, as is represented above; <i>yea, they that feed of the portion + of his meat, shall</i> betray and <i>destroy him, and his army shall be + overthrown, and many shall fall down slain. And both these Kings hearts + shall be to do mischief; and they</i>, being now made friends, <i>shall + speak lyes at one table</i>, against the <i>Jews</i> and against the holy + covenant; <i>but it shall not prosper: for yet the end</i>, in which the + setting up of the abomination of desolation is to prosper, <i>shall be at + the time appointed. Then shall he return into his land with great riches, + and his heart shall be against the holy covenant; and he shall act</i>, + against it by spoiling the Temple, <i>and return into his own + land</i>.</p> + + <p>The <i>Egyptians</i> of <i>Alexandria</i> seeing <i>Philometor</i> + first educated in luxury by the Eunuch <i>Eulæus</i>, and now in the + hands of <i>Antiochus</i>, gave the kingdom to <i>Euergetes</i>, the + younger brother of <i>Philometor</i>. Whereupon <i>Antiochus</i> + pretending to restore <i>Philometor</i>, made war upon <i>Euergetes</i>; + beat him at sea, and besieged him and his sister <i>Cleopatra</i> in + <i>Alexandria</i>: while the besieged Princes sent to <i>Rome</i> to + implore the assistance of the Senate. <i>Antiochus</i> finding himself + unable to take the city that year, returned into <i>Syria</i>, leaving + <i>Philometor</i> at <i>Memphis</i> to govern <i>Egypt</i> in his + absence. But <i>Philometor</i> made friendship with his brother that + winter; and <i>Antiochus</i>, returning the next spring <i>An. + Nabonass.</i> 580, to besiege both the brothers in <i>Alexandria</i>, was + met in the way by the <i>Roman</i> Ambassadors, <i>Popilius Læna</i>, + <i>C. Decimius</i>, and <i>C. Hostilius</i>: he offered them his hand to + kiss, but <i>Popilius</i> delivering to him the tables wherein the + message of the Senate was written, bad him read those first. When he had + read them, he replied he would consider with his friends what was fit to + be done; but <i>Popilius</i> drawing a circle about him, bad him answer + before he went out of it: <i>Antiochus</i>, astonished at this blunt and + unusual imperiousness, made answer he would do what the <i>Romans</i> + demanded; and then <i>Popilius</i> gave the King his hand to kiss, and he + returned out of <i>Egypt</i>. The same year, <i>An. Nabonass.</i> 580, + his captains by his order spoiled and slaughtered the <i>Jews</i>, + profaned the Temple, set up the worship of the heathen Gods in all + <i>Judea</i>, and began to persecute and make war upon those who would + not worship them: which actions are thus described by <i>Daniel</i>. <a + name="NtpDanXII_10" href="#NtDanXII_10"><sup>[10]</sup></a> <i>At the + time appointed he shall come</i> again <i>towards the </i>South<i>, but + the latter shall not be as the former. For the ships of </i>Chittim<i> + shall come</i>, with an embassy from <i>Rome</i>, <i>against him. + Therefore he shall be grieved, and return, and have indignation against + the holy covenant. So shall he do; he shall even return, and have + intelligence with them that forsake the holy covenant.</i></p> + + <p>In the same year that <i>Antiochus</i> by the command of the + <i>Romans</i> retired out of <i>Egypt</i>, and set up the worship of the + <i>Greeks</i> in <i>Judea</i>; the <i>Romans</i> conquered the kingdom of + <i>Macedon</i>, the fundamental kingdom of the Empire of the + <i>Greeks</i>, and reduced it into a <i>Roman</i> Province; and thereby + began to put an end to the reign of <i>Daniel</i>'s third Beast. This is + thus exprest by <i>Daniel</i>. <i>And after him Arms</i>, that is the + <i>Romans</i>, <i>shall stand up</i>. As <span lang="he" title="MMLK" + ><bdo dir="rtl">ממלך</bdo></span> signifies + <i>after the King</i>, Dan. xi. 8; so <span lang="he" title="MMNW" ><bdo + dir="rtl">ממנו</bdo></span> may signify <i>after + him</i>. <i>Arms</i> are every where in this Prophecy of <i>Daniel</i> + put for the military power of a kingdom: and they stand up when they + conquer and grow powerful. Hitherto <i>Daniel</i> described the actions + of the Kings of the <i>North</i> and <i>South</i>; but upon the conquest + of <i>Macedon</i> by the <i>Romans</i>, he left off describing the + actions of the <i>Greeks</i>, and began to describe those of the + <i>Romans</i> in <i>Greece</i>. They conquered <i>Macedon</i>, + <i>Illyricum</i> and <i>Epirus</i>, in the year of <i>Nabonassar</i> 580. + 35 years after, by the last will and testament of <i>Attalus</i> the last + King of <i>Pergamus</i>, they inherited that rich and flourishing + kingdom, that is, all <i>Asia</i> westward of mount <i>Taurus</i>; 69 + years after they conquered the kingdom of <i>Syria</i>, and reduced it + into a Province, and 34 years after they did the like to <i>Egypt</i>. By + all these steps the <i>Roman</i> Arms stood up over the <i>Greeks</i>: + and after 95 years more, by making war upon the <i>Jews</i>, <i>they + polluted the sanctuary of strength, and took away the daily sacrifice, + and then placed the abomination of desolation</i>. For this abomination + was placed after the days of <i>Christ</i>, <i>Math.</i> xxiv. 15. In the + 16th year of the Emperor <i>Adrian</i>, A.C. 132, they placed this + abomination by building a Temple to <i>Jupiter Capitolinus</i>, where the + Temple of God in <i>Jerusalem</i> had stood. Thereupon the <i>Jews</i> + under the conduct of <i>Barchochab</i> rose up in arms against the + <i>Romans</i>, and in the war had 50 cities demolished, 985 of their best + towns destroyed, and 580000 men slain by the sword; and in the end of the + war, A.C. 136, were banished <i>Judea</i> upon pain of death, and + thenceforward the land remained desolate of its old inhabitants.</p> + + <p>In the beginning of the <i>Jewish</i> war in <i>Nero</i>'s reign, the + Apostles fled out of <i>Judea</i> with their flocks; some beyond + <i>Jordan</i> to <i>Pella</i> and other places, some into <i>Egypt</i>, + <i>Syria</i>, <i>Mesopotamia</i>, <i>Asia minor</i>, and elsewhere. + <i>Peter</i> and <i>John</i> came into <i>Asia</i>, and <i>Peter</i> went + thence by <i>Corinth</i> to <i>Rome</i>; but <i>John</i> staying in + <i>Asia</i>, was banished by the <i>Romans</i> into <i>Patmos</i>, as the + head of a party of the <i>Jews</i>, whose nation was in war with the + <i>Romans</i>. By this dispersion of the <i>Christian Jews</i>, the + <i>Christian</i> religion, which was already propagated westward as far + as <i>Rome</i>, spred fast into all the <i>Roman</i> Empire, and suffered + many persecutions under it till the days of <i>Constantine</i> the great + and his sons: all which is thus described by <i>Daniel</i>. <a + name="NtpDanXII_11" href="#NtDanXII_11"><sup>[11]</sup></a> <i>And such + as do wickedly against the covenant, shall he</i>, who places the + abomination, <i>cause to dissemble</i>, and worship the heathen Gods; + <i>but the people</i> among them <i>who do know their God, shall be + strong and act. And they that understand among the people, shall instruct + many: yet they shall fall by the sword, and by flame, and by captivity, + and by spoil many days. Now when they shall fall, they shall be holpen + with a little help, viz.</i> in the reign of <i>Constantine</i> the + great; <i>and</i> at that time by reason of their prosperity, <i>many + shall</i> come over to them from among the heathen, and <i>cleave to them + with dissimulation. But of those of understanding there shall</i> still + <i>fall to try</i> God's people <i>by them and to purge</i> them from the + dissemblers, <i>and to make them white even to the time of the end: + because it is yet for a time appointed.</i></p> + + <p>Hitherto the <i>Roman</i> Empire continued entire; and under this + dominion, the little horn of the He-Goat continued <i>mighty, but not by + his own power</i>. But now, by the building of <i>Constantinople</i>, and + endowing it with a Senate and other like privileges with <i>Rome</i>; and + by the division of the <i>Roman</i> Empire into the two Empires of the + <i>Greeks</i> and <i>Latins</i>, headed by those two cities; a new scene + of things commences, in which which <a name="NtpDanXII_12" + href="#NtDanXII_12"><sup>[12]</sup></a> <i>a King</i>, the Empire of the + <i>Greeks</i>, <i>doth according to his will, and</i>, by setting his own + laws above the laws of God, <i>exalts and magnifies himself above every + God, and speaks marvellous things against the God of Gods, and shall + prosper till the indignation be accomplished.—Neither shall he + regard the God of his fathers, nor the</i> lawful <i>desire of women</i> + in matrimony, <i>nor any God, but shall magnify himself above all. And in + his seat he shall honour </i>Mahuzzims, that is, strong guardians, the + souls of the dead; <i>even with a God whom his fathers knew not shall he + honour them</i>, in their Temples, <i>with gold and silver, and with + precious stones and valuable things</i>. All which relates to the + overspreading of the <i>Greek</i> Empire with Monks and Nuns, who placed + holiness in abstinence from marriage; and to the invocation of saints and + veneration of their reliques, and such like superstitions, which these + men introduced in the fourth and fifth centuries. <a name="NtpDanXII_13" + href="#NtDanXII_13"><sup>[13]</sup></a> <i>And at the time of the end the + King of the</i> South, or the Empire of the <i>Saracens</i>, <i>shall + push at him</i>; <i>and the King of the</i> North, or Empire of the + <i>Turks</i>, <i>shall come against him like a whirlwind, with chariots + and with horsemen, and with many ships</i>; <i>and be shall enter into + the countries</i> of the <i>Greeks</i>, <i>and shall overflow and pass + over. He shall enter also into the glorious land, and many countries + shall be overthrown; but these shall escape out of his hand, even + </i>Edom<i> and </i>Moab<i>, and the chief of the children</i> Ammon: + that is, those to whom his Caravans pay tribute. <i>He shall stretch + forth his hand also upon the countries, and the land of </i>Egypt<i> + shall not escape</i>; <i>but he shall have power over the treasures of + gold and silver, and over all the precious things of </i>Egypt<i>; and + the </i>Lybians<i> and </i>Ethiopians<i> shall be at his steps</i>. All + these nations compose the Empire of the <i>Turks</i>, and therefore this + Empire is here to be understood by the King of the <i>North</i>. They + compose also the body of the He-Goat; and therefore the Goat still reigns + in his last horn, but not by his own power.</p> + +<h3>Notes to Chap. XII.</h3> + +<div class="note"> + <p><a name="NtDanXII_1" href="#NtpDanXII_1">[1]</a> Chap. xi. 2, 3, + 4.</p> + + <p><a name="NtDanXII_2" href="#NtpDanXII_2">[2]</a> Chap. xi. 5.</p> + + <p><a name="NtDanXII_3" href="#NtpDanXII_3">[3]</a> Chap. xi. 6, 7, + 8.</p> + + <p><a name="NtDanXII_4" href="#NtpDanXII_4">[4]</a> Chap. xi. 10, + &c.</p> + + <p><a name="NtDanXII_5" href="#NtpDanXII_5">[5]</a> Chap. xi. 13-19.</p> + + <p><a name="NtDanXII_6" href="#NtpDanXII_6">[6]</a> Chap. xi. 20.</p> + + <p><a name="NtDanXII_7" href="#NtpDanXII_7">[7]</a> Chap. xi. 21, + &c.</p> + + <p><a name="NtDanXII_8" href="#NtpDanXII_8">[8]</a> 2 Maccab. iii. 5, 8. + & iv. 4.</p> + + <p><a name="NtDanXII_9" href="#NtpDanXII_9">[9]</a> Chap. xi. 25, + &c.</p> + + <p><a name="NtDanXII_10" href="#NtpDanXII_10">[10]</a> Chap. xi. 29, + 30.</p> + + <p><a name="NtDanXII_11" href="#NtpDanXII_11">[11]</a> Chap. xi. 32, + &c.</p> + + <p><a name="NtDanXII_12" href="#NtpDanXII_12">[12]</a> Chap. xi. 36, + &c.</p> + + <p><a name="NtDanXII_13" href="#NtpDanXII_13">[13]</a> Chap. xi. 40, + &c.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanXIII">CHAP. XIII</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the King who did according to his +will, and magnified himself above +every God, and honoured </i>Mahuzzims<i>, +and regarded not the desire of women</i>.</p> + + <p>In the first ages of the Christian religion the Christians of every + city were governed by a Council of Presbyters, and the President of the + Council was the Bishop of the city. The Bishop and Presbyters of one city + meddled not with the affairs of another city, except by admonitory + letters or messages. Nor did the Bishops of several cities meet together + in Council before the time of the Emperor <i>Commodus</i>: for they could + not meet together without the leave of the <i>Roman</i> governors of the + Provinces. But in the days of that Emperor they began to meet in + Provincial Councils, by the leave of the governors; first in <i>Asia</i>, + in opposition to the <i>Cataphrygian</i> Heresy, and soon after in other + places and upon other occasions. The Bishop of the chief city, or + Metropolis of the <i>Roman</i> Province, was usually made President of + the Council; and hence came the authority of Metropolitan Bishops above + that of other Bishops within the same Province. Hence also it was that + the Bishop of <i>Rome</i> in <i>Cyprian</i>'s days called himself the + Bishop of Bishops. As soon as the Empire became Christian, the + <i>Roman</i> Emperors began to call general Councils out of all the + Provinces of the Empire; and by prescribing to them what points they + should consider, and influencing them by their interest and power, they + set up what party they pleased. Hereby the <i>Greek</i> Empire, upon the + division of the <i>Roman</i> Empire into the <i>Greek</i> and + <i>Latin</i> Empires, became <i>the King who</i>, in matters of religion, + <i>did according to his will</i>; <i>and</i>, in legislature, <i>exalted + and magnified himself above every God</i>: and at length, by the seventh + general Council, established the worship of the images and souls of dead + men, here called <i>Mahuzzims</i>.</p> + + <p>The same King placed holiness in abstinence from marriage. + <i>Eusebius</i> in his Ecclesiastical history <a name="NtpDanXIII_1" + href="#NtDanXIII_1"><sup>[1]</sup></a> tells us, that <i>Musanus</i> + wrote a tract against those who fell away to the heresy of the + <i>Encratites</i>, which was then newly risen, and had introduced + pernicious errors; and that <i>Tatian</i>, the disciple of <i>Justin</i>, + was the author thereof; and that <i>Irenæus</i> in his first book against + heresies teaches this, writing of <i>Tatian</i> and his heresy in these + words: <i>A Saturnino & Marcione profecti qui vocantur Continentes, + docuerunt non contrahendum esse matrimonium; reprobantes scilicet + primitivum illud opificium Dei, & tacitè accusantes Deum qui masculum + & fæminam condidit ad procreationem generis humani. Induxerunt etiam + abstinentiam ab esu eorum quæ animalia appellant, ingratos se exhibentes + ergo eum qui universa creavit Deum. Negant etiam primi hominis salutem. + Atque hoc nuper apud illos excogitatum est, Tatiano quodam omnium primo + hujus impietatis auctore: qui Justini auditor, quamdiu cum illo versatus + est, nihil ejusmodi protulit. Post martyrium autem illius, ab Ecclesia se + abrumpens, doctoris arrogantia elatus ac tumidus, tanquam præstantior + cæteris, novam quandam formam doctrinæ conflavit: Æonas invisibiles + commentus perinde ac Valentinus: asserens quoque cum Saturnino & + Marcione, matrimonium nihil aliud esse quam corruptionem ac stuprum: nova + præterea argumenta ad subvertendam Adami salutem excogitans. Hæc Irenæus + de Hæresi quæ tunc viguit Encratitarum.</i> Thus far <i>Eusebius</i>. But + altho the followers of <i>Tatian</i> were at first condemned as hereticks + by the name of <i>Encratites</i>, or <i>Continentes</i>; their principles + could not be yet quite exploded: for <i>Montanus</i> refined upon them, + and made only second marriages unlawful; he also introduced frequent + fastings, and annual, fasting days, the keeping of <i>Lent</i>, and + feeding upon dried meats. The <i>Apostolici</i>, about the middle of the + third century, condemned marriage, and were a branch of the disciples of + <i>Tatian</i>. The <i>Hierocitæ</i> in <i>Egypt</i>, in the latter end of + the third century, also condemned marriage. <i>Paul</i> the + <i>Eremite</i> fled into the wilderness from the persecution of + <i>Decius</i>, and lived there a solitary life till the reign of + <i>Constantine</i> the great, but made no disciples. <i>Antony</i> did + the like in the persecution of <i>Dioclesian</i>, or a little before, and + made disciples; and many others soon followed his example.</p> + + <p>Hitherto the principles of the <i>Encratites</i> had been rejected by + the Churches; but now being refined by the Monks, and imposed not upon + all men, but only upon those who would voluntarily undertake a monastic + life, they began to be admired, and to overflow first the <i>Greek</i> + Church, and then the <i>Latin</i> also, like a torrent. <i>Eusebius</i> + tells us, <a name="NtpDanXIII_2" href="#NtDanXIII_2"><sup>[2]</sup></a> + that <i>Constantine</i> the great had those men in the highest + veneration, who dedicated themselves wholly to the divine philosophy; and + that he almost venerated the most holy company of Virgins perpetually + devoted to God; being certain that the God to whom he had consecrated + himself did dwell in their minds. In his time and that of his sons, this + profession of a single life was propagated in <i>Egypt</i> by + <i>Antony</i>, and in <i>Syria</i> by <i>Hilarion</i>; and spred so fast, + that soon after the time of <i>Julian</i> the Apostate a third part of + the <i>Egyptians</i> were got into the desarts of <i>Egypt</i>. They + lived first singly in cells, then associated into <i>cœnobia</i> or + convents; and at length came into towns, and filled the Churches with + Bishops, Presbyters and Deacons. <i>Athanasius</i> in his younger days + poured water upon the hands of his master <i>Antony</i>; and finding the + Monks faithful to him, made many of them Bishops and Presbyters in + <i>Egypt</i>: and these Bishops erected new Monasteries, out of which + they chose Presbyters of their own cities, and sent Bishops to others. + The like was done in <i>Syria</i>, the superstition being quickly + propagated thither out of <i>Egypt</i> by <i>Hilarion</i> a disciple of + <i>Antony</i>. <i>Spiridion</i> and <i>Epiphanius</i> of <i>Cyprus</i>, + <i>James</i> of <i>Nisibis</i>, <i>Cyril</i> of <i>Jerusalem</i>, + <i>Eustathius</i> of <i>Sebastia</i> in <i>Armenia</i>, <i>Eusebius</i> + of <i>Emisa</i>, <i>Titus</i> of <i>Bostra</i>, <i>Basilius</i> of + <i>Ancyra</i>, <i>Acacius</i> of <i>Cæsarea</i> in <i>Palestine</i>, + <i>Elpidius</i> of <i>Laodicea</i>, <i>Melitius</i> and <i>Flavian</i> of + <i>Antioch</i>, <i>Theodorus</i> of <i>Tyre</i>, <i>Protogenes</i> of + <i>Carrhæ</i>, <i>Acacius</i> of <i>Berrhæa</i>, <i>Theodotus</i> of + <i>Hierapolis</i>, <i>Eusebius</i> of <i>Chalcedon</i>, + <i>Amphilochius</i> of <i>Iconium</i>, <i>Gregory Nazianzen</i>, + <i>Gregory Nyssen</i>, and <i>John Chrysostom</i> of + <i>Constantinople</i>, were both Bishops and Monks in the fourth century. + <i>Eustathius</i>, <i>Gregory Nazianzen</i>, <i>Gregory Nyssen</i>, + <i>Basil</i>, &c. had Monasteries of Clergymen in their cities, out + of which Bishops were sent to other cities; who in like manner erected + Monasteries there, till the Churches were supplied with Bishops out of + these Monasteries. Hence <i>Jerome</i>, in a Letter written about the + year 385, <a name="NtpDanXIII_3" href="#NtDanXIII_3"><sup>[3]</sup></a> + saith of the Clergy: <i>Quasi & ipsi aliud sint quam Monachi, & + non quicquid in Monachos dicitur redundet in Clericos qui patres sunt + Monachorum. Detrimentum pecoris pastoris ignominia est</i>. And in his + book against <i>Vigilantius</i>: <i>Quid facient Orientis Ecclesiæ? Quæ + aut Virgines Clericos accipiunt, aut Continentes, aut si uxores habuerint + mariti esse desistunt</i>. Not long after even the Emperors commanded the + Churches to chuse Clergymen out of the Monasteries by this Law.</p> + +<p class="center" style="margin-top: 2em;"><i>Impp. Arcad & Honor. AA. Cæsario PF. P.</i></p> + + <p><a name="NtpDanXIII_4" href="#NtDanXIII_4"><sup>[4]</sup></a> <i>Si + quos forte Episcopi deesse sibi Clericos arbitrantur, ex monachorum + numero rectius ordinabunt: non obnoxios publicis privatisque rationibus + cum invidia teneant, sed habeant jam probatos. Dat. </i>vii.<i> Kal. Aug. + Honorio A. </i>iv.<i> & Eutychianio Coss.</i> A.C. 598. The + <i>Greek</i> Empire being now in the hands of these <i>Encratites</i>, + and having them in great admiration, <i>Daniel</i> makes it a + characteristick of the King who doth according to his will, that <i>he + should not regard the desire of Women.</i></p> + + <p>Thus the Sect of the <i>Encratites</i>, set on foot by the + <i>Gnosticks</i>, and propagated by <i>Tatian</i> and <i>Montanus</i> + near the end of the second century; which was condemned by the Churches + of that and the third century, and refined upon by their followers; + overspread the <i>Eastern</i> Churches in the fourth century, and before + the end of it began to overspread the <i>Western</i>. Henceforward the + Christian Churches having a form of godliness, but denying the power + thereof, came into the hands of the <i>Encratites</i>: and the Heathens, + who in the fourth century came over in great numbers to the Christians, + embraced more readily this sort of Christianity, as having a greater + affinity with their old superstitions, than that of the sincere + Christians; who by the lamps of the seven Churches of <i>Asia</i>, and + not by the lamps of the Monasteries, had illuminated the Church Catholic + during the three first centuries.</p> + + <p>The <i>Cataphrygians</i> brought in also several other superstitions: + such as were the doctrine of Ghosts, and of their punishment in + Purgatory, with prayers and oblations for mitigating that punishment, as + <i>Tertullian</i> teaches in his books <i>De Anima</i> and <i>De + Monogamia</i>. They used also the sign of the cross as a charm. So + <i>Tertullian</i> in his book <i>de Corona militis</i>: <i>Ad omnem + progressum atque promotum, ad omnem aditum & exitum, ad vestitum, ad + calceatum, ad lavacra, ad mensas, ad lamina, ad cubilia, ad sedilia, + quacunque nos conversatio exercet, frontem crucis signaculo terimus</i>. + All these superstitions the Apostle refers to, where he saith: <i>Now the + Spirit speaketh expresly, that in the latter times some shall depart from + the faith, giving heed to seducing spirits, and doctrines of devils</i>, + the <i>Dæmons</i> and Ghosts worshipped by the heathens, <i>speaking lyes + in hypocrisy</i>, about their apparitions, the miracles done by them, + their reliques, and the sign of the cross, <i>having consciences seared + with a hot iron</i>; <i>forbidding to marry, and commanding to abstain + from meats</i>, &c. 1 Tim. iv. 1,2,3. From the <i>Cataphrygians</i> + these principles and practices were propagated down to posterity. <i>For + the mystery of iniquity</i> did <i>already work</i> in the + <i>Apostles</i> days in the <i>Gnosticks</i>, continued to work very + strongly in their offspring the <i>Tatianists</i> and + <i>Cataphrygians</i>, and was to work <i>till that man of sin</i> should + <i>be revealed</i>; <i>whose coming is after the working of Satan, with + all power and signs, and lying wonders, and all deceivableness of + unrighteousness</i>; coloured over with a form of <i>Christian</i> + godliness, but without the power thereof, 2 <i>Thess</i>. ii. 7-10.</p> + + <p>For tho some stop was put to the <i>Cataphrygian</i> Christianity, by + Provincial Councils, till the fourth century; yet the <i>Roman</i> + Emperors then turning <i>Christians</i>, and great multitudes of heathens + coming over in outward profession, these found the <i>Cataphrygian</i> + Christianity more suitable to their old principles, of placing religion + in outward forms and ceremonies, holy-days, and doctrines of Ghosts, than + the religion of the sincere <i>Christians</i>: wherefore they readily + sided with the <i>Cataphrygian Christians</i>, and established that + Christianity before the end of the fourth century. By this means those of + understanding, after they had been persecuted by the heathen Emperors in + the three first centuries, and <i>were holpen with a little help</i>, by + the conversion of <i>Constantine</i> the great and his sons to the + <i>Christian</i> religion, fell under new persecutions, <i>to purge + them</i> from the dissemblers, <i>and to make them white, even to the + time of the end</i>.</p> + +<h3>Notes to Chap. XIII.</h3> + +<div class="note"> + <p><a name="NtDanXIII_1" href="#NtpDanXIII_1">[1]</a> Lib. 4. c. 28, + 29.</p> + + <p><a name="NtDanXIII_2" href="#NtpDanXIII_2">[2]</a> In vita + Constantini, l. 4. c. 28.</p> + + <p><a name="NtDanXIII_3" href="#NtpDanXIII_3">[3]</a> Epist. 10.</p> + + <p><a name="NtDanXIII_4" href="#NtpDanXIII_4">[4]</a> L. 32. de + Episcopis.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="DanXIV">CHAP. XIV</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the </i>Mahuzzims<i>, honoured by the +King who doth according to his will</i>.