Revelation · Chapter 17

V. 1. And there came one of the seven angels, saying, Come hither-This relation concerning the great whore, and that concerning the wife of the Lamb, Revelation 21:9, 10, have the same introduction, in token of the exact opposition between them.

I will show thee the judgment of the great whore-Which is now circumstantially described.

That sitteth as a queen-In pomp, power, ease, and luxury. Upon many waters-Many people and nations, Revelation 17:15.

Verse 1. And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters] That idolatrous worship is frequently represented in Scripture under the character of a whore or whoredom, is evident from numerous passages which it is unnecessary to quote. See 1 Chronicles 5:25; Ezekiel 16:1-63; 23:1-49, &c. The woman mentioned here is called a great whore, to denote her excessive depravity, and the artful nature of her idolatry. She is also represented as sitting upon many waters, to show the vast extent of her influence. See Clarke on “Revelation 17:13”.

Verses 1, 2. And there came one of the seven angels which had the seven vials — Most probably this was the seventh angel; for, under the seventh vial, great Babylon came in remembrance before God, and now St. John is called upon to see her condemnation and execution; saying, Come hither, I will show thee the judgment of the great whore — Which is now circumstantially described. This relation concerning the great whore, and that concerning the wife of the Lamb, (Revelation 21:9, 10,) have the same introduction, in token of the exact opposition between them; that sitteth as a queen, in pomp, power, ease, and luxury, upon many waters — So ancient Babylon, which was seated upon the great river Euphrates, is described by Jeremiah, (Jeremiah 51:13,) as dwelling upon many waters; and from thence the phrase is borrowed, and signifies, according to the angel’s own explanation, (verse 15,) ruling over many peoples and nations. Neither was this an ordinary prostitute; she was the great whore, with whom the kings of the earth, both ancient and modern, have committed fornication — By partaking of her idolatry, and various kinds of wickedness. So Tyre is described, Isaiah 23:17, as having committed fornication with all the kingdoms of the world upon the face of the earth. Nay, not only the kings, but inferior persons, the inhabiters of the earth, the common people, have been made drunk with the wine of her fornication — No wine can more thoroughly intoxicate those who drink it, than false zeal does the followers of the great whore. Thus it was said of ancient Babylon, The nations have drunk of her wine, therefore the nations are mad. Fornication, in the usual style of Scripture, is idolatry; but if it be taken even literally, it is true that modern Rome openly allows the one as well as practises the other. Ancient Rome doth, in no respect, so well answer the character; for she ruled more with a rod of iron than with the wine of her fornication. Her ambition was for extending her empire, and not her religion. She permitted even the conquered nations to continue in the religion of their ancestors, and to worship their own gods after their own rituals. She may be said rather to have been corrupted by the importation of foreign vices and superstitions than to have established her own in other countries.

Verse 1. Come (up) hither; I will shew thee the judgment of the great whore, that sitteth upon many waters, or nations, as in ver. 15; and with whom the kings of the earth have committed fornication. Of the new- testament church it is said in prophecy, “the Lord thy Maker is thy husband.” This idea is improved by St. Paul, who regards the church as a virgin without spot or wrinkle, espoused to one husband, even Christ. On the contrary, the prophet Isaiah inflicts the severest censures upon that harlot church which left the covenant of Jehovah, and went over to Baal, another lord, detestible for every crime. The prophet Ezekiel also, in a highly coloured allegory of sixty three verses, repeats the stripes of Isaiah, and with full effect. Ezekiel 16. And what arguments could be adduced with more propriety to reclaim the apostate church from error, and the foulest shame.

1. Picture of the harlot mounted on the beast, 1-6.

1. And—Antichrist’s capital has fallen; but antichrist himself is not dead nor imprisoned until Revelation 19:20; and his harlot still lives, and her destiny is not revealed until Revelation 17:16. One of the seven angels—For, doubtless, one of the destroyers is one of the best expounders of the destruction. Which of the seven is not clear, but perhaps the seventh, as the last and greatest. The judgment—John first shows the character and the sentence of judgment in verses 15, 16. Great whore— On the question whether the harlot represents pagan Rome or the papal Church, Alford forcibly says: “The figure here used, of a harlot who has committed fornication with secular kings and peoples, is frequent in the prophets, and has one principal meaning and application, namely, to God’s Church and people, that had forsaken him, and had attached herself to others. In eighteen places out of twenty-one, where the figure occurs, such is its import, namely, in Isaiah 1:21; Jeremiah 2:20; 3:1, 6, 8; Ezekiel 16:15, 16, 28, 31, 35, 41; 23:5, 19, 44; Hosea 2:5; 3:3, 4, 15; [Micah 1:1Micah 1:7.] In three places only is the word applied to heathen cities, namely, in Isaiah 23:15, 16, to Tyre, where, verse 17, it is also said, ‘She shall commit fornication with all the kingdoms of the world upon the face of the earth;’ and in Nahum 3:4, to Nineveh, which is called the ‘well favoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.’” And here, we note, it appears that Israel, though a corrupt Church, was still a true Church, and the truly pious within her limits were heirs of salvation. She was, at her worst, better than heathendom. And so of Rome. And in regard to the better side of Rome, see our note 2 Thessalonians 2:9. There is no fair doubt that the Christian Church appears as a woman in 12:1. And the antithesis between the harlot of antichrist and the bride of Christ is very decisive. Note on 11:1. Sitteth upon many waters—Rome on the Tiber was not seated on many waters. It was more true of Babylon on the Euphrates. But Rome as a commercial power, especially with those nations subject to her power, was based upon many waters.

V. 2. With whom the kings of the earth-Both ancient and modern, for many ages.

Have committed fornication-By partaking of her idolatry and various wickedness.

And the inhabitants of the earth-The common people.

Have been made drunk with the wine of her fornication-No wine can more thoroughly intoxicate those who drink it, than false zeal does the followers of the great whore.

Verse 2. With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.] What an awful picture this is of the state of the religion of the world in subjection to this whore! Kings have committed spiritual fornication with her, and their subjects have drunk deep, dreadfully deep, into the doctrine of her abominable errors.

Verses 1, 2. And there came one of the seven angels which had the seven vials — Most probably this was the seventh angel; for, under the seventh vial, great Babylon came in remembrance before God, and now St. John is called upon to see her condemnation and execution; saying, Come hither, I will show thee the judgment of the great whore — Which is now circumstantially described. This relation concerning the great whore, and that concerning the wife of the Lamb, (Revelation 21:9, 10,) have the same introduction, in token of the exact opposition between them; that sitteth as a queen, in pomp, power, ease, and luxury, upon many waters — So ancient Babylon, which was seated upon the great river Euphrates, is described by Jeremiah, (Jeremiah 51:13,) as dwelling upon many waters; and from thence the phrase is borrowed, and signifies, according to the angel’s own explanation, (verse 15,) ruling over many peoples and nations. Neither was this an ordinary prostitute; she was the great whore, with whom the kings of the earth, both ancient and modern, have committed fornication — By partaking of her idolatry, and various kinds of wickedness. So Tyre is described, Isaiah 23:17, as having committed fornication with all the kingdoms of the world upon the face of the earth. Nay, not only the kings, but inferior persons, the inhabiters of the earth, the common people, have been made drunk with the wine of her fornication — No wine can more thoroughly intoxicate those who drink it, than false zeal does the followers of the great whore. Thus it was said of ancient Babylon, The nations have drunk of her wine, therefore the nations are mad. Fornication, in the usual style of Scripture, is idolatry; but if it be taken even literally, it is true that modern Rome openly allows the one as well as practises the other. Ancient Rome doth, in no respect, so well answer the character; for she ruled more with a rod of iron than with the wine of her fornication. Her ambition was for extending her empire, and not her religion. She permitted even the conquered nations to continue in the religion of their ancestors, and to worship their own gods after their own rituals. She may be said rather to have been corrupted by the importation of foreign vices and superstitions than to have established her own in other countries.

2. Kings… inhabitants of the earth—The former have committed fornication, the latter more deeply have been made drunk with the wine of her fornication. Such was not a true picture of the relation of Rome to the kings and peoples of the world. She conquered them by force, and ruled them by equitable civilizing force, save when her own domination required injustice. In religious matters she stood aloof, and allowed each nation its own national superstition. She was no seducer or fornicator. These qualities belong to a later than pagan Rome.

V. 3. And he carried me away-In the vision.

Into a wilderness-The campagna di Roma, the country round about Rome, is now a wilderness, compared to what it was once. And I saw a woman-Both the scripture and other writers frequently represent a city under this emblem.

Sitting upon a scarlet wild beast-The same which is described in the thirteenth chapter. (Revelation 13:1-18) But he was there described as he carried on his own designs only: here, as he is connected with the whore. There is, indeed, a very close connexion between them; the seven heads of the beast being "seven hills on which the woman sitteth." And yet there is a very remarkable difference between them,-between the papal power and the city of Rome. This woman is the city of Rome, with its buildings and inhabitants; especially the nobles. The beast, which is now scarlet-coloured, (bearing the bloody livery, as well as the person, of the woman,) appears very different from before. Therefore St. John says at first sight,

I saw a beast, not the beast, full of names of blasphemy-He had before "a name of blasphemy upon his head," Revelation 13:1: now he has many. From the time of Hildebrand, the blasphemous titles of the Pope have been abundantly multiplied.

Having seven heads-Which reach in a succession from his ascent out of the sea to his being cast into the lake of fire.

And ten horns-Which are contemporary with each other, and belong to his last period.

Verse 3. So he carried me away in the spirit into the wilderness] This wilderness into which the apostle was carried is the desolate state of the true Church of Christ, in one of the wings of the once mighty Roman empire. It was a truly awful sight, a terrible desert, a waste howling wilderness; for when he came hither he:—

Saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns.] No doubt can now be entertained that this woman is the Latin Church, for she sits upon the beast with seven heads and ten horns, which has been already proved to be the Latin empire, because this empire alone contains the number 666. See Clarke on “Revelation 13:18”. This is a representation of the Latin Church in her highest state of antichristian prosperity, for she SITS UPON the scarlet coloured beast, a striking emblem of her complete domination over the secular Latin empire. The state of the Latin Church from the commencement of the fourteenth century to the time of the Reformation may be considered that which corresponds to this prophetic description in the most literal and extensive sense of the words; for during this period she was at her highest pitch of worldly grandeur and temporal authority. The beast is full of names of blasphemy; and it is well known that the nations, in support of the Latin or Romish Church, have abounded in blasphemous appellations, and have not blushed to attribute to themselves and to their Church the most sacred titles, not only blaspheming by the improper use of sacred names, but even by applying to its bishop those names which alone belong to God; for God hath expressly declared that he will not give his glory to another, neither his praise to graven images.

Verse 3. So he carried me away, &c. — Namely, in the vision. As Ezekiel, while he was a captive in Chaldea, was conveyed by the Spirit to Jerusalem, (Ezekiel 8:3,) so John is carried away in the Spirit into the wilderness; for there the scene is laid, being a scene of desolation. When the woman, the true church, was persecuted and afflicted, she was said (Revelation 12:14) to flee into the wilderness: and, in like manner, when the woman, the false church, is to be destroyed, the vision is presented in the wilderness. For they are by no means, as some have imagined, the same woman, under various representations. They are totally distinct and different characters, and drawn in contrast to each other, as appears from their whole attire and behaviour, and particularly from these two circumstances, — that during the one thousand two hundred and sixty years, while the woman is fed in the wilderness, the beast and the scarlet whore are reigning and triumphant, and, at the latter end, the whore is burned with fire, when the woman, as his wife, hath made herself ready for the marriage of the Lamb. And I saw a woman sit upon a scarlet- coloured beast — The same which is described chap. 13., but he was there described as he carried on his own designs only; here he is connected with the whore. A woman sitting upon a beast is a lively and significative emblem of a church or city directing and governing an empire. In painting and sculpture, as well as in prophetic language, cities are often represented in the form of women: and Rome herself is exhibited, in ancient coins, as a woman sitting upon a lion. Here the beast is a scarlet-coloured beast, bearing the bloody livery, as well as the person of the woman, called so for the same reason that the dragon (Revelation 12:3) was termed a red dragon, namely, to denote his cruelty, and in allusion to the distinguishing colour of the Roman emperors and magistrates. The beast is also full of names of blasphemy — He had before a name of blasphemy upon his heads, (Revelation 13:1,) now he has many: from the time of Hildebrand, the blasphemous titles of the Roman pontiff have been abundantly multiplied; having seven heads — Which reach in a succession from his ascent out of the sea to his being cast into the lake of fire; and ten horns — Which are contemporary with each other, and belong to his last period. So that this is the very same beast which was described in the former part of chap. 13.: and the woman, in some measure, answers to the two-horned beast, or false prophet; and consequently the woman is not pagan, but Christian Rome; because Rome was become Christian before the beast had completely seven heads and ten horns; that is, before the Roman empire experienced its last form of government, and was divided into ten kingdoms.

3. Carried me away—From the visional Jerusalem temple, where were the throne, the living four, and the twenty-four elders. These are resumed again at Revelation 18:1, as appears at Revelation 19:4. Into the wilderness—Where she has been driven by the downfall and desolation of her capital, Babylon. That this wilderness, or desert, is a typical image of a condition of deprivation or desolation is indicated by the fact that the same Greek word, in verb form, is used in verse 16 for desolate. Desolate now by the loss of her capital, the nations will yet make her both desolate and, richly arrayed though now she be, naked. Having lost the real organic power of despotism and persecution, she still can glorify herself in gorgeous apparel, pomps, and display, and make proud pretensions of infallibility and universal supremacy, but of even these costly attires the ten horns will finally strip her naked. Ver. 16. Alford, however, maintains that Babylon herself was in a wilderness, and that this woman is that Babylon. He argues, that in the Septuagint the chapter of Isaiah (Isaiah 21:9) from which the clause “Babylon is fallen” is quoted, is headed “The vision of the wilderness.” But Babylon is not there said to be “in the wilderness,” but the wilderness or “desert” is the region whence the vision sweeps in upon the conception of the prophet. It is incongruous to say that a city which was an empire in itself was in a wilderness. But we have a close analogy much nearer at hand. The woman of chapter 12 was driven from her high place into the wilderness; and so this harlot is driven from her fallen home into a parallel wilderness. And what makes this certain is the following parallelism:—

And there came one of the

seven angels which had the

seven vials, and talked with

me, saying, Come hither; I will

show unto thee the judgment

of the great whore. So he

carried me away in the spirit

into the wilderness.

Revelation 17:1, 8.

And there came unto me one of

the seven angels which had the

seven vials full of the seven last

plagues, and talked with me,

saying, Come hither, I will show

thee the bride, the Lamb’s wife.

And he carried me away in the

spirit to a great and high

mountain. Revelation 21:9,

10.

This remarkable and certainly intentional parallelism fully proves that as the bride is a pure Church so the harlot must be a corrupt Church. Pagan Rome was no Church at all. Beast—The seven heads and ten horns worn both by the dragon of 12 and 13 identify this as the Roman beast of the latter chapter. Scarlet is the colour of popes, and especially cardinals; and Newton says, “The mules and horses which carry the popes and cardinals are covered with scarlet cloth, so that they may be properly said to ride upon a scarlet-coloured beast.” Wordsworth says, quoting the historian Platina, “Paul II. made it penal for any one to wear hats of scarlet except cardinals; and he gave them scarlet trappings for their mules and horses.”