</p> + + <p>In scripture we are told of some <i>trusting in God</i> and others + <i>trusting in idols</i>, and that <i>God is our refuge, our strength, + our defense</i>. In this sense God is <i>the rock of his people</i>, and + false Gods are called <i>the rock of those that trust in them</i>, Deut. + xxxii. 4, 15, 18, 30, 31, 37. In the same sense the Gods of <i>the + King</i> who <i>shall do according to his will</i> are called + <i>Mahuzzims</i>, munitions, fortresses, protectors, guardians, or + defenders. <i>In his estate</i>, saith <a name="NtpDanXIV_1" + href="#NtDanXIV_1"><sup>[1]</sup></a> <i>Daniel</i>, <i>shall he honour + </i>Mahuzzims<i>; even with a God whom his fathers knew not, shall he + honour them with gold and silver, and with precious stones, and things of + value. Thus shall he do in the most strong holds</i> or + temples;—<i>and he shall cause them to rule over many, and divide + the land</i> among them <i>for a possession</i>. Now this came to pass by + degrees in the following manner.</p> + + <p><i>Gregory Nyssen</i> <a name="NtpDanXIV_2" + href="#NtDanXIV_2"><sup>[2]</sup></a> tells us, that after the + persecution of the Emperor <i>Decius</i>, <i>Gregory</i> Bishop of + <i>Neocæsarea</i> in <i>Pontus</i>, <i>instituted among all people, as an + addition or corollary of devotion towards God, that festival days and + assemblies should be celebrated to them who had contended for the + faith</i>, that is, to the <i>Martyrs</i>. And he adds this reason for + the institution: <i>When he observed</i>, saith <i>Nyssen</i>, <i>that + the simple and unskilful multitude, by reason of corporeal delights, + remained in the error of idols; that the principal thing might be + corrected among them, namely, that instead of their vain worship they + might turn their eyes upon God; he permitted that at the memories of the + holy Martyrs they might make merry and delight themselves, and be + dissolved into joy</i>. The heathens were delighted with the festivals of + their Gods, and unwilling to part with those delights; and therefore + <i>Gregory</i>, to facilitate their conversion, instituted annual + festivals to the <i>Saints</i> and <i>Martyrs</i>. Hence it came to pass, + that for exploding the festivals of the heathens, the principal festivals + of the <i>Christians</i> succeeded in their room: as the keeping of + <i>Christmas</i> with ivy and feasting, and playing and sports, in the + room of the <i>Bacchanalia</i> and <i>Saturnalia</i>; the celebrating of + <i>May-day</i> with flowers, in the room of the <i>Floralia</i>; and the + keeping of festivals to the Virgin <i>Mary</i>, <i>John</i> the Baptist, + and divers of the Apostles, in the room of the solemnities at the + entrance of the Sun into the signs of the <i>Zodiac</i> in the old + <i>Julian</i> Calendar. In the same persecution of <i>Decius</i>, + <i>Cyprian</i> ordered the passions of the Martyrs in <i>Africa</i> to be + registred, in order to celebrate their memories annually with oblations + and sacrifices: and <i>Felix</i> Bishop of <i>Rome</i>, a little after, + as <i>Platina</i> relates, <i>Martyrum gloria consulens, constituit at + quotannis sacrificia eorum nomine celebrarentur</i>; "consulting the + glory of the Martyrs, ordained that sacrifices should be celebrated + annually in their name." By the pleasures of these festivals the + <i>Christians</i> increased much in number, and decreased as much in + virtue, until they were <i>purged and made white</i> by the persecution + of <i>Dioclesian</i>. This was the first step made in the + <i>Christian</i> religion towards the veneration of the Martyrs: and tho + it did not yet amount to an unlawful worship; yet it disposed the + <i>Christians</i> towards such a further veneration of the dead, as in a + short time ended in the invocation of Saints.</p> + + <p>The next step was the affecting to pray at the sepulchres of the + Martyrs: which practice began in <i>Dioclesian</i>'s persecution. The + Council of <i>Eliberis</i> in <i>Spain</i>, celebrated in the third or + fourth year of <i>Dioclesian</i>'s persecution, A.C. 305, hath these + Canons. Can. 34. <i>Cereos per diem placuit in Cœmeterio non + incendi: inquietandi enim spiritus sanctorum non sunt. Qui hæc non + observârint, arceantur ab Ecclesiæ communione.</i> Can. 35. <i>Placuit + prohiberi ne fæminæ in Cœmeterio pervigilent, eò quod sæpe sub + obtentu orationis latentèr scelera committant.</i> Presently after that + persecution, suppose about the year 314, the Council of <i>Laodicea</i> + in <i>Phrygia</i>, which then met for restoring the lapsed discipline of + the Church, has the following Canons. Can. 9. <i>Those of the Church are + not allowed to go into the </i>Cœmeteries<i> or </i>Martyries<i>, as + they are called, of hereticks, for the sake of prayer or recovery of + health: but such as go, if they be of the faithful, shall be + excommunicated for a time</i>. Can. 34. <i>A </i>Christian<i> must not + leave the Martyrs of </i>Christ<i>, and go to false Martyrs</i>, that is, + to the Martyrs of the hereticks; <i>for these are alien from God: and + therefore let those be anathema who go to them</i>. Can. 51. <i>The + birth-days of the Martyrs shall not be celebrated in </i>Lent<i>, but + their commemoration shall be made on the Sabbath-days and Lords days</i>. + The Council of <i>Paphlagonia</i>, celebrated in the year 324, made this + Canon: <i>If any man being arrogant, abominates the congregations of the + Martyrs, or the Liturgies performed therein, or the memories of the + Martyrs, let him be anathema</i>. By all which it is manifest that the + <i>Christians</i> in the time of <i>Dioclesian</i>'s persecution used to + pray in the <i>Cœmeteries</i> or burying-places of the dead; for + avoiding the danger of the persecution, and for want of Churches, which + were all thrown down: and after the persecution was over, continued that + practice in honour of the Martyrs, till new Churches could be built: and + by use affected it as advantageous to devotion, and for recovering the + health of those that were sick. It also appears that in these + burying-places they commemorated the Martyrs yearly upon days dedicated + to them, and accounted all these practices pious and religious, and + anathematized those men as arrogant who opposed them, or prayed in the + <i>Martyries</i> of the hereticks. They also lighted torches to the + Martyrs in the day-time, as the heathens did to their Gods; which custom, + before the end of the fourth century, prevailed much in the <i>West</i>. + They sprinkled the worshipers of the Martyrs with holy-water, as the + heathens did the worshipers of their Gods; and went in pilgrimage to see + <i>Jerusalem</i> and other holy places, as if those places conferred + sanctity on the visiters. From the custom of praying in the + <i>Cœmeteries</i> and <i>Martyries</i>, came the custom of + translating the bodies of the Saints and Martyrs into such Churches as + were new built: the Emperor <i>Constantius</i> began this practice about + the year 359, causing the bodies of <i>Andrew</i> the Apostle, + <i>Luke</i> and <i>Timothy</i>, to be translated into a new Church at + <i>Constantinople</i>: and before this act of <i>Constantius</i>, the + <i>Egyptians</i> kept the bodies of their Martyrs and Saints unburied + upon beds in their private houses, and told stories of their souls + appearing after death and ascending up to heaven, as <i>Athanasius</i> + relates in the life of <i>Antony</i>. All which gave occasion to the + Emperor <i>Julian</i>, as <i>Cyril</i> relates, to accuse the + <i>Christians</i> in this manner: <i>Your adding to that antient dead + man, Jesus, many new dead men, who can sufficiently abominate? You have + filled all places with sepulchres and monuments, altho you are no where + bidden to prostrate yourselves to sepulchres, and to respect them + officiously.</i> And a little after: <i>Since </i>Jesus<i> said that + sepulchres are full of filthiness, how do you invoke God upon them</i>? + and in another place he saith, that if <i>Christians</i> had adhered to + the precepts of the <i>Hebrews</i>, <i>they would have worshiped one God + instead of many, and not a man, or rather not many unhappy men</i>: And + that they <i>adored the wood of the cross, making its images on their + foreheads, and before their houses</i>.</p> + + <p>After the sepulchres of Saints and Martyrs were thus converted into + places of worship like the heathen temples, and the Churches into + sepulchres, and a certain sort of sanctity attributed to the dead bodies + of the Saints and Martyrs buried in them, and annual festivals were kept + to them, with sacrifices offered to God in their name; the next step + towards the invocation of Saints, was the attributing to their dead + bodies, bones and other reliques, a power of working miracles, by means + of the separate souls, who were supposed to know what we do or say, and + to be able to do us good or hurt, and to work those miracles. This was + the very notion the heathens had of the separate souls of their antient + Kings and Heroes, whom they worshiped under the names of <i>Saturn</i>, + <i>Rhea</i>, <i>Jupiter</i>, <i>Juno</i>, <i>Mars</i>, <i>Venus</i>, + <i>Bacchus</i>, <i>Ceres</i>, <i>Osiris</i>, <i>Isis</i>, <i>Apollo</i>, + <i>Diana</i>, and the rest of their Gods. For these Gods being male and + female, husband and wife, son and daughter, brother and sister, are + thereby discovered to be antient men and women. Now as the first step + towards the invocation of Saints was set on foot by the persecution of + <i>Decius</i>, and the second by the persecution of <i>Dioclesian</i>; so + this third seems to have been owing to the proceedings of + <i>Constantius</i> and <i>Julian</i> the Apostate. When <i>Julian</i> + began to restore the worship of the heathen Gods, and to vilify the + Saints and Martyrs; the <i>Christians</i> of <i>Syria</i> and + <i>Egypt</i> seem to have made a great noise about the miracles done by + the reliques of the <i>Christian</i> Saints and Martyrs, in opposition to + the powers attributed by <i>Julian</i> and the heathens to their Idols. + For <i>Sozomen</i> and <i>Ruffinus</i> tell us, that when he opened the + heathen Temples, and consulted the Oracle of <i>Apollo Daphnæus</i> in + the suburbs of <i>Antioch</i>, and pressed by many sacrifices for an + answer; the Oracle at length told him that the bones of the Martyr + <i>Babylas</i> which were buried there hinder'd him from speaking. By + which answer we may understand, that some <i>Christian</i> was got into + the place where the heathen Priests used to speak thro' a pipe in + delivering their Oracles: and before this, <i>Hilary</i> in his book + against <i>Constantius</i>, written in the last year of that Emperor, + makes the following mention of what was then doing in the <i>East</i> + where he was. <i>Sine martyrio persequeris. Plus crudelitati vestræ + </i>Nero<i>, </i>Deci<i>, </i>Maximiane<i>, debemus. Diabolum enim per + vos vicimus. Sanctus ubique beatorum martyrum sanguis exceptus est, dum + in his Dæmones mugiunt, dum ægritudines depelluntur, dum miraculorum + opera cernuntur, elevari sine laqueis corpora, & dispensis pede + fæminis vestes non defluere in faciem, uri sine ignibus spiritus, + confiteri sine interrogantis incremento fidei</i>. And <i>Gregory + Nazianzen</i>, in his first Oration against the Emperor <i>Julian</i> + then reigning, writes thus: <i>Martyres non extimuisti quibus præclari + honores & festa constituta, à quibus Dæmones propelluntur & morbi + curantur; quorum sunt apparitiones & prædictiones; quorum vel sola + corpora idem possunt quod animæ sanctæ, sive manibus contrectentur, sive + honorentur: quorum vel solæ sanguinis guttæ atque exigua passionis signa + idem possunt quod corpora. Hæc non colis sed contemnis & + aspernaris</i>. These things made the heathens in the reign of the same + Emperor demolish the sepulchre of <i>John</i> the Baptist in + <i>Phœnicia</i>, and burn his bones; when several <i>Christians</i> + mixing themselves with the heathens, gathered up some of his remains, + which were sent to <i>Athanasius</i>, who hid them in the wall of a + Church; foreseeing by a prophetic spirit, as <i>Ruffinus</i> tells us, + that they might be profitable to future generations.</p> + + <p>The cry of these miracles being once set on foot, continued for many + years, and encreased and grew more general. <i>Chrysostom</i>, in his + second Oration on St. <i>Babylas</i>, twenty years after the silencing of + the Oracle of <i>Apollo Daphnæus</i> as above, <i>viz.</i> A.C. 382, + saith of the miracles done by the Saints and their reliques <a + name="NtpDanXIV_3" href="#NtDanXIV_3"><sup>[3]</sup></a>: <i>Nulla est + nostri hujus Orbis seu regio, seu gens, seu urbs, ubi nova & + inopinata miracula hæc non decantentur; quæ quidem si figmenta fuissent, + prorsus in tantam hominum admirationem non venissent</i>. And a little + after: <i>Abunde orationi nostræ fidem faciunt quæ quotidiana à + martyribus miracula eduntur, magna affatim ad illa hominum multitudine + affluente</i>. And in his 66th Homily, describing how the Devils were + tormented and cast out by the bones of the Martyrs, he adds: <i>Ob eam + causam multi plerumque Reges peregrè profecti sunt, ut hoc spectaculo + fruerentur. Siquidem sanctorum martyrum templa futuri judicii vestigia + & signa exhibent, dum nimirum Dæmones flagris cæduntur, hominesque + torquentur & liberantur. Vide quæ sanctorum vitâ functorum vis + sit?</i> And <i>Jerom</i> in his Epitaph on <i>Paula</i>, thus <a + name="NtpDanXIV_4" href="#NtDanXIV_4"><sup>[4]</sup></a> mentions the + same things. <i>Paula vidit Samariam: ibi siti sunt Elisæus & Abdias + prophetæ, & Joannes Baptista, ubi multis intremuit consternata + miraculis. Nam cernebat variis dæmones rugire cruciatibus, & ante + sepulchra sanctorum ululare, homines more luporum vocibus latrare canum, + fremere leonum, sibilare serpentum, mugire taurorum, alios rotare caput + & post tergum terram vertice tangere, suspensisque pede fæminis + vestes non defluere in faciem</i>. This was about the year 384: and + <i>Chrysostom</i> in his Oration on the <i>Egyptian</i> Martyrs, seems to + make <i>Egypt</i> the ringleader in these matters, saying <a + name="NtpDanXIV_5" href="#NtDanXIV_5"><sup>[5]</sup></a>: <i>Benedictus + Deus quandoquidem ex Ægypto prodeunt martyres, ex Ægypto illa cum Deo + pugnante ac insanissima, & unde impia ora, unde linguæ blasphemæ; ex + Ægypto martyres habentur; non in Ægypto tantum, nec in finitima vicinaque + regione, sed </i>UBIQUE TERRARUM<i>. Et quemadmodum in annonæ summa + ubertate, cum viderunt urbium incolæ majorem quam usus habitatorum + postulat esse proventum, ad peregrinas etiam urbes transmittunt: cum + & suam comitatem & liberalitatem ostendant, tum ut præter horum + abundantiam cum facilitate res quibus indigent rursus ab illis sibi + comparent: sic & Ægyptii, quod attinet ad religionis athletas, + fecerunt. Cum apud se multam eorum Dei benignitate copiam cernerent, + nequaquam ingens Dei munus sua civitate concluserunt, sed in </i>OMNES + TERRÆ PARTES<i> bonorum thesauros effuderunt: cum ut suum in fratres + amorem ostenderent, tum ut communem omnium dominum honore afficerent, ac + civitati suæ gloriam apud omnes compararent, totiusque terrarum + </i>ORBIS<i> esse </i>METROPOLIN<i> declararent.—Sanctorum enim + illorum corpora quovis adamantino & inexpugnabili muro tutiùs nobis + urbem communiunt, & tanquam excelsi quidam scopuli undique + prominentes, non horum qui sub sensus cadunt & oculis cernuntur + hostium impetus propulsant tantùm, sed etiam invisibilium dæmonum + insidias, omnesque diaboli fraudes subvertunt ac dissipant.—Neque + vero tantùm adversus hominum insidias aut adversus fallacias dæmonum + utilis nobis est hæc possessio, sed si nobis communis dominus ob + peccatorum multitudinem irascatur, his objectis corporibus continuo + poterimus eum propitium reddere civitati</i>. This Oration was written at + <i>Antioch</i>, while <i>Alexandria</i> was yet the Metropolis of the + <i>East</i>, that is, before the year 381, in which <i>Constantinople</i> + became the Metropolis: and it was a work of some years for the + <i>Egyptians</i> to have distributed the miracle-working reliques of + their Martyrs over all the world, as they had done before that year. + <i>Egypt</i> abounded most with the reliques of Saints and Martyrs, the + <i>Egyptians</i> keeping them embalmed upon beds even in their private + houses; and <i>Alexandria</i> was eminent above all other cities for + dispersing them, so as on that account to acquire glory with all men, and + manifest herself to be the <i>Metropolis</i> of the world. <i>Antioch</i> + followed the example of <i>Egypt</i>, in dispersing the reliques of the + forty Martyrs: and the examples of <i>Egypt</i> and <i>Syria</i> were + soon followed by the rest of the world.</p> + + <p>The reliques of the forty Martyrs at <i>Antioch</i> were distributed + among the Churches before the year 373; for <i>Athanasius</i> who died in + that year, wrote an Oration upon them. This Oration is not yet published, + but <i>Gerard Vossius</i> saw it in MS. in the Library of Cardinal + <i>Ascanius</i> in <i>Italy</i>, as he says in his commentary upon the + Oration of <i>Ephræm Syrus</i> on the same forty Martyrs. Now since the + Monks of <i>Alexandria</i> sent the reliques of the Martyrs of + <i>Egypt</i> into all parts of the earth, and thereby acquired glory to + their city, and declared her in these matters the Metropolis of the whole + world, as we have observed out of <i>Chrysostom</i>; it may be concluded, + that before <i>Alexandria</i> received the forty Martyrs from + <i>Antioch</i>, she began to send out the reliques of her own Martyrs + into all parts, setting the first example to other cities. This practice + therefore began in <i>Egypt</i> some years before the death of + <i>Athanasius</i>. It began when the miracle-working bones of <i>John</i> + the Baptist were carried into <i>Egypt</i>, and hid in the wall of a + Church, <i>that they might be profitable to future generations</i>. It + was restrained in the reign of <i>Julian</i> the Apostate: and then it + spred from <i>Egypt</i> into all the Empire, <i>Alexandria</i> being the + Metropolis of the whole world, according to <i>Chrysostom</i>, for + propagating this sort of devotion, and <i>Antioch</i> and other cities + soon following her example.</p> + + <p>In propagating these superstitions, the ring-leaders were the Monks, + and <i>Antony</i> was at the head of them: for in the end of the life of + <i>Antony</i>, <i>Athanasius</i> relates that these were his dying words + to his disciples who then attended him. <i>Do you take care</i>, said + <i>Antony</i>, <i>to adhere to </i>Christ<i> in the first place, and then + to the Saints, that after death they may receive you as friends and + acquaintance into the everlasting tabernacles, Think upon these things, + perceive these things; and if you have any regard to me, remember me as a + father</i>. This being delivered in charge to the Monks by <i>Antony</i> + at his death, A.C. 356, could not but inflame their whole body with + devotion towards the Saints, as the ready way to be received, by them + into the eternal Tabernacles after death. Hence came that noise about the + miracles, done by the reliques of the Saints in the time of + <i>Constantius</i>: hence came the dispersion of the miracle-working + reliques into all the Empire; <i>Alexandria</i> setting the example, and + being renowned, for it above all other cities. Hence it came to pass in + the days of <i>Julian</i>, A.C. 362, that <i>Athanasius</i> by a + prophetic spirit, as <i>Ruffinus</i> tells us, hid the bones of + <i>John</i> the Baptist from the Heathens, not in the ground to be + forgotten, but in the hollow wall of a Church before proper witnesses, + that they might <i>be profitable to future generations</i>. Hence also + came the invocation of the Saints for doing such miracles, and for + assisting men in their devotions, and mediating with God. For + <i>Athanasius</i>, even from his youth, looked upon the dead Saints and + Martyrs as mediators of our prayers: in his Epistle to + <i>Marcellinus</i>, written in the days of <i>Constantine</i> the great, + he saith that the words of the <i>Psalms</i> are not to be transposed or + any wise changed, but to be recited and sung without any artifice, as + they are written, <i>that the holy men who delivered them, knowing them + to be their own words, may pray with us; or rather, that the Holy Ghost + who spake in the holy men, seeing his own words with which he inspired + them, may join</i> with them <i>in assisting us</i>.</p> + + <p>Whilst <i>Egypt</i> abounded with Monks above any other country, the + veneration of the Saints began sooner, and spred faster there than in + other places. <i>Palladius</i> going into <i>Egypt</i> in the year 388 to + visit the Monasteries, and the sepulchres of <i>Apollonius</i> and other + Martyrs of <i>Thebais</i> who had suffered under <i>Maximinus</i>, saith + of them: <i>Iis omnibus Christiani fecerunt ædem unam, ubi nunc multæ + virtutes peraguntur. Tanta autem fuit viri gratia, ut de iis quæ esset + precatus statim exaudiretur, eum sic honorante servatore: quem etiam nos + in martyrio precati vidimus, cum iis qui cum ipso fuerunt martyrio + affecti; & Deum adorantes, eorum corpora salutavimus.</i> + <i>Eunapius</i> also, a heathen, yet a competent witness of what was done + in his own times, relating how the soldiers delivered the temples of + <i>Egypt</i> into the hands of the Monks, which was done in the year 389, + rails thus in an impious manner at the Martyrs, as succeeding in the room + of the old Gods of <i>Egypt</i>. <i>Illi ipsi, </i>milites<i>, Monachos + Canobi quoque collocârunt, ut pro Diis qui animo cernuntur, servos & + quidem flagitiosos divinis honoribus percolerent, hominum mentibus ad + cultum ceremoniasque obligatis. Ii namque condita & salita eorum + capita, qui ob scelerum multitudinem à judicibus extremo judicio fuerant + affecti, pro Divis ostentabant; iis genua submittebant, eos in Deorum + numerum receptabant, ad illorum sepulchra pulvere sordibusque + conspurcati. Martyres igitur vocabantur, & ministri quidem & + legati arbitrique precum apud Deos; cum fuerint servilia infida & + flagris pessimè subacta, quæ cicatrices scelerum ac nequitiæ vestigia + corporibus circumferunt; ejusmodi tamen Deos fert tellus</i>. By these + instances we may understand the invocation of Saints was now of some + standing in <i>Egypt</i>, and that it was already generally received and + practised there by the common people.</p> + + <p>Thus <i>Basil</i> a Monk, who was made Bishop of <i>Cæsarea</i> in the + year 369, and died in the year 378, in his Oration on the Martyr + <i>Mamas</i>, saith: <i>Be ye mindful of the Martyr; as many of you as + have enjoyed him in your dreams, as many as in this place have been + assisted by him in prayer, as many of you as upon invoking him by name + have had him present in your works, as many as he has reduced into the + way from wandering, as many as he has restored to health, as, many as + have had their dead children restored by him to life, as many as have had + their lives prolonged by him</i>: and a little after, he thus expresses + the universality of this superstition in the regions of <i>Cappadocia</i> + and <i>Bithynia</i>: <i>At the memory of the Martyr</i>, saith he, <i>the + whole region is moved; at his festival the whole city is transported with + joy. Nor do the kindred of the rich turn aside to the sepulchres of their + ancestors, but all go to the place of devotion.</i> Again, in the end of + the Homily he prays, that <i>God would preserve the Church, thus + fortified with the great towers of the Martyrs</i>: and in his Oration on + the forty Martyrs; <i>These are they</i>, saith he, <i>who obtaining our + country, like certain towers afford us safety against our enemies. + Neither are they shut up in one place only, but being distributed are + sent into many regions, and adorn many countries.—You have often + endeavoured, you have often laboured to find one who might pray for you: + here are forty, emitting one voice of prayer.—He that is in + affliction flies to these, he that rejoices has recourse to these: the + first, that he may be freed from evil, the last that he may continue in + happiness. Here a woman praying for her children is heard; she obtains a + safe return for her husband from abroad, and health for him in his + sickness.—O ye common keepers of mankind, the best companions of + our cares, suffragans and coadjutors of our prayers, most powerful + embassadors to God</i>, &c. By all which it is manifest, that before + the year 378, the Orations and Sermons upon the Saints went much beyond + the bounds of mere oratorical flourishes, and that the common people in + the <i>East</i> were already generally corrupted by the Monks with + Saint-worship.</p> + + <p><i>Gregory Nazianzen</i> a Monk, in his sixth Oration written A.C. + 373, when he was newly made Bishop of <i>Sasima</i>, saith: <i>Let us + purify ourselves to the Martyrs, or rather to the God of the Martyrs</i>: + and a little after he calls the Martyrs <i>mediators of obtaining an + ascension or divinity</i>. The same year, in the end of his Oration upon + <i>Athanasius</i> then newly dead, he thus invokes him: <i>Do thou look + down upon us propitiously, and govern this people, as perfect adorers of + the perfect Trinity, which in the Father, Son, and Holy Ghost, is + contemplated and worshiped: if there shall be peace, preserve me, and + feed my flock with me; but if war, bring me home, place me by thyself, + and by those that are like thee; however great my request.</i> And in the + end of the funeral Oration upon <i>Basil</i>, written A.C. 378, he thus + addresses him: <i>But thou, O divine and sacred Head, look down upon us + from heaven; and by thy prayers either take away that thorn of the flesh + which is given us by God for exercise, or obtain that we may bear it with + courage, and direct all our life to that which is most fitting for us. + When we depart this life, receive us there in your Tabernacles, that + living together and beholding the holy and blessed Trinity more purely + and perfectly, whereof we have now but an imperfect view, we may there + come to the end of our desires, and receive this reward of the wars which + we have waged or suffered</i>: and in his Oration upon <i>Cyprian</i>, + not the Bishop of <i>Carthage</i>, but a <i>Greek</i>, he invokes him + after the same manner; and tells us also how a pious Virgin named + <i>Justina</i>, was protected by invoking the Virgin <i>Mary</i>, and how + miracles were done by the ashes of <i>Cyprian</i>.</p> + + <p><i>Gregory Nyssen</i>, another eminent Monk and Bishop, in the life of + <i>Ephræm Syrus</i>, tells how a certain man returning from a far + country, was in great danger, by reason all the ways were intercepted by + the armies of barbarous nations; but upon invoking <i>Ephræm</i> by name, + and saying, <i>Holy </i>Ephræm<i> assist me</i>, he escaped the danger, + neglected the fear of death, and beyond his hope got safe home. In the + end of this Oration <i>Gregory</i> calls upon <i>Ephræm</i> after the + following manner: <i>But thou, O Ephræm, assisting now at the divine + altar, and sacrificing to the Prince of life, and to the most holy + Trinity, together with the Angels; remember us all, and obtain for us + pardon of our sins, that we may enjoy the eternal happiness of the + kingdom of heaven.</i> The same <i>Gregory</i>, in his Oration on the + Martyr <i>Theodorus</i> written A.C. 381, thus describes the power of + that Martyr, and the practice of the people. <i>This Martyr</i>, saith + he, <i>the last year quieted the barbarous tempest, and put a stop to the + horrid war of the fierce and cruel </i>Scythians<i>.—If any one is + permitted to carry away the dust with which the tomb is covered, wherein + the body of the Martyr rests; the dust is accepted as a gift, and + gathered to be laid up as a thing of great price. For to touch the + reliques themselves, if any such prosperous fortune shall at any time + happen; how great a favour that is, and not to be obtained without the + most earnest prayers, they know well who have obtained it. For as a + living and florid body, they who behold it embrace it, applying to it the + eyes, mouth, ears, and all the organs of sense; and then with affection + pouring tears upon the Martyr, as if he was whole and appeared to them: + they offer prayers with supplication, that he would intercede for them as + an advocate, praying to him as an Officer attending upon God, and + invoking him as receiving gifts whenever he will.</i> At length + <i>Gregory</i> concludes the Oration with this prayer: <i>O Theodorus, we + want many blessings; intercede and beseech for thy country before the + common King and Lord: for the country of the Martyr is the place of his + passion, and they are his citizens, brethren and kindred, who have him, + defend, adorn and honour him. We fear afflictions, we expect dangers: the + wicked </i>Scythians<i> are not far off, ready to make war against us. As + a soldier fight for us, as a Martyr use liberty of speech for thy + fellow-servants. Pray for peace, that these publick meetings may not + cease, that the furious and wicked barbarian may not rage against the + temples and altars, that the profane and impious may not trample upon the + holy things. We acknowledge it a benefit received from thee, that we are + preserved safe and entire, we pray for freedom from danger in time to + come: and if there shall be need of greater intercession and deprecation, + call together the choir of thy brethren the Martyrs, and in conjunction + with them all intercede for us. Let the prayers of many just ones attone + for the sins of the multitudes and the people; exhort </i>Peter<i>, + excite </i>Paul<i>, and also </i>John<i> the divine and beloved disciple, + that they may be sollicitous for the Churches which they have erected, + for which they have been in chains, for which they have undergone dangers + and deaths; that the worship of idols may not lift up its head against + us, that heresies may not spring up like thorns in the vineyard, that + tares grown up may not choak the wheat, that no rock void of the fatness + of true dew may be against us, and render the fruitful power of the word + void of a root; but by the power of the prayers of thyself and thy + companions, O admirable man and eminent among the Martyrs, the + commonwealth of </i>Christians<i> may become a field of corn</i>. The + same <i>Gregory Nyssen</i>, in his sermon upon the death of + <i>Meletius</i> Bishop of <i>Antioch</i>, preached at + <i>Constantinople</i> the same year, A.C. 381, before the Bishops of all + the <i>East</i> assembled in the second general Council, spake thus of + <i>Meletius</i>. <i>The Bridegroom</i>, saith he, <i>is not taken from + us: he stands in the midst of us, tho we do not see him: he is a Priest + in the most inward places, and face to face intercedes before God for us + and the sins of the people</i>. This was no oratorical flourish, but + <i>Gregory</i>'s real opinion, as may be understood by what we have cited + out of him concerning <i>Ephræm</i> and <i>Theodorus</i>: and as + <i>Gregory</i> preached this before the Council of <i>Constantinople</i>, + you may thence know, saith <a name="NtpDanXIV_6" + href="#NtDanXIV_6"><sup>[6]</sup></a> <i>Baronius</i>, that he professed + what the whole Council, and therewith the whole Church of those parts + believed, namely, that the Saints in heaven offer prayers for us before + God.</p> + + <p><i>Ephræm Syrus</i>, another eminent Monk, who was contemporary with + <i>Basil</i>, and died the same year; in the end of his Encomium or + Oration upon <i>Basil</i> then newly dead, invokes him after this manner: + <i>Intercede for me, a very miserable man; and recal me by thy + intercessions, O father; thou who art strong, pray for me who am weak; + thou who art diligent, for me who am negligent; thou who art chearful, + for me who am heavy; thou who art wise, for me who am foolish. Thou who + hast treasured up a treasure of all virtues, be a guide to me who am + empty of every good work</i>. In the beginning of his Encomium upon the + forty Martyrs, written at the same time, he thus invokes them: <i>Help me + therefore, O ye Saints, with your intercession; and O ye beloved, with + your holy prayers, that </i>Christ<i> by his grace may direct my tongue + to speak</i>, &c. and afterwards mentioning the mother of one of + these forty Martyrs, he concludes the Oration with this prayer: <i>I + entreat thee, O holy, faithful, and blessed woman, pray for me to the + Saints, saying; Intercede ye that triumph in </i>Christ<i>, for the most + little and miserable </i>Ephræm<i>, that he may find mercy, and by the + grace of </i>Christ<i> may be saved</i>. Again, in his second Sermon or + Oration on the praises of the holy Martyrs of <i>Christ</i>, he thus + addresses them: <i>We entreat you most holy Martyrs, to intercede with + the Lord for us miserable sinners, beset with the filthiness of + negligence, that he would infuse his divine grace into us</i>: and + afterwards, near the end of the same discourse; <i>Now ye most holy men + and glorious Martyrs of God, help me a miserable sinner with your + prayers, that in that dreadful hour I may obtain mercy, when the secrets + of all hearts shall be made manifest. I am to day become to you, most + holy Martyrs of </i>Christ<i>, as it were an unprofitable and unskilful + cup-bearer: for I have delivered to the sons and brothers of your faith, + a cup of the excellent wine of your warfare, with the excellent table of + your victory, replenished with all sorts of dainties. I have endeavoured, + with the whole affection and desire of my mind, to recreate your fathers + and brothers, kindred and relations, who daily frequent the table. For + behold they sing, and with exultation and jubilee glorify God, who has + crown'd your virtues, by setting on your most sacred heads incorruptible + and celestial crowns; they with excessive joy stand about the sacred + reliques of your martyrdoms, wishing for a blessing, and desiring to bear + away holy medicines both for the body and the mind. As good disciples and + faithful ministers of our benign Lord and Saviour, bestow therefore a + blessing on them all: and on me also, tho weak and feeble, who having + received strength by your merits and intercessions, have with the whole + devotion of my mind, sung a hymn to your praise and glory before your + holy reliques. Wherefore I beseech you stand before the throne of the + divine Majesty for me </i>Ephræm<i>, a vile and miserable sinner, that by + your prayers I may deserve to obtain salvation, and with you enjoy + eternal felicity by the grace and benignity and mercy of our Lord and + Saviour </i>Jesus Christ<i>, to whom with the Father and Holy Ghost be + praise, honour and glory for ever and ever</i>. Amen.</p> + + <p>By what has been cited out of <i>Basil</i>, the two <i>Gregories</i> + and <i>Ephræm</i>, we may understand that Saint-worship was established + among the Monks and their admirers in <i>Egypt</i>, <i>Phœnicia</i>, + <i>Syria</i> and <i>Cappadocia</i>, before the year 378, this being the + year in which <i>Basil</i> and <i>Ephræm</i> died. <i>Chrysostom</i> was + not much later; he preached at <i>Antioch</i> almost all the time of + <i>Theodosius</i> the great, and in his Sermons are many exhortations to + this sort of superstition, as may be seen in the end of his Orations on + S. <i>Julia</i>, on St. <i>Pelagia</i>, on the Martyr <i>Ignatius</i>, on + the <i>Egyptian</i> Martyrs, on Fate and Providence, on the Martyrs in + general, on St. <i>Berenice</i> and St. <i>Prosdoce</i>, on + <i>Juventinus</i> and <i>Maximus</i>, on the name of + <i>Cœmetery</i>, &c. Thus in his Sermon on <i>Berenice</i> and + <i>Prosdoce</i>: <i>Perhaps</i>, saith he, <i>you are inflamed with no + small love towards these Martyrs; therefore with this ardour let us fall + down before their reliques, let us embrace their coffins. For the coffins + of the Martyrs have great virtue, even as the bones of the Martyrs have + great power. Nor let us only on the day of this festival, but also on + other days apply to them, invoke them, and beseech them to be our + patrons: for they have great power and efficacy, not only whilst alive, + but also after death; and much more after death than before. For now they + bear the marks or brands of </i>Christ<i>; and when they shew these + marks, they can obtain all things of the King. Seeing therefore they + abound with such efficacy, and have so much friendship with him; we also, + when by continual attendance and perpetual visitation of them we have + insinuated ourselves into their familiarity, may by their assistance + obtain the mercy of God</i>.</p> + + <p><i>Constantinople</i> was free from these superstitions till + <i>Gregory Nazianzen</i> came thither A.D. 379; but in a few years it was + also inflamed with it. <i>Ruffinus</i> <a name="NtpDanXIV_7" + href="#NtDanXIV_7"><sup>[7]</sup></a> tells us, that when the Emperor + <i>Theodosius</i> was setting out against the tyrant <i>Eugenius</i>, + which was in the year 394, he went about with the Priests and people to + all the places of prayer; lay prostrate in haircloth before the shrines + of the Martyrs and Apostles, and pray'd for assistance by the + intercession of the Saints. <i>Sozomen</i> <a name="NtpDanXIV_8" + href="#NtDanXIV_8"><sup>[8]</sup></a> adds, that when the Emperor was + marched seven miles from <i>Constantinople</i> against <i>Eugenius</i>, + he went into a Church which he had built to <i>John</i> the Baptist, + <i>and invoked the Baptist for his assistance. Chrysostom</i> <a + name="NtpDanXIV_9" href="#NtDanXIV_9"><sup>[9]</sup></a> says: <i>He that + is clothed in purple, approaches to embrace these sepulchres; and laying + aside his dignity, stands supplicating the Saints to intercede for him + with God: and he who goes crowned with a diadem, offers his prayers to + the tent-maker and the fisher-man as his Protestors.</i> And in <a + name="NtpDanXIV_10" href="#NtDanXIV_10"><sup>[10]</sup></a> another + place: <i>The cities run together to the sepulchres of the Martyrs, and + the people are inflamed with the love of them</i>.</p> + + <p>This practice of sending reliques from place to place for working + miracles, and thereby inflaming the devotion of the nations towards the + dead Saints and their reliques, and setting up the religion of invoking + their souls, lasted only till the middle of the reign of the Emperor + <i>Theodosius</i> the great; for he then prohibited it by the following + Edict. <i>Humatum corpus, nemo ad alterum locum transferat; nemo Martyrem + distrahat, nemo mercetur: Habeant verò in potestate, si quolibet in loco + sanctorum est aliquis conditus, pro ejus veneratione, quod + </i>Martyrium<i> vocandum sit, addant quod voluerint fabricarum. Dat. + </i>iv.<i> Kal. Mart. Constantinopoli, Honorio nob. puero & Euodio + Coss.</i> A.C. 386. After this they filled the fields and high-ways with + altars erected to Martyrs, which they pretended to discover by dreams and + revelations: and this occasioned the making the fourteenth Canon of the + fifth Council of <i>Carthage</i>, A.C. 398. <i>Item placuit, ut altaria, + quæ passim per agros aut vias, tanquam memoriæ Martyrum constituuntur, in + quibus nullum corpus aut reliquiæ Martyrum conditæ probantur, ab + Episcopis, qui illis locis præsunt, si fieri potest, evertantur. Si autem + hoc propter tumultus populares non sinitur, plebes tamen admoneantur, ne + illa loca frequentent, ut qui rectè sapiunt, nullâ ibi superstitione + devincti teneantur. Et omnino nulla memoria Martyrum probabiliter + acceptetur, nisi aut ibi corpus aut aliquæ certæ reliquiæ sint, aut ubi + origo alicujus habitationis, vel possessionis, vel passionis fidelissima + origine traditur. Nam quæ per somnia, & per inanes quasi revelationes + quorumlibet hominum ubique constituuntur altaria, omnimodè + reprobentur.</i> These altars were for invoking the Saints or Martyrs + buried or pretended to be buried under them. First they filled the + Churches in all places with the reliques or pretended reliques of the + Martyrs, for invoking them in the Churches; and then they filled the + fields and high-ways with altars, for invoking them every where: and this + new religion was set up by the Monks in all the <i>Greek</i> Empire + before the expedition of the Emperor <i>Theodosius</i> against + <i>Eugenius</i>, and I think before his above-mentioned Edict, A.C. + 386.</p> + + <p>The same religion of worshiping <i>Mahuzzims</i> quickly spred into + the <i>Western Empire</i> also: but <i>Daniel</i> in this Prophecy + describes chiefly the things done among the nations comprehended in the + body of his third Beast.</p> + +<h3>Notes to Chap. XIV.</h3> + +<div class="note"> + <p><a name="NtDanXIV_1" href="#NtpDanXIV_1">[1]</a> Chap. xi. 38, 39</p> + + <p><a name="NtDanXIV_2" href="#NtpDanXIV_2">[2]</a> Orat. de vita Greg. + Thaumaturg. T. 3. p. 574.</p> + + <p><a name="NtDanXIV_3" href="#NtpDanXIV_3">[3]</a> Vide Hom. 47. in. S. + Julian.</p> + + <p><a name="NtDanXIV_4" href="#NtpDanXIV_4">[4]</a> Epist. 27. ad + Eustochium.</p> + + <p><a name="NtDanXIV_5" href="#NtpDanXIV_5">[5]</a> Edit. Frontonis + Ducæi, Tom. 1.</p> + + <p><a name="NtDanXIV_6" href="#NtpDanXIV_6">[6]</a> Ad. an. 381, Sect. + 41.</p> + + <p><a name="NtDanXIV_7" href="#NtpDanXIV_7">[7]</a> Hist. Eccl. l. 2. c. + 23.</p> + + <p><a name="NtDanXIV_8" href="#NtpDanXIV_8">[8]</a> L. 4. c. 24.</p> + + <p><a name="NtDanXIV_9" href="#NtpDanXIV_9">[9]</a> Hom. 66. ad. populum, + circa finem. & Hom. 8, 27. in Matth. Hom. 42, 43. in Gen. Hom. 1. in + 1 Thess.</p> + + <p><a name="NtDanXIV_10" href="#NtpDanXIV_10">[10]</a> Exposit. in Psal. + 114. sub finem.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><i>The end of the first Part.</i></h3> + + <br clear="all" /> +<hr /> + +<h2>PART II.</h2> + + <br clear="all" /> +<hr /> + +<h2>OBSERVATIONS<br /> +<font class="sc">upon the</font><br /> +APOCALYPSE<br /> +<font class="sc">of</font><br /> +St. <i>JOHN</i>.</h2> + + <br clear="all" /> +<hr /> + +<h3><a name="JohI">CHAP. I</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Introduction, concerning the time when +the </i>Apocalypse<i> was written</i>.</p> + + <p><i>Irenæus</i> introduced an opinion that the <i>Apocalypse</i> was + written in the time of <i>Domitian</i>; but then he also postponed the + writing of some others of the sacred books, and was to place the + <i>Apocalypse</i> after them: he might perhaps have heard from his master + <i>Polycarp</i> that he had received this book from <i>John</i> about the + time of <i>Domitian</i>'s death; or indeed <i>John</i> might himself at + that time have made a new publication of it, from whence <i>Irenæus</i> + might imagine it was then but newly written. <i>Eusebius</i> in his + <i>Chronicle</i> and <i>Ecclesiastical History</i> follows + <i>Irenœus</i>; but afterwards <a name="NtpJohI_1" + href="#NtJohI_1"><sup>[1]</sup></a> in his <i>Evangelical + Demonstrations</i>, he conjoins the banishment of <i>John</i> into + <i>Patmos</i>, with the deaths of <i>Peter</i> and <i>Paul</i>: and so do + <a name="NtpJohI_2" href="#NtJohI_2"><sup>[2]</sup></a> <i>Tertullian</i> + and <i>Pseudo-Prochorus</i>, as well as the first author, whoever he was, + of that very antient fable, that <i>John</i> was put by <i>Nero</i> into + a vessel of hot oil, and coming out unhurt, was banished by him into + <i>Patmos.</i> Tho this story be no more than a fiction yet was it + founded on a tradition of the first churches, that <i>John</i> was + banished into <i>Patmos</i> in the days of <i>Nero</i>. <i>Epiphanius</i> + represents the <i>Gospel of John</i> as written in the time of + <i>Domitian</i>, and the <i>Apocalypse</i> even before that of + <i>Nero</i>. <a name="NtpJohI_3" href="#NtJohI_3"><sup>[3]</sup></a> + <i>Arethas</i> in the beginning of his Commentary quotes the opinion of + <i>Irenæus</i> from <i>Eusebius</i>, but follows it not: for he + afterwards affirms the <i>Apocalypse</i> was written before the + destruction of <i>Jerusalem</i>, and that former commentators had + expounded the sixth seal of that destruction.</p> + + <p>With the opinion of the first Commentators agrees the tradition of the + Churches of <i>Syria</i>, preserved to this day in the title of the + <i>Syriac</i> Version of the <i>Apocalypse</i>, which title is this: + <i>The Revelation which was made to </i>John<i> the Evangelist by God in + the Island </i>Patmos<i>, into which he was banished by </i>Nero <i>the + </i>Cæsar. The fame is confirmed by a story told by <a name="NtpJohI_4" + href="#NtJohI_4"><sup>[4]</sup></a> <i>Eusebius</i> out of <i>Clemens + Alexandrinus</i>, and other antient authors, concerning a youth, whom + <i>John</i> some time after his return from <i>Patmos</i> committed to + the care of the Bishop of a certain city. The Bishop educated, + instructed, and at length baptized him; but then remitting of his care, + the young man thereupon got into ill company, and began by degrees first + to revel and grow vitious, then to abuse and spoil those he met in the + night; and at last grew so desperate, that his companions turning a band + of high-way men, made him their Captain: and, saith <a name="NtpJohI_5" + href="#NtJohI_5"><sup>[5]</sup></a> <i>Chrysostom</i>, he continued their + Captain a long time. At length <i>John</i> returning to that city, and + hearing what was done, rode to the thief; and, when he out of reverence + to his old master fled, <i>John</i> rode after him, recalled him, and + restored him to the Church. This is a story of many years, and requires + that <i>John</i> should have returned from <i>Patmos</i> rather at the + death of <i>Nero</i> than at that of <i>Domitian</i>; because between the + death of <i>Domitian</i> and that of <i>John</i> there were but two years + and an half; and <i>John</i> in his old age was <a name="NtpJohI_6" + href="#NtJohI_6"><sup>[6]</sup></a> so infirm as to be carried to Church, + dying above 90 years old, and therefore could not be then suppos'd able + to ride after the thief.</p> + + <p>This opinion is further supported by the allusions in the + <i>Apocalypse</i> to the Temple and Altar, and holy City, as then + standing; and to the <i>Gentiles</i>, who were soon after to tread under + foot the holy City and outward Court. 'Tis confirmed also by the style of + the <i>Apocalypse</i> itself, which is fuller of <i>Hebraisms</i> than + his Gospel. For thence it may be gathered, that it was written when + <i>John</i> was newly come out of <i>Judea</i>, where he had been used to + the <i>Syriac</i> tongue; and that he did not write his Gospel, till by + long converse with the <i>Asiatick</i> Greeks he had left off most of the + <i>Hebraisms</i>. It is confirmed also by the many false + <i>Apocalypses</i>, as those of <i>Peter</i>, <i>Paul</i>, <i>Thomas</i>, + <i>Stephen</i>, <i>Elias</i> and <i>Cerinthus</i>, written in imitation + of the true one. For as the many false Gospels, false Acts, and false + Epistles were occasioned by true ones; and the writing many false + <i>Apocalypses</i>, and ascribing them to Apostles and Prophets, argues + that there was a true Apostolic one in great request with the first + <i>Christians</i>: so this true one may well be suppos'd to have been + written early, that there may be room in the Apostolic age for the + writing of so many false ones afterwards, and fathering them upon + <i>Peter</i>, <i>Paul</i>, <i>Thomas</i> and others, who were dead before + <i>John</i>. <i>Caius</i>, who was contemporary with <i>Tertullian</i>, + <a name="NtpJohI_7" href="#NtJohI_7"><sup>[7]</sup></a> tells us that + <i>Cerinthus</i> wrote his Revelations as a great Apostle, and pretended + the visions were shewn him by Angels, asserting a <i>millennium</i> of + carnal pleasures at <i>Jerusalem</i> after the resurrection; so that his + <i>Apocalypse</i> was plainly written in imitation of <i>John</i>'s: and + yet he lived so early, that <a name="NtpJohI_8" + href="#NtJohI_8"><sup>[8]</sup></a> he resisted the Apostles at + <i>Jerusalem</i> in or before the first year of <i>Claudius</i>, that is, + 26 years before the death of <i>Nero</i>, and <a name="NtpJohI_9" + href="#NtJohI_9"><sup>[9]</sup></a> died before <i>John</i>.</p> + + <p>These reasons may suffice for determining the time; and yet there is + one more, which to considering men may seem a good reason, to others not. + I'll propound it, and leave it to every man's judgment. The + <i>Apocalypse</i> seems to be alluded to in the Epistles of <i>Peter</i> + and that to the <i>Hebrews</i> and therefore to have been written before + them. Such allusions in the Epistle to the <i>Hebrews</i>, I take to be + the discourses concerning the High-Priest in the heavenly Tabernacle, who + is both Priest and King, as was <i>Melchisedec</i>; and those concerning + the <i>word of God</i>, with the <i>sharp two-edged sword</i>, the <span + lang="el" title="sabbatismos" + >σαββατισμος</span>, + or <i>millennial</i> rest, the <i>earth whose end is to be burned</i>, + suppose by the lake of fire, <i>the judgment and fiery indignation which + shall devour the adversaries</i>, the <i>heavenly City which hath + foundations whose builder and maker is God</i>, the <i>cloud of + witnesses, mount </i>Sion<i>, heavenly </i>Jerusalem<i>, general + assembly, spirits of just men made perfect</i>, <i>viz.