V. 4. And the woman was arrayed-With the utmost pomp and magnificence.

In purple and scarlet-These were the colours of the imperial habit: the purple, in times of peace; and the scarlet, in times of war. Having in her hand a golden cup-Like the ancient Babylon, Jeremiah 51:7.

Full of abominations-The most abominable doctrines as well as practices.

Verse 4. And the woman was arrayed in purple and scarlet colour, and decked with gold, and precious stones, and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication] This strikingly represents the most pompous and costly manner in which the Latin Church has held forth to the nations the rites and ceremonies of its idolatrous and corrupt worship.

Verses 4, 5. And the woman was arrayed — With the utmost pomp and magnificence; in purple and scarlet — Which were the colours of the imperial habit, — the purple in times of peace, and the scarlet in times of war: and the scarlet is the colour of the popes and cardinals, as it used to be that of the Roman emperors and senators. Nay, the mules and horses which carry the popes and cardinals are covered with scarlet cloth, so that they may properly be said to ride upon a scarlet-coloured beast. The woman is also decked with gold, and precious stones, and pearls — And who can sufficiently describe the pride, and grandeur, and magnificence of the Church of Rome in her vestments and ornaments of all kinds? One remarkable instance of this we have in Paul II., whose mitre was set with diamonds, sapphires, emeralds, chrysolites, jaspers, and all kinds of precious stones: and another conspicuous instance is in the lady of Loretto; the riches of whose holy image, and house, and treasury are far beyond the reach of description. There silver can hardly find an admission, and gold itself looks but poorly among such an incredible number of precious stones. Moreover, the woman, like other harlots, who give filters and love-potions to inflame their lovers, hath a golden cup in her hand, like the ancient Babylon, Jeremiah 51:7, full of abominations and filthiness of her fornication — Signifying the specious and alluring arts wherewith she bewitches and incites men to idolatry, which is an abomination, and spiritual fornication, and to many other abominable doctrines as well as practices. And upon her forehead a name written — Whereas the saints have the name of God and the Lamb on their foreheads. The allusion here seems to be to the practice of some notorious prostitutes, who had their names written in a label upon their foreheads, as we may collect from ancient authors; (see Seneca, Book 1. contr. 2; Juvenal, Sat. 6. lin. 122;) MYSTERY, BABYLON THE GREAT — This name mystery can imply no less than that she dealeth in mysteries; her religion is a mystery, — a mystery of iniquity; and she herself is mystically Babylon the Great. Benedict XIII., in his proclamation of the jubilee, A.D. 1725, explains this sufficiently. His words are, “To this holy city, famous for the memory of so many holy martyrs, run with religious alacrity! Hasten to the place which the Lord hath chosen. Ascend to this new Jerusalem, whence the law of the Lord, and the light of evangelical truth, hath flowed forth into all nations, from the very first beginning of the church: the city most rightfully called The Palace; placed for the pride of all ages; the city of the Lord; the Sion of the Holy One of Israel. This catholic and apostolical Roman Church is the head of the world, the mother of all believers, the faithful interpreter of God, and mistress of all churches.” But God varies the style: he terms her the mother of harlots — The parent, ring-leader, patroness, and nourisher of many daughters, that closely copy after her; and abominations — Of every kind, spiritual and fleshly; of the earth — In all lands. In this respect she is indeed catholic, or universal.

The Papists would fain persuade us that pagan Rome is here intended: but, as Bishop Newton justly observes, “The title of mystery is in no respect proper to her more than any other city, and neither is there any mystery in substituting one heathen, idolatrous, and persecuting city for another; but it is indeed a mystery that a city, called Christian, professing and boasting herself to be the city of God, should prove another Babylon in idolatry and cruelty to the people of God. She glories in the name of Roman Catholic, and well therefore may she be called, Babylon the Great. She affects the style and title of our holy mother the church, but she is in truth the mother of fornications and abominations. Neither can this character, with any propriety, be applied to ancient Rome, for she was rather a learner of foreign superstitions than the mistress of idolatry to other nations; as appears in various instances, and particularly from that solemn form of adjuration which the Romans used when they laid siege to a city, calling forth the tutelary deities of the place, and promising them temples, and sacrifices, and other solemnities at Rome. It may be concluded, therefore, that this part of the prophecy is sufficiently fulfilled, though there should be reason to question the truth of what is asserted by some writers, that the word MYSTERY was formerly written in letters of gold upon the forepart of the pope’s mitre. Scaliger affirms it upon the authority of the duke de Montmorency: Francis le Moyne and Brocardus confirm it, appealing to ocular inspection: and when King James objected this, Lessius could not deny it. If the thing be true, it is a wonderful coincidence of the event with the letter of prophecy. It is, however, much more certain, and none of that communion can deny it, that the ancient mitres were usually adorned with inscriptions.

Ver. 4. The woman was arrayed in purple and scarlet. We need not go to the imposing splendour of the catholic devotion in Italy and Spain. In Moorfields, at high mass, we see a human figure officiating at an altar, with an image before him, and his back turned to the people. A scenery of the crucifixion is presented around the semicircle of the altar, which is covered with a grand scarlet cloth, while a priest in robes less splendid awaits on either hand. Two confessional thrones are erected on each side of the chapel, where crimes are pardoned with soft whispers for shining gold, or for copper offered by the poor. The officiatories are “arrayed in purple and scarlet” intermixed, as if to give a literal verification of this prediction. “It is well known that the frantic baccanantis wore red coloured garments; therefore John had a specific object in describing this woman, the mother of harlots, as gorgeously attired.” — Calmet’s Diet.

But alas, the editor has empoisoned Calmet with unitarianism.

4. Decked with gold and precious stones and pearls—The pomp and glare, and lavish richness of the Romish equipage and worship, are notorious to all the world. The Italian historian Platina, quoted by Newton, says of Paul II.: “In his pontifical vestments he outwent all his predecessors, especially in his regno or mitre, upon which he had laid out a great deal of money in purchasing, at vast rates, diamonds, sapphires, emeralds, chrysolites, jaspers, unions, and all manner of precious stones, wherewith adorned, like another Aaron, he would appear abroad somewhat more august than a man, delighting to be seen and admired by every one.” A golden cup in her hand—And so it was said of ancient Babylon, Jeremiah 51:7: “The nations have drunken of her wine, therefore the nations are mad.” Full of… filthiness… fornication—Not wine alone is in her cup, but drugs and philters, and stimulants to fornication.

V. 5. And on her forehead a name written-Whereas the saints have the name of God and the Lamb on their foreheads.

Mystery-This very word was inscribed on the front of the Pope's mitre, till some of the Reformers took public notice of it.

Babylon the great-Benedict XIII., in his proclamation of the jubilee, A.D. 1725, explains this sufficiently. His words are, "To this holy city, famous for the memory of so many holy martyrs, run with religious alacrity. Hasten to the place which the Lord hath chose. Ascend to this new Jerusalem, whence the law of the Lord and the light of evangelical truth hath flowed forth into all nations, from the very first beginning of the church: the city most rightfully called 'The Palace,' placed for the pride of all ages, the city of the Lord, the Sion of the Holy One of Israel. This catholic and apostolical Roman church is the head of the world, the mother of all believers, the faithful interpreter of God and mistress of all churches." But God somewhat varies the style.

The mother of harlots-The parent, ringleader, patroness, and nourisher of many daughters, that losely copy after her.

And abominations-Of every kind, spiritual and fleshly.

Of the earth-In all lands. In this respect she is indeed catholic or universal.

Verse 5. And upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth.] This inscription being written upon her forehead is intended to show that she is not ashamed of her doctrines, but publicly professes and glories in them before the nations: she has indeed a whore’s forehead, she has refused to be ashamed. The inscription upon her forehead is exactly the portraiture of the Latin Church. This Church is, as Bishop Newton well expresses it, A MYSTERY of iniquity. This woman is also called Babylon the Great; she is the exact antitype of the ancient Babylon in her idolatry and cruelty, but the ancient city called Babylon is only a drawing of her in miniature. This is indeed Babylon THE GREAT. “She affects the style and title of our HOLY MOTHER, the CHURCH; but she is, in truth, the mother of harlots and abominations of the earth.”

Verses 4, 5. And the woman was arrayed — With the utmost pomp and magnificence; in purple and scarlet — Which were the colours of the imperial habit, — the purple in times of peace, and the scarlet in times of war: and the scarlet is the colour of the popes and cardinals, as it used to be that of the Roman emperors and senators. Nay, the mules and horses which carry the popes and cardinals are covered with scarlet cloth, so that they may properly be said to ride upon a scarlet-coloured beast. The woman is also decked with gold, and precious stones, and pearls — And who can sufficiently describe the pride, and grandeur, and magnificence of the Church of Rome in her vestments and ornaments of all kinds? One remarkable instance of this we have in Paul II., whose mitre was set with diamonds, sapphires, emeralds, chrysolites, jaspers, and all kinds of precious stones: and another conspicuous instance is in the lady of Loretto; the riches of whose holy image, and house, and treasury are far beyond the reach of description. There silver can hardly find an admission, and gold itself looks but poorly among such an incredible number of precious stones. Moreover, the woman, like other harlots, who give filters and love-potions to inflame their lovers, hath a golden cup in her hand, like the ancient Babylon, Jeremiah 51:7, full of abominations and filthiness of her fornication — Signifying the specious and alluring arts wherewith she bewitches and incites men to idolatry, which is an abomination, and spiritual fornication, and to many other abominable doctrines as well as practices. And upon her forehead a name written — Whereas the saints have the name of God and the Lamb on their foreheads. The allusion here seems to be to the practice of some notorious prostitutes, who had their names written in a label upon their foreheads, as we may collect from ancient authors; (see Seneca, Book 1. contr. 2; Juvenal, Sat. 6. lin. 122;) MYSTERY, BABYLON THE GREAT — This name mystery can imply no less than that she dealeth in mysteries; her religion is a mystery, — a mystery of iniquity; and she herself is mystically Babylon the Great. Benedict XIII., in his proclamation of the jubilee, A.D. 1725, explains this sufficiently. His words are, “To this holy city, famous for the memory of so many holy martyrs, run with religious alacrity! Hasten to the place which the Lord hath chosen. Ascend to this new Jerusalem, whence the law of the Lord, and the light of evangelical truth, hath flowed forth into all nations, from the very first beginning of the church: the city most rightfully called The Palace; placed for the pride of all ages; the city of the Lord; the Sion of the Holy One of Israel. This catholic and apostolical Roman Church is the head of the world, the mother of all believers, the faithful interpreter of God, and mistress of all churches.” But God varies the style: he terms her the mother of harlots — The parent, ring-leader, patroness, and nourisher of many daughters, that closely copy after her; and abominations — Of every kind, spiritual and fleshly; of the earth — In all lands. In this respect she is indeed catholic, or universal.

The Papists would fain persuade us that pagan Rome is here intended: but, as Bishop Newton justly observes, “The title of mystery is in no respect proper to her more than any other city, and neither is there any mystery in substituting one heathen, idolatrous, and persecuting city for another; but it is indeed a mystery that a city, called Christian, professing and boasting herself to be the city of God, should prove another Babylon in idolatry and cruelty to the people of God. She glories in the name of Roman Catholic, and well therefore may she be called, Babylon the Great. She affects the style and title of our holy mother the church, but she is in truth the mother of fornications and abominations. Neither can this character, with any propriety, be applied to ancient Rome, for she was rather a learner of foreign superstitions than the mistress of idolatry to other nations; as appears in various instances, and particularly from that solemn form of adjuration which the Romans used when they laid siege to a city, calling forth the tutelary deities of the place, and promising them temples, and sacrifices, and other solemnities at Rome. It may be concluded, therefore, that this part of the prophecy is sufficiently fulfilled, though there should be reason to question the truth of what is asserted by some writers, that the word MYSTERY was formerly written in letters of gold upon the forepart of the pope’s mitre. Scaliger affirms it upon the authority of the duke de Montmorency: Francis le Moyne and Brocardus confirm it, appealing to ocular inspection: and when King James objected this, Lessius could not deny it. If the thing be true, it is a wonderful coincidence of the event with the letter of prophecy. It is, however, much more certain, and none of that communion can deny it, that the ancient mitres were usually adorned with inscriptions.

Ver. 5. Upon her forehead was a name written, MYSTERY — BABYLON, the very name St. Paul had foretold, under the idea of the “mystery of iniquity.” 2 Thessalonians 2:7. The jesuits attempt to expound this of pagan Rome, but not one trait can they find in Roman history to support this notion. The Tiara of pope Paul the second was studded with the richest gems that could be procured.

5. Upon her forehead… written—By Roman custom professional harlots presented themselves to view with their names inscribed upon their persons. This harlot has a full and most significant inscription. Mystery— This word is at once a reminder of St. Paul’s “mystery of iniquity,” 2 Thessalonians 2:7. He mentions, indeed, a “mystery of godliness,” 1 Timothy 3:16. But, in contrast, here is a “mystery” of profound “iniquity,” of harlotry, spiritual and real; and of stupendous abominations. Of this mystery the present woman is the impersonation; it is her name; she is that Mystery. And, therefore, in unfolding her mystery, our interpreting angel must unfold her true character.

V. 6. And I saw the woman drunk with the blood of the saints-So that Rome may well be called, "The slaughter-house of the martyrs." She hath shed much Christian blood in every age; but at length she is even drunk with it, at the time to which this vision refers.

The witnesses of Jesus-The preachers of his word.

And I wondered exceedingly-At her cruelty and the patience of God.

Verse 6. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.] How exactly the cruelties exercised by the Latin Church against all it has denominated heretics correspond with this description, the reader need not be informed.

Verses 6, 7. I saw the woman, &c. — Infamous as the woman is for her idolatry, she is no less detestable for her cruelty, which are the two principal characters of the antichristian empire. She is drunken with the blood of the saints, and with the blood of the martyrs — Or witnesses; of Jesus — So that Rome may well be called, the slaughter-house of the martyrs. “This may indeed be applied both to pagan and to Christian Rome, for both have in their turns cruelly persecuted the saints and martyrs of Jesus; but the latter is more deserving of the character, as she hath far exceeded the former both in the degree and duration of her persecutions. It is very true, as it was hinted before, that if Rome pagan hath slain her thousands of innocent Christians, Rome Christian hath slain her ten thousands. For not to mention other outrageous slaughters and barbarities, the croisades against the Waldenses and Albigenses, the murders committed by the duke of Alva in the Netherlands, the massacres in France and Ireland, will probably amount to above ten times the number of all the Christians slain in all the ten persecutions of the Roman emperors put together. St. John’s admiration also plainly evinces that Christian Rome was intended: for it could be no matter of surprise to him that a heathen city should persecute the Christians, when he himself had seen and suffered the persecution under Nero: but that a city, professedly Christian, should wanton and riot in the blood of Christians, was a subject of astonishment indeed; and well might he, as it is emphatically expressed, wonder with great wonder.” And the angel said. Wherefore didst thou marvel? I will tell thee the mystery — It was not thought sufficient to represent these things only in vision, and therefore the angel, like the aggelov, nuntius, or messenger, in the ancient drama, undertakes to explain the mystery, the mystic scene or secret meaning, of the woman, and of the beast that carries her: and the angel’s interpretation is indeed, as Bishop Newton observes, the best key to the Revelation, the best clew to direct and conduct us through this intricate labyrinth.