</i> by the + resurrection, and <i>the shaking of heaven and earth, and removing them, + that the new heaven, new earth and new kingdom which cannot be shaken, + may remain</i>. In the first of <i>Peter</i> occur these: <a + name="NtpJohI_10" href="#NtJohI_10"><sup>[10]</sup></a> <i>The Revelation + of Jesus Christ</i>, twice or thrice repeated; <a name="NtpJohI_11" + href="#NtJohI_11"><sup>[11]</sup></a> the <i>blood of </i>Christ<i> as of + a Lamb foreordained before the foundation of the world</i>; <a + name="NtpJohI_12" href="#NtJohI_12"><sup>[12]</sup></a> the <i>spiritual + building</i> in heaven, 1 Pet. ii. 5. <i>an inheritance incorruptible and + undefiled and that fadeth not away, reserved in heaven for us, who are + kept unto the salvation, ready to be revealed in the last time</i>, 1 + Pet. i. 4, 5. <a name="NtpJohI_13" href="#NtJohI_13"><sup>[13]</sup></a> + the <i>royal Priesthood</i>, <a name="NtpJohI_14" + href="#NtJohI_14"><sup>[14]</sup></a> the <i>holy Priesthood</i>, <a + name="NtpJohI_15" href="#NtJohI_15"><sup>[15]</sup></a> the <i>judgment + beginning at the house of God</i>, and <a name="NtpJohI_16" + href="#NtJohI_16"><sup>[16]</sup></a> <i>the Church at </i>Babylon. These + are indeed obscurer allusions; but the second Epistle, from the 19th + verse of the first Chapter to the end, seems to be a continued Commentary + upon the <i>Apocalypse</i>. There, in writing to the <i>Churches in + </i>Asia, to whom <i>John</i> was commanded to send this Prophecy, he + tells them, they <i>have a more sure word of Prophecy</i>, to be heeded + by them, <i>as a light that shineth in a dark place, until the day dawn, + and the day-star arise in their hearts</i>, that is, until they begin to + understand it: for <i>no Prophecy</i>, saith he, <i>of the scripture is + of any private interpretation; the Prophecy came not in old time by the + will of man, but holy men of God spake, as they were moved by the Holy + Ghost. Daniel</i> <a name="NtpJohI_17" + href="#NtJohI_17"><sup>[17]</sup></a> himself professes that he + understood not his own <i>Prophecies</i>; and therefore the Churches were + not to expect the interpretation from their Prophet <i>John</i>, but to + study the Prophecies themselves. This is the substance of what + <i>Peter</i> says in the first chapter; and then in the second he + proceeds to describe, out of this <i>sure word of Prophecy</i>, how there + should arise in the Church <i>false Prophets</i>, or <i>false + teachers</i>, expressed collectively in the <i>Apocalypse</i> by the name + of the false Prophet; who should <i>bring in damnable heresies, even + denying the Lord that bought them</i>, which is the character of + <i>Antichrist</i>: <i>And many</i>, saith he, <i>shall follow their + lusts</i> <a name="NtpJohI_18" href="#NtJohI_18"><sup>[18]</sup></a>; + they that dwell on the earth <a name="NtpJohI_19" + href="#NtJohI_19"><sup>[19]</sup></a> shall be deceived by the false + Prophet, and be made drunk with the wine of the Whore's fornication, + <i>by reason of whom the way of truth shall be blasphemed</i>; for <a + name="NtpJohI_20" href="#NtJohI_20"><sup>[20]</sup></a> the Beast is full + of blasphemy: <i>and thro' covetousness shall they with feigned words + make merchandize of you</i>; for these are the Merchants of the Earth, + who trade with the great Whore, and their merchandize <a + name="NtpJohI_21" href="#NtJohI_21"><sup>[21]</sup></a> is all things of + price, with the bodies and souls of men: <i>whose judgment—lingreth + not, and their damnation <a name="NtpJohI_22" + href="#NtJohI_22"><sup>[22]</sup></a> slumbreth not</i>, but shall surely + come upon them at the last day suddenly, as the flood upon <i>the old + world</i>, and fire and brimstone upon <i>Sodom</i> and <i>Gomorrha</i>, + when the just shall be delivered <a name="NtpJohI_23" + href="#NtJohI_23"><sup>[23]</sup></a> like <i>Lot</i>; for <i>the Lord + knoweth how to deliver the godly out of temptations, and to reserve the + unjust unto the day of judgment to be punished</i>, in the lake of fire; + <i>but chiefly them that walk after the flesh in the lust of + uncleanness</i>, <a name="NtpJohI_24" + href="#NtJohI_24"><sup>[24]</sup></a> being made drunk with the wine of + the Whore's fornication; who <i>despise dominion, and are not afraid to + blaspheme glories</i>; for the beast opened his mouth against God <a + name="NtpJohI_25" href="#NtJohI_25"><sup>[25]</sup></a> to blaspheme his + name and his tabernacle, and them that dwell in heaven. <i>These, as + natural brute beasts</i>, the ten-horned beast and two-horned beast, or + false Prophet, <i>made to be taken and destroyed</i>, in the lake of + fire, <i>blaspheme the things they understand not</i>:—they count + it pleasure to riot in the day-time—sporting themselves with their + own deceivings, while they feast <a name="NtpJohI_26" + href="#NtJohI_26"><sup>[26]</sup></a> with you, <i>having eyes full of an + <a name="NtpJohI_27" href="#NtJohI_27"><sup>[27]</sup></a> + Adulteress</i>: for the kingdoms of the beast live deliciously with the + great Whore, and the nations are made drunk with the wine of her + fornication. They <i>are gone astray, following the way of </i>Balaam<i>, + the son of </i>Beor<i>, who loved the wages of unrighteousness</i>, the + false Prophet <a name="NtpJohI_28" href="#NtJohI_28"><sup>[28]</sup></a> + who taught <i>Balak</i> to cast a stumbling-block before the children of + <i>Israel</i>. <i>These are</i>, not fountains of living water, but + <i>wells without water</i>; not such clouds of Saints as the two + witnesses ascend in, but <i>clouds that are carried with a tempest</i>, + &c. Thus does the author of this Epistle spend all the second Chapter + in describing the qualities of the <i>Apocalyptic</i> Beasts and false + Prophet: and then in the third he goes on to describe their destruction + more fully, and the future kingdom. He saith, that because the coming of + <i>Christ</i> should be long deferred, they should scoff, saying, + <i>where is the promise of his coming</i>? Then he describes the sudden + coming of the day of the Lord upon them, <i>as a thief in the night</i>, + which is the <i>Apocalyptic</i> phrase; and the <i>millennium</i>, or + <i>thousand years</i>, which <i>are with God but as a day</i>; the + <i>passing away of the old heavens</i> and earth, by a conflagration in + the lake of fire, and our <i>looking for new heavens and a new earth, + wherein dwelleth righteousness</i>.</p> + + <p>Seeing therefore <i>Peter</i> and <i>John</i> were Apostles of the + circumcision, it seems to me that they staid with their Churches in + <i>Judea</i> and <i>Syria</i> till the <i>Romans</i> made war upon their + nation, that is, till the twelfth year of <i>Nero</i>; that they then + followed the main body of their flying Churches into <i>Asia</i>, and + that <i>Peter</i> went thence by <i>Corinth</i> to <i>Rome</i>; that the + <i>Roman</i> Empire looked upon those Churches as enemies, because + <i>Jews</i> by birth; and therefore to prevent insurrections, secured + their leaders, and banished <i>John</i> into <i>Patmos</i>. It seems also + probable to me that the <i>Apocalypse</i> was there composed, and that + soon after the Epistle to the <i>Hebrews</i> and those of <i>Peter</i> + were written to these Churches, with reference to this Prophecy as what + they were particularly concerned in. For it appears by these Epistles, + that they were written in times of general affliction and tribulation + under the heathens, and by consequence when the Empire made war upon the + <i>Jews</i>; for till then the heathens were at peace with the + <i>Christian Jews</i>, as well as with the rest. The Epistle to the + <i>Hebrews</i>, since it mentions <i>Timothy</i> as related to those + <i>Hebrews</i>, must be written to them after their flight into + <i>Asia</i>, where <i>Timothy</i> was Bishop; and by consequence after + the war began, the <i>Hebrews</i> in <i>Judea</i> being strangers to + <i>Timothy</i>. <i>Peter</i> seems also to call <i>Rome</i> + <i>Babylon</i>, as well with respect to the war made upon <i>Judea</i>, + and the approaching captivity, like that under old <i>Babylon</i>, as + with respect to that name in the <i>Apocalypse</i>: and in writing <i>to + the strangers scattered thro'out </i>Pontus<i>, </i>Galatia<i>, + </i>Cappadocia<i>, </i>Asia<i> and </i>Bithynia, he seems to intimate + that they were the strangers newly scattered by the <i>Roman</i> wars; + for those were the only strangers there belonging to his care.</p> + + <p>This account of things agrees best with history when duly rectified. + For <a name="NtpJohI_29" href="#NtJohI_29"><sup>[29]</sup></a> + <i>Justin</i> and <a name="NtpJohI_30" + href="#NtJohI_30"><sup>[30]</sup></a> <i>Irenæus</i> say, that <i>Simon + Magus</i> came to <i>Rome</i> in the reign of <i>Claudius</i>, and + exercised juggling tricks there. <i>Pseudo-Clemens</i> adds, that he + endeavoured there to fly, but broke his neck thro' the prayers of + <i>Peter</i>. Whence <a name="NtpJohI_31" + href="#NtJohI_31"><sup>[31]</sup></a> <i>Eusebius</i>, or rather his + interpolator <i>Jerom</i>, has recorded, that <i>Peter</i> came to + <i>Rome</i> in the second year of <i>Claudius</i>: but <a + name="NtpJohI_32" href="#NtJohI_32"><sup>[32]</sup></a> <i>Cyril</i> + Bishop of <i>Jerusalem</i>, <i>Philastrius</i>, <i>Sulpitius</i>, + <i>Prosper</i>, <i>Maximus Taurinensis</i>, and <i>Hegesippus junior</i>, + place this victory of <i>Peter</i> in the time of <i>Nero</i>. Indeed the + antienter tradition was, that <i>Peter</i> came to <i>Rome</i> in the + days of this Emperor, as may be seen in <a name="NtpJohI_33" + href="#NtJohI_33"><sup>[33]</sup></a> <i>Lactantius</i>. + <i>Chrysostom</i> <a name="NtpJohI_34" + href="#NtJohI_34"><sup>[34]</sup></a> tells us, that the Apostles + continued long in <i>Judea</i>, and that then being driven out by the + <i>Jews</i> they went to the <i>Gentiles</i>. This dispersion was in the + first year of the <i>Jewish</i> war, when the <i>Jews</i>, as + <i>Josephus</i> tells us, began to be tumultuous and violent in all + places. For all agree that the Apostles were dispersed into several + regions at once; and <i>Origen</i> has set down the time, <a + name="NtpJohI_35" href="#NtJohI_35"><sup>[35]</sup></a> telling us that + in the beginning of the <i>Judaic</i> war, the Apostles and disciples of + our Lord were scattered into all nations; <i>Thomas</i> into + <i>Parthia</i>, <i>Andrew</i> into <i>Scythia</i>, <i>John</i> into + <i>Asia</i>, and <i>Peter</i> first into <i>Asia</i>, where he preacht to + the dispersion, and thence into <i>Italy</i>. <a name="NtpJohI_36" + href="#NtJohI_36"><sup>[36]</sup></a> <i>Dionysius Corinthius</i> saith, + that <i>Peter</i> went from <i>Asia</i> by <i>Corinth</i> to <i>Rome</i>, + and all antiquity agrees that <i>Peter</i> and <i>Paul</i> were martyred + there in the end of <i>Nero</i>'s reign. <i>Mark</i> went with + <i>Timothy</i> to <i>Rome</i>, 2 <i>Tim.</i> iv. 11. <i>Colos.</i> iv. + 10. <i>Sylvanus</i> was <i>Paul</i>'s assistant; and by the companions of + <i>Peter</i>, mentioned in his first Epistle, we may know that he wrote + from <i>Rome</i>; and the Antients generally agree, that in this Epistle + he understood <i>Rome</i> by <i>Babylon</i>. His second Epistle was writ + to the same dispersed strangers with the first, 2 <i>Pet.</i> iii. 1. and + therein he saith, that <i>Paul</i> had writ of the same things to them, + and also in his other Epistles, <i>ver.</i> 15, 16. Now as there is no + Epistle of <i>Paul</i> to these strangers besides that to the + <i>Hebrews</i>, so in this Epistle, chap. x. 11, 12. we find at large all + those things which <i>Peter</i> had been speaking of, and here refers to; + particularly the <i>passing away of the old heavens and earth</i>, and + <i>establishing an inheritance immoveable</i>, with an exhortation to + grace, because <i>God</i>, to the wicked, <i>is a consuming fire</i>, + Heb. xii. 25, 26, 28, 29.</p> + + <p>Having determined the time of writing the <i>Apocalyse</i>, I need not + say much about the truth of it, since it was in such request with the + first ages, that many endeavoured to imitate it, by feigning + <i>Apocalypses</i> under the Apostles names; and the Apostles themselves, + as I have just now shewed, studied it, and used its phrases; by which + means the style of the Epistle to the <i>Hebrews</i> became more mystical + than that of <i>Paul</i>'s other Epistles, and the style of <i>John</i>'s + Gospel more figurative and majestical than that of the other Gospels. I + do not apprehend that <i>Christ</i> was called the word of God in any + book of the New Testament written before the <i>Apocalypse</i>; and + therefore am of opinion, the language was taken from this Prophecy, as + were also many other phrases in this Gospel, such as those of + <i>Christ</i>'s being <i>the light which enlightens the world, the lamb + of God which taketh away the sins of the world, the bridegroom, he that + testifieth, he that came down from heaven, the Son of God</i>, &c. + <i>Justin Martyr</i>, who within thirty years after <i>John</i>'s death + became a <i>Christian</i>, writes expresly that <i>a certain man among + the </i>Christians<i> whose name was </i>John<i>, one of the twelve + Apostles of </i>Christ<i>, in the Revelation which was shewed him, + prophesied that those who believed in </i>Christ<i> should live a + thousand years at </i>Jerusalem. And a few lines before he saith: <i>But + I, and as many as are </i>Christians<i>, in all things right in their + opinions, believe both that there shall be a resurrection of the flesh, + and a thousand years life at </i>Jerusalem<i> built, adorned and + enlarged</i>. Which is as much as to say, that all true <i>Christians</i> + in that early age received this Prophecy: for in all ages, as many as + believed the thousand years, received the <i>Apocalypse</i> as the + foundation of their opinion: and I do not know one instance to the + contrary. <i>Papias</i> Bishop of <i>Hierapolis</i>, a man of the + Apostolic age, and one of <i>John</i>'s own disciples, did not only teach + the doctrine of the thousand years, but also <a name="NtpJohI_37" + href="#NtJohI_37"><sup>[37]</sup></a> asserted the <i>Apocalypse</i> as + written by divine inspiration. <i>Melito</i>, who flourished next after + <i>Justin</i>, <a name="NtpJohI_38" href="#NtJohI_38"><sup>[38]</sup></a> + wrote a commentary upon this Prophecy; and he, being Bishop of + <i>Sardis</i> one of the seven Churches, could neither be ignorant of + their tradition about it, nor impose upon them. <i>Irenæus</i>, who was + contemporary with <i>Melito</i>, wrote much upon it, and said, that + <i>the number 666 was in all the antient and approved copies; and that he + had it also confirmed to him by those who had seen </i>John<i> face to + face</i>, meaning no doubt his master <i>Polycarp</i> for one. At the + same time <a name="NtpJohI_39" href="#NtJohI_39"><sup>[39]</sup></a> + <i>Theophilus</i> Bishop of <i>Antioch</i> asserted it, and so did + <i>Tertullian</i>, <i>Clemens Alexandrinus</i>, and <i>Origen</i> soon + after; and their contemporary <i>Hippolytus</i> the Martyr, Metropolitan + of the <i>Arabians</i>, <a name="NtpJohI_40" + href="#NtJohI_40"><sup>[40]</sup></a> wrote a commentary upon it. All + these were antient men, flourishing within a hundred and twenty years + after <i>John</i>'s death, and of greatest note in the Churches of those + times. Soon after did <i>Victorinus Pictaviensis</i> write another + commentary upon it; and he lived in the time of <i>Dioclesian</i>. This + may surely suffice to shew how the <i>Apocalypse</i> was received and + studied in the first ages: and I do not indeed find any other book of the + New Testament so strongly attested, or commented upon so early as this. + The Prophecy said: <i>Blessed is he that readeth, and they that hear the + words of this Prophecy, and keep the things which are written + therein.</i> This animated the first <i>Christians</i> to study it so + much, till the difficulty made them remit, and comment more upon the + other books of the New Testament. This was the state of the + <i>Apocalypse</i>, till the thousand years being misunderstood, brought a + prejudice against it: and <i>Dionysius</i> of <i>Alexandria</i>, noting + how it abounded with barbarisms, that is with <i>Hebraisms</i>, promoted + that prejudice so far, as to cause many <i>Greeks</i> in the fourth + century to doubt of the book. But whilst the <i>Latins</i>, and a great + part of the <i>Greeks</i>, always retained the <i>Apocalypse</i>, and the + rest doubted only out of prejudice, it makes nothing against its + authority.</p> + + <p>This Prophecy is called <i>the Revelation</i>, with respect to <i>the + scripture of truth</i>, which <i>Daniel</i> <a name="NtpJohI_41" + href="#NtJohI_41"><sup>[41]</sup></a> was commanded to <i>shut up and + seal, till the time of the end</i>. <i>Daniel</i> sealed it <i>until the + time of the end</i>; and until that time comes, the Lamb is opening the + seals: and afterwards the two Witnesses prophesy out of it a long time in + sack-cloth, before they ascend up to heaven in a cloud. All which is as + much as to say, that these Prophecies of <i>Daniel</i> and <i>John</i> + should not be understood till the time of the end: but then some should + prophesy out of them in an afflicted and mournful state for a long time, + and that but darkly, so as to convert but few. But in the very end, the + Prophecy should be so far interpreted as to convince many. <i>Then</i>, + saith <i>Daniel, many shall run to and fro, and knowledge shall be + encreased</i>. For the Gospel must be preached in all nations before the + great tribulation, and end of the world. The palm-bearing multitude, + which come out of this great tribulation, cannot be innumerable out of + all nations, unless they be made so by the preaching of the Gospel before + it comes. There must be a stone cut out of a mountain without hands, + before it can fall upon the toes of the Image, and become a great + mountain and fill the earth. An Angel must fly thro' the midst of heaven + with the everlasting Gospel to preach to all nations, before + <i>Babylon</i> falls, and the Son of man reaps his harvest. The two + Prophets must ascend up to heaven in a cloud, before the kingdoms of this + world become the kingdoms of <i>Christ</i>. 'Tis therefore a part of this + Prophecy, that it should not be understood before the last age of the + world; and therefore it makes for the credit of the Prophecy, that it is + not yet understood. But if the last age, the age of opening these things, + be now approaching, as by the great successes of late Interpreters it + seems to be, we have more encouragement than ever to look into these + things. If the general preaching of the Gospel be approaching, it is to + us and our posterity that those words mainly belong: <a name="NtpJohI_42" + href="#NtJohI_42"><sup>[42]</sup></a> <i>In the time of the end the wise + shall understand, but none of the wicked shall understand. <a + name="NtpJohI_43" href="#NtJohI_43"><sup>[43]</sup></a> Blessed is he + that readeth, and they that hear the words of this Prophecy, and keep + those things which are written therein.</i></p> + + <p>The folly of Interpreters has been, to foretel times and things by + this Prophecy, as if God designed to make them Prophets. By this rashness + they have not only exposed themselves, but brought the Prophecy also into + contempt. The design of God was much otherwise. He gave this and the + Prophecies of the Old Testament, not to gratify men's curiosities by + enabling them to foreknow things, but that after they were fulfilled they + might be interpreted by the event, and his own Providence, not the + Interpreters, be then manifested thereby to the world. For the event of + things predicted many ages before, will then be a convincing argument + that the world is governed by providence. For as the few and obscure + Prophecies concerning <i>Christ</i>'s first coming were for setting up + the <i>Christian</i> religion, which all nations have since corrupted; so + the many and clear Prophecies concerning the things to be done at + <i>Christ</i>'s second coming, are not only for predicting but also for + effecting a recovery and re-establishment of the long-lost truth, and + setting up a kingdom wherein dwells righteousness. The event will prove + the <i>Apocalypse</i>; and this Prophecy, thus proved and understood, + will open the old Prophets, and all together will make known the true + religion, and establish it. For he that will understand the old Prophets, + must begin with this; but the time is not yet come for understanding them + perfectly, because the main revolution predicted in them is not yet come + to pass. <i>In the days of the voice of the seventh Angel, when he shall + begin to sound, the mystery of God shall be finished, as he hath declared + to his servants the Prophets</i>: and then <i>the kingdoms of this world + shall become the kingdoms of our Lord and his </i>Christ<i>, and he shall + reign for ever</i>, Apoc. x. 7. xi. 15. There is already so much of the + Prophecy fulfilled, that as many as will take pains in this study, may + see sufficient instances of God's providence: but then the signal + revolutions predicted by all the holy Prophets, will at once both turn + mens eyes upon considering the predictions, and plainly interpret them. + Till then we must content ourselves with interpreting what hath been + already fulfilled.</p> + + <p>Amongst the Interpreters of the last age there is scarce one of note + who hath not made some discovery worth knowing; and thence I seem to + gather that God is about opening these mysteries. The success of others + put me upon considering it; and if I have done any thing which may be + useful to following writers, I have my design.</p> + +<h3>Notes to Chap. I.</h3> + +<div class="note"> + <p><a name="NtJohI_1" href="#NtpJohI_1">[1]</a> Dem. Evang. l. 3.</p> + + <p><a name="NtJohI_2" href="#NtpJohI_2">[2]</a> Vid. <i>Pamelium</i> in + notis ad <i>Tertull.</i> de Præscriptionbus, n. 215 & <i>Hieron</i> + l. 1. contra <i>Jovinianum</i>, c. 14. Edit.<i>Erasmi.</i></p> + + <p><a name="NtJohI_3" href="#NtpJohI_3">[3]</a> Areth. c. 18, 19.</p> + + <p><a name="NtJohI_4" href="#NtpJohI_4">[4]</a> Hist. Eccl. l. 3. c. + 23.</p> + + <p><a name="NtJohI_5" href="#NtpJohI_5">[5]</a> Chrysost. ad Theodorum + lapsum.</p> + + <p><a name="NtJohI_6" href="#NtpJohI_6">[6]</a> Hieron. in Epist. ad Gal. + l. 3. c. 6.</p> + + <p><a name="NtJohI_7" href="#NtpJohI_7">[7]</a> Apud Euseb. Eccl. Hist. + l. 3. c. 28. Edit. <i>Valesii</i>.</p> + + <p><a name="NtJohI_8" href="#NtpJohI_8">[8]</a> Epiphan. Hæres. 28.</p> + + <p><a name="NtJohI_9" href="#NtpJohI_9">[9]</a> Hieron. adv. Lucif.</p> + + <p><a name="NtJohI_10" href="#NtpJohI_10">[10]</a> 1 Pet. i. 7, 13. iv. + 13. & v. 1.</p> + + <p><a name="NtJohI_11" href="#NtpJohI_11">[11]</a> Apoc. xiii. 8.</p> + + <p><a name="NtJohI_12" href="#NtpJohI_12">[12]</a> Apoc. xxi.</p> + + <p><a name="NtJohI_13" href="#NtpJohI_13">[13]</a> Apoc. i. 6. & v. + 10.</p> + + <p><a name="NtJohI_14" href="#NtpJohI_14">[14]</a> Apoc. xx. 6.</p> + + <p><a name="NtJohI_15" href="#NtpJohI_15">[15]</a> Apoc. xx. 4, 12.</p> + + <p><a name="NtJohI_16" href="#NtpJohI_16">[16]</a> Apoc. xvii.</p> + + <p><a name="NtJohI_17" href="#NtpJohI_17">[17]</a> Dan. viii. 15, 16, 27. + & xii. 8, 9.</p> + + <p><a name="NtJohI_18" href="#NtpJohI_18">[18]</a> <span lang="el" + title="aselgeias" + >ασελγειας</span>, + <i>in many of the best MSS.</i></p> + + <p><a name="NtJohI_19" href="#NtpJohI_19">[19]</a> Apoc. xiii. 7, 12.</p> + + <p><a name="NtJohI_20" href="#NtpJohI_20">[20]</a> Apoc. xiii. 1, 5, + 6.</p> + + <p><a name="NtJohI_21" href="#NtpJohI_21">[21]</a> Apoc. xviii. 12, + 13.</p> + + <p><a name="NtJohI_22" href="#NtpJohI_22">[22]</a> Apoc. xix. 20.</p> + + <p><a name="NtJohI_23" href="#NtpJohI_23">[23]</a> Apoc. xxi. 3, 4.</p> + + <p><a name="NtJohI_24" href="#NtpJohI_24">[24]</a> Apoc. ix. 21. + <i>and</i> xvii. 2.</p> + + <p><a name="NtJohI_25" href="#NtpJohI_25">[25]</a> Apoc. xiii. 6.</p> + + <p><a name="NtJohI_26" href="#NtpJohI_26">[26]</a> Apoc. xviii. 3, 7, + 9.</p> + + <p><a name="NtJohI_27" href="#NtpJohI_27">[27]</a> <span lang="el" + title="moichalidos" + >μοιχαλιδος</span>.</p> + + <p><a name="NtJohI_28" href="#NtpJohI_28">[28]</a> Apoc. ii. 14.</p> + + <p><a name="NtJohI_29" href="#NtpJohI_29">[29]</a> Apol. ad Antonin. + Pium.</p> + + <p><a name="NtJohI_30" href="#NtpJohI_30">[30]</a> Hæres. l. 1. c. 20. + Vide etiam Tertullianum, Apol. c. 13.</p> + + <p><a name="NtJohI_31" href="#NtpJohI_31">[31]</a> Euseb. Chron.</p> + + <p><a name="NtJohI_32" href="#NtpJohI_32">[32]</a> Cyril Catech. 6. + Philastr. de hæres. cap. 30. Sulp. Hist. l. 2. Prosper de promiss. dimid. + temp. cap. 13. Maximus serm. 5. in Natal. Apost. Hegesip. l. 2. c. 2.</p> + + <p><a name="NtJohI_33" href="#NtpJohI_33">[33]</a> Lactant de mortib. + Persec. c. 2.</p> + + <p><a name="NtJohI_34" href="#NtpJohI_34">[34]</a> Hom. 70. in Matt. c. + 22.</p> + + <p><a name="NtJohI_35" href="#NtpJohI_35">[35]</a> Apud Euseb. Eccl. + Hist. l. 2. c. 25.</p> + + <p><a name="NtJohI_36" href="#NtpJohI_36">[36]</a> Euseb. Hist. l. 2. c. + 25.</p> + + <p><a name="NtJohI_37" href="#NtpJohI_37">[37]</a> Arethas in Proæm. + comment. in Apoc.</p> + + <p><a name="NtJohI_38" href="#NtpJohI_38">[38]</a> Euseb. Hist. l. 4. + cap. 26. Hieron.</p> + + <p><a name="NtJohI_39" href="#NtpJohI_39">[39]</a> Euseb. Hist. l. 4. c. + 24.</p> + + <p><a name="NtJohI_40" href="#NtpJohI_40">[40]</a> Hieron.</p> + + <p><a name="NtJohI_41" href="#NtpJohI_41">[41]</a> Dan. x. 21. xii. 4, + 9.</p> + + <p><a name="NtJohI_42" href="#NtpJohI_42">[42]</a> Dan. xii. 4, 10.</p> + + <p><a name="NtJohI_43" href="#NtpJohI_43">[43]</a> Apoc. i. 3.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="JohII">CHAP. II</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the relation which the </i>Apocalypse<i> +of </i>John<i> hath to the Book of the +Law of </i>Moses<i>, and to the worship +of God in the Temple</i>.</p> + + <p>The <i>Apocalypse</i> of <i>John</i> is written in the same style and + language with the Prophecies of <i>Daniel</i>, and hath the same relation + to them which they have to one another, so that all of them together make + but one complete Prophecy; and in like manner it consists of two parts, + an introductory Prophecy, and an Interpretation thereof.</p> + + <p>The Prophecy is distinguish'd into seven successive parts, by the + opening of the seven seals of the book which <i>Daniel</i> was commanded + to seal up: and hence it is called the <i>Apocalypse</i> or + <i>Revelation</i> of <i>Jesus Christ</i>. The time of the seventh seal is + sub-divided into eight successive parts by the silence in heaven for half + an hour, and the sounding of seven trumpets successively: and the seventh + trumpet sounds to the battle of the great day of God Almighty, whereby + <i>the kingdoms of this world become the kingdoms of the Lord and of his + Christ</i>, and those are destroyed that destroyed the earth.</p> + + <p>The Interpretation begins with the words, <i>And the temple of God was + opened in heaven, and there was seen in his temple the Ark of his + Testament</i>: and it continues to the end of the Prophecy. The Temple is + the scene of the visions, and the visions in the Temple relate to the + feast of the seventh month: for the feasts of the <i>Jews</i> were + typical of things to come. The Passover related to the first coming of + <i>Christ</i>, and the feasts of the seventh month to his second coming: + his first coming being therefore over before this Prophecy was given, the + feasts of the seventh month are here only alluded unto.</p> + + <p>On the first day of that month, in the morning, the High-Priest + dressed the lamps: and in allusion hereunto, this Prophecy begins with a + vision of one like <i>the Son of man</i> in the High-Priest's habit, + appearing as it were in the midst of the seven golden candlesticks, or + over against the midst of them, dressing the lamps, which appeared like a + rod of seven stars in his right hand: and this dressing was perform'd by + the sending seven Epistles to the Angels or Bishops of the seven Churches + of <i>Asia</i>, which in the primitive times illuminated the Temple or + Church Catholick. These Epistles contain admonitions against the + approaching Apostacy, and therefore relate to the times when the Apostacy + began to work strongly, and before it prevailed. It began to work in the + Apostles days, and was to continue working <i>till the man of sin should + be revealed</i>. It began to work in the disciples of <i>Simon</i>, + <i>Menander</i>, <i>Carpocrates</i>, <i>Cerinthas</i>, and such sorts of + men as had imbibed the metaphysical philosophy of the <i>Gentiles</i> and + <i>Cabalistical Jews</i>, and were thence called <i>Gnosticks</i>. + <i>John</i> calls them <i>Antichrists</i>, saying that in his days there + were many <i>Antichrists</i>. But these being condemned by the Apostles, + and their immediate disciples, put the Churches in no danger during the + opening of the first four seals. The visions at the opening of these + seals relate only to the civil affairs of the heathen <i>Roman</i> + Empire. So long the Apostolic traditions prevailed, and preserved the + Church in its purity: and therefore the affairs of the Church do not + begin to be considered in this Prophecy before the opening of the fifth + seal. She began then to decline, and to want admonitions; and therefore + is admonished by these Epistles, till the Apostacy prevailed and took + place, which was at the opening of the seventh seal. The admonitions + therefore in these seven Epistles relate to the state of the Church in + the times of the fifth and sixth seals. At the opening of the fifth seal, + the Church is purged from hypocrites by a great persecution. At the + opening of the sixth, that which letted is taken out of the way, namely + the heathen <i>Roman</i> Empire. At the opening of the seventh, the man + of sin is revealed. And to these times the seven Epistles relate.</p> + + <p>The seven Angels, to whom these Epistles were written, answer to the + seven <i>Amarc-holim</i>, who were Priests and chief Officers of the + Temple, and had jointly the keys of the gates of the Temple, with those + of the Treasuries, and the direction, appointment and oversight of all + things in the Temple.</p> + + <p>After the lamps were dresed, <i>John</i> saw <i>the door</i> of the + Temple <i>opened</i>; and by <i>the voice as it were of a trumpet</i>, + was called up to the eastern gate of the great court, to see the visions: + and <i>behold a throne was set</i>, <i>viz.</i> the mercy-seat upon the + Ark of the Testament, which the <i>Jews</i> respected as <i>the throne of + God between the </i>Cherubims, <i>Exod.</i> xxv. 2. <i>Psal.</i> xcix. 1. + <i>And he that sat on it was to look upon like </i>Jasper<i> and + </i>Sardine<i> stone</i>, that is, of an olive colour, the people of + <i>Judea</i> being of that colour. <i>And</i>, the Sun being then in the + <i>East, a rainbow was about the throne</i>, the emblem of glory. <i>And + round about the throne were four and twenty seats</i>; answering to the + chambers of the four and twenty Princes of the Priests, twelve on the + south side, and twelve on the north side of the Priests Court. <i>And + upon the seats were four and twenty Elders sitting, clothed in white + rayment, with crowns on their heads</i>; representing the Princes of the + four and twenty courses of the Priests clothed in linen. <i>And out of + the throne proceeded lightnings and thunderings, and voices</i>, + <i>viz.</i> the flashes of the fire upon the Altar at the + morning-sacrifice, and the thundering voices of those that sounded the + trumpets, and sung at the Eastern gate of the Priests Court; for these + being between <i>John</i> and the throne appeared to him as proceeding + from the throne. <i>And there were seven lamps of fire burning</i>, in + the Temple, <i>before the throne, which are the seven spirits of God</i>, + or Angels of the seven Churches, represented in the beginning of this + Prophecy by seven stars. <i>And before the throne was a sea of glass + clear as chrystal</i>; the brazen sea between the porch of the Temple and + the Altar, filled with clear water. <i>And in the midst of the throne, + and round about the throne, were four Beasts full of eyes before and + behind</i>: that is, one Beast before the throne and one behind it, + appearing to <i>John</i> as in the midst of the throne, and one on either + side in the circle about it, to represent by the multitude of their eyes + the people standing in the four sides of the peoples court. <i>And the + first Beast was like a lion, and the second was like a calf, and the + third had the face of a man, and the fourth was like a flying eagle</i>. + The people of <i>Israel</i> in the wilderness encamped round about the + tabernacle, and on the east side were three tribes under the standard of + <i>Judah</i>, on the west were three tribes under the standard of + <i>Ephraim</i>, on the south were three tribes under the standard of + <i>Reuben</i>, and on the north were three tribes under the standard of + <i>Dan</i>, <i>Numb.</i> ii. And the standard of <i>Judah</i> was a Lion, + that of <i>Ephraim</i> an Ox, that of <i>Reuben</i> a Man, and that of + <i>Dan</i> an Eagle, as the <i>Jews</i> affirm. Whence were framed the + hieroglyphicks of <i>Cherubims</i> and <i>Seraphims</i>, to represent the + people of <i>Israel</i>. A <i>Cherubim</i> had one body with four faces, + the faces of a Lion, an Ox, a Man and an Eagle, looking to the four winds + of heaven, without turning about, as in <i>Ezekiel</i>'s vision, chap. i. + And four <i>Seraphims</i> had the same four faces with four bodies, one + face to every body. The four Beasts are therefore four <i>Seraphims</i> + standing in the four sides of the peoples court; the first in the eastern + side with the head of a Lion, the second in the western side with the + head of an Ox, the third in the southern side with the head of a Man, the + fourth in the northern side with the head of an Eagle: and all four + signify together the twelve tribes of <i>Israel</i>, out of whom the + hundred forty and four thousand were sealed, <i>Apoc.</i> vii. 4. <i>And + the four Beasts had each of them six wings</i>, two to a tribe, in all + twenty and four wings, answering to the twenty and four stations of the + people. <i>And they were full of eyes within</i>, or under their wings. + <i>And they rest not day and night</i>, or at the morning and + evening-sacrifices, <i>saying, holy, holy, holy Lord God Almighty, which + was, and is, and is to come</i>. These animals are therefore the + Seraphims, which appeared to <i>Isaiah</i> <a name="NtpJohII_1" + href="#NtJohII_1"><sup>[1]</sup></a> in a vision like this of the + <i>Apocalypse</i>. For there also the Lord sat upon a throne in the + temple; and the Seraphims each with six wings cried, <i>Holy, holy, holy + Lord God of hosts. And when those animals give glory and honour and + thanks to him that sitteth upon the throne, who liveth for ever and ever, + the four and twenty Elders</i> go into the Temple, and there <i>fall down + before him that sitteth on the throne, and worship him that liveth for + ever and ever, and cast their crowns before the throne, saying, Thou art + worthy, O Lord, to receive glory and honour and power: for thou hast + created all things, and for thy pleasure they are and were created</i>. + At the morning and evening-sacrifices, so soon as the sacrifice was laid + upon the Altar, and the drink-offering began to be poured out, the + trumpets sounded, and the <i>Levites</i> sang by course three times; and + every time when the trumpets sounded, the people fell down and worshiped. + Three times therefore did the people worship; to express which number, + the Beasts cry <i>Holy, holy, holy</i>: and the song being ended, the + people prayed standing, till the solemnity was finished. In the mean time + the Priests went into the Temple, and there fell down before him that sat + upon the throne, and worshiped.</p> + + <p><i>And </i>John<i> saw, in the right hand of him that sat upon the + throne, a book written within and on the backside, sealed with seven + seals</i>, <i>viz.</i> the book which <i>Daniel</i> was commanded to seal + up, and which is here represented by the prophetic book of the Law laid + up on the right side of the Ark, as it were in the right hand of him that + sat on the throne: for the festivals and ceremonies of the Law prescribed + to the people in this book, adumbrated those things which were predicted + in the book of <i>Daniel</i>; and the writing within and on the backside + of this book, relates to the synchronal Prophecies. <a name="NtpJohII_2" + href="#NtJohII_2"><sup>[2]</sup></a> <i>And none was found worthy to open + the book</i> but the Lamb of God. <i>And lo, in the midst of the throne + and of the four Beasts, and in the midst of the Elders</i>, that is, at + the foot of the Altar, <i>stood a lamb as it had been slain</i>, the + morning-sacrifice; <i>having seven horns</i>, which are the seven + Churches, <i>and seven eyes, which are the seven spirits of God sent + forth into all the earth. And he came, and took the book out of the right + hand of him that sat upon the throne: And when he had taken the book, the + four Beasts and four and twenty Elders fell down before the Lamb, having + every one of them harps, and golden vials full of odours, which are the + prayers of saints. And they sung a new song, saying, Thou art worthy to + take the book, and to open the seals thereof: for thou wast slain, and + hast redeemed us to God by thy blood out of every kindred, and tongue, + and people, and nation; and hast made us, unto our God, Kings and + Priests, and we shall reign on the earth.</i> The Beasts and Elders + therefore represent the primitive <i>Christians</i> of all nations; and + the worship of these <i>Christians</i> in their Churches is here + represented under the form of worshiping God and the Lamb in the Temple: + God for his benefaction in creating all things, and the Lamb for his + benefaction in redeeming us with his blood: God as sitting upon the + throne and living for ever, and the Lamb as exalted above all by the + merits of his death. <i>And I heard</i>, saith <i>John</i>, <i>the voice + of many Angels round about the throne, and the Beasts and the Elders: and + the number of them was ten thousand times ten thousand, and thousands of + thousands; saying with a loud voice, Worthy is the Lamb that was slain to + receive power, and riches, and wisdom, and strength, and honour, and + glory, and blessing. And every creature which is in heaven, and on the + earth, and under the earth, and such as are in the sea, and all that are + in them, heard I, saying, Blessing, honour, glory, and power, be unto him + that sitteth upon the throne, and unto the Lamb for ever and ever. And + the four Beasts said, </i>Amen<i>. And the four and twenty Elders fell + down and worshiped him that liveth for ever and ever.</i> This was the + worship of the primitive <i>Christians</i>.</p> + + <p>It was the custom for the High-Priest, seven days before the fast of + the seventh month, to continue constantly in the Temple, and study the + book of the Law, that he might be perfect in it against the day of + expiation; wherein the service, which was various and intricate, was + wholly to be performed by himself; part of which service was reading the + Law to the people: and to promote his studying it, there were certain + Priests appointed by the <i>Sanhedrim</i> to be with him those seven days + in one of his chambers in the Temple, and there to discourse with him + about the Law, and read it to him, and put him in mind of reading and + studying it himself. This his opening and reading the Law those seven + days, is alluded unto in the Lamb's opening the seals. We are to conceive + that those seven days begin in the evening before each day; for the + <i>Jews</i> began their day in the evening, and that the solemnity of the + fast begins in the morning of the seventh day.</p> + + <p>The seventh seal was therefore opened on the day of expiation, and + then <i>there was silence in heaven for half an hour. And an Angel</i>, + the High-Priest, <i>stood at the Altar, having a golden Censer; and there + was given him much incense, that he should offer it with the prayers of + all Saints, upon the golden Altar which was before the throne</i>. The + custom was on other days, for one of the Priests to take fire from the + great Altar in a silver Censer; but on this day, for the High-Priest to + take fire from the great Altar in a golden Censer: and when he was come + down from the great Altar, he took incense from one of the Priests who + brought it to him, and went with it to the golden Altar: and while he + offered the incense, the people prayed without in silence, which is the + silence in heaven for half an hour. When the High-Priest had laid the + incense on the Altar, he carried a Censer of it burning in his hand, into + the most holy place before the Ark. <i>And the smoke of the incense, with + the prayers of the Saints, ascended up before God out of the Angel's + hand.</i> On other days there was a certain measure of incense for the + golden Altar: on this day there was a greater quantity for both the Altar + and the most holy Place, and therefore it is called <i>much incense</i>. + After this <i>the Angel took the Censer, and filled it with fire from + the</i> great <i>Altar, and cast it into the earth</i>; that is, by the + hands of the Priests who belong to his mystical body, he cast it to the + earth without the Temple, for burning the Goat which was the Lord's lot. + <i>And</i> at this and other concomitant sacrifices, until the + evening-sacrifice was ended, <i>there were voices, and thundrings, and + lightnings, and an earthquake</i>; that is, the voice of the High-Priest + reading the Law to the people, and other voices and thundrings from the + trumpets and temple-musick at the sacrifices, and lightnings from the + fire of the Altar.</p> + + <p>The solemnity of the day of expiation being finished, the seven Angels + found their trumpets at the great sacrifices of the seven days of the + feast of tabernacles; and at the same sacrifices, the seven thunders + utter their voices, which are the musick of the Temple, and singing of + the <i>Levites</i>, intermixed with the soundings of the trumpets: and + the seven Angels pour out their vials of wrath, which are the + drink-offerings of those sacrifices.</p> + + <p>When six of the seals were opened, <i>John</i> said: <a + name="NtpJohII_3" href="#NtJohII_3"><sup>[3]</sup></a> <i>And after these + things</i>, that is, after the visions of the sixth seal, <i>I saw four + Angels standing on the four corners of the earth, holding the four winds + of the earth, that the wind should not blow on the earth, nor on the sea, + nor on any tree. And I saw another Angel ascending from the </i>East<i>, + having the seal of the living God: and he cried with a loud voice to the + four Angels, to whom it was given to hurt the earth and the sea, saying, + Hurt not the earth, nor the sea, nor the trees, till we have sealed the + servants of our God in their foreheads.</i> This sealing alludes to a + tradition of the <i>Jews</i>, that upon the day of expiation all the + people of <i>Israel</i> are sealed up in the books of life and death. For + the <i>Jews</i> in their <i>Talmud</i> <a name="NtpJohII_4" + href="#NtJohII_4"><sup>[4]</sup></a> tell us, that in the beginning of + every new year, or first day of the month <i>Tisri</i>, the seventh month + of the sacred year, three books are opened in judgment; the book of life, + in which the names of those are written who are perfectly just; the book + of death, in which the names of those are written who are Atheists or + very wicked; and a third book, of those whose judgment is suspended till + the day of expiation, and whose names are not written in the book of life + or death before that day. The first ten days of this month they call the + penitential days; and all these days they fast and pray very much, and + are very devout, that on the tenth day their sins may be remitted, and + their names may be written in the book of life; which day is therefore + called the day of expiation. And upon this tenth day, in returning home + from the Synagogues, they say to one another, <i>God the creator seal you + to a good year</i>. For they conceive that the books are now sealed up, + and that the sentence of God remains unchanged henceforward to the end of + the year. The same thing is signified by the two Goats, upon whose + foreheads the High-Priest yearly, on the day of expiation, lays the two + lots inscribed, <i>For God</i> and <i>For </i>Azazel; God's lot + signifying the people who are sealed with the name of God in their + foreheads; and the lot <i>Azazel</i>, which was sent into the wilderness, + representing those who receive the mark and name of the Beast, and go + into the wilderness with the great Whore.</p> + + <p>The servants of God being therefore sealed in the day of expiation, we + may conceive that this sealing is synchronal to the visions which appear + upon opening the seventh seal; and that when the Lamb had opened six of + the seals and seen the visions relating to the inside of the sixth, he + looked on the backside of the seventh leaf, and then saw <i>the four + Angels holding the four winds of heaven, and another Angel ascending from + the </i>East<i> with the seal of God</i>. Conceive also, that the Angels + which held the four winds were the first four of the seven Angels, who + upon opening the seventh seal were seen standing before God; and that + upon their holding the winds, <i>there was silence in heaven for half an + hour</i>; and that while the servants of God were sealing, the Angel with + the golden Censer offered their prayers with incense upon the golden + Altar, and read the Law: and that so soon as they were sealed, the winds + hurt the earth at the sounding of the first trumpet, and the sea at the + sounding of the second; these winds signifying the wars, to which the + first four trumpets sounded. For as the first four seals are + distinguished from the three last by the appearance of four horsemen + towards the four winds of heaven; so the wars of the first four trumpets + are distinguished from those of the three last, by representing these by + <i>four winds</i>, and the others by <i>three great woes</i>.</p> + + <p>In one of <i>Ezekiel</i>'s visions, when the <i>Babylonian</i> + captivity was at hand, <i>six men</i> appeared <i>with + slaughter-weapons</i>; <i>and a seventh</i>, who <a name="NtpJohII_5" + href="#NtJohII_5"><sup>[5]</sup></a> appeared <i>among them clothed in + white linen and a writer's ink-horn by his side</i>, is commanded to + <i>go thro' the midst of </i>Jerusalem<i>, and set a mark upon the + foreheads of the men that sigh and cry for all the abominations done in + the midst thereof</i>: and then the six men, like the Angels of the first + six trumpets, are commanded to slay those men who are not marked. + Conceive therefore that the hundred forty and four thousand are sealed, + to preserve them from the plagues of the first six trumpets; and that at + length by the preaching of the everlasting gospel, they grow into <i>a + great multitude, which no man could number, of all nations, and kindreds, + and people and tongues</i>: and at the sounding of the seventh trumpet + come out of the great tribulation <i>with Palms in their hands: the + kingdoms of this world</i>, by the war to which that trumpet sounds, + <i>becoming the kingdoms of God and his </i>Christ. For the solemnity of + the great <i>Hosannah</i> was kept by the <i>Jews</i> upon the seventh or + last day of the feast of tabernacles; the <i>Jews</i> upon that day + carrying Palms in their hands, and crying <i>Hosannah</i>.</p> + + <p>After six of the Angels, answering to the six men with + slaughter-weapons, had sounded their trumpets, the Lamb in the form of + <i>a mighty Angel cane down from heaven clothed with a cloud, and a + rainbow was upon his head, and his face was as it were the Sun, and his + feet as pillars of fire</i>, the shape in which <i>Christ</i> appeared in + the beginning of this Prophecy; <i>and he had in his hand a little book + open</i>, the book which he had newly opened; for he received but one + book from him that sitteth upon the throne, and he alone was worthy to + open and look on this book. <i>And he set his right foot upon the sea and + his left foot on the earth, and cried with a loud voice, as when a lion + roareth</i>. It was the custom for the High-Priest on the day of + expiation, to stand in an elevated place in the peoples court, at the + Eastern gate of the Priests court, and read the Law to the people, while + the Heifer and the Goat which was the Lord's lot, were burning without + the Temple. We may therefore suppose him standing in such a manner, that + his right foot might appear to <i>John</i> as it were standing on the sea + of glass, and his left foot on the ground of the house; and that he cried + with a loud voice, in reading the Law on the day of expiation. <i>And + when he had cried, seven thunders uttered their voices</i>. Thunders are + the voice of a cloud, and a cloud signifies a multitude; and this + multitude may be the <i>Levites</i>, who sang with thundering voices, and + played with musical instruments at the great sacrifices, on the seven + days of the feast of Tabernacles: at which times the trumpets also + sounded. For the trumpets sounded, and the <i>Levites</i> sang + alternately, three times at every sacrifice. The Prophecy therefore of + the seven thunders is nothing else than a repetition of the Prophecy of + the seven trumpets in another form. <i>And the Angel which I saw stand + upon the sea and upon the earth, lifted up his hand to heaven, and sware + by him that liveth for ever and ever, that</i> after the seven thunders + <i>there should be time no longer; but in the days of the voice of the + seventh Angel, when he shall begin to sound, the mystery of God should be + finished, as he hath declared to his servants the Prophets</i>. The + voices of the thunders therefore last to the end of this world, and so do + those of the trumpets.