Ver. 6-8. I saw the woman drunk with the blood of the saints. This has been noticed in Revelation 13:7.

6. Saw the woman drunken—She is plainly now drunken before his eyes. But he knows it is the drunkenness, not of wine, but of blood. She is like the warriors of savage tribes, who seek to inflame their courage by drinking the blood of their slain. Wondered—What so strange a phenomenon could mean; and the angel thereupon proceeds to explain. The Rhemish note here says, (authorized by the pope:) “The Protestants foolishly expound it of Rome, for that there they put heretics to death, and allow of their punishment in other countries: but their blood is not called the blood of saints, no more than the blood of thieves, man-killers, and other malefactors: for the shedding of which, by order of justice, no commonwealth shall answer.”

2. Angel’s exposition of the Beast, 7-14.

The angel will now solve the mystery of this woman, whose name is Mystery.

V. 7. I will tell thee the mystery-The hidden meaning of this.

Verse 7. And the angel said unto me, Wherefore didst thou marvel! I will tell thee the mystery of the woman, and of the beast that carried her, which hath the seven heads and ten horns.] The apostle was greatly astonished, as well he might be, at the woman’s being drunk with the blood of the saints, when the beast which carried her abounded with sacred appellations, such as holy, most holy, most Christian, sacred, most sacred. The angel undertakes to explain to St. John the vision which had excited in him so great astonishment; and the explication is of such great importance, that, had it not been given, the mystery of the dragon and the beast could never have been satisfactorily explained in all its particulars. The angel begins with saying:—

Verses 6, 7. I saw the woman, &c. — Infamous as the woman is for her idolatry, she is no less detestable for her cruelty, which are the two principal characters of the antichristian empire. She is drunken with the blood of the saints, and with the blood of the martyrs — Or witnesses; of Jesus — So that Rome may well be called, the slaughter-house of the martyrs. “This may indeed be applied both to pagan and to Christian Rome, for both have in their turns cruelly persecuted the saints and martyrs of Jesus; but the latter is more deserving of the character, as she hath far exceeded the former both in the degree and duration of her persecutions. It is very true, as it was hinted before, that if Rome pagan hath slain her thousands of innocent Christians, Rome Christian hath slain her ten thousands. For not to mention other outrageous slaughters and barbarities, the croisades against the Waldenses and Albigenses, the murders committed by the duke of Alva in the Netherlands, the massacres in France and Ireland, will probably amount to above ten times the number of all the Christians slain in all the ten persecutions of the Roman emperors put together. St. John’s admiration also plainly evinces that Christian Rome was intended: for it could be no matter of surprise to him that a heathen city should persecute the Christians, when he himself had seen and suffered the persecution under Nero: but that a city, professedly Christian, should wanton and riot in the blood of Christians, was a subject of astonishment indeed; and well might he, as it is emphatically expressed, wonder with great wonder.” And the angel said. Wherefore didst thou marvel? I will tell thee the mystery — It was not thought sufficient to represent these things only in vision, and therefore the angel, like the aggelov, nuntius, or messenger, in the ancient drama, undertakes to explain the mystery, the mystic scene or secret meaning, of the woman, and of the beast that carries her: and the angel’s interpretation is indeed, as Bishop Newton observes, the best key to the Revelation, the best clew to direct and conduct us through this intricate labyrinth.

Ver. 6-8. I saw the woman drunk with the blood of the saints. This has been noticed in Revelation 13:7.

V. 8. The beast which thou sawest (namely, Revelation 17:3) was, &c.-This is a very observable and punctual description of the beast, Revelation 17:8, 10, 11. His whole duration is here divided into three periods, which are expressed in a fourfold manner.

I. He,

1. Was;

2. And is not;

3. And will ascend out of the bottomless pit, and go into perdition. II. He,

1. Was;

2. And is not;

3. And will be again.

III. The seven heads are seven hills and seven kings:

1. Five are fallen;

2. One is;

3. The other is not come; and when he cometh, he must continue a short space.

IV. He,

1. Was;

2. And is not;

3. Even he is the eighth, and is one of the seven, and goeth into perdition.

The first of these three is described in the thirteenth chapter. (Revelation 13:1-18) This was past when the angel spoke to St. John. The second was then in its course; the third woe to come. And is not-The fifth phial brought darkness upon his kingdom: the woman took this advantage to seat herself upon him. Then it might be said, He is not.

Yet shall he afterwards ascend out of the bottomless pit-Arise again with diabolical strength and fury. But he will not reign long: soon after his ascent he goeth into perdition for ever.

Verse 8. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition] The beast is the Latin kingdom; (hJ latinh basileia;) consequently the beast was, that is, was in existence previously to the time of St. John; (for Latinus was the first king of the Latins, and Numitor the last;) is not now, because the Latin nation has ceased long ago to be an independent power, and is now under the dominion of the Romans; but shall ascend out of the bottomless pit, that is, the Latin kingdom, the antichristian power, or that which ascendeth out of the abyss or bottomless pit, is yet in futurity. But it is added:— And they that dwell on the earth shall wonder, whose names there not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.] By the earth is here meant the Latin world; therefore the meaning is, that all who dwell in the Latin world shall adhere to the idolatrous and blasphemous religion of the Latin Church, which is supported by the Latin empire, except those who abide by the sacred Scriptures, receiving them as the only rule of faith and practice. These believe in the true Sacrifice, and keep themselves unspotted from the corruption that is in the world. But the inhabitants of the Latin world, under the dominion of the Romish religion, shall wonder when they behold the beast, or Latin empire; that is, as Lord Napier remarks, “shall have in great admiration, reverence, and estimation, this great monarchie.” They shall wonder at it, by considering it the most sacred empire in the world, that in which God peculiarly delights; but those that so wonder have not their names written in the book of life, but are such as prefer councils to Divine revelation, and take their religion from missals, rituals, and legends, instead of the sacred oracles: hence they are corrupt and idolatrous, and no idolater hath inheritance in the kingdom of God. In the preceding part of the verse the beast is considered in three states, as that which was, and is not, and shall ascend out of the bottomless pit; here a fourth is introduced, and yet is. This is added to show that, though the Latins were subjugated by the Romans, nevertheless the Romans themselves were Latins; for Romulus the founder of their monarchy, was a Latin; consequently that denominated in St. John’s days the Roman empire was, in reality, the Latin kingdom; for the very language of the empire was the Latin, and the Greek writers, who lived in the time of the Roman empire, expressly tell us that those formerly called Latins are now named Romans. The meaning of the whole verse is therefore as follows: The corrupt part of mankind shall have in great admiration the Latin empire yet in futurity, which has already been, but is now extinct, the Romans having conquered it; and yet is still in being; for, though the Latin nation has been subjugated, its conquerors are themselves Latins. But it may be objected against the interpretation here given, that these phrases are spoken of the beast upon which the apostle saw the woman, or Latin Church, sit; for the angel says, The beast that THOU SAWEST was, and is not, &c.; what reference, therefore, can the Latin empire, which supports the Latin Church, have to the Latin kingdom which subsisted before St. John’s time, or to the Roman empire which might properly be so denominated! This objection has very great weight at first sight, and cannot be answered satisfactorily till the angel’s explanation of the heads and horns of the beast have been examined; therefore it is added:—

Verses 8-14. The beast that thou sawest, &c. — The mystery of the beast is first explained, and the beast is considered first in general, (verse 8,) under a threefold state or succession, as existing, and then ceasing to be, and then reviving again, so as to become another and the same. He was, and is not — Kaiper estin, and yet is, or, according to other copies, kai parestai, and shall come, shall ascend out of the bottomless pit — A beast in the prophetic style, as we before observed, is a tyrannical idolatrous empire; and the Roman empire was idolatrous under the heathen emperors, and then ceased to be so for some time under the Christian emperors, and then became idolatrous again under the Roman pontiffs, and so hath continued ever since. It is the same idolatrous power revived again; but only in another form; and all the corrupt part of mankind, whose names were not enrolled as good citizens in the registers of heaven, are pleased at the revival of it; but in this last form it shall go into perdition — It shall not, as it did before, cease for a time and revive again, but shall be destroyed for ever.

After this general account of the beast, follows an explanation of the particular emblems, with a short preface, intimating that they are deserving of the deepest attention, and are a proper exercise and trial of the understanding. Here is the mind which hath wisdom, verse 9 — As it was said upon a former occasion, 13:8, Here is wisdom: let him that hath understanding count, &c. The seven heads have a double signification: they are, primarily, seven mountains on which the woman sitteth — On which the capital city is seated; which all know to be the situation of Rome. It is observed too, that new Rome, or Constantinople, is situated on seven mountains: but these are very rarely mentioned, and mentioned only by obscure authors in comparison of the others; and besides the seven mountains, other particulars also must coincide, which cannot be found in Constantinople. It is evident, therefore, that the city seated on seven mountains must be Rome; and a plainer description could not be given of it without expressing the name, which there might be several wise reasons for concealing.

As the seven heads signify seven mountains, so they also signify seven kings reigning over them. And they are seven kings — Or kingdoms, or forms of government, as the word imports, and hath been shown to import in former instances. Five are fallen — Five of these forms of government are already past; and one is — The sixth is now subsisting. The five fallen are kings, and consuls, and dictators, and decemvirs, and military tribunes with consular authority; as they are enumerated and distinguished by the two greatest Roman historians, Livy and Tacitus. The sixth is the power of the Cesars or emperors, which was subsisting at the time of the vision. An end was put to the imperial name, A.D. 476, by Odoacer. king of the Heruli. He and his successors, the Ostrogoths, assumed the title of kings of Italy; but though the name was changed the power still continued much the same. This, therefore, cannot well be called a new form of government; it may rather be considered as a continuation of the imperial power, or as a renovation of the kingly authority. Consuls are reckoned but one form of government, though their office was frequently suspended, and after a time restored again: and in the same manner kings may be counted but one form of government, though the name was resumed after an interval of so many years. A new form of government was not erected till Rome fell under the obedience of the eastern emperor, and the emperor’s lieutenant, the exarch of Ravenna, dissolved all the former magistracies, and constituted a duke of Rome, to govern the people, and to pay tribute to the exarchate of Ravenna. Rome had never experienced this form of government before; and this was, perhaps, the other which, in the apostle’s days, was not yet come, and when he cometh he must continue a short space — For Rome was reduced to a dukedom, tributary to the exarch of Ravenna, by Longinus, who was sent exarch A.D. 566 or 568; and the city revolted from the eastern emperor to the pope, A.D. 727; which is a short space, in comparison of the imperial power, which preceded, and lasted above five hundred years; and in comparison of the Papal power, which followed, and hath now continued about one thousand years. But still it may be doubted whether this is properly a new form of government, Rome being still subject to the imperial power, by being subject to the Greek emperor’s deputy, the exarch of Ravenna: and, according as you determine this point, the beast that was, and is not — Was, while idolatrous, and was not, while not idolatrous, will appear to be the seventh or eighth. If you reckon this a new form of government, the beast that now is, is the eighth; if you do not reckon this a new form of government, the beast is of the seven; but whether he be the seventh or eighth, he is the last form of government, and goeth into perdition — It appears evidently that the sixth form of government, which was subsisting in St. John’s time, is the imperial; and what form of government hath succeeded to that in Rome, and hath continued for a long space of time, but the Papal? The beast, therefore, upon which the woman rideth, is the Roman government in its last form; and this, all must acknowledge, is the Papal, and not the imperial. Having thus explained the mystery of the seven heads, the angel proceeds to the explanation of the ten horns, (verses 12-14,) which, says he, are ten kings, who have received no kingdom as yet — And consequently they were not in being at the time of the vision; and indeed the Roman empire was not divided into ten kingdoms till some time after it was become Christian. But they receive power as kings one hour — Or rather, at the same time, or for the same length of time; with the beast — It is true in both senses, they rise and fall together with the beast; and consequently they are not to be reckoned before the rise and establishment of the beast. Kingdoms they might be before, but they were not before kingdoms or horns of the beast, till they embraced his religion, and submitted to his authority; and the beast strengthened them, as they again strengthened the beast. It is upon the seventh or last head of the beast that the horns were seen growing together, that is, upon the Roman empire in its seventh or last form of government; and they are not, like the heads, successive, but contemporary kingdoms. These have one mind, and shall give their power and strength unto the beast, verse 13 — Which is easily understood and applied to the princes and states in communion with the Church of Rome. However they may differ in other respects, yet they agree in submitting implicitly to the authority of the Roman Church, and in defending its rights and prerogatives against all opposers. But where were ever ten kings or kingdoms who were all unanimous in their submissions to the Roman empire, and voluntarily contributed their power and strength, their forces and riches, to support and maintain it? These shall make war with the Lamb, and the Lamb shall overcome them, verse 14 — They persecute the true Church of Christ, but the true church shall in the end prevail and triumph over them; which particulars have been fulfilled in part already, and will be more fully accomplished hereafter.

Ver. 6-8. I saw the woman drunk with the blood of the saints. This has been noticed in Revelation 13:7.

8. And first he explains (8-14) the beast, then (15-18) the woman. Bottomless pit—Or sea, compare Revelation 13:1. And yet is—Better reading, And yet shall be. The other phrases of this verse will be explained at verse 10.

V. 9. Here is the mind that hath wisdom-Only those who are wise will understand this. The seven heads are seven hills.

Verse 9. Here is the mind which hath wisdom.] It was said before, Revelation 13:18, Here is wisdom. Let him that hath A MIND, or understanding, (noun,) count the number of the beast. Wisdom, therefore, here means a correct view of what is intended by the number 666; consequently the parallel passage, Here is THE MIND which hath WISDOM, is a declaration that the number of the beast must first be understood, before the angel’s interpretation of the vision concerning the whore and the beast can admit of a satisfactory explanation.