</p> + + <p><i>And the voice which I heard from heaven</i>, saith <i>John</i>, + <i>spake unto me again and said, Go and take the little book, &c. And + I took the little book out of the Angel's hand, and ate it up; and it was + in my mouth sweet as honey, and as soon as I had eaten it, my belly was + bitter. And he said unto me, Thou must prophesy again before many + peoples, and nations, and tongues, and kings</i>. This is an introduction + to a new Prophecy, to a repetition of the Prophecy of the whole book; and + alludes to <i>Ezekiel</i>'s eating a roll or book spread open before him, + and written within and without, full of lamentations and mourning and + woe, but sweet in his mouth. Eating and drinking signify acquiring and + possessing; and eating the book is becoming inspired with the Prophecy + contained in it. It implies being inspired in a vigorous and + extraordinary manner with the Prophecy of the whole book, and therefore + signifies a lively repetition of the whole Prophecy by way of + interpretation, and begins not till the first Prophecy, that of the seals + and trumpets, is ended. It was sweet in <i>John</i>'s mouth, and + therefore begins not with the bitter Prophecy of the <i>Babylonian</i> + captivity, and the <i>Gentiles</i> being in the outward court of the + Temple, and treading the holy city under foot; and the prophesying of the + <i>two Witnesses</i> in sackcloth, and their smiting the earth with all + plagues, and being killed by the Beast; but so soon as the Prophecy of + the trumpets is ended, it begins with the sweet Prophecy of the glorious + <i>Woman in heaven</i>, and the victory of <i>Michael</i> over the + Dragon; and after that, it is bitter in <i>John</i>'s belly, by a large + description of the times of the great Apostacy.</p> + + <p><i>And the Angel stood</i>, upon the earth and sea, <i>saying, Rise + and measure the Temple of God and the Altar, and them that worship + therein</i>, that is, their courts with the buildings thereon, + <i>viz.</i> the square court of the Temple called the separate place, and + the square court of the Altar called the Priests court, and the court of + them that worship in the Temple called the new court: <i>but the</i> + great <i>court which is without the Temple, leave out, and measure it + not, for it is given to the </i>Gentiles<i>, and the holy city shall they + tread under foot forty and two months</i>. This measuring hath reference + to <i>Ezekiel</i>'s measuring the Temple <i>of Solomon</i>: there the + whole Temple, including the outward court, was measured, to signify that + it should be rebuilt in the latter days. Here the courts of the Temple + and Altar, and they who worship therein, are only measured, to signify + the building of a second Temple, for those that are sealed out of all the + twelve tribes of <i>Israel</i>, and worship in the inward court of + sincerity and truth: but <i>John</i> is commanded to leave out the + outward court, or outward form of religion and Church-government, because + it is given to the <i>Babylonian Gentiles</i>. For the glorious woman in + heaven, the remnant of whole seed kept the commandments of God, and had + the testimony of <i>Jesus</i>, continued the same woman in outward form + after her flight into the wilderness, whereby she quitted her former + sincerity and piety, and became the great Whore. She lost her chastity, + but kept her outward form and shape. And while the <i>Gentiles</i> tread + the holy city underfoot, and worship in the outward court, the two + witnesses, represented perhaps by the two feet of the Angel standing on + the sea and earth, prophesied against them, and <i>had power</i>, like + <i>Elijah</i> and <i>Moses</i>, <i>to consume their enemies with fire + proceeding out of their mouth, and to shut heaven that it rain not in the + days of their Prophecy, and to turn the waters into blood, and to smite + the earth with all plagues as often as they will</i>, that is, with the + plagues of the trumpets and vials of wrath; and at length they are slain, + rise again from the dead, and ascend up to heaven in a cloud; and then + the seventh trumpet sounds to the day of judgment.</p> + + <p>The Prophecy being finished, <i>John</i> is inspired anew by the eaten + book, and begins the Interpretation thereof with these words, <i>And the + Temple of God was opened in heaven, and there was seen in his Temple the + Ark of the Testament</i>. By the Ark, we may know that this was the first + Temple; for the second Temple had no Ark. <i>And there were lightnings, + and voices, and thundrings, and an earthquake, and great hail</i>. These + answer to the wars in the <i>Roman</i> Empire, during the reign of the + four horsemen, who appeared upon opening the first four seals. <i>And + there appeared a great wonder in heaven, a woman clothed with the + Sun</i>. In the Prophecy, the affairs of the Church begin to be + considered at the opening of the fifth seal; and in the Interpretation, + they begin at the same time with the vision of the Church in the form of + a woman in heaven: there she is persecuted, and here she is pained in + travail. The Interpretation proceeds down first to the sealing of the + servants of God, and marking the rest with the mark of the Beast; and + then to the day of judgment, represented by a harvest and vintage. Then + it returns back to the times of opening the seventh seal, and interprets + the Prophecy of the seven trumpets by the pouring out of seven vials of + wrath. The Angels who pour them out, come out of the <i>Temple of the + Tabernacle</i>; that is, out of the second Temple, for the Tabernacle had + no outward court. Then it returns back again to the times of measuring + the Temple and Altar, and of the <i>Gentiles</i> worshiping in the + outward court, and of the Beast killing the witnesses in the streets of + the great city; and interprets these things by the vision of <i>a woman + sitting on the Beast, drunken with the blood of the Saints</i>; and + proceeds in the interpretation downwards to the fall of the great city + and the day of judgment.</p> + + <p>The whole Prophecy of the book, represented by the book of the Law, is + therefore repeated, and interpreted in the visions which follow those of + sounding the seventh trumpet, and begin with that of the Temple of God + opened in heaven. Only the things, which the seven thunders uttered, were + not written down, and therefore not interpreted.</p> + +<h3>Notes to Chap. II.</h3> + +<div class="note"> + <p><a name="NtJohII_1" href="#NtpJohII_1">[1]</a> Isa. vi.</p> + + <p><a name="NtJohII_2" href="#NtpJohII_2">[2]</a> Apoc. v.</p> + + <p><a name="NtJohII_3" href="#NtpJohII_3">[3]</a> Apoc. vii</p> + + <p><a name="NtJohII_4" href="#NtpJohII_4">[4]</a> Buxtorf in Synogoga + Judaica, c. 18, 21.</p> + + <p><a name="NtJohII_5" href="#NtpJohII_5">[5]</a> Ezek. ix.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><a name="JohIII">CHAP. III</a>.</h3> + +<p class="center" style="margin-top: 2em;"><i>Of the relation which the Prophecy of +</i>John<i> hath to those of </i>Daniel<i>; and +of the Subject of the Prophecy</i>.</p> + + <p>The whole scene of sacred Prophecy is composed of three principal + parts: the regions beyond <i>Euphrates</i>, represented by the two first + Beasts of <i>Daniel</i>; the Empire of the <i>Greeks</i> on this side of + <i>Euphrates</i>, represented by the Leopard and by the He-Goat; and the + Empire of the <i>Latins</i> on this side of <i>Greece</i>, represented by + the Beast with ten horns. And to these three parts, the phrases of the + <i>third part of the earth, sea, rivers, trees, ships, stars, sun, and + moon</i>, relate. I place the body of the fourth Beast on this side of + <i>Greece</i>, because the three first of the four Beasts had their lives + prolonged after their dominion was taken away, and therefore belong not + to the body of the fourth. He only stamped them with his feet.</p> + + <p>By the <i>earth</i>, the <i>Jews</i> understood the great continent of + all <i>Asia</i> and <i>Africa</i>, to which they had access by land: and + by the Isles of the <i>sea</i>, they understood the places to which they + sailed by sea, particularly all <i>Europe</i>: and hence in this + Prophecy, the <i>earth</i> and <i>sea</i> are put for the nations of the + <i>Greek</i> and <i>Latin</i> Empires.</p> + + <p>The third and fourth Beasts of <i>Daniel</i> are the same with the + Dragon and ten-horned Beast of <i>John</i>, but with this difference: + <i>John</i> puts the Dragon for the whole <i>Roman</i> Empire while it + continued entire, because it was entire when that Prophecy was given; and + the Beast he considers not till the Empire became divided: and then he + puts the Dragon for the Empire of the <i>Greeks</i>, and the Beast for + the Empire of the <i>Latins</i>. Hence it is that the Dragon and Beast + have common heads and common horns: but the Dragon hath crowns only upon + his heads, and the Beast only upon his horns; because the Beast and his + horns reigned not before they were divided from the Dragon: and when the + Dragon gave the Beast his throne, the ten horns received power as Kings, + the same hour with the Beast. The heads are seven successive Kings. Four + of them were the four horsemen which appeared at the opening of the first + four seals. In the latter end of the sixth head, or seal, considered as + present in the visions, it is said, <i>five</i> of the seven Kings <i>are + fallen, and one is, and another is not yet come; and the Beast that was + and is not</i>, being wounded to death with a sword, <i>he is the eighth, + and of the seven</i>: he was therefore a collateral part of the seventh. + The horns are the same with those of <i>Daniel</i>'s fourth Beast, + described above.</p> + + <p>The four horsemen which appear at the opening of the first four seals, + have been well explained by Mr. <i>Mede</i>; excepting that I had rather + continue the third to the end of the reign of the three <i>Gordians</i> + and <i>Philip</i> the <i>Arabian</i>, those being Kings from the + <i>South</i>, and begin the fourth with the reign of <i>Decius</i>, and + continue it till the reign of <i>Dioclesian</i>. For the fourth horseman + <i>sat upon a pale</i> horse, <i>and his name was Death; and hell + followed with him; and power was given them to kill unto the fourth part + of the earth, with the sword, and with famine, and with the plague, and + with the Beasts of the earth</i>, or armies of invaders and rebels: and + as such were the times during all this interval. Hitherto the + <i>Roman</i> Empire continued in an undivided monarchical form, except + rebellions; and such it is represented by the four horsemen. But + <i>Dioclesian</i> divided it between himself and <i>Maximianus</i>, A.C. + 285; and it continued in that divided state, till the victory of + <i>Constantine</i> the great over <i>Licinius</i>, A.C. 323, which put an + end to the heathen persecutions set on foot by <i>Dioclesian</i> and + <i>Maximianus</i>, and described at the opening of the fifth seal. But + this division of the Empire was imperfect, the whole being still under + one and the same Senate. The same victory of <i>Constantine</i> over + <i>Licinius</i> a heathen persecutor, began the fall of the heathen + Empire, described at the opening of the sixth seal: and the visions of + this seal continue till after the reign of <i>Julian</i> the Apostate, he + being a heathen Emperor, and reigning over the whole <i>Roman</i> + Empire.</p> + + <p>The affairs of the Church begin to be considered at the opening of the + fifth seal, as was said above. Then she is represented by <i>a woman</i> + in the Temple of heaven, <i>clothed with the sun</i> of righteousness, + <i>and the moon</i> of <i>Jewish</i> ceremonies <i>under her feet, and + upon her head a crown of twelve stars</i> relating to the twelve Apostles + and to the twelve tribes of <i>Israel</i>. When she fled from the Temple + into the wilderness, she left in the Temple a <i>remnant of her seed, who + kept the commandments of God, and had the testimony of Jesus Christ</i>; + and therefore before her flight she represented the true primitive Church + of God, tho afterwards she degenerated like <i>Aholah</i> and + <i>Aholibah</i>. In <i>Diocesian</i>'s persecution <i>she cried, + travelling in birth, and pained to be delivered</i>. And in the end of + that persecution, by the victory of <i>Constantine</i> over + <i>Maxentius</i> A.C. 312, <i>she brought forth a man-child</i>, such a + child as <i>was to rule all nations with a rod of iron</i>, a + <i>Christian</i> Empire. <i>And her child</i>, by the victory of + <i>Constantine</i> over <i>Licinius</i>, A.C. 323, <i>was caught up unto + God and to his throne. And the woman</i>, by the division of the + <i>Roman</i> Empire into the <i>Greek</i> and <i>Latin</i> Empires, + <i>fled</i> from the first Temple <i>into the wilderness</i>, or + spiritually barren Empire of the <i>Latins</i>, where she is found + afterwards sitting upon the Beast and upon the seven mountains; and is + called <i>the great city which reigneth over the Kings of the earth</i>, + that is, over the ten Kings who give their kingdom to her Beast.</p> + + <p>But before her flight there was war in heaven between <i>Michael</i> + and the Dragon, the <i>Christian</i> and the heathen religions; and the + Dragon, <i>that old serpent, called the Devil and Satan, who deceiveth + the whole world, was cast out to the earth, and his Angels were cast out + with him</i>. And <i>John heard a voice in heaven, saying, Now is come + salvation and strength, and the kingdom of our God, and the power of his + </i>Christ<i>: for the accuser of our brethren is cast down. And they + overcame him by the blood of the Lamb, and by the word of their + testimony. And they loved not their lives unto the death. Therefore + rejoice, ye heavens, and ye that dwell in them. Woe be to the inhabiters + of the earth and sea</i>, or people of the <i>Greek</i> and <i>Latin</i> + Empires, <i>for the devil is come down amongst you, having great wrath, + because he knoweth that he hath but a short time</i>.</p> + + <p><i>And when the Dragon saw that he was cast down</i> from the + <i>Roman</i> throne, and the man-child caught up thither, he + <i>persecuted the woman which brought forth the man-child; and to + her</i>, by the division of the <i>Roman</i> Empire between the cities of + <i>Rome</i> and <i>Constantinople</i> A.C. 330, <i>were given two wings + of a great eagle</i>, the symbol of the <i>Roman</i> Empire, <i>that she + might flee</i> from the first Temple <i>into the wilderness</i> of + <i>Arabia, to her place</i> at <i>Babylon</i> mystically so called. + <i>And the serpent</i>, by the division of the same Empire between the + sons of <i>Constantine</i> the great, A.C. 337, <i>cast out of his mouth + water as a flood</i>, the <i>Western</i> Empire, <i>after the woman; that + he might cause her to be carried away by the flood. And the earth</i>, or + <i>Greek</i> Empire, <i>helped the woman, and the earth opened her mouth, + and swallowed up the flood</i>, by the victory of <i>Constantius</i> over + <i>Magnentius</i>, A.C. 353, and thus the Beast was wounded to death with + a sword. <i>And the Dragon was wroth with the woman</i>, in the reign of + <i>Julian</i> the Apostate A.C. 361, <i>and</i>, by a new division of the + Empire between <i>Valentinian</i> and <i>Valens</i>, A.C. 364, + <i>went</i> from her into the <i>Eastern</i> Empire <i>to make war with + the remnant of her seed</i>, which she left behind her when she fled: and + thus the Beast revived. By the next division of the Empire, which was + between <i>Gratian</i> and <i>Theodosius</i> A.C. 379, the <i>Beast</i> + with ten horns <i>rose out of the sea</i>, and the <i>Beast</i> with two + horns <i>out of the earth</i>: and by the last division thereof, which + was between the sons of <i>Theodosius</i>, A.C. 395, <i>the Dragon gave + the Beast his power and throne, and great authority</i>. And the ten + horns <i>received power as Kings, the same hour with the Beast</i>.</p> + + <p>At length the woman arrived at her place of temporal as well as + spiritual dominion upon the back of the Beast, where she is nourished + <i>a time, and times, and half a time, from the face of the serpent</i>; + not in his kingdom, but at a distance from him. She is nourished by + <i>the merchants of the earth</i>, three times or years and an half, or + 42 months, or 1260 days: and in these Prophecies days are put for years. + During all this time the Beast acted, and <i>she sat upon him</i>, that + is, reigned over him, and over the ten Kings <i>who gave their power and + strength</i>, that is, their kingdom <i>to the Beast</i>; and she was + <i>drunken with the blood of the Saints</i>. By all these circumstances + she is the eleventh horn of <i>Daniel</i>'s fourth Beast, who reigned + with <i>a look more stout than his fellows</i>, and was of a different + kind from the rest, and had eyes <i>and a mouth</i> like the woman; + <i>and made war with the saints, and prevailed against them</i>, and + <i>wore them out</i>, and <i>thought to change times and laws</i>, and + had them <i>given into his hand, until a time, and times, and half a + time</i>. These characters of the woman, and little horn of the Beast, + agree perfectly: in respect of her temporal dominion, she was a horn of + the Beast; in respect of her spiritual dominion, she rode upon him in the + form of a woman, and was his Church, and committed fornication with the + ten Kings.</p> + + <p>The second Beast, which <i>rose up out of the earth</i>, was the + Church of the <i>Greek</i> Empire: for it <i>had two horns like those of + the Lamb</i>, and therefore was a Church; and it <i>spake as the + Dragon</i>, and therefore was of his religion; and it <i>came up out of + the earth</i>, and by consequence in his kingdom. It is called also + <i>the false Prophet</i> who wrought miracles before the first Beast, by + which he deceived them that received his mark, and worshiped his image. + When the Dragon went from the woman to make war with the remnant of her + seed, this Beast arising out of the earth assisted in that war, and + <i>caused the earth and them which dwell therein to worship</i> the + authority of <i>the first Beast, whose mortal wound was healed</i>, and + to <i>make an Image to him</i>, that is, to assemble a body of men like + him in point of religion. He had also <i>power to give life</i> and + authority <i>to the Image</i>, so that it could <i>both speak, and</i> by + dictating <i>cause that all</i> religious bodies of men, <i>who would not + worship</i> the authority of <i>the Image, should be</i> mystically + <i>killed. And he causeth all men to receive a mark in their right hand + or in their forehead, and that no man might buy or sell save he that had + the mark, or the name of the Beast, or the number of his name</i>; all + the rest being excommunicated by the Beast with two horns. His mark is + <img src="images/cross.png" alt="Cross" /> <img src="images/cross.png" + alt="Cross" /> <img src="images/cross.png" alt="Cross" />, and his name + <span lang="el" title="LATEINOS" + >ΛΑΤΕΙΝΟΣ</span>, and the + number of his name 666.</p> + + <p>Thus the Beast, after he was wounded to death with a sword and + revived, was deified, as the heathens used to deify their Kings after + death, and had an Image erected to him; and his worshipers were initiated + in this new religion, by receiving the mark or name of this new God, or + the number of his name. By killing all that will not worship him and his + Image, the first Temple, illuminated by the lamps of the seven Churches, + is demolished, and a new Temple built for them who will not worship him; + and the outward court of this new Temple, or outward form of a Church, is + given to the <i>Gentiles</i>, who worship the Beast and his Image: while + they who will not worship him, are sealed with the name of God in their + foreheads, and retire into the inward court of this new Temple. These are + the 144000 sealed out of all the twelve tribes of <i>Israel</i>, and + called the <i>two Witnesses</i>, as being derived from the two wings of + the woman while she was flying into the wilderness, and represented by + two of the seven candlesticks. These appear to <i>John</i> in the inward + court of the second Temple, standing on mount <i>Sion</i> with the Lamb, + and as it were on the sea of glass. These are <i>the Saints of the most + High</i>, and <i>the host of heaven</i>, and <i>the holy people</i> + spoken of by <i>Daniel</i>, as worn out and trampled under foot, and + destroyed in the latter times by the little horns of his fourth Beast and + He-Goat.</p> + + <p>While the <i>Gentiles</i> tread the holy city under foot, God <i>gives + power to his two Witnesses, and they prophesy a thousand two hundred and + threescore days clothed in sackcloth</i>. They are called <i>the two + Olive-trees</i>, with relation to the two Olive-trees, which in + <i>Zechary</i>'s vision, chap. iv. stand on either side of the golden + candlestick to supply the lamps with oil: and Olive-trees, according to + the Apostle <i>Paul</i>, represent Churches, <i>Rom.</i> xi. They supply + the lamps with oil, by maintaining teachers. They are also called <i>the + two candlesticks</i>; which in this Prophecy signify Churches, the seven + Churches of <i>Asia</i> being represented by seven candlesticks. Five of + these Churches were found faulty, and threatned if they did not repent; + the other two were without fault, and so their candlesticks were fit to + be placed in the second Temple. These were the Churches in <i>Smyrna</i> + and <i>Philadelphia</i>. They were in a state of tribulation and + persecution, and the only two of the seven in such a state: and so their + candlesticks were fit to represent the Churches in affliction in the + times of the second Temple, and the only two of the seven that were fit. + The <i>two Witnesses</i> are not new Churches: they are the posterity of + the primitive Church, the posterity of the two wings of the woman, and so + are fitly represented by two of the primitive candlesticks. We may + conceive therefore, that when the first Temple was destroyed, and a new + one built for them who worship in the inward court, two of the seven + candlesticks were placed in this new Temple.</p> + + <p>The affairs of the Church are not considered during the opening of the + first four seals. They begin to be consider'd at the opening of the fifth + seal, as was said above; and are further considered at the opening of the + sixth seal; and the seventh seal contains the times of the great + Apostacy. And therefore I refer the Epistles to the seven Churches unto + the times of the fifth and sixth seals: for they relate to the Church + when she began to decline, and contain admonitions against the great + Apostacy then approaching.</p> + + <p>When <i>Eusebius</i> had brought down his <i>Ecclesiatical History</i> + to the reign of <i>Dioclesian</i>, he thus describes the state of the + Church: <i>Qualem quantamque gloriam simul ac libertatem doctrina veræ + erga supremum Deum pietatis à Christo primùm hominibus annunciata, apud + omnes Græcos pariter & barbaros ante persecutionem nostrâ memoriâ + excitatam, consecuta sit, nos certè pro merito explicare non possumus. + Argumento esse possit Imperatorum benignitas erga nostros: quibus + regendas etiam provincias committebant, omni sacrificandi metu eos + liberantes ob singularem, qua in religionem nostram affecti erant, + benevolentiam.</i> And a little after: <i>Jam vero quis innumerabilem + hominum quotidiè ad fidem Christi confugientium turbam, quis numerum + ecclesiarum in singulis urbibus, quis illustres populorum concursus in + ædibus sacris, cumulatè possit describere? Quo factum est, ut priscis + ædificiis jam non contenti, in singulis urbibus spatiosas ab ipsis + fundamentis exstruerent ecclesias. Atque hæc progressii temporis + increscentia, & quotidiè in majus & melius proficiscentia, nec + livor ullus atterere, nec malignitas dæmonis fascinare, nec hominum + insidiæ prohibere unquam potuerunt, quamdiu omnipotentis Dei dextra + populum suum, utpote tali dignum præsidio, texit atque custodiit. Sed cum + ex nimia libertate in negligentiam ac desidiam prolapsi essemus; cum + alter alteri invidere atque obtrectare cæpisset; cum inter nos quasi + bella intestina gereremus, verbis, tanquam armis quibusdam hastisque, nos + mutuò vulnerantes; cum Antistites adversus Antistites, populi in populos + collisi, jurgia ac tumultus agitarent; denique cum fraus & simulatio + ad summum malitiæ culmen adolevisset: tum divina ultio, levi brachio ut + solet, integro adhuc ecclesiæ statu, & fidelium turbis liberè + convenientibus, sensim ac moderatè in nos cæpit animadvertere; orsà + primùm persecutione ab iis qui militabant. Cum verò sensu omni destituti + de placando Dei numine ne cogitaremus quidem; quin potius instar impiorum + quorundam res humanas nullâ providentiâ gubernari rati, alia quotidiè + crimina aliis adjiceremus: cum Pastores nostri spretâ religionis regulâ, + mutuis inter se contentionibus decertarent, nihil aliud quam jurgia, + minas, æmulationem, odia, ac mutuas inimicitias amplificare studentes; + principatum quasi tyrannidem quandam contentissimè sibi vindicantes: tunc + demùm juxta dictum Hieremiæ, </i>obscuravit Dominus in ira sua filiam + Sion, & dejecit de cælo gloriam Israel<i>,—per Ecclesiarum + scilicet subversionem</i>, &c. This was the state of the Church just + before the subversion of the Churches in the beginning of + <i>Dioclesian</i>'s persecution: and to this state of the Church agrees + the first of the seven Epistles to the Angel of the seven Churches, <a + name="NtpJohIII_1" href="#NtJohIII_1"><sup>[1]</sup></a> that to the + Church in <i>Ephesus</i>. <i>I have something against thee</i>, saith + <i>Christ</i> to the Angel of that Church, <i>because thou hast left thy + first love. Remember therefore from whence thou art fallen, and repent, + and do the first works; or else I will come unto thee quickly, and will + remove thy candlestick out of its place, except thou repent. But this + thou hast, that thou hatest the deeds of the </i>Nicolaitans<i>, which I + also hate</i>. The <i>Nicolaitans</i> are the <i>Continentes</i> above + described, who placed religion in abstinence from marriage, abandoning + their wives if they had any. They are here called <i>Nicolaitans</i>, + from <i>Nicolas</i> one of the seven deacons of the primitive Church of + <i>Jerusalem</i>; who having a beautiful wife, and being taxed with + uxoriousness, abandoned her, and permitted her to marry whom she pleased, + saying that we must disuse the flesh; and thenceforward lived a single + life in continency, as his children also. The <i>Continentes</i> + afterwards embraced the doctrine of <i>Æons</i> and Ghosts male and + female, and were avoided by the Churches till the fourth century; and the + Church of <i>Ephesus</i> is here commended for hating their deeds.</p> + + <p>The persecution of <i>Dioclesian</i> began in the year of + <i>Christ</i> 302, and lasted ten years in the <i>Eastern</i> Empire and + two years in the <i>Western</i>. To this state of the Church the second + Epistle, to the Church of <i>Smyrna</i>, agrees. <i>I know</i>, saith <a + name="NtpJohIII_2" href="#NtJohIII_2"><sup>[2]</sup></a> <i>Christ</i>, + <i>thy works, and tribulation, and poverty, but thou art rich; and I know + the blasphemy of them, which say they are </i>Jews<i> and are not, but + are the synagogue of Satan. Fear none of those things which thou shalt + suffer: Behold, the Devil shall call some of you into prison, that ye may + be tried; and ye shall have tribulation ten days. Be thou faithful unto + death, and I will give thee a crown of life.</i> The tribulation of ten + days can agree to no other persecution than that of <i>Dioclesian</i>, it + being the only persecution which lasted ten years. By <i>the blasphemy of + them which say they are </i>Jews<i> and are not, but are the synagogue of + Satan</i>, I understand the Idolatry of the <i>Nicolaitans</i>, who + falsly said they were <i>Christians</i>.</p> + + <p>The <i>Nicolaitans</i> are complained of also in <a name="NtpJohIII_3" + href="#NtJohIII_3"><sup>[3]</sup></a> the third Epistle, as men that + <i>held the doctrine of </i>Balaam<i>, who taught </i>Balac<i> to cast a + stumbling-block before the children of </i>Israel<i>, to eat things + sacrificed to Idols, and <a name="NtpJohIII_4" + href="#NtJohIII_4"><sup>[4]</sup></a> to commit</i> spiritual + <i>fornication</i>. For <i>Balaam</i> taught the <i>Moabites</i> and + <i>Midianites</i> to tempt and invite <i>Israel</i> by their women to + commit fornication, and to feast with them at the sacrifices of their + Gods. The Dragon therefore began now to come down among the inhabitants + of the earth and sea.</p> + + <p>The <i>Nicolaitans</i> are also complained of in the fourth Epistle, + under the name of the <i>woman </i>Jezabel<i>, who calleth herself a + Prophetess, to teach and to seduce the servants of </i>Christ<i> to + commit fornication, and to eat things sacrificed to Idols</i>. The woman + therefore began now to fly into the wilderness.</p> + + <p>The reign of <i>Constantine</i> the great from the time of his + conquering <i>Licinius</i>, was monarchical over the whole <i>Roman</i> + Empire. Then the Empire became divided between the sons of + <i>Constantine</i>: and afterwards it was again united under + <i>Constantius</i>, by his victory over <i>Magnentius</i>. To the affairs + of the Church in these three successive periods of time, the third, + fourth, and fifth Epistles, that is, those to the Angels of the Churches + in <i>Pergamus</i>, <i>Thyatira</i>, and <i>Sardis</i>, seem to relate. + The next Emperor was <i>Julian</i> the Apostate.</p> + + <p>In the sixth Epistle, <a name="NtpJohIII_5" + href="#NtJohIII_5"><sup>[5]</sup></a> to the Angel of the Church in + <i>Philadelphia</i>, <i>Christ</i> saith: <i>Because</i> in the reign of + the heathen Emperor <i>Julian</i>, <i>thou hast kept the word of my + patience, I also will keep thee from the hour of temptation, which</i> by + the woman's flying into the wilderness, and the Dragon's making war with + the remnant of her seed, and the killing of all who will not worship the + Image of the Beast, <i>shall come upon all the world, to try them that + dwell upon the earth</i>, and to distinguish them by sealing the one with + the name of God in their foreheads, and marking the other with the mark + of the Beast. <i>Him that overcometh, I will make a pillar in the Temple + of my God; and he shall go no more out</i> of it. <i>And I will write + upon him the name of my God</i> in his forehead. So the <i>Christians</i> + of the Church of <i>Philadelphia</i>, as many of them as overcome, are + sealed with the seal of God, and placed in the second Temple, and go no + more out. The same is to be understood of the Church in <i>Smyrna</i>, + which also kept the word of God's patience, and was without fault. These + two Churches, with their posterity, are therefore the <i>two Pillars</i>, + and the <i>two Candlesticks</i>, and the <i>two Witnesses</i> in the + second Temple.</p> + + <p>After the reign of the Emperor <i>Julian,</i> and his successor + <i>Jovian</i> who reigned but five months, the Empire became again + divided between <i>Valentinian</i> and <i>Valens</i>. Then the Church + Catholick, in the Epistle to the Angel of the Church of <i>Laodicea</i>, + is reprehended as <i>lukewarm</i>, and <a name="NtpJohIII_6" + href="#NtJohIII_6"><sup>[6]</sup></a> threatned to be <i>spewed out of + </i>Christ's<i> mouth</i>. She said, that she was <i>rich and increased + with goods, and had need of nothing</i>, being in outward prosperity; + <i>and knew not that she was</i> inwardly <i>wretched, and miserable, and + poor, and blind, and naked</i>. She is therefore <i>spewed out of + </i>Christ's<i> mouth</i> at the opening of the seventh seal: and this + puts an end to the times of the first Temple.</p> + + <p>About one half of the <i>Roman</i> Empire turned <i>Christians</i> in + the time of <i>Constantine</i> the great and his sons. After + <i>Julian</i> had opened the Temples, and restored the worship of the + heathens, the Emperors <i>Valentinian</i> and <i>Valens</i> tolerated it + all their reign; and therefore the Prophecy of the sixth seal was not + fully accomplished before the reign of their successor <i>Gratian</i>. It + was the custom of the heathen Priests, in the beginning of the reign of + every sovereign Emperor, to offer him the dignity and habit of the + <i>Pontifex Maximus</i>. This dignity all Emperors had hitherto accepted: + but <i>Gratian</i> rejected it, threw down the idols, interdicted the + sacrifices, and took away their revenues with the salaries and authority + of the Priests. <i>Theodosius</i> the great followed his example; and + heathenism afterwards recovered itself no more, but decreased so fast, + that <i>Prudentius</i>, about ten years after the death of + <i>Theodosius</i>, called the heathens, <i>vix pauca ingenia & pars + hominum rarissima</i>. Whence the affairs of the sixth seal ended with + the reign of <i>Valens</i>, or rather with the beginning of the reign of + <i>Theodosius</i>, when he, like his predecessor <i>Gratian</i>, rejected + the dignity of <i>Pontifex Maximus</i>. For the <i>Romans</i> were very + much infested by the invasions of foreign nations in the reign of + <i>Valentinian</i> and <i>Valens</i>: <i>Hoc tempore</i>, saith + <i>Ammianus</i>, <i>velut per universum orbem Romanum bellicum canentibus + buccinis, excitæ gentes sævissimæ limites sibi proximos persultabant: + Gallias Rhætiasque simul Alemanni populabantur: Sarmatæ Pannonias & + Quadi: Picti, Saxones, & Scoti & Attacotti Britannos ærumnis + vexavere continuis: Austoriani, Mauricæque aliæ gentes Africam solito + acriùs incursabant: Thracias diripiebant prædatorii globi Gotthorum: + Persarum Rex manus Armeniis injectabat</i>. And whilst the Emperors were + busy in repelling these enemies, the <i>Hunns</i> and <i>Alans</i> and + <i>Goths</i> came over the <i>Danube</i> in two bodies, overcame and slew + <i>Valens</i>, and made so great a slaughter of the <i>Roman</i> army, + that <i>Ammianus</i> saith: <i>Nec ulla Annalibus præter Cannensem ita ad + internecionem res legitur gesta</i>. These wars were not fully stopt on + all sides till the beginning of the reign of <i>Theodosius</i>, A.C. 379 + & 380: but thenceforward the Empire remained quiet from foreign + armies, till his death, A.C. 395. So long the four winds were held: and + so long there was silence in heaven. And the seventh seal was opened when + this silence began.</p> + + <p>Mr. <i>Mede</i> hath explained the Prophecy of the first six trumpets + not much amiss: but if he had observed, that the Prophecy of pouring out + the vials of wrath is synchronal to that of sounding the trumpets, his + explanation would have been yet more complete.</p> + + <p>The name of <i>Woes</i> is given to the wars to which the three last + trumpets sound, to distinguish them from the wars of the four first. The + sacrifices on the first four days of the feast of Tabernacles, at which + the first four trumpets sound, and the first four vials of wrath are + poured out, are slaughters in four great wars; and these wars are + represented by four winds from the four corners of the earth. The first + was an east wind, the second a west wind, the third a south wind, and the + fourth a north wind, with respect to the city of <i>Rome</i>, the + metropolis of the old <i>Roman</i> Empire. These four plagues fell upon + <i>the third part of the Earth, Sea, Rivers, Sun, Moon and Stars</i>; + that is, upon the Earth, Sea, Rivers, Sun, Moon and Stars of the third + part of the whole scene of these Prophecies of <i>Daniel</i> and + <i>John</i>.</p> + + <p>The plague of the eastern wind <a name="NtpJohIII_7" + href="#NtJohIII_7"><sup>[7]</sup></a> at the sounding of the first + trumpet, was to fall upon the <i>Earth</i>, that is, upon the nations of + the <i>Greek</i> Empire. Accordingly, after the death of + <i>Theodosius</i> the great, the <i>Goths</i>, <i>Sarmatians</i>, + <i>Hunns</i>, <i>Isaurians</i>, and <i>Austorian</i> Moors invaded and + miserably wasted <i>Greece</i>, <i>Thrace</i>, <i>Asia minor</i>, + <i>Armenia</i>, <i>Syria</i>, <i>Egypt</i>, <i>Lybia</i>, and + <i>Illyricum</i>, for ten or twelve years together.</p> + + <p>The plague of the western wind at the sounding of the second trumpet, + was to fall upon the <i>Sea</i>, or <i>Western</i> Empire, by means of + <i>a great mountain burning with fire</i> cast into it, and <i>turning it + to blood</i>. Accordingly in the year 407, that Empire began to be + invaded by the <i>Visigoths</i>, <i>Vandals</i>, <i>Alans</i>, + <i>Sueves</i>, <i>Burgundians</i>, <i>Ostrogoths</i>, <i>Heruli</i>, + <i>Quadi</i>, <i>Gepides</i>; and by these wars it was broken into ten + kingdoms, and miserably wasted: and <i>Rome</i> itself, the burning + mountain, was besieged and taken by the <i>Ostrogoths</i>, in the + beginning of these miseries.</p> + + <p>The plague of the southern wind at the sounding of the third trumpet, + was to cause <i>a great star, burning as it were a lamp, to fall from + heaven upon the rivers and fountains of waters</i>, the <i>Western</i> + Empire now divided into many kingdoms, and to turn them to + <i>wormwood</i> and <i>blood</i>, and make them <i>bitter</i>. + Accordingly <i>Genseric</i>, the King of the <i>Vandals</i> and + <i>Alans</i> in <i>Spain</i>, A.C. 427, enter'd <i>Africa</i> with an + army of eighty thousand men; where he invaded the <i>Moors</i>, and made + war upon the <i>Romans</i>, both there and on the sea-coasts of + <i>Europe</i>, for fifty years together, almost without intermission, + taking <i>Hippo</i> A.C. 431, and <i>Carthage</i> the capital of + <i>Africa</i> A.C. 439. In A.C. 455, with a numerous fleet and an army of + three hundred thousand <i>Vandals</i> and <i>Moors</i>, he invaded + <i>Italy</i>, took and plundered <i>Rome</i>, <i>Naples</i>, + <i>Capua</i>, and many other cities; carrying thence their wealth with + the flower of the people into <i>Africa</i>: and the next year, A.C. 456, + he rent all <i>Africa</i> from the Empire, totally expelling the + <i>Romans</i>. Then the <i>Vandals</i> invaded and took the Islands of + the <i>Mediterranean</i>, <i>Sicily</i>, <i>Sardinia</i>, <i>Corsica</i>, + <i>Ebusus</i>, <i>Majorca</i>, <i>Minorca</i>, &c. and <i>Ricimer</i> + besieged the Emperer <i>Anthemius</i> in <i>Rome</i>, took the city, and + gave his soldiers the plunder, A.C. 472. The <i>Visigoths</i> about the + same time drove the <i>Romans</i> out of <i>Spain</i>: and now the + <i>Western</i> Emperor, the <i>great star which fell from heaven, burning + as it were a lamp</i>, having by all these wars gradually lost almost all + his dominions, was invaded, and conquered in one year by <i>Odoacer</i> + King of the <i>Heruli</i>, A.C. 476. After this the <i>Moors</i> revolted + A.C. 477, and weakned the <i>Vandals</i> by several wars, and took + <i>Mauritania</i> from them. These wars continued till the <i>Vandals</i> + were conquered by <i>Belisarius</i>, A.C. 534. and by all these wars + <i>Africa</i> was almost depopulated, according to <i>Procopius</i>, who + reckons that above five millions of men perished in them. When the + <i>Vandals</i> first invaded <i>Africa</i>, that country was very + populous, consisting of about 700 bishopricks, more than were in all + <i>France</i>, <i>Spain</i> and <i>Italy</i> together: but by the wars + between the <i>Vandals</i>, <i>Romans</i> and <i>Moors</i>, it was + depopulated to that degree, that <i>Procopius</i> tells us, it was next + to a miracle for a traveller to see a man.</p> + + <p>In pouring out the third vial it is <a name="NtpJohIII_8" + href="#NtJohIII_8"><sup>[8]</sup></a> said: <i>Thou art righteous, O + Lord,—because thou hast judged thus: for they have shed the blood + of thy Saints and Prophets, and thou hast given them blood to drink, for + they are worthy</i>. How they shed the blood of Saints, may be understood + by the following Edict of the Emperor <i>Honorius</i>, procured by four + Bishops sent to him by a Council of <i>African</i> Bishops, who met at + <i>Carthage</i> 14 <i>June</i>, A.C. 410.</p> + +<p class="center" style="margin-top: 2em;"><i>Impp. Honor. &. Theod. AA. Heracliano Com. Afric.</i></p> + + <p><i>Oraculo penitus remoto, quo ad ritus suos hæreticæ superstitionis + abrepserant, sciant omnes sanctæ legis inimici, plectendos se pœna + & proscriptionis & sanguinis, si ultra convenire per publicum, + execrandâ sceleris sui temeritate temptaverint. Dat. </i>viii.<i> Kal. + Sept. Varano V.C. Cons.</i> A.C. 410.</p> + + <p>Which Edict was five years after fortified by the following.</p> + +<p class="center" style="margin-top: 2em;"><i>Impp. Honor. & Theod. AA. Heracliano Com. Afric.</i></p> + + <p><i>Sciant cuncti qui ad ritus suos hæresis superstitionibus + obrepserant sacrosanctæ legis inimici, plectendos se pœnâ & + proscriptionis & sanguinis, si ultra convenire per publicum exercendi + sceleris sui temeritate temptaverint: ne quâ vera divinaque reverentia + contagione temeretur. Dat. </i>viii.<i> Kal. Sept. Honorio </i>x.<i> + & Theod. </i>vi.<i> AA. Coss.</i> A.C. 415.</p> + + <p>These Edicts being directed to the governor of <i>Africa</i>, extended + only to the <i>Africans</i>. Before these there were many severe ones + against the <i>Donatists</i>, but they did not extend to blood. These two + were the first which made their meetings, and the meetings of all + dissenters, capital: for by <i>hereticks</i> in these Edicts are meant + all dissenters, as is manifest by the following against <i>Euresius</i> a + <i>Luciferan</i> Bishop.</p> + +<p class="center" style="margin-top: 2em;"><i>Impp. Arcad. & Honor. AA. Aureliano Proc. Africæ.</i></p> + + <p><i>Hæreticorum vocabulo continentur, & latis adversus eos + sanctionibus debent succumbere, qui vel levi argumento à judicio + Catholicæ religionis & tramite detecti fuerint deviare: ideoque + experientia tua Euresium hæreticum esse cognoscat. Dat. </i>iii.<i> Non. + Sept. Constantinop. Olybrio & Probino Coss.</i> A.C. 395.</p> + + <p>The <i>Greek</i> Emperor <i>Zeno</i> adopted <i>Theoderic</i> King of + the <i>Ostrogoths</i> to be his son, made him master of the horse and + <i>Patricius</i>, and Consul of <i>Constantinople</i>; and recommending + to him the <i>Roman</i> people and Senate, gave him the <i>Western</i> + Empire, and sent him into <i>Italy</i> against <i>Odoacer</i> King of the + <i>Heruli</i>. <i>Theoderic</i> thereupon led his nation into + <i>Italy</i>, conquered <i>Odoacer</i>, and reigned over <i>Italy</i>, + <i>Sicily</i>, <i>Rhætia</i>, <i>Noricum</i>, <i>Dalmatia</i>, + <i>Liburnia</i>, <i>Istria</i>, and part of <i>Suevia</i>, + <i>Pannonia</i> and <i>Gallia</i>. Whence <i>Ennodius</i> said, in a + Panegyric to <i>Theoderic</i>: <i>Ad limitem suum Romana regna + remeâsse.</i> <i>Theoderic</i> reigned with great prudence, moderation + and felicity; treated the <i>Romans</i> with singular benevolence, + governed them by their own laws, and restored their government under + their Senate and Consuls, he himself supplying the place of Emperor, + without assuming the title. <i>Ita sibi parentibus præfuit</i>, saith + <i>Procopius</i>, <i>ut vere Imperatori conveniens decus nullum ipsi + abesset: Justitiæ magnus ei cultus, legumque diligens custodia: terras à + vicinis barbaris servavit intactas</i>, &c. Whence I do not reckon + the reign of this King, amongst the plagues of the four winds.</p> + + <p>The plague of the northern wind, at the sounding of the fourth + trumpet, was to cause <i>the Sun, Moon and Stars</i>, that is, the King, + kingdom and Princes of the <i>Western</i> Empire, <i>to be darkned</i>, + and to continue some time in darkness. Accordingly <i>Belisarius</i>, + having conquered the <i>Vandals</i>, invaded <i>Italy</i> A.C. 535, and + made war upon the <i>Ostrogoths</i> in <i>Dalmatia</i>, <i>Liburnia</i>, + <i>Venetia</i>, <i>Lombardy</i>, <i>Tuscany</i>, and other regions + northward from <i>Rome</i>, twenty years together. In this war many + cities were taken and retaken. In retaking <i>Millain</i> from the + <i>Romans</i>, the <i>Ostrogoths</i> slew all the males young and old, + amounting, as <i>Procopius</i> reckons, to three hundred thousand, and + sent the women captives to their allies the <i>Burgundians</i>. + <i>Rome</i> itself was taken and retaken several times, and thereby the + people were thinned; the old government by a Senate ceased, the nobles + were ruined, and all the glory of the city was extinguish'd: and A.C. + 552, after a war of seventeen years, the kingdom of the <i>Ostrogoths</i> + fell; yet the remainder of the <i>Ostrogoths</i>, and an army of + <i>Germans</i> called in to their assistance, continued the war three or + four years longer. Then ensued the war of the <i>Heruli</i>, who, as + <i>Anastasius</i> tells us, <i>perimebant cunctam Italiam</i>, slew all + <i>Italy</i>. This was followed by the war of the <i>Lombards</i>, the + fiercest of all the <i>Barbarians</i>, which began A.C. 568, and lasted + for thirty eight years together; <i>factâ tali clade</i>, saith + <i>Anastasius</i>, <i>qualem à sæculo nullus meminit</i>; ending at last + in the Papacy of <i>Sabinian</i>, A.C. 605, by a peace then made with the + <i>Lombards</i>. Three years before this war ended, <i>Gregory</i> the + great, then Bishop of <i>Rome</i>, thus speaks of it: <i>Qualiter enim + & quotidianis gladiis & quantis Longobardorum incursionibus, ecce + jam per triginta quinque annorum longitudinem premimur, nullis explere + vocibus suggestionis valemus</i>: and in one of his Sermons to the + people, he thus expresses the great consumption of the <i>Romans</i> by + these wars: <i>Ex illa plebe innumerabili quanti remanseritis aspicitis, + & tamen adhuc quotidiè flagella urgent, repentini casus opprimunt, + novæ res & improvisæ clades affligunt</i>. In another Sermon he thus + describes the desolations: <i>Destructæ urbes, eversa sunt castra, + depopulati agri, in solitudinem terra redacta est. Nullus in agris + incola, penè nullus in urbibus habitator remansit. Et tamen ipsæ parvæ + generis humani reliquiæ adhuc quotidiè & sine cessatione feriuntur, + & finem non habent flagella cœlestis justitiæ. Ipsa autem quæ + aliquando mundi Domina esse videbatur, qualis remansit Roma conspicimus + innumeris doloribus multipliciter attrita, defolatione civium, + impressione hostium, frequentiâ ruinarum.—Ecce jam de illa omnes + hujus fæculi potentes ablati sunt.—Ecce populi + defecerunt.—Ubi enim Senatus? Ubi jam populus? Contabuerunt ossa, + consumptæ sunt carnes. Omnis enim sæcularium dignitatum ordo extinctus + est, & tamen ipsos vos paucos qui remansimus, adhuc quotidié gladii, + adhuc quotidié innumeræ tribulationes premunt.—Vacua jam ardet + Roma. Quid autem ista de hominibus dicimus? Cum ruinis crebrescentibus + ipsa quoque destrui ædificia videmus. Postquam defecerunt homines etiam + parietes cadunt. Jam ecce desolata, ecce contrita, ecce gemitibus + oppressa est,</i> &c. All this was spoken by <i>Gregory</i> to the + people of <i>Rome</i>, who were witnesses of the truth of it. Thus by + <i>the plagues of the four winds</i>, the Empire of the <i>Greeks</i> was + shaken, and the Empire of the <i>Latins</i> fell; and <i>Rome</i> + remained nothing more than the capital of a poor dukedom, subordinate to + <i>Ravenna</i>, the seat of the Exarchs.</p> + + <p>The fifth trumpet sounded to the wars, which the <i>King of the</i> + South, as he is called by <i>Daniel</i>, made <i>in the time of the + end</i>, in <i>pushing at the King who did according to his will</i>. + This plague began with the <i>opening of the bottomless pit</i>, which + denotes the letting out of a false religion: the <i>smoke which came out + of the pit</i>, signifying the multitude which embraced that religion; + and the <i>locusts which came out of the smoke</i>, the armies which came + out of that multitude. This pit was opened, to let out smoke and locusts + into the regions of the four monarchies, or some of them. <i>The King of + these locusts</i> was the <i>Angel of the bottomless pit</i>, being chief + governor as well in religious as civil affairs, such as was the Caliph of + the <i>Saracens</i>. Swarms of locusts often arise in <i>Arabia + fælix</i>, and from thence infest the neighbouring nations: and so are a + very fit type of the numerous armies of <i>Arabians</i> invading the + <i>Romans</i>. They began to invade them A.C. 634, and to reign at + <i>Damascus</i> A.C. 637. They built <i>Bagdad</i> A.C. 766, and reigned + over <i>Persia</i>, <i>Syria</i>, <i>Arabia</i>, <i>Egypt</i>, + <i>Africa</i> and <i>Spain</i>. They afterwards lost <i>Africa</i> to + <i>Mahades</i>, A.C. 910; <i>Media</i>, <i>Hircania</i>, <i>Chorasan</i>, + and all <i>Persia</i>, to the <i>Dailamites</i>, between the years 927 + and 935; <i>Mesopotamia</i> and <i>Miafarekin</i> to + <i>Nasiruddaulas</i>, A.C. 930; <i>Syria</i> and <i>Egypt</i> to + <i>Achsjid</i>, A.C. 935, and now being in great distress, the Caliph of + <i>Bagdad</i>, A.C. 936, surrendred all the rest of his temporal power to + <i>Mahomet</i> the son of <i>Rajici</i>, King of <i>Wasit</i> in + <i>Chaldea</i>, and made him Emperor of Emperors. But <i>Mahomet</i> + within two years lost <i>Bagdad</i> to the <i>Turks</i>; and + thenceforward <i>Bagdad</i> was sometimes in the hands of the + <i>Turks</i>, and sometimes in the hands of the <i>Saracens</i>, till + <i>Togrul-beig</i>, called also <i>Togra</i>, <i>Dogrissa</i>, + <i>Tangrolipix</i>, and <i>Sadoc</i>, conquered <i>Chorasan</i> and + <i>Persia</i>; and A.C. 1055, added <i>Bagdad</i> to his Empire, making + it the seat thereof. His successors <i>Olub-Arflan</i> and + <i>Melechschah</i>, conquered the regions upon <i>Euphrates</i>; and + these conquests, after the death of <i>Melechschah</i>, brake into the + kingdoms of <i>Armenia</i>, <i>Mesopotamia</i>, <i>Syria</i>, and + <i>Cappadocia</i>. The whole time that the Caliphs of the <i>Saracens</i> + reigned with a temporal dominion at <i>Damascus</i> and <i>Bagdad</i> + together, was 300 years, <i>viz.