The seven heads are seven mountains, on which the woman sitteth.] This verse has been almost universally considered to allude to the seven hills upon which Rome originally stood. But it has been objected that modern Rome is not thus situated, and that, consequently, pagan Rome is intended in the prophecy. This is certainly a very formidable objection against the generally received opinion among Protestants, that papal Rome is the city meant by the woman sitting upon seven mountains. It has been already shown that the woman here mentioned is an emblem of the Latin Church in her highest state of antichristian prosperity; and therefore the city of Rome, seated upon seven mountains, is not at all designed in the prophecy. In order to understand this scripture aright, the word mountains must be taken in a figurative and not a literal sense, as in Revelation 6:14; 16:20. See also Isaiah 2:2, 14; Jeremiah 51:25; Daniel 2:35, &c.; in which it is unequivocally the emblem of great and mighty power. The mountains upon which the woman sitteth must be, therefore, seven great powers; and as the mountains are heads of the beast, they must be the seven GREATEST eminences of the Latin world. As no other power was acknowledged at the head of the Latin empire but that of Germany, how can it be said that the beast has seven heads? This question can only be solved by the feudal constitution of the late Germanic league, the history of which is briefly as follows: At first kings alone granted fiefs. They granted them to laymen only, and to such only who were free; and the vassal had no power to alienate them. Every freeman, and particularly the feudal tenants, were subject to the obligation of military duty, and appointed to guard their sovereign’s life, member, mind, and right honour. Soon after, or perhaps a little before, the extinction of the Carlovingian dynasty in France, by the accession of the Capetian line, and in Germany by the accession of the house of Saxony, fiefs, which had been entirely at the disposal of the sovereign, became hereditary. Even the offices of duke, count, margrave, &c., were transmitted in the course of hereditary descent; and not long after, the right of primogeniture was universally established. The crown vassals usurped the sovereign property of the land, with civil and military authority over the inhabitants. The possession thus usurped they granted out to their immediate tenants; and these granted them over to others in like manner. Thus the principal vassals gradually obtained every royal prerogative; they promulgated laws, exercised the power of life and death, coined money, fixed the standard of weights and measures, granted safeguards, entertained a military force, and imposed taxes, with every right supposed to be annexed to royalty. In their titles they styled themselves dukes, &c., Dei gratis, by the grace of God; a prerogative avowedly confined to sovereign power. It was even admitted that, if the king refused to do the lord justice, the lord might make war upon him. The tenants, in their turn, made themselves independent of their vassal lords, by which was introduced an ulterior state of vassalage. The king was called the sovereign lord, his immediate vassal was called the suzereign, and the tenants holding of him were called the arrere vassals. See Butler’s Revolutions of the Germanic Empire, pp. 54-66. Thus the power of the emperors of Germany, which was so very considerable in the ninth century, was gradually diminished by the means of the feudal system; and during the anarchy of the long interregnum, occasioned by the interference of the popes in the election of the emperors, (from 1256 to 1273,) the imperial power was reduced almost to nothing. Rudolph of Hapsburg, the founder of the house of Austria, was at length elected emperor, because his territories and influence were so inconsiderable as to excite no jealously in the German princes, who were willing to preserve the forms of constitution, the power and vigour of which they had destroyed. See Robertson’s Introduction to his History of Charles V. Before the dissolution of the empire in 1806, Germany “presented a complex association of principalities more or less powerful, and more or less connected with a nominal sovereignty in the emperor, as its supreme feudal chief.” “There were about three hundred princes of the empire, each sovereign in his own country, who might enter into alliances, and pursue by all political measures his own private interest, as other sovereigns do; for if even an imperial war were declared he might remain neuter, if the safety of the empire were not at stake. Here then was an empire of a construction, without exception, the most singular and intricate that ever appeared in the world; for the emperor was only the chief of the Germanic confederation.” Germany was, therefore, speaking in the figurative language of Scripture, a country abounding in hills, or containing an immense number of distinct principalities. But the different German states (as has been before observed) did not each possess an equal share of power and influence; some were more eminent than others. Among them were also a few which might, with the greatest propriety, be denominated mountains, or states possessing a very high degree of political importance. But the seven mountains on which the woman sits must have their elevations above all the other eminences in the whole Latin world; consequently, they can be no other than the SEVEN ELECTORATES of the German empire. These were, indeed, mountains of vast eminence; for in their sovereigns was vested the sole poorer of electing the head of the empire. But this was not all; for besides the power of electing an emperor, the electors had a right to capitulate with the new head of the empire, to dictate the conditions on which he was to reign, and to depose him if he broke those conditions. They actually deposed Adolphus of Nassau in 1298, and Wenceslaus in 1400. They were sovereign and independent princes in their respective dominions, had the privilegium de non appellando illimitatum, that of making war, coining, and exercising every act of sovereignty; they formed a separate college in the diet of the empire, and had among themselves a particular covenant or league called Kur verein; they had precedence of all the other princes of the empire, and even ranked with kings. The heads of the beast understood in this way, is one of the finest emblems of the German constitution which can possibly be conceived; for as the Roman empire of Germany had the precedence of all the other monarchies of which the Latin empire was composed, the seven mountains very fitly denote the seven PRINCIPAL powers of what has been named the holy Roman empire. And also, as each electorate, by virtue of its union with the Germanic body, was more powerful than any other Roman Catholic state of Europe not so united; so was each electorate, in the most proper sense of the word, one of the highest elevations in the Latin world. The time when the seven electorates of the empire were first instituted is very uncertain. The most probable opinion appears to be that which places their origin some time in the thirteenth century. The uncertainty, however, in this respect, does not in the least weaken the evidence of the mountains being the seven electorates, but rather confirms it; for, as we have already observed, the representation of the woman sitting upon the beast is a figure of the Latin Church in the period of her greatest authority, spiritual and temporal; this we know did not take place before the commencement of the fourteenth century, a period subsequent to the institution of the seven electorates. Therefore the woman sits upon the seven mountains, or the German empire in its elective aristocratical state; she is said to sit upon them, to denote that she has the whole German empire under her direction and authority, and also that it is her chief support and strength. Supported by Germany, she is under no apprehension of being successfully opposed by any other power: she sits upon the seven mountains, therefore she is higher than the seven highest eminences of the Latin world; she must therefore have the secular Latin empire under her complete subjection. But this state of eminence did not continue above two or three centuries; the visible declension of the papal power in the fourteenth and fifteenth centuries, occasioned partly by the removal of the papal see from Rome to Avignon, and more particularly by the great schism from 1377 to 1417, though considered one of the remote causes of the Reformation, was at first the means of merely transferring the supreme power from the pope to a general council, while the dominion of the Latin Church remained much the same. At the council of Constance, March 30, 1415, it was decreed “that the synod being lawfully assembled in the name of the Holy Ghost, which constituted the general council, and represented the whole Catholic Church militant, had its power immediately from Jesus Christ; and that every person, of whatsoever state or dignity, EVEN THE POPE HIMSELF is obliged to obey it in what concerns the faith, the extirpation of schism, and the general reformation of the Church in its head and members.” The council of Basil of 1432 decreed “that every one of whatever dignity or condition, NOT EXCEPTING THE POPE HIMSELF, who shall refuse to obey the ordinances and decrees of this general council, or any other, shall be put under penance, and punished. It is also declared that the pope has no power to dissolve the general council without the consent and decree of the assembly.” See the third tome of Du Pin’s Ecclesiastical History. But what gave the death blow to the temporal sovereignty of the Latin Church was the light of the glorious reformation which first broke out in Germany in 1517, and in a very few years gained its way, not only over several of the great principalities in Germany, but was also made the established religion of other popish countries. Consequently, in the sixteenth century, the woman no longer sat upon the seven mountains, the electorates not only having refused to be ruled by her, but some of them having also despised and abandoned her doctrines. The changes, therefore, which were made in the seventeenth, eighteenth, and nineteenth centuries, in the number of the electorates, will not affect in the least the interpretation of the seven mountains already given. The seven electors were the archbishops of Mentz, Cologne, and Triers, the count palatine of the Rhine, the duke of Saxony, the marquis of Brandenburgh, and the king of Bohemia. But the heads of the beast have a double signification; for the angel says:—

Verses 8-14. The beast that thou sawest, &c. — The mystery of the beast is first explained, and the beast is considered first in general, (verse 8,) under a threefold state or succession, as existing, and then ceasing to be, and then reviving again, so as to become another and the same. He was, and is not — Kaiper estin, and yet is, or, according to other copies, kai parestai, and shall come, shall ascend out of the bottomless pit — A beast in the prophetic style, as we before observed, is a tyrannical idolatrous empire; and the Roman empire was idolatrous under the heathen emperors, and then ceased to be so for some time under the Christian emperors, and then became idolatrous again under the Roman pontiffs, and so hath continued ever since. It is the same idolatrous power revived again; but only in another form; and all the corrupt part of mankind, whose names were not enrolled as good citizens in the registers of heaven, are pleased at the revival of it; but in this last form it shall go into perdition — It shall not, as it did before, cease for a time and revive again, but shall be destroyed for ever.

After this general account of the beast, follows an explanation of the particular emblems, with a short preface, intimating that they are deserving of the deepest attention, and are a proper exercise and trial of the understanding. Here is the mind which hath wisdom, verse 9 — As it was said upon a former occasion, 13:8, Here is wisdom: let him that hath understanding count, &c. The seven heads have a double signification: they are, primarily, seven mountains on which the woman sitteth — On which the capital city is seated; which all know to be the situation of Rome. It is observed too, that new Rome, or Constantinople, is situated on seven mountains: but these are very rarely mentioned, and mentioned only by obscure authors in comparison of the others; and besides the seven mountains, other particulars also must coincide, which cannot be found in Constantinople. It is evident, therefore, that the city seated on seven mountains must be Rome; and a plainer description could not be given of it without expressing the name, which there might be several wise reasons for concealing.

As the seven heads signify seven mountains, so they also signify seven kings reigning over them. And they are seven kings — Or kingdoms, or forms of government, as the word imports, and hath been shown to import in former instances. Five are fallen — Five of these forms of government are already past; and one is — The sixth is now subsisting. The five fallen are kings, and consuls, and dictators, and decemvirs, and military tribunes with consular authority; as they are enumerated and distinguished by the two greatest Roman historians, Livy and Tacitus. The sixth is the power of the Cesars or emperors, which was subsisting at the time of the vision. An end was put to the imperial name, A.D. 476, by Odoacer. king of the Heruli. He and his successors, the Ostrogoths, assumed the title of kings of Italy; but though the name was changed the power still continued much the same. This, therefore, cannot well be called a new form of government; it may rather be considered as a continuation of the imperial power, or as a renovation of the kingly authority. Consuls are reckoned but one form of government, though their office was frequently suspended, and after a time restored again: and in the same manner kings may be counted but one form of government, though the name was resumed after an interval of so many years. A new form of government was not erected till Rome fell under the obedience of the eastern emperor, and the emperor’s lieutenant, the exarch of Ravenna, dissolved all the former magistracies, and constituted a duke of Rome, to govern the people, and to pay tribute to the exarchate of Ravenna. Rome had never experienced this form of government before; and this was, perhaps, the other which, in the apostle’s days, was not yet come, and when he cometh he must continue a short space — For Rome was reduced to a dukedom, tributary to the exarch of Ravenna, by Longinus, who was sent exarch A.D. 566 or 568; and the city revolted from the eastern emperor to the pope, A.D. 727; which is a short space, in comparison of the imperial power, which preceded, and lasted above five hundred years; and in comparison of the Papal power, which followed, and hath now continued about one thousand years. But still it may be doubted whether this is properly a new form of government, Rome being still subject to the imperial power, by being subject to the Greek emperor’s deputy, the exarch of Ravenna: and, according as you determine this point, the beast that was, and is not — Was, while idolatrous, and was not, while not idolatrous, will appear to be the seventh or eighth. If you reckon this a new form of government, the beast that now is, is the eighth; if you do not reckon this a new form of government, the beast is of the seven; but whether he be the seventh or eighth, he is the last form of government, and goeth into perdition — It appears evidently that the sixth form of government, which was subsisting in St. John’s time, is the imperial; and what form of government hath succeeded to that in Rome, and hath continued for a long space of time, but the Papal? The beast, therefore, upon which the woman rideth, is the Roman government in its last form; and this, all must acknowledge, is the Papal, and not the imperial. Having thus explained the mystery of the seven heads, the angel proceeds to the explanation of the ten horns, (verses 12-14,) which, says he, are ten kings, who have received no kingdom as yet — And consequently they were not in being at the time of the vision; and indeed the Roman empire was not divided into ten kingdoms till some time after it was become Christian. But they receive power as kings one hour — Or rather, at the same time, or for the same length of time; with the beast — It is true in both senses, they rise and fall together with the beast; and consequently they are not to be reckoned before the rise and establishment of the beast. Kingdoms they might be before, but they were not before kingdoms or horns of the beast, till they embraced his religion, and submitted to his authority; and the beast strengthened them, as they again strengthened the beast. It is upon the seventh or last head of the beast that the horns were seen growing together, that is, upon the Roman empire in its seventh or last form of government; and they are not, like the heads, successive, but contemporary kingdoms. These have one mind, and shall give their power and strength unto the beast, verse 13 — Which is easily understood and applied to the princes and states in communion with the Church of Rome. However they may differ in other respects, yet they agree in submitting implicitly to the authority of the Roman Church, and in defending its rights and prerogatives against all opposers. But where were ever ten kings or kingdoms who were all unanimous in their submissions to the Roman empire, and voluntarily contributed their power and strength, their forces and riches, to support and maintain it? These shall make war with the Lamb, and the Lamb shall overcome them, verse 14 — They persecute the true Church of Christ, but the true church shall in the end prevail and triumph over them; which particulars have been fulfilled in part already, and will be more fully accomplished hereafter.

9. Here is—Or rather, here let there be. To the interpreter who would solve what follows, let there be mind with wisdom. The seven heads are seven mountains—That Rome is here meant even the ablest champions of Popery admit, such as Bellarmine, Baronius, and Bossuet, as quoted by Dr. Wordsworth, in his “Lectures.” “St. John, in the Apocalypse,” says Cardinal Bellarmine, “calls Rome Babylon; for no other city except Rome reigned in his age over the kings of the earth, and it is well known that Rome was seated on seven hills.” “It is confessed,” says Cardinal Baronius, “that Rome is signified in the Apocalypse by the name of Babylon.” Bossuet says, “The features (in the Apocalypse) are so marked that it is easy to decipher Rome under the figure of Babylon.” Romanistic authors maintain either that pagan Rome only is meant, or that the prophecies, as applied to Christian Rome, are to be fulfilled at some future day.

V. 10. And they are seven kings-Anciently there were royal palaces on all the seven Roman bills. These were the Palatine, Capitoline, Coelian, Exquiline, Viminal, Quirinal, Aventine hills. But the prophecy respects the seven hills at the time of the beast, when the Palatine was deserted and the Vatican in use. Not that the seven heads mean hills distinct from kings; but they have a compound meaning, implying both together.

Perhaps the first head of the beast is the Coelian hill, and on it the Lateran, with Gregory VII. and his successors; the second, the Vatican with the church of St. Peter, chosen by Boniface VIII. the third, the Quirinal, with the church of St. Mark, and the Quirinal palace built by Paul II. and the fourth, the Exquiline hill, with the temple of St. Maria Maggiore, where Paul V. reigned. The fifth will be added hereafter. Accordingly, in the papal register, four periods are observable since Gregory VII. In the first almost all the bulls made in the city are dated in the Lateran; in the second, at St. Peter's; in the third, at St. Mark's, or in the Quirinal; in the fourth, at St. Maria Maggiore. But no fifth, sixth, or seventh hill has yet been the residence of any Pope. Not that the hill was deserted, when another was made the papal residence; but a new one was added to the other sacred palaces.

Perhaps the times hitherto mentioned might be fixed thus:— 1058. Wings are given to the woman.

1077. The beast ascends out of the sea.

1143. The forty-two months begin.

1810. The forty-two months end.

1832. The beast ascends out of the bottomless pit.

1836. The beast finally overthrown.

The fall of those five kings seems to imply, not only the death of the Popes who reigned on those hills, but also such a disannulling of all they had done there, that it will be said, The beast is not; the royal power, which had so long been lodged in the Pope, being then transferred to the city. One is, the other is not yet come-These two are remarkably distinguished from the five preceding, whom they succeed in their turns. The former of them will continue not a short space, as may be gathered from what is said of the latter: the former is under the government of Babylon; the latter is with the beast.

In this second period, one is, at the same time that the beast is not. Even then there will be a Pope, though not with the power which his predecessors had. And he will reside on one of the remaining hills, leaving the seventh for his successor.

Verse 10. And there are seven kings] kai basileiv epta eisin. They are also seven kings. Before, it was said, they are seven mountains; here, they are also seven kings, which is a demonstration that kingdoms are not here meant by mountains: and this is a farther argument that the seven electorates are represented by seven mountains, for though the sovereigns of these states ranked with kings, they were not kings: that is to say, they were not absolute and sole lords of the territories they possessed, independently of the emperor, for their states formed a part of the Germanic body. But the seven heads of the beast are also seven kings, that is to say, the Latin empire has had seven supreme forms of government; for king is used in the prophetical writings for any supreme governor of a state or people, as is evident from Deuteronomy 33:5, where Moses is called a king. Of these seven kings, or supreme forms of Latin government, the angel informs St. John:-

Five are fallen, and one is] It is well known that the first form of Latin government was that of kings, which continued after the death of Latinus 428 years, till the building of Rome, B.C. 753. After Numitor’s decease the Albans or Latins instituted the form of a republic, and were governed by dictators. We have only the names of two, viz., Cluilius and Metius Fufetius or Suffetius; but as the dictatorship continued at least eighty-eight years, there might have been others, though their names and actions are unknown. In the year before Christ 665 Alba, the metropolis of the Latin nation, was destroyed by Tullus Hostilius, the third king of the Romans, and the inhabitants carried to Rome. This put an end to the monarchical republic of the Latins; and the Latins elected two annual magistrates, whom Licinius calls dictators, but who are called prætors by other writers. This form of government continued till the time of P. Decius Mus, the Roman consul; for Festus, in his fourteenth book, informs us “that the Albans enjoyed prosperity till the time of King Tullus; but that, Alba being then destroyed, the consuls, till the time of P. Decius Mus, held a consultation with the Latins at the head of Ferentina, and the empire was governed by the council of both nations.” The Latin nation was entirely subjugated by the Romans B.C. 336, which put an end to the government by prætors, after it had continued upwards of three hundred years. The Latins from this time ceased to be a nation, as it respects the name; therefore the three forms of government already mentioned were those which the Latins had during that period which the angel speaks of, when he says, The beast which thou sawest WAS. But as five heads, or forms of government, had fallen before St. John’s time, it is evident that the two other forms of government which had fallen must be among those of the Romans; first, because though the Latin nation so called, was deprived of all authority by the Romans, yet the Latin power continued to exist, for the very conquerors of the Latin nation were Latins; and, consequently the Latins, though a conquered people, continued to have a LATIN government. Secondly, the angel expressly says, when speaking to St. John, that one is, that is, the sixth head, or Latin form of government, was then in existence; which could be no other than the imperial power, this being the only independent form of Latin government in the apostolic age. It therefore necessarily follows, that the Roman forms of government by which Latium was ruled must be the remaining heads of the beast. Before the subjugation of the Latins by the Romans four of the Roman or draconic forms of government had fallen, the regal power, the dictatorship, the decemvirate, and the consular power of the military tribunes, the last of which was abolished about 366 years before the commencement of the Christian era; none of these, therefore, ruled over the WHOLE Latin nation. But as the Latins were finally subdued about 336 B.C., the consular government of the Romans, which was then the supreme power in the state, must be the fourth head of the beast. This form of government continued, with very little interruption, till the rising up of the triumvirate, the fifth head of the beast, B.C. 43. The dictatorship of Sylla and Julius Cæsar could not be considered a new head of the beast, as the Latins had already been ruled by it in the persons of Cluilius and Fufetius. The sixth head of the beast, or that which existed in the time of St. John, was consequently, as we have already proved, the imperial power of the heathen Cæsars, or the seventh draconic form of government. And the other is not yet come] Bishop Newton considers the Roman dutchy, under the eastern emperor’s lieutenant, the exarch of Ravenna, the seventh head of the beast. But this cannot be the form of government signified by the seventh head, for a head of the beast as we have already shown, is a supreme, independent form of Latin government; consequently the Roman dutchy cannot be the seventh head, as it was dependent upon the exarchate of Ravenna; and the exarchate cannot be the head, as it was itself in subjection to the Greek empire. The Rev. G. Faber has ascertained the truth exactly in denominating the Carlovingian patriciate the seventh head of the beast. That this was a supreme, independent form of government, is evident from history. Gibbon, in speaking of the patriciate, observes that “the decrees of the senate and people successively invested Charles Martel and his posterity with the honours of patrician of Rome. The leaders of a powerful nation would have disdained a servile title and subordinate office; but the reign of the Greek emperors was suspended, and in the vacancy of the empire they derived a more glorious commission from the pope and the republic. The Roman ambassadors presented these patricians with the keys of the shrine of St. Peter as a pledge and symbol of sovereignty, and with a holy banner, which it was their right and duty to unfurl in defense of the Church and city. In the time of Charles Martel and of Pepin, the interposition of the Lombard kingdom covered the freedom, while it threatened the safety of Rome; and the patriciate represented only the title, the service, the alliance, of these distant protectors. The power and policy of Charlemagne annihilated an enemy, and imposed a master. In his first visit to the capital he was received with all the honours which had formerly been paid to the exarch, the representative of the emperor; and these honours obtained some new decorations from the joy and gratitude of Pope Adrian I. In the portico Adrian expected him at the head of his clergy; they embraced as friends and equals; but in their march to the altar, the king, or patrician, assumed the right hand of the pope. Nor was the Frank content with these vain and empty demonstrations of respect. In the twenty-six years that elapsed between the conquest of Lombardy and his imperial coronation, Rome, which had been delivered by the sword, was subject, as his own, to the sceptre of Charlemagne. The people swore allegiance to his person and family, in his name money was coined and justice was administered, and the election of the popes was examined and confirmed by his authority. Except an original and self-inherent claim of sovereignty, there was not any prerogative remaining which the title of emperor could add to the patrician of Rome.” The seven heads of the beast are therefore the following: The regal power, the dictatorship, the power of the prætors, the consulate, the triumvirate, the imperial power, and the patriciate.

And when he cometh, he must continue a short space.] The seventh form of government was only to remain a short time, which was actually the case; for from its first rise to independent power to its utter extinction, there passed only about forty-five years, a short time in comparison to the duration of several of the preceding forms of government; for the primitive regal government continued at least four hundred and twenty-eight years, the dictatorship was in power about eighty-eight years, the power of the prætors was in being for upwards of three hundred years, the consulate lasted about two hundred and eighty years, and the imperial power continued upwards of five hundred years.

Verses 8-14. The beast that thou sawest, &c. — The mystery of the beast is first explained, and the beast is considered first in general, (verse 8,) under a threefold state or succession, as existing, and then ceasing to be, and then reviving again, so as to become another and the same. He was, and is not — Kaiper estin, and yet is, or, according to other copies, kai parestai, and shall come, shall ascend out of the bottomless pit — A beast in the prophetic style, as we before observed, is a tyrannical idolatrous empire; and the Roman empire was idolatrous under the heathen emperors, and then ceased to be so for some time under the Christian emperors, and then became idolatrous again under the Roman pontiffs, and so hath continued ever since. It is the same idolatrous power revived again; but only in another form; and all the corrupt part of mankind, whose names were not enrolled as good citizens in the registers of heaven, are pleased at the revival of it; but in this last form it shall go into perdition — It shall not, as it did before, cease for a time and revive again, but shall be destroyed for ever.

After this general account of the beast, follows an explanation of the particular emblems, with a short preface, intimating that they are deserving of the deepest attention, and are a proper exercise and trial of the understanding. Here is the mind which hath wisdom, verse 9 — As it was said upon a former occasion, 13:8, Here is wisdom: let him that hath understanding count, &c. The seven heads have a double signification: they are, primarily, seven mountains on which the woman sitteth — On which the capital city is seated; which all know to be the situation of Rome. It is observed too, that new Rome, or Constantinople, is situated on seven mountains: but these are very rarely mentioned, and mentioned only by obscure authors in comparison of the others; and besides the seven mountains, other particulars also must coincide, which cannot be found in Constantinople. It is evident, therefore, that the city seated on seven mountains must be Rome; and a plainer description could not be given of it without expressing the name, which there might be several wise reasons for concealing.

As the seven heads signify seven mountains, so they also signify seven kings reigning over them. And they are seven kings — Or kingdoms, or forms of government, as the word imports, and hath been shown to import in former instances. Five are fallen — Five of these forms of government are already past; and one is — The sixth is now subsisting. The five fallen are kings, and consuls, and dictators, and decemvirs, and military tribunes with consular authority; as they are enumerated and distinguished by the two greatest Roman historians, Livy and Tacitus. The sixth is the power of the Cesars or emperors, which was subsisting at the time of the vision. An end was put to the imperial name, A.D. 476, by Odoacer. king of the Heruli. He and his successors, the Ostrogoths, assumed the title of kings of Italy; but though the name was changed the power still continued much the same. This, therefore, cannot well be called a new form of government; it may rather be considered as a continuation of the imperial power, or as a renovation of the kingly authority. Consuls are reckoned but one form of government, though their office was frequently suspended, and after a time restored again: and in the same manner kings may be counted but one form of government, though the name was resumed after an interval of so many years. A new form of government was not erected till Rome fell under the obedience of the eastern emperor, and the emperor’s lieutenant, the exarch of Ravenna, dissolved all the former magistracies, and constituted a duke of Rome, to govern the people, and to pay tribute to the exarchate of Ravenna. Rome had never experienced this form of government before; and this was, perhaps, the other which, in the apostle’s days, was not yet come, and when he cometh he must continue a short space — For Rome was reduced to a dukedom, tributary to the exarch of Ravenna, by Longinus, who was sent exarch A.D. 566 or 568; and the city revolted from the eastern emperor to the pope, A.D. 727; which is a short space, in comparison of the imperial power, which preceded, and lasted above five hundred years; and in comparison of the Papal power, which followed, and hath now continued about one thousand years. But still it may be doubted whether this is properly a new form of government, Rome being still subject to the imperial power, by being subject to the Greek emperor’s deputy, the exarch of Ravenna: and, according as you determine this point, the beast that was, and is not — Was, while idolatrous, and was not, while not idolatrous, will appear to be the seventh or eighth. If you reckon this a new form of government, the beast that now is, is the eighth; if you do not reckon this a new form of government, the beast is of the seven; but whether he be the seventh or eighth, he is the last form of government, and goeth into perdition — It appears evidently that the sixth form of government, which was subsisting in St. John’s time, is the imperial; and what form of government hath succeeded to that in Rome, and hath continued for a long space of time, but the Papal? The beast, therefore, upon which the woman rideth, is the Roman government in its last form; and this, all must acknowledge, is the Papal, and not the imperial. Having thus explained the mystery of the seven heads, the angel proceeds to the explanation of the ten horns, (verses 12-14,) which, says he, are ten kings, who have received no kingdom as yet — And consequently they were not in being at the time of the vision; and indeed the Roman empire was not divided into ten kingdoms till some time after it was become Christian. But they receive power as kings one hour — Or rather, at the same time, or for the same length of time; with the beast — It is true in both senses, they rise and fall together with the beast; and consequently they are not to be reckoned before the rise and establishment of the beast. Kingdoms they might be before, but they were not before kingdoms or horns of the beast, till they embraced his religion, and submitted to his authority; and the beast strengthened them, as they again strengthened the beast. It is upon the seventh or last head of the beast that the horns were seen growing together, that is, upon the Roman empire in its seventh or last form of government; and they are not, like the heads, successive, but contemporary kingdoms. These have one mind, and shall give their power and strength unto the beast, verse 13 — Which is easily understood and applied to the princes and states in communion with the Church of Rome. However they may differ in other respects, yet they agree in submitting implicitly to the authority of the Roman Church, and in defending its rights and prerogatives against all opposers. But where were ever ten kings or kingdoms who were all unanimous in their submissions to the Roman empire, and voluntarily contributed their power and strength, their forces and riches, to support and maintain it? These shall make war with the Lamb, and the Lamb shall overcome them, verse 14 — They persecute the true Church of Christ, but the true church shall in the end prevail and triumph over them; which particulars have been fulfilled in part already, and will be more fully accomplished hereafter.

10. Seven kings—The mountains have a double import; physical, representing the hills on which Rome is founded, and political, representing kings, or, as in the words of Daniel’s prophecy, on which this is based, kingdoms. “These great beasts, which are four, are four kings,” that is, as the context shows, kingdoms. In the despotic East the King was the State. And a beast is never a king except as one with his kingdom. Five are fallen—To ascertain which these fallen kingdoms are, we note that the present beast, as stated in Revelation 13:2, comprised in himself leopard, bear, and lion, which are the beasts of Daniel, (Daniel 7:4-6,) traced in backward order. The present is, therefore, the “fourth beast, dreadful and terrible;” and Daniel’s four beasts, as explained in that chapter, given in his order, are Babylon, Persia, Greece, and Rome. And this is the order of the same kingdoms as presented in Nebuchadnezzar’s image, in Dan. 2. And, previous to these, there were but two antichristic monarchies—Egypt and Assyria. One is—The five fallen being EGYPT, ASSYRIA, BABYLON, PERSIA, and GREECE; the one that now is, is imperial ROME. Not yet come—Pontifical Rome. Hence, comparing ver. 8, the beast that was and is not, is imperial Rome, which expired with the last emperor, Augustulus, A.D. 475. Is not yet come—To imperial Rome succeeds papal Rome. The universal emperor ceased, and revived in the universal bishop. When, in the fifth century, the Roman empire succumbed to the flood of the northern barbarians, and the emperor no longer existed, Rome was left with little or no civil government. Then was the period when the imperial beast was and is not. After this the pope came into supremacy, and in due time became the substitute for the imperial Cesar. And that stupendous spiritual Roman empire, in far greater extent than the first secular empire, stands to the present hour.

On the subject of the revival of the dead imperial in the pontifical head, Elliott quotes from Vitringa two pertinent statements from papal writers of the papal era. The first is from Augustin Steuchus, librarian to the pope, who says: “The empire having been overthrown, unless God had raised up the pontificate, Rome, resuscitated and restored by none, would have become uninhabitable, and have become a most foul habitation thenceforward of cattle. But in the pontificate it revived as with a second birth; its empire not, indeed, equal to the old empire, but its form not very dissimilar; because all nations, from east and from west, venerate the pope not otherwise than they before obeyed the emperors.”

The second statement is from Flavius Blondus, a celebrated papal antiquarian writer in the sixteenth century, who says: “The princes of the world now adore and worship as perpetual dictator the successor, not of Cesar, but of the fisherman, Peter: that is, the supreme pontiff, the substitute of the aforesaid emperor.”

And hereby was fulfilled the ancient prediction that the “man of sin,” the antichrist in the temple of God, would not be revealed until the Roman emperor disappeared. See note on 2 Thessalonians 2:6. The tiara, or triple crown worn by the pope, is a claim that he is emperor as well as pontiff. “It was,” says Baronius, “a mitre intertwined with a crown.” Pope Alexander III. first added the crown to the mitre; Boniface VIII. added a second crown in 1303; and Urban V. a third in 1362. Innocent III. wrote, in A.D. 1200, “In token of spiritual things is conferred upon me the mitre; in token of temporal things, the crown; the mitre for the priesthood, the crown for the royalty.” Again, “The mitre he uses always and every where; the crown not every where nor always, because The pontifical authority is both prior and worthier than the imperial.” This claim to the CESARSHIP exists and is asserted to the present day. To the Roman professors who refused to officiate under the king Victor Emmanuel, Pope Pius gave each a medal of himself, saying, “Receive in reward the image of that CESAR who stands before your eyes.”

Let it not be for one moment supposed that in these modern days, and in our own country, the popedom has in the least degree abated its claim to being God’s vicegerent on earth, entitled as such to the absolute obedience of every human being, and of all human governments, with the right of inflicting force and bodily punishment for disobedience. Though the name of God is less frequently applied to the pope, the attributes and authority of God were never more explicitly ascribed to him than at the present day. Whatever he judges, the Vatican decree declares, “It is not lawful for any one to judge concerning his judgment.” That decree declares that all are bound to obedience to him in all things, “not only that pertain to faith and morals, but in those things which pertain to the discipline and government of the Church diffused throughout the world.” Besides faith and morals, whatever the pope pleases to include under the head of church-government thereby becomes subjected to his absolute authority, the decisions of which, man must not question. Romish doctors may give opinions beforehand—they may ingeniously interpret away, and, as it called “minimize” these claims—but their statements are of no value, since it is the pope alone who has authority to pronounce upon their extent, and when he pronounces all doctors must be silent. And this authority rules men who are rulers, whether kings or presidents, even over their official action. If the pope make it the duty of the American president, as matter pertaining to “the government of the Church,” to execute all heretics, the president disobeys to the loss of his salvation, and under just law of being deposed from his office, and handed over to death.

Cardinal Manning expressly declared, in 1874, “The spiritual power knows, with divine certainty, the limits of its own jurisdiction, and it knows, therefore, the limits and the competence of the civil power. It is thereby, in matters of conscience and religion supreme.” “And power which is independent, and can alone fix the limits of its jurisdiction, and can thereby fix the limits of all other jurisdiction, is, ipso facto, supreme. But the Church of Christ, within the sphere of revelation, of faith and morals, is all this or is nothing, or worse than nothing—an imposture and a usurpation—that is, it is Christ or antichrist.” And as it is the pope that decides, above all questioning, what “faith,” “morals,” and “the government of the Church” include, so the pope is absolute over every thing over which he decides himself to be absolute. No allegiance to any sovereign can be more absolute; and when a Romanist in America swears, as he must in his oath of allegiance to our government, to renounce all foreign allegiance whatsoever, his oath is, by strictest logic, a perjury. Hereby we see why it is that Rome determines to have absolute control of the education of the young wherever she can. It is to shape their minds to a complete subjection to the absolute authority of a foreign potentate, and render them ready executioners of the pope’s decisions. Such schools are therefore schools of treason. So far from making provision for their existence, they should be held as hostile to the existence of our free American government.

That in America the Romish doctrine is that the pope is entitled to control legislation, is declared in the Catholic World for July, 1870, a periodical published in New York, endorsed by the pope. “All legislation in harmony with the organic law is theocratic and divine. Since justice and our honour and dignity require that we should obey God and not man, we are compelled to ascertain his will. The finger of the pope, like the needle in the compass, invariably points to the pole of eternal truth, and the mind of the sovereign pontiff is as certain to reflect the mind and will of God as the mirror at one end of the submarine cable to indicate the electric signal made at the other.” That is, all legislation is to be subjected to the will of the pope as to the will of God.

And what Romanism includes under education is thus declared in the same article. “The supremacy asserted for the Church in matters of education implies the additional and cognate function of the censorship of ideas, and the right to examine and approve or disapprove all books, publications, writings, and utterances intended for public instruction, enlightenment, or entertainment, and the supervision of places of amusement. This is the principle upon which the Church has acted in handing over to the civil authority for punishment criminals IN THE ORDER OF IDEAS. It is the principle upon which every civilized government acts in emergencies, and it was asserted vigorously and unsparingly North and South during the recent revolution.” That is, the pope has the same, or even better, right to execute, or cause to be executed, a man for rebellion against himself, than the civil government for treason against itself. See Methodist Quarterly Review for 1870, p. 633.

He must continue a short space—Or, a little while. As Alford well observes, the emphasis must be read upon continue, and the meaning be that of permanence. The others will have past, but he will stay awhile. The space must be measured by the scale of national history. Rationalistic commentators find in these seven kings the first seven Roman emperors. But, 1. John, after Daniel’s model, uses the word kings for kingdoms. See our note on Revelation 13:2 This beast expressly embodies the last three beasts of Dan. 7, and so the last three kingdoms of Daniel’s image. 2. In order to explain the king that is, these commentators are obliged to falsify history, and make the Apocalypse be written in the reign of Nero. And this is followed by the further outrage of making John base his imageries on a whimsical superstition of the pagan populace. 3. Under this interpretation the Apocalypse no longer roundly and majestically closes the New Testament, as the standard prophecy, covering the new dispensation; it shrivels into insignificance, and is shaded with suspicions of imposture. It simply raises the old question of the reality of the supernatural.

V. 11. And the wild beast that was, and is not, even he is the eighth-When the time of his not being is over. The beast consists, as it were, of eight parts. The seven heads are seven of them; and the eighth is his whole body, or the beast himself. Yet the beast himself, though he is in a sense termed the eighth, is of the seven, yea, contains them all. The whole succession of Popes from Gregory VII. are undoubtedly antichrist. Yet this hinders not, but that the last Pope in this succession will be more eminently the antichrist, the man of sin, adding to that of his predecessors a peculiar degree of wickedness from the bottomless pit. This individual person, as Pope, is the seventh head of the beast; as the man of sin, he is the eighth, or the beast himself.

Verse 11. And the beast, that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.] That is to say, the Latin kingdom that has already been, but is now no longer nominally in existence, shall immediately follow the dissolution of the seventh form of Latin government; and this dominion is called ogdoov, an eighth, because it succeeds to the seventh. Yet it is not an eighth head of the beast, because the beast has only seven heads; for to constitute a new head of the beast the form of government must not only differ in nature, but also in name. This head of the beast is, therefore, ek twn epta, ONE of the seven. Consequently the form of government represented by this head is the restoration of one of the preceding seven. The restored head can be therefore no other than the regal state of the Latins, or in other words the Latin kingdom, (hJ latinh basileia,) which followed the patriciate or seventh head of Latin government. But the beast in his eighth state, or under his first head restored, goeth into perdition. No other form of Latin government shall succeed; but the beast in his last or antichristian condition shall be taken together with the false prophet that wrought miracles in his sight, “and cast alive into a lake of fire burning with brimstone.” It is observable that the eighth Latin power is called by the angel the beast, and also one of his heads. This apparent discordance arises from the double signification of the heads, for if we take the beast upon which the woman sits to be merely a representation of that secular power which supports the Latin Church, then the seven heads will represent the seven electorates of the Germanic empire; but if by the beast we understand the general Latin empire from first to last, then what is, according to the angel’s first interpretation of the heads, called the beast, is in this case only one of his heads. See Clarke on “Revelation 17:18”.

Verses 8-14. The beast that thou sawest, &c. — The mystery of the beast is first explained, and the beast is considered first in general, (verse 8,) under a threefold state or succession, as existing, and then ceasing to be, and then reviving again, so as to become another and the same. He was, and is not — Kaiper estin, and yet is, or, according to other copies, kai parestai, and shall come, shall ascend out of the bottomless pit — A beast in the prophetic style, as we before observed, is a tyrannical idolatrous empire; and the Roman empire was idolatrous under the heathen emperors, and then ceased to be so for some time under the Christian emperors, and then became idolatrous again under the Roman pontiffs, and so hath continued ever since. It is the same idolatrous power revived again; but only in another form; and all the corrupt part of mankind, whose names were not enrolled as good citizens in the registers of heaven, are pleased at the revival of it; but in this last form it shall go into perdition — It shall not, as it did before, cease for a time and revive again, but shall be destroyed for ever.

After this general account of the beast, follows an explanation of the particular emblems, with a short preface, intimating that they are deserving of the deepest attention, and are a proper exercise and trial of the understanding. Here is the mind which hath wisdom, verse 9 — As it was said upon a former occasion, 13:8, Here is wisdom: let him that hath understanding count, &c. The seven heads have a double signification: they are, primarily, seven mountains on which the woman sitteth — On which the capital city is seated; which all know to be the situation of Rome. It is observed too, that new Rome, or Constantinople, is situated on seven mountains: but these are very rarely mentioned, and mentioned only by obscure authors in comparison of the others; and besides the seven mountains, other particulars also must coincide, which cannot be found in Constantinople. It is evident, therefore, that the city seated on seven mountains must be Rome; and a plainer description could not be given of it without expressing the name, which there might be several wise reasons for concealing.

As the seven heads signify seven mountains, so they also signify seven kings reigning over them. And they are seven kings — Or kingdoms, or forms of government, as the word imports, and hath been shown to import in former instances. Five are fallen — Five of these forms of government are already past; and one is — The sixth is now subsisting. The five fallen are kings, and consuls, and dictators, and decemvirs, and military tribunes with consular authority; as they are enumerated and distinguished by the two greatest Roman historians, Livy and Tacitus. The sixth is the power of the Cesars or emperors, which was subsisting at the time of the vision. An end was put to the imperial name, A.D. 476, by Odoacer. king of the Heruli. He and his successors, the Ostrogoths, assumed the title of kings of Italy; but though the name was changed the power still continued much the same. This, therefore, cannot well be called a new form of government; it may rather be considered as a continuation of the imperial power, or as a renovation of the kingly authority. Consuls are reckoned but one form of government, though their office was frequently suspended, and after a time restored again: and in the same manner kings may be counted but one form of government, though the name was resumed after an interval of so many years. A new form of government was not erected till Rome fell under the obedience of the eastern emperor, and the emperor’s lieutenant, the exarch of Ravenna, dissolved all the former magistracies, and constituted a duke of Rome, to govern the people, and to pay tribute to the exarchate of Ravenna. Rome had never experienced this form of government before; and this was, perhaps, the other which, in the apostle’s days, was not yet come, and when he cometh he must continue a short space — For Rome was reduced to a dukedom, tributary to the exarch of Ravenna, by Longinus, who was sent exarch A.D. 566 or 568; and the city revolted from the eastern emperor to the pope, A.D. 727; which is a short space, in comparison of the imperial power, which preceded, and lasted above five hundred years; and in comparison of the Papal power, which followed, and hath now continued about one thousand years. But still it may be doubted whether this is properly a new form of government, Rome being still subject to the imperial power, by being subject to the Greek emperor’s deputy, the exarch of Ravenna: and, according as you determine this point, the beast that was, and is not — Was, while idolatrous, and was not, while not idolatrous, will appear to be the seventh or eighth. If you reckon this a new form of government, the beast that now is, is the eighth; if you do not reckon this a new form of government, the beast is of the seven; but whether he be the seventh or eighth, he is the last form of government, and goeth into perdition — It appears evidently that the sixth form of government, which was subsisting in St. John’s time, is the imperial; and what form of government hath succeeded to that in Rome, and hath continued for a long space of time, but the Papal? The beast, therefore, upon which the woman rideth, is the Roman government in its last form; and this, all must acknowledge, is the Papal, and not the imperial. Having thus explained the mystery of the seven heads, the angel proceeds to the explanation of the ten horns, (verses 12-14,) which, says he, are ten kings, who have received no kingdom as yet — And consequently they were not in being at the time of the vision; and indeed the Roman empire was not divided into ten kingdoms till some time after it was become Christian. But they receive power as kings one hour — Or rather, at the same time, or for the same length of time; with the beast — It is true in both senses, they rise and fall together with the beast; and consequently they are not to be reckoned before the rise and establishment of the beast. Kingdoms they might be before, but they were not before kingdoms or horns of the beast, till they embraced his religion, and submitted to his authority; and the beast strengthened them, as they again strengthened the beast. It is upon the seventh or last head of the beast that the horns were seen growing together, that is, upon the Roman empire in its seventh or last form of government; and they are not, like the heads, successive, but contemporary kingdoms. These have one mind, and shall give their power and strength unto the beast, verse 13 — Which is easily understood and applied to the princes and states in communion with the Church of Rome. However they may differ in other respects, yet they agree in submitting implicitly to the authority of the Roman Church, and in defending its rights and prerogatives against all opposers. But where were ever ten kings or kingdoms who were all unanimous in their submissions to the Roman empire, and voluntarily contributed their power and strength, their forces and riches, to support and maintain it? These shall make war with the Lamb, and the Lamb shall overcome them, verse 14 — They persecute the true Church of Christ, but the true church shall in the end prevail and triumph over them; which particulars have been fulfilled in part already, and will be more fully accomplished hereafter.

Ver. 11. The beast that was, and is not, even he is the eighth. Professor Coccejus thinks this regards the kingdom of the Franks, who formed so powerful a kingdom in the centre of Europe.

11. And the beast—Passing from the heads, our angel now considers the whole beast. Was, and is not—As the predicate, and yet is, (ver. 8,) is omitted for abbreviation, this describes the beast through all his historic changes, from Egypt to Pontifical Rome. Each previous phase once was, then by fall is not, and then is in its successor, until the perdition. The beast, here, is the totality of the entire successional antichrist—the whole composite beast. He is the eighth—The Greek article being omitted, it should read an eighth, that is, a sort of eighth. Not an eighth head, for there were, as the cut shows, but seven heads to the beast. Besides, the Greek adjective for eighth could not grammatically agree with head, being of different gender. The meaning is, that it is the beast, as a totality, which, forming a sort of eighth individuality, finally goeth into perdition. Not one head alone—not merely all the heads—but the entire beast is destroyed. With papal Rome—the last head—all the five or six inherited by and embodied in her—namely, Egypt, Assyria, Babylon, Persia, Greece, pagan Rome—all go as one whole beast with her as antichristianities into perdition. And is—Or, consists or results of, or rather from, the seven. Counted as a single head he is but one of the seven; counted as the whole beast he is an eighth. The six profane empires, traceable through and beyond Daniel’s image, are all abolished in her; an abolition which does not, probably, imply the destruction of the peoples but of the SYSTEMS by which the nationalities are antichristian despotisms. When, by the power of divine truth and the blessed Spirit, rectitude reigns in every heart, governments of force, of tyranny, and of war, may cease. The inequalities of wealth even, based, as they largely are, upon the thriftlessness and vices of a large share of the community, may largely disappear. And the equalized distribution of the goods of life, with all the necessary reforms of society, according to the laws of a truly Christian social science, would prove the downfall of iron politics and despotisms.

V. 12. The ten horns are ten kings-It is nowhere said that these horns are on the beast, or on his heads. And he is said to have them, not as he is one of the seven, but as he is the eighth. They are ten secular potentates, contemporary with, not succeeding, each other, who receive authority as kings with the beast, probably in some convention, which, after a very short space, they will deliver up to the beast. Because of their short continuance, only authority as kings, not a kingdom, is ascribed to them. While they retain this authority together with the beast, he will be stronger than ever before; but far stronger still, when their power is also transferred to him.

Verse 12. 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.] The meaning of horns has already been defined when speaking of those of the dragon. The meaning is therefore as follows: Though the Latin empire be now in existence, the ten horns refer to ten Latin kingdoms yet in futurity, and consequently they have received no dominion AS YET; for that part of the Latin domination now in power is the sixth head, or imperial government of the heathen Cæsars. But the ten states of the Latins receive dominion as monarchies mian wran, one time, (as it may be properly translated,) i.e., at the same time with the beast, or that which ascendeth out of the bottomless pit; consequently, the Latin empire here intended is the one which was in futurity in the apostolic age.

Verses 8-14. The beast that thou sawest, &c. — The mystery of the beast is first explained, and the beast is considered first in general, (verse 8,) under a threefold state or succession, as existing, and then ceasing to be, and then reviving again, so as to become another and the same. He was, and is not — Kaiper estin, and yet is, or, according to other copies, kai parestai, and shall come, shall ascend out of the bottomless pit — A beast in the prophetic style, as we before observed, is a tyrannical idolatrous empire; and the Roman empire was idolatrous under the heathen emperors, and then ceased to be so for some time under the Christian emperors, and then became idolatrous again under the Roman pontiffs, and so hath continued ever since. It is the same idolatrous power revived again; but only in another form; and all the corrupt part of mankind, whose names were not enrolled as good citizens in the registers of heaven, are pleased at the revival of it; but in this last form it shall go into perdition — It shall not, as it did before, cease for a time and revive again, but shall be destroyed for ever.

After this general account of the beast, follows an explanation of the particular emblems, with a short preface, intimating that they are deserving of the deepest attention, and are a proper exercise and trial of the understanding. Here is the mind which hath wisdom, verse 9 — As it was said upon a former occasion, 13:8, Here is wisdom: let him that hath understanding count, &c. The seven heads have a double signification: they are, primarily, seven mountains on which the woman sitteth — On which the capital city is seated; which all know to be the situation of Rome. It is observed too, that new Rome, or Constantinople, is situated on seven mountains: but these are very rarely mentioned, and mentioned only by obscure authors in comparison of the others; and besides the seven mountains, other particulars also must coincide, which cannot be found in Constantinople. It is evident, therefore, that the city seated on seven mountains must be Rome; and a plainer description could not be given of it without expressing the name, which there might be several wise reasons for concealing.

As the seven heads signify seven mountains, so they also signify seven kings reigning over them. And they are seven kings — Or kingdoms, or forms of government, as the word imports, and hath been shown to import in former instances. Five are fallen — Five of these forms of government are already past; and one is — The sixth is now subsisting. The five fallen are kings, and consuls, and dictators, and decemvirs, and military tribunes with consular authority; as they are enumerated and distinguished by the two greatest Roman historians, Livy and Tacitus. The sixth is the power of the Cesars or emperors, which was subsisting at the time of the vision. An end was put to the imperial name, A.D. 476, by Odoacer. king of the Heruli. He and his successors, the Ostrogoths, assumed the title of kings of Italy; but though the name was changed the power still continued much the same. This, therefore, cannot well be called a new form of government; it may rather be considered as a continuation of the imperial power, or as a renovation of the kingly authority. Consuls are reckoned but one form of government, though their office was frequently suspended, and after a time restored again: and in the same manner kings may be counted but one form of government, though the name was resumed after an interval of so many years. A new form of government was not erected till Rome fell under the obedience of the eastern emperor, and the emperor’s lieutenant, the exarch of Ravenna, dissolved all the former magistracies, and constituted a duke of Rome, to govern the people, and to pay tribute to the exarchate of Ravenna. Rome had never experienced this form of government before; and this was, perhaps, the other which, in the apostle’s days, was not yet come, and when he cometh he must continue a short space — For Rome was reduced to a dukedom, tributary to the exarch of Ravenna, by Longinus, who was sent exarch A.D. 566 or 568; and the city revolted from the eastern emperor to the pope, A.D. 727; which is a short space, in comparison of the imperial power, which preceded, and lasted above five hundred years; and in comparison of the Papal power, which followed, and hath now continued about one thousand years. But still it may be doubted whether this is properly a new form of government, Rome being still subject to the imperial power, by being subject to the Greek emperor’s deputy, the exarch of Ravenna: and, according as you determine this point, the beast that was, and is not — Was, while idolatrous, and was not, while not idolatrous, will appear to be the seventh or eighth. If you reckon this a new form of government, the beast that now is, is the eighth; if you do not reckon this a new form of government, the beast is of the seven; but whether he be the seventh or eighth, he is the last form of government, and goeth into perdition — It appears evidently that the sixth form of government, which was subsisting in St. John’s time, is the imperial; and what form of government hath succeeded to that in Rome, and hath continued for a long space of time, but the Papal? The beast, therefore, upon which the woman rideth, is the Roman government in its last form; and this, all must acknowledge, is the Papal, and not the imperial. Having thus explained the mystery of the seven heads, the angel proceeds to the explanation of the ten horns, (verses 12-14,) which, says he, are ten kings, who have received no kingdom as yet — And consequently they were not in being at the time of the vision; and indeed the Roman empire was not divided into ten kingdoms till some time after it was become Christian. But they receive power as kings one hour — Or rather, at the same time, or for the same length of time; with the beast — It is true in both senses, they rise and fall together with the beast; and consequently they are not to be reckoned before the rise and establishment of the beast. Kingdoms they might be before, but they were not before kingdoms or horns of the beast, till they embraced his religion, and submitted to his authority; and the beast strengthened them, as they again strengthened the beast. It is upon the seventh or last head of the beast that the horns were seen growing together, that is, upon the Roman empire in its seventh or last form of government; and they are not, like the heads, successive, but contemporary kingdoms. These have one mind, and shall give their power and strength unto the beast, verse 13 — Which is easily understood and applied to the princes and states in communion with the Church of Rome. However they may differ in other respects, yet they agree in submitting implicitly to the authority of the Roman Church, and in defending its rights and prerogatives against all opposers. But where were ever ten kings or kingdoms who were all unanimous in their submissions to the Roman empire, and voluntarily contributed their power and strength, their forces and riches, to support and maintain it? These shall make war with the Lamb, and the Lamb shall overcome them, verse 14 — They persecute the true Church of Christ, but the true church shall in the end prevail and triumph over them; which particulars have been fulfilled in part already, and will be more fully accomplished hereafter.

12. Ten kings—That is, kingdoms. No kingdom as yet—They exist, as yet, (that is, in John’s time,) as sections of the empire, and are not developed into nationalized independencies. But (will) receive power— Or, become sovereignties. One hour—One season. The Greek word may signify a season of the year; a period of human life, as manhood; and in John 4:23, it covers the whole period of the duration of a spiritual christianity on earth. Alford insists that it shall here mean, literally, an hour; but how absurd to suppose that the concurrence of the nations with Rome should be precisely sixty minutes! The national magnitude of the matter requires a correspondent magnitude of the season. With the beast—For a period the European sovereignties will act in alliance with, and in obedience to, the Romish spiritual empire. The bishop of bishops will be king of kings. Though a large share of these ten kings have, since the Reformation, withdrawn from Romanism, yet Pius IX, in an address to the Italians, once said, “We three millions of subjects have two hundred millions of brethren of every language and of every nation.”—Wordsworth.

V. 13. In Revelation 17:13, 14 is summed up what is afterwards mentioned, concerning the horns and the beast, in this and the two following chapters.

These have one mind, and give-They all, with one consent, give their warlike power and royal authority to the wild beast.

Verse 13. These have one mind, and shall give their power and strength unto the beast.] Therefore the ten horns must constitute the principal strength of the Latin empire; that is to say, this empire is to be composed of the dominions of ten monarchs independent of each other in every other sense except in their implicit obedience to the Latin Church. The beast in this and the preceding verse is distinguished from its horns, as the WHOLE Latin empire is distinguished in history from its constituent powers. See Clarke on “Revelation 17:16”.

Verses 8-14. The beast that thou sawest, &c. — The mystery of the beast is first explained, and the beast is considered first in general, (verse 8,) under a threefold state or succession, as existing, and then ceasing to be, and then reviving again, so as to become another and the same. He was, and is not — Kaiper estin, and yet is, or, according to other copies, kai parestai, and shall come, shall ascend out of the bottomless pit — A beast in the prophetic style, as we before observed, is a tyrannical idolatrous empire; and the Roman empire was idolatrous under the heathen emperors, and then ceased to be so for some time under the Christian emperors, and then became idolatrous again under the Roman pontiffs, and so hath continued ever since. It is the same idolatrous power revived again; but only in another form; and all the corrupt part of mankind, whose names were not enrolled as good citizens in the registers of heaven, are pleased at the revival of it; but in this last form it shall go into perdition — It shall not, as it did before, cease for a time and revive again, but shall be destroyed for ever.

After this general account of the beast, follows an explanation of the particular emblems, with a short preface, intimating that they are deserving of the deepest attention, and are a proper exercise and trial of the understanding. Here is the mind which hath wisdom, verse 9 — As it was said upon a former occasion, 13:8, Here is wisdom: let him that hath understanding count, &c. The seven heads have a double signification: they are, primarily, seven mountains on which the woman sitteth — On which the capital city is seated; which all know to be the situation of Rome. It is observed too, that new Rome, or Constantinople, is situated on seven mountains: but these are very rarely mentioned, and mentioned only by obscure authors in comparison of the others; and besides the seven mountains, other particulars also must coincide, which cannot be found in Constantinople. It is evident, therefore, that the city seated on seven mountains must be Rome; and a plainer description could not be given of it without expressing the name, which there might be several wise reasons for concealing.

As the seven heads signify seven mountains, so they also signify seven kings reigning over them. And they are seven kings — Or kingdoms, or forms of government, as the word imports, and hath been shown to import in former instances. Five are fallen — Five of these forms of government are already past; and one is — The sixth is now subsisting. The five fallen are kings, and consuls, and dictators, and decemvirs, and military tribunes with consular authority; as they are enumerated and distinguished by the two greatest Roman historians, Livy and Tacitus. The sixth is the power of the Cesars or emperors, which was subsisting at the time of the vision. An end was put to the imperial name, A.D. 476, by Odoacer. king of the Heruli. He and his successors, the Ostrogoths, assumed the title of kings of Italy; but though the name was changed the power still continued much the same. This, therefore, cannot well be called a new form of government; it may rather be considered as a continuation of the imperial power, or as a renovation of the kingly authority. Consuls are reckoned but one form of government, though their office was frequently suspended, and after a time restored again: and in the same manner kings may be counted but one form of government, though the name was resumed after an interval of so many years. A new form of government was not erected till Rome fell under the obedience of the eastern emperor, and the emperor’s lieutenant, the exarch of Ravenna, dissolved all the former magistracies, and constituted a duke of Rome, to govern the people, and to pay tribute to the exarchate of Ravenna. Rome had never experienced this form of government before; and this was, perhaps, the other which, in the apostle’s days, was not yet come, and when he cometh he must continue a short space — For Rome was reduced to a dukedom, tributary to the exarch of Ravenna, by Longinus, who was sent exarch A.D. 566 or 568; and the city revolted from the eastern emperor to the pope, A.D. 727; which is a short space, in comparison of the imperial power, which preceded, and lasted above five hundred years; and in comparison of the Papal power, which followed, and hath now continued about one thousand years. But still it may be doubted whether this is properly a new form of government, Rome being still subject to the imperial power, by being subject to the Greek emperor’s deputy, the exarch of Ravenna: and, according as you determine this point, the beast that was, and is not — Was, while idolatrous, and was not, while not idolatrous, will appear to be the seventh or eighth. If you reckon this a new form of government, the beast that now is, is the eighth; if you do not reckon this a new form of government, the beast is of the seven; but whether he be the seventh or eighth, he is the last form of government, and goeth into perdition — It appears evidently that the sixth form of government, which was subsisting in St. John’s time, is the imperial; and what form of government hath succeeded to that in Rome, and hath continued for a long space of time, but the Papal? The beast, therefore, upon which the woman rideth, is the Roman government in its last form; and this, all must acknowledge, is the Papal, and not the imperial. Having thus explained the mystery of the seven heads, the angel proceeds to the explanation of the ten horns, (verses 12-14,) which, says he, are ten kings, who have received no kingdom as yet — And consequently they were not in being at the time of the vision; and indeed the Roman empire was not divided into ten kingdoms till some time after it was become Christian. But they receive power as kings one hour — Or rather, at the same time, or for the same length of time; with the beast — It is true in both senses, they rise and fall together with the beast; and consequently they are not to be reckoned before the rise and establishment of the beast. Kingdoms they might be before, but they were not before kingdoms or horns of the beast, till they embraced his religion, and submitted to his authority; and the beast strengthened them, as they again strengthened the beast. It is upon the seventh or last head of the beast that the horns were seen growing together, that is, upon the Roman empire in its seventh or last form of government; and they are not, like the heads, successive, but contemporary kingdoms. These have one mind, and shall give their power and strength unto the beast, verse 13 — Which is easily understood and applied to the princes and states in communion with the Church of Rome. However they may differ in other respects, yet they agree in submitting implicitly to the authority of the Roman Church, and in defending its rights and prerogatives against all opposers. But where were ever ten kings or kingdoms who were all unanimous in their submissions to the Roman empire, and voluntarily contributed their power and strength, their forces and riches, to support and maintain it? These shall make war with the Lamb, and the Lamb shall overcome them, verse 14 — They persecute the true Church of Christ, but the true church shall in the end prevail and triumph over them; which particulars have been fulfilled in part already, and will be more fully accomplished hereafter.

13. One mind—During that hour, or season, there shall be an unbroken unanimity. The nations will humbly give their power and strength unto the beast, as to the vicar of Christ and representative of God on earth.

V. 14. These-Kings with the beast.

He is Lord of lords-Rightful sovereign of all, and ruling all things well. And King of kings-As a king he fights with and conquers all his enemies. And they that are with him-Beholding his victory, are such as were, while in the body, called, by his word and Spirit.

And chosen-Taken out of the world, when they were enabled to believe in him.

And faithful-Unto death.

Verse 14. These shall make war with the Lamb, 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.] The ten powers of the beast must compose the secular kingdom of antichrist, for they make war with the Lamb, who is Christ Jesus. This is perfectly true of all popish states, for they have constantly opposed, as long as they have had any secular power, the progress of pure Christianity. They make war with the Lamb by persecuting his followers; but the Lamb shall overcome them, for he is the Lord of lords, and King of kings-all lords have their authority from him, and no king can reign without him; therefore the ten Latin kings are God’s ministers to execute his vengeance upon the idolatrous nations. But when these antichristian monarchies have executed the Divine purpose, those that are with the Lamb-the called, the chosen, and the faithful, those who have kept THE TRUTH in the love of it, shall prevail against all their adversaries, because their battles are fought by the Lamb, who is their God and Deliverer. See Revelation 19:19, 20.

Verses 8-14. The beast that thou sawest, &c. — The mystery of the beast is first explained, and the beast is considered first in general, (verse 8,) under a threefold state or succession, as existing, and then ceasing to be, and then reviving again, so as to become another and the same. He was, and is not — Kaiper estin, and yet is, or, according to other copies, kai parestai, and shall come, shall ascend out of the bottomless pit — A beast in the prophetic style, as we before observed, is a tyrannical idolatrous empire; and the Roman empire was idolatrous under the heathen emperors, and then ceased to be so for some time under the Christian emperors, and then became idolatrous again under the Roman pontiffs, and so hath continued ever since. It is the same idolatrous power revived again; but only in another form; and all the corrupt part of mankind, whose names were not enrolled as good citizens in the registers of heaven, are pleased at the revival of it; but in this last form it shall go into perdition — It shall not, as it did before, cease for a time and revive again, but shall be destroyed for ever.

After this general account of the beast, follows an explanation of the particular emblems, with a short preface, intimating that they are deserving of the deepest attention, and are a proper exercise and trial of the understanding. Here is the mind which hath wisdom, verse 9 — As it was said upon a former occasion, 13:8, Here is wisdom: let him that hath understanding count, &c. The seven heads have a double signification: they are, primarily, seven mountains on which the woman sitteth — On which the capital city is seated; which all know to be the situation of Rome. It is observed too, that new Rome, or Constantinople, is situated on seven mountains: but these are very rarely mentioned, and mentioned only by obscure authors in comparison of the others; and besides the seven mountains, other particulars also must coincide, which cannot be found in Constantinople. It is evident, therefore, that the city seated on seven mountains must be Rome; and a plainer description could not be given of it without expressing the name, which there might be several wise reasons for concealing.

As the seven heads signify seven mountains, so they also signify seven kings reigning over them. And they are seven kings — Or kingdoms, or forms of government, as the word imports, and hath been shown to import in former instances. Five are fallen — Five of these forms of government are already past; and one is — The sixth is now subsisting. The five fallen are kings, and consuls, and dictators, and decemvirs, and military tribunes with consular authority; as they are enumerated and distinguished by the two greatest Roman historians, Livy and Tacitus. The sixth is the power of the Cesars or emperors, which was subsisting at the time of the vision. An end was put to the imperial name, A.D. 476, by Odoacer. king of the Heruli. He and his successors, the Ostrogoths, assumed the title of kings of Italy; but though the name was changed the power still continued much the same. This, therefore, cannot well be called a new form of government; it may rather be considered as a continuation of the imperial power, or as a renovation of the kingly authority. Consuls are reckoned but one form of government, though their office was frequently suspended, and after a time restored again: and in the same manner kings may be counted but one form of government, though the name was resumed after an interval of so many years. A new form of government was not erected till Rome fell under the obedience of the eastern emperor, and the emperor’s lieutenant, the exarch of Ravenna, dissolved all the former magistracies, and constituted a duke of Rome, to govern the people, and to pay tribute to the exarchate of Ravenna. Rome had never experienced this form of government before; and this was, perhaps, the other which, in the apostle’s days, was not yet come, and when he cometh he must continue a short space — For Rome was reduced to a dukedom, tributary to the exarch of Ravenna, by Longinus, who was sent exarch A.D. 566 or 568; and the city revolted from the eastern emperor to the pope, A.D. 727; which is a short space, in comparison of the imperial power, which preceded, and lasted above five hundred years; and in comparison of the Papal power, which followed, and hath now continued about one thousand years. But still it may be doubted whether this is properly a new form of government, Rome being still subject to the imperial power, by being subject to the Greek emperor’s deputy, the exarch of Ravenna: and, according as you determine this point, the beast that was, and is not — Was, while idolatrous, and was not, while not idolatrous, will appear to be the seventh or eighth. If you reckon this a new form of government, the beast that now is, is the eighth; if you do not reckon this a new form of government, the beast is of the seven; but whether he be the seventh or eighth, he is the last form of government, and goeth into perdition — It appears evidently that the sixth form of government, which was subsisting in St. John’s time, is the imperial; and what form of government hath succeeded to that in Rome, and hath continued for a long space of time, but the Papal? The beast, therefore, upon which the woman rideth, is the Roman government in its last form; and this, all must acknowledge, is the Papal, and not the imperial. Having thus explained the mystery of the seven heads, the angel proceeds to the explanation of the ten horns, (verses 12-14,) which, says he, are ten kings, who have received no kingdom as yet — And consequently they were not in being at the time of the vision; and indeed the Roman empire was not divided into ten kingdoms till some time after it was become Christian. But they receive power as kings one hour — Or rather, at the same time, or for the same length of time; with the beast — It is true in both senses, they rise and fall together with the beast; and consequently they are not to be reckoned before the rise and establishment of the beast. Kingdoms they might be before, but they were not before kingdoms or horns of the beast, till they embraced his religion, and submitted to his authority; and the beast strengthened them, as they again strengthened the beast. It is upon the seventh or last head of the beast that the horns were seen growing together, that is, upon the Roman empire in its seventh or last form of government; and they are not, like the heads, successive, but contemporary kingdoms. These have one mind, and shall give their power and strength unto the beast, verse 13 — Which is easily understood and applied to the princes and states in communion with the Church of Rome. However they may differ in other respects, yet they agree in submitting implicitly to the authority of the Roman Church, and in defending its rights and prerogatives against all opposers. But where were ever ten kings or kingdoms who were all unanimous in their submissions to the Roman empire, and voluntarily contributed their power and strength, their forces and riches, to support and maintain it? These shall make war with the Lamb, and the Lamb shall overcome them, verse 14 — They persecute the true Church of Christ, but the true church shall in the end prevail and triumph over them; which particulars have been fulfilled in part already, and will be more fully accomplished hereafter.

Ver. 14. These shall make war with the Lamb, and the Lamb shall overcome them. The Father hath put all his enemies under his feet. Psalm

110. So then, the war of the beast and his kings comes at last to a war with the Lamb! And when once his love shall burn to anger, and his longsuffering shall burst into fury, — who may abide the day of his coming? According to his fear, so is his wrath. Psalms 90:11Psalm 90:11.

14. Make war… the Lamb shall overcome—They shall persecute the evangelical Church, slaughter pure Christians, and raise great religious wars, but the cause of freedom and true religion will finally prevail. This is the grand note of apocalyptic triumph. King of kings—See Revelation 19:16. The battle of Revelation 19:21 is not the battle of one day, but of centuries. Its initiation is here shadowed.

3. Exposition of the harlot, and her total destruction, 15-18.

V. 15. People, and multitudes, and nations, and tongues-It is not said tribes: for Israel hath nothing to do with Rome in particular.

Verse 15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.] “So many words,” Bishop Newton observes, “in the plural number, fitly denote the great extensiveness of her power and jurisdiction. She herself glories in the title of the Catholic Church, and exults in the number of her votaries as a certain proof of the true religion. Cardinal Bellarmin’s first note of the true Church is, the very name of the Catholic Church; and his fourth note is, amplitude, or multitude, and variety of believers; for the truly Catholic Church, says he, ought not only to comprehend all ages, but likewise all places, all nations, all kinds of men.”

Verses 15-18. And he saith unto me, The waters which thou sawest where the whore sitteth are peoples, &c. — In the former part of this description, (verse 1,) the whore is represented like ancient Babylon, sitting upon many waters; and these waters are here, verse 15, said expressly to signify peoples, and multitudes, and nations, and tongues. So many words in the plural number fitly denote the great extensiveness of her power and jurisdiction; and it is a remarkable peculiarity of Rome, different from all other governments in the world, that her authority is not limited to her own immediate subjects, and confined within the bounds of her own dominions, but extends over all kingdoms and countries professing the same religion. She herself glories in the title of the catholic church, and exults in the number of her votaries, as a certain proof of the true religion. But notwithstanding the general current in her favour, the tide shall turn against her; and the hands which helped to raise her shall also pull her down; the ten horns shall hate the whore, verse 16 — That is, by a common figure of the whole for a part, some of the ten kings; for others (Revelation 18:9) shall bewail her and lament for her; and (Revelation 19:19) shall fight and perish in the cause of the beast. Some of the kings, who formerly loved her, grown sensible of her exorbitant exactions and oppressions, shall hate her, shall strip, and expose, and plunder her, and utterly consume her with fire. Rome, therefore, will finally be destroyed by some of the princes who are reformed, or shall be reformed, from Popery; and as the kings of France have contributed greatly to her advancement, it is not impossible nor improbable that some time or other they may also be the principal authors of her destruction. And such a revolution may more reasonably be expected, because (verse 17) this infatuation of Popish princes is permitted by Divine Providence only for a certain period, until the words of God shall be fulfilled — And particularly the words of the Prophet Daniel, 7:25, 26, They shall be given into his hand until a time, and times, and the dividing of time; but then, as it immediately follows, the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end.

Little doubt can remain after this, what idolatrous church was meant by the whore of Babylon; but for the greater assuredness it is added by the angel, verse 18, the woman which thou sawest is that great city, &c. — He hath explained the mystery of the beast, and of his seven heads and ten horns; and his explanation of the mystery of the woman is, that great city, which reigneth over the kings of the earth — And what city, at the time of the vision, reigned over the kings of the earth, but Rome? She hath, too, ever since reigned over the kings of the earth, if not with temporal, yet at least with spiritual authority. Rome, therefore, is evidently and undeniably this great city; and that Christian, and not heathen, Papal, and not imperial Rome was meant, hath appeared in several instances, and will appear in several more.

15. Peoples… multitudes… nations… tongues—Universal terms with the angel symbolic of the world-wide. Romanism claims to be catholic, that is, universal. She claims it as her proof of being a true Church. Cardinal Bellarmine asserts that the “first note of a true Church is the very same of the Catholic Church.” His fourth note, in words remarkably similar to the terms of this verse, is, “Amplitude, or multitude of believers. For a Church truly catholic ought not only to embrace all times, but all places, all nations, and races of all men.”

V. 16. And shall eat her flesh-Devour her immense riches.

Verse 16. And the ten horns which thou sowest 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.] Here is a clue to lead us to the right interpretation of the horns of the beast. It is said the TEN horns shall hate the whore; by which is evidently meant, when connected with what follows, that the whole of the ten kingdoms in the interest of the Latin Church shall finally despise her doctrines, be reformed from popery, assist in depriving her of all influence and in exposing her follies, and in the end consign her to utter destruction. From this it follows that no Roman Catholic power which did not exist so late as the Reformation can be numbered among the horns of the beast; the horns must, therefore, be found among the great states of Europe at the commencement of the Reformation. These were exactly ten, viz., France, Spain, England, Scotland, The Empire, Sweden, Denmark, Poland, Hungary, and Portugal. In these were comprehended most of the minor states not styled monarchies, and which, from their first rise to the period of the Reformation, had been subdued by one or more of the ten grand Roman Catholic powers already named. Consequently, these ten constituted the power and strength of the beast; and each minor state is considered a part of that monarchy under the authority of which it was finally reduced previously to the Reformation.

But it may be asked, How could the empire, which was the revived head of the beast, have been at the same time one of its horns? The answer is as follows: Horns of an animal, in the language of prophecy, represent the powers of which that empire or kingdom symbolized by the animal is composed. Thus the angel, in his interpretation of Daniel’s vision of the ram and he-goat expressly informs us that “the ram with two horns are the kings of Media and Persia.” One of the horns of the ram, therefore, represented the kingdom of Media, and the other the kingdom of Persia; and their union in one animal denoted the united kingdom of Media and Persia, viz., the Medo-Persian empire. In like manner the beast with ten horns denotes that the empire represented by the beast is composed of ten distinct powers, and the ten horns being united in one beast very appropriately show that the monarchies symbolized by these horns are united together to form one empire; for we have already shown, in Clarke’s notes on “Revelation 13:1”, that a beast is the symbol of an empire. Therefore, as the horns of an animal, agreeably to the angel’s explanation, (and we can have no higher authority,) represent all the powers of which that domination symbolized by the animal is composed, the Roman empire of Germany, as one of those monarchies which gave their power and strength to the Latin empire, must consequently have been A HORN of the beast. But the Germanic empire was not only a LATIN power, but at the same time was acknowledged by all Europe to have precedency of all the others. Therefore, as it is not possible to express these two circumstances by one symbol, it necessarily follows, from the nature of symbolical language, that what has been named the holy Roman empire must have a double representation. Hence the empire, as one of the powers of the Latin monarchy, was a horn of the beast, and in having precedency of all the others was its revived head. See a similar explanation of the tail of the dragon in Clarke’s notes on “Revelation 12:4”.

Verses 15-18. And he saith unto me, The waters which thou sawest where the whore sitteth are peoples, &c. — In the former part of this description, (verse 1,) the whore is represented like ancient Babylon, sitting upon many waters; and these waters are here, verse 15, said expressly to signify peoples, and multitudes, and nations, and tongues. So many words in the plural number fitly denote the great extensiveness of her power and jurisdiction; and it is a remarkable peculiarity of Rome, different from all other governments in the world, that her authority is not limited to her own immediate subjects, and confined within the bounds of her own dominions, but extends over all kingdoms and countries professing the same religion. She herself glories in the title of the catholic church, and exults in the number of her votaries, as a certain proof of the true religion. But notwithstanding the general current in her favour, the tide shall turn against her; and the hands which helped to raise her shall also pull her down; the ten horns shall hate the whore, verse 16 — That is, by a common figure of the whole for a part, some of the ten kings; for others (Revelation 18:9) shall bewail her and lament for her; and (Revelation 19:19) shall fight and perish in the cause of the beast. Some of the kings, who formerly loved her, grown sensible of her exorbitant exactions and oppressions, shall hate her, shall strip, and expose, and plunder her, and utterly consume her with fire. Rome, therefore, will finally be destroyed by some of the princes who are reformed, or shall be reformed, from Popery; and as the kings of France have contributed greatly to her advancement, it is not impossible nor improbable that some time or other they may also be the principal authors of her destruction. And such a revolution may more reasonably be expected, because (verse 17) this infatuation of Popish princes is permitted by Divine Providence only for a certain period, until the words of God shall be fulfilled — And particularly the words of the Prophet Daniel, 7:25, 26, They shall be given into his hand until a time, and times, and the dividing of time; but then, as it immediately follows, the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end.

Little doubt can remain after this, what idolatrous church was meant by the whore of Babylon; but for the greater assuredness it is added by the angel, verse 18, the woman which thou sawest is that great city, &c. — He hath explained the mystery of the beast, and of his seven heads and ten horns; and his explanation of the mystery of the woman is, that great city, which reigneth over the kings of the earth — And what city, at the time of the vision, reigned over the kings of the earth, but Rome? She hath, too, ever since reigned over the kings of the earth, if not with temporal, yet at least with spiritual authority. Rome, therefore, is evidently and undeniably this great city; and that Christian, and not heathen, Papal, and not imperial Rome was meant, hath appeared in several instances, and will appear in several more.

Ver. 16. The ten horns — shall hate the whore, and make her desolate. The prophet Ezekiel says the same of the harlot church in Judea. He foresaw how the Assyrians would strip her, and make her naked, and kill her children with the sword. The French have already plundered the defenceless catholic church, and a similar system of ecclesiastical spoliation is still going on in different parts of Europe, especially in the Peninsula. God grant that a happier order of things may follow, according to the prophecies in this book.

16, 17. When the hour of one mind has passed, and the victories of the Lamb have multiplied, a new turn shall come. The ten horns shall begin to hate the whore. Her capital having been destroyed, her power diminished, her deceptions refuted, and her character exposed, she will be made desolate and naked. Eat her flesh—The great body of her wealth and substance, of which the people have been robbed by false pretences, shall be appropriated to feed the poor. Burn her with fire—The penalty of incest, Leviticus 20:14, and of unchastity in a priest’s daughter, Leviticus 21:9. In this woman the harlot shall be burnt away and the bride of Christ shall appear in her place. His will—That she should be permitted to fill the measure of her iniquities. The words of God—The prophetic predictions, especially of