</i> from the year 637 to the year 936 + inclusive. Now locusts live but five months; and therefore, for the + decorum of the type, these locusts are said to <i>hurt men five months + and five months</i>, as if they had lived about five months at + <i>Damascus</i>, and again about five months at <i>Bagdad</i>; in all ten + months, or 300 prophetic days, which are years.</p> + + <p>The sixth trumpet sounded to the wars, which <i>Daniel</i>'s King of + the <i>North</i> made against the King above-mentioned, <i>who did + according to his will</i>. In these wars the King of the <i>North</i>, + according to <i>Daniel</i>, conquered the Empire of the <i>Greeks</i>, + and also <i>Judea</i>, <i>Egypt</i>, <i>Lybia</i>, and <i>Ethiopia</i>: + and by these conquests the Empire of the <i>Turks</i> was set up, as may + be known by the extent thereof. These wars commenced A.C. 1258, when the + four kingdoms of the <i>Turks</i> seated upon <i>Euphrates</i>, that of + <i>Armenia major</i> seated at <i>Miyapharekin</i>, <i>Megarkin</i> or + <i>Martyropolis</i>, that of <i>Mesopotamia</i> seated at <i>Mosul</i>, + that of all <i>Syria</i> seated at <i>Aleppo</i>, and that of + <i>Cappadocia</i> seated at <i>Iconium</i>, were invaded by the + <i>Tartars</i> under <i>Hulacu</i>, and driven into the western parts of + <i>Asia minor</i>, where they made war upon the <i>Greeks</i>, and began + to erect the present Empire of the <i>Turks</i>. Upon the sounding of the + sixth trumpet, <a name="NtpJohIII_9" + href="#NtJohIII_9"><sup>[9]</sup></a> <i>John heard a voice from the four + horns of the golden Altar which is before God, saying to the sixth Angel + which had the trumpet, Loose the four Angels which are bound at the great + river </i>Euphrates<i>. And the four Angels were loosed, which were + prepared for an hour and a day, and a month and a year, for to slay the + third part of men</i>. By the four horns of the golden Altar, is + signified the situation of the head cities of the said four kingdoms, + <i>Miyapharekin</i>, <i>Mosul</i>, <i>Aleppo</i>, and <i>Iconium</i>, + which were in a quadrangle. They slew the third part of men, when they + conquered the <i>Greek</i> Empire, and took <i>Constantinople</i>, A.C. + 1453. and they began to be prepared for this purpose, when + <i>Olub-Arslan</i> began to conquer the nations upon <i>Euphrates</i>, + A.C. 1063. The interval is called an hour and a day, and a month and a + year, or 391 prophetic days, which are years. In the first thirty years, + <i>Olub-Arslan</i> and <i>Melechschah</i> conquered the nations upon + <i>Euphrates</i>, and reigned over the whole. <i>Melechschah</i> died + A.C. 1092, and was succeeded by a little child; and then this kingdom + broke into the four kingdoms above-mentioned.</p> + + <br clear="all" /> +<hr /> + +<h3>Notes to Chap. III.</h3> + +<div class="note"> + <p><a name="NtJohIII_1" href="#NtpJohIII_1">[1]</a> Apoc. ii. 4, + &c.</p> + + <p><a name="NtJohIII_2" href="#NtpJohIII_2">[2]</a> Apoc. ii. 9, 10.</p> + + <p><a name="NtJohIII_3" href="#NtpJohIII_3">[3]</a> Ver. 14.</p> + + <p><a name="NtJohIII_4" href="#NtpJohIII_4">[4]</a> Numb. xxv. 1, 2, 18, + & xxi. 16.</p> + + <p><a name="NtJohIII_5" href="#NtpJohIII_5">[5]</a> Apoc. iii. 10, + 12.</p> + + <p><a name="NtJohIII_6" href="#NtpJohIII_6">[6]</a> Apoc. iii. 16, + 17.</p> + + <p><a name="NtJohIII_7" href="#NtpJohIII_7">[7]</a> Apoc. viii. 7, + &c.</p> + + <p><a name="NtJohIII_8" href="#NtpJohIII_8">[8]</a> Apoc. xvi. 5, 6.</p> + + <p><a name="NtJohIII_9" href="#NtpJohIII_9">[9]</a> Apoc. ix. 13, + &c.</p> + +</div> + <br clear="all" /> +<hr /> + +<h3><i>THE END.</i></h3> + + <br clear="all" /> +<hr /> + +<h3><i>Advertisement.</i></h3> + + <p><i>The last pages of these Observations having been differently drawn + up by the Author in another copy of his Work; they are here inserted as + they follow in that copy, after the 22d line of the 261st page + foregoing.</i></p> + + <br clear="all" /> +<hr /> + + <p><i>And none was found worthy to open the book</i> till the Lamb of God + appeared; the great High-Priest represented by a lamb slain at the foot + of the Altar in the morning-sacrifice. <i>And he came, and took the book + out of the hand of him that sat upon the throne.</i> For the High-Priest, + in the feast of the seventh month, went into the most holy place, and + took the book of the law out of the right side of the Ark, to read it to + the people: and in order to read it well, he studied it seven days, that + is, upon the fourth, fifth, sixth, seventh, eighth, ninth and tenth days, + being attended by some of the priests to hear him perform. These seven + days are alluded to, by the Lamb's opening the seven seals + successively.</p> + + <p>Upon the tenth day of the month, a young bullock was offered for a + sin-offering for the High-Priest, and a goat for a sin-offering for the + people: and lots were cast upon two goats to determine which of them + should be God's lot for the sin-offering; and the other goat was called + <i>Azazel</i>, the scape-goat. The High-Priest in his linen garments, + took a censer full of burning coals of fire from the Altar, his hand + being full of sweet incense beaten small; and went into the most holy + place within the veil, and put the incense upon the fire, and sprinkled + the blood of the bullock with his finger upon the mercy-seat and before + the mercy-seat seven times; and then he killed the goat which fell to + God's lot, for a sin-offering for the people, and brought his blood + within the veil, and sprinkled it also seven times upon the mercy-seat + and before the mercy-seat. Then he went out to the Altar, and sprinkled + it also seven times with the blood of the bullock, and as often with the + blood of the goat. After this <i>he laid both his hands upon the head of + the live goat; and confessed over him all the iniquities of the children + of </i>Israel<i>, and all their transgressions in all their sins, putting + them upon the head of the goat; and sent him away into the wilderness by + the hands of a fit man: and the goat bore upon him all their iniquities + into a land not inhabited</i>, Levit. chap. iv. & chap. xvi. While + the High-Priest was doing these things in the most holy place and at the + Altar, the people continued at their devotion quietly and in silence. + Then the High-Priest went into the holy place, put off his linen + garments, and put on other garments; then came out, and sent the bullock + and the goat of the sin-offering to be burnt without the camp, with fire + taken in a censer from the Altar: and as the people returned home from + the Temple, they said to one another, <i>God seal you to a good new + year</i>.</p> + + <p>In allusion to all this, <i>when he had opened the seventh seal, there + was silence in heaven about the space of half an hour. And an Angel stood + at the Altar having a golden Censer, and there was given unto him much + incense, that he should offer it with the prayers of all Saints, upon the + golden Altar which was before the throne. And the smoke of the incense + with the prayers of the Saints ascended up before God out of the Angel's + hand. And the Angel took the Censer, and filled it with fire of the + Altar, and cast it to the earth</i>, suppose without the camp, for + sacrificing the goat which fell to God's lot. For the High-Priest being + <i>Christ</i> himself, the bullock is omitted. At this sacrifice <i>there + were voices and thundrings</i>, of the musick of the Temple, <i>and + lightnings</i> of the sacred fire, <i>and an earthquake</i>: and + synchronal to these things was the sealing of <i>the 144000 out of all + the twelve tribes of the children of </i>Israel<i> with the seal of God + in their foreheads</i>, while the rest of the twelve tribes received the + mark of the Beast, and the Woman fled from the Temple into the wilderness + to her place upon this Beast. For this sealing and marking was + represented by casting lots upon the two goats, sacrificing God's lot on + mount <i>Sion</i>, and sending the scape-goat into the wilderness loaden + with the sins of the people.</p> + + <p>Upon the fifteenth day of the month, and the six following days, there + were very great sacrifices. And in allusion to the sounding of trumpets, + and singing with thundring voices, and pouring out drink-offerings at + those sacrifices, <i>seven trumpets are sounded</i>, and <i>seven + thunders utter their voices</i>, and <i>seven vials of wrath are poured + out</i>. Wherefore the sounding of the <i>seven trumpets</i>, the voices + of the <i>seven thunders</i>, and the pouring out of the <i>seven vials + of wrath</i>, are synchronal, and relate to one and the same division of + the time of the seventh seal following the silence, into seven successive + parts. The seven days of this feast were called the feast of Tabernacles; + and during these seven days the children of <i>Israel</i> dwelt in + booths, and rejoiced with palm-branches in their hands. To this alludes + <i>the multitude with palms in their hands</i>, which appeared after the + sealing of the 144000, and <i>came out of the great tribulation</i> with + triumph at the battle of the great day, to which the seventh trumpet + sounds. The visions therefore of the 144000, and of the palm-bearing + multitude, extend to the sounding of the seventh trumpet, and therefore + are synchronal to the times of the seventh seal.</p> + + <p>When the 144000 <i>are sealed out of all the twelve tribes of + </i>Israel, and the rest receive <i>the mark of the Beast</i>, and + thereby the first temple is destroyed; <i>John</i> is bidden to + <i>measure the temple and altar</i>, that is, their courts, <i>and them + that worship therein</i>, that is, the 144000 standing on mount + <i>Sion</i> and on the sea of glass: <i>but the court that is without the + temple</i>, that is, the peoples court, to <i>leave out and measure it + not, because it is given to the</i> Gentiles, those who receive the mark + of the Beast; <i>and the holy city they shall tread under foot forty and + two months</i>, that is, all the time that the Beast acts under the woman + <i>Babylon</i>: and <i>the two witnesses prophesy 1260 days</i>, that is, + all the same time, <i>clothed in sackcloth. These have power</i>, like + <i>Elijah, to shut heaven that it rain not</i>, at the sounding of the + first trumpet; and, like <i>Moses, to turn the waters into blood</i> at + the sounding of the second; <i>and to smite the earth with all + plagues</i>, those of the trumpets, <i>as often as they will</i>. These + prophesy at the building of the second temple, like <i>Haggai</i> and + <i>Zechary</i>. These are <i>the two Olive-trees</i>, or Churches, which + <i>supplied the lamps with oil</i>, <i>Zech.</i> iv. These are <i>the two + candlesticks</i>, or Churches, <i>standing before the God of the + earth</i>. Five of the seven Churches of <i>Asia</i>, those in + prosperity, are found fault with, and exhorted to repent, and threatned + to be <i>removed out of their places</i>, or <i>spewed out of + </i>Christ's<i> mouth</i>, or <i>punished with the sword of + </i>Christ's<i> mouth, except they repent</i>: the other two, the + Churches of <i>Smyrna</i> and <i>Philadelphia</i>, which were under + persecution, remain in a state of persecution, to illuminate the second + temple. When the primitive Church catholick, represented by <i>the woman + in heaven</i>, apostatized, and became divided into two corrupt Churches, + represented by the <i>whore of </i>Babylon and the <i>two-horned + Beast</i>, the 144000 <i>who were sealed out of all the twelve + tribes</i>, became the <i>two Witnesses</i>, in opposition to those two + false Churches: and the name of <i>two Witnesses</i> once imposed, + remains to the true Church of God in all times and places to the end of + the Prophecy.</p> + + <p>In the interpretation of this Prophecy, <i>the woman in heaven clothed + with the sun</i>, before she flies into the wilderness, represents the + primitive Church catholick, illuminated with the <i>seven lamps</i> in + the <i>seven golden candlesticks</i>, which are the <i>seven Churches</i> + of <i>Asia</i>. The Dragon signifies the same Empire with <i>Daniel</i>'s + He-goat in the reign of his last horn, that is, the whole <i>Roman</i> + Empire, until it became divided into the <i>Greek</i> and <i>Latin</i> + Empires; and all the time of that division it signifies the <i>Greek</i> + Empire alone: and the Beast is <i>Daniel</i>'s fourth Beast, that is, the + Empire of the <i>Latins</i>. Before the division of the <i>Roman</i> + Empire into the <i>Greek</i> and <i>Latin</i> Empires, the Beast is + included in the body of the Dragon; and from the time of that division, + the Beast is the <i>Latin</i> Empire only. Hence the Dragon and Beast + have the same heads and horns; but the heads are crowned upon the Dragon, + and the horns upon the Beast. The horns are ten kingdoms, into which the + Beast becomes divided presently after his separation from the Dragon, as + hath been described above. The heads are seven successive dynasties, or + parts, into which the <i>Roman</i> Empire becomes divided by the opening + of the seven seals. Before the woman fled into the wilderness, <i>she + being with child</i> of a Christian Empire, <i>cried travelling</i>, + <i>viz.</i> in the ten years persecution of <i>Dioclesian</i>, <i>and + pained to be delivered: and the Dragon</i>, the heathen <i>Roman</i> + Empire, <i>stood before her, to devour her child as soon as it was born. + And she brought forth a man child, who</i> at length <i>was to rule all + nations with a rod of iron. And her child was caught up unto God, and to + his throne</i> in the Temple, by the victory of <i>Constantine</i> the + great over <i>Maxentius</i>: <i>and the woman fled</i> from the Temple + <i>into the wilderness</i> of <i>Arabia</i> to <i>Babylon</i>, <i>where + she hath a place</i> of riches and honour and dominion, upon the back of + the Beast, <i>prepared of God, that they should feed her there 1260 days. + And there was war in heaven</i>, between the heathens under + <i>Maximinus</i> and the new Christian Empire; <i>and the great Dragon + was cast out, that old serpent, which deceiveth the whole world</i>, the + spirit of heathen idolatry; <i>he was cast out</i> of the throne <i>into + the earth. And they overcame him by the blood of the Lamb, and by the + word of their testimony; and they loved not their lives unto the + death</i>.</p> + + <p><i>And when the Dragon saw that he was cast unto the earth, he + persecuted the woman which brought forth the man child</i>, stirring up a + new persecution against her in the reign of <i>Licinius</i>. <i>And to + the woman</i>, by the building of <i>Constantinople</i> and equalling it + to <i>Rome</i>, <i>were given two wings of a great eagle, that she might + flee into the wilderness into her place</i> upon the back of her Beast, + <i>where she is nourished for a time, and times, and half a time, from + the face of the serpent. And the serpent</i>, upon the death of + <i>Constantine</i> the great, <i>cast out of his mouth water as a + flood</i>, <i>viz.</i> the <i>Western</i> Empire under <i>Constantine + junior</i> and <i>Constans</i>, <i>after the woman: that he might cause + her to be carried away of the flood. And the earth</i>, the nations of + <i>Asia</i> now under <i>Constantinople</i>, <i>helped the woman</i>; and + by conquering the <i>Western</i> Empire, now under <i>Magnentius</i>, + <i>swallowed up the flood which the Dragon cast out of his mouth. And the + Dragon was wroth with the woman, and went to make war with the remnant of + her seed, which keep the commandments of God, and have the testimony of + </i>Jesus Christ<i>, which</i> in that war <i>were sealed out of all the + twelve tribes of </i>Israel, and remained upon mount <i>Sion</i> with the + Lamb, being in number 144000, and having their father's name written in + their foreheads.</p> + + <p>When the earth had swallowed up the flood, and the Dragon was gone to + make war with the remnant of the woman's seed, <i>John stood upon the + sand of the sea, and saw a Beast rise out of the sea, having seven heads + and ten horns. And the Beast was like unto a Leopard, and his feet were + as the feet of a Bear, and his mouth as the mouth of a Lion.</i> + <i>John</i> here names <i>Daniel</i>'s four Beasts in order, putting his + Beast in the room of <i>Daniel</i>'s fourth Beast, to shew that they are + the same. <i>And the Dragon gave</i> this Beast <i>his power and his seat + and great authority</i>, by relinquishing the <i>Western</i> Empire to + him. <i>And one of his heads</i>, the sixth, was <i>as it were wounded to + death</i>, <i>viz.</i> by the sword of the earth, which swallowed up the + waters cast out of the mouth of the Dragon; <i>and his deadly wound was + healed</i>, by a new division of the Empire between <i>Valentinian</i> + and <i>Valens</i>, <i>An.</i> 364. <i>John</i> saw the Beast rise out of + the sea, at the division thereof between <i>Gratian</i> and + <i>Theodosius</i>, <i>An.</i> 379. The Dragon gave the Beast his power, + and his seat and great authority, at the death of <i>Theodosius</i>, when + <i>Theodosius</i> gave the <i>Western</i> Empire to his son + <i>Honorius</i>. After which the two Empires were no more united: but the + <i>Western</i> Empire became presently divided into ten kingdoms, as + above; and these kingdoms at length united in religion under the woman, + and reign with her <i>forty and two months</i>.</p> + + <p><i>And I beheld</i>, saith <i>John</i>, <i>another Beast coming up out + of the earth.</i> When the woman fled from the Dragon into the kingdom of + the Beast, and became his Church, this other Beast rose up out of the + earth, to represent the Church of the Dragon. For <i>he had two horns + like the Lamb</i>, such as were the bishopricks of <i>Alexandria</i> and + <i>Antioch</i>: <i>and he spake as the Dragon</i> in matters of religion: + <i>and he causeth the earth</i>, or nations of the Dragon's kingdom, + <i>to worship the first Beast, whose deadly wound was healed</i>, that + is, to be of his religion. <i>And he doth great wonders, so that he + maketh fire come down from heaven on the earth in the sight of men</i>; + that is, he excommunicateth those who differ from him in point of + religion: for in pronouncing their excommunications, they used to swing + down a lighted torch from above. <i>And he said to them that dwell on the + earth, that they should make an image to the Beast, which had the wound + by a sword, and did live</i>; that is, that they should call a Council of + men of the religion of this Beast. <i>And he had power to give life unto + the image of the Beast, that the image of the Beast should both speak, + and cause that as many as would not worship the image of the Beast should + be killed</i>, <i>viz.</i> mystically, by dissolving their Churches. + <i>And he causeth all both small and great, rich and poor, free and bond, + to receive a mark in their right band or in their foreheads, and that no + man might buy or sell, save he that had the mark, or the name of the + Beast, or the number of his name</i>; that is, the mark <img + src="images/cross.png" alt="Cross" />, or the name <span lang="el" + title="LATEINOS" + >ΛΑΤΕΙΝΟΣ</span>, or the + number thereof <span lang="el" title="chxs" + >χξς</span>, 666. All others were excommunicated.</p> + + <p>When the seven Angels had poured out the seven vials of wrath, and + <i>John</i> had described them all in the present time, he is called up + from the time of the seventh vial to the time of the sixth seal, to take + a view of the woman and her Beast, who were to reign in the times of the + seventh seal. In respect of the latter part of time of the sixth seal, + then considered as present, the Angel tells <i>John</i>: <i>The Beast + that thou sawest, was and is not, and shall ascend out of the abyss, and + go into perdition</i>; that is, he was in the reign of <i>Constans</i> + and <i>Magnentius</i>, until <i>Constantius</i> conquered + <i>Magnentius</i>, and re-united the <i>Western</i> Empire to the + <i>Eastern</i>. He is not during the reunion, and he shall ascend out of + the abyss or sea at a following division of the Empire. The Angel tells + him further: <i>Here is the mind which hath wisdom: the seven heads are + seven mountains, on which the woman sitteth</i>; <i>Rome</i> being built + upon seven hills, and thence called the seven-hilled city. <i>Also there + are seven Kings: five are fallen, and one is, and the other is not yet + come; and when he cometh, he must continue a short space: and the Beast + that was and is not, even he is the eighth, and is of the seven, and + goeth into perdition</i>. Five are fallen, the times of the five first + seals being past; and one is, the time of the sixth seal being considered + as present; and another is not yet come, and when he cometh, which will + be at the opening of the seventh seal, he must continue a short space: + and the Beast that was and is not, even he is the eighth, by means of the + division of the <i>Roman</i> Empire into two collateral Empires; and is + of the seven, being one half of the seventh, and shall go into perdition. + The words, <i>five are fallen, and one is, and the other is not yet + come</i>, are usually referred by interpreters to the time of <i>John</i> + the Apostle, when the Prophecy was given: but it is to be considered, + that in this Prophecy many things are spoken of as present, which were + not present when the Prophecy was given, but which would be present with + respect to some future time, considered as present in the visions. Thus + where it is said upon pouring out the seventh vial of wrath, that + <i>great </i>Babylon<i> came in remembrance before God, to give unto her + the cup of the wine of the fierceness of his wrath</i>; this relates not + to the time of <i>John</i> the Apostle, but to the time of pouring out + the seventh vial of wrath. So where it is said, <i>Babylon is fallen, is + fallen</i>; and <i>thrust in thy sickle and reap, for the time is come + for thee to reap</i>; and <i>the time of the dead is come, that they + should be judged</i>; and again, <i>I saw the dead small and great stand + before God</i>: these sayings relate not to the days of <i>John</i> the + Apostle, but to the latter times considered as present in the visions. In + like manner the words, <i>five are fallen, and one is, and the other is + not yet come</i>, and <i>the Beast that was and is not, he is the + eighth</i>, are not to be referred to the age of <i>John</i> the Apostle, + but relate to the time when the Beast was to be wounded to death with a + sword, and shew that this wound was to be given him in his sixth head: + and without this reference we are not told in what head the Beast was + wounded. <i>And the ten horns which thou sawest, are ten Kings, which + have received no kingdom as yet, but receive power as Kings one hour with + the Beast. These have one mind</i>, being all of the whore's religion, + <i>and shall give their power and strength unto the Beast. These shall + make war with the Lamb</i>, at the sounding of the seventh trumpet; + <i>and the Lamb shall overcome them: for he is Lord of Lords and King of + Kings; and they that are with him are called and chosen and faithful. And + he saith unto me, the waters which thou sawest where the whore sitteth, + are peoples and multitudes and nations and tongues</i>, composing her + Beast. <i>And the ten horns which thou sawest upon the Beast, these shall + hate the whore, and shall make her desolate and naked, and shall eat her + flesh, and burn her with fire</i>, at the end of the 1260 days. <i>For + God hath put in their hearts to fulfil his will, and to agree and give + their kingdom unto the Beast, until the words of God shall be fulfilled. + And the woman which thou sawest, is that great city which reigneth over + the Kings of the earth</i>, or the great city of the <i>Latins</i>, which + reigneth over the ten Kings till the end of those days.</p> + + <br clear="all" /> +<hr /> + +<h3><i>FINIS</i>.</h3> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Observations upon the Prophecies of +Daniel, and the Apocalypse of St. John, by Isaac Newton + +*** END OF THIS PROJECT GUTENBERG EBOOK OBSERVATIONS UPON THE *** + +***** This file should be named 16878-h.htm or 16878-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/6/8/7/16878/ + +Produced by Greg Alethoup, Robert Shimmin, Keith Edkins +and the Online Distributed Proofreading Team at +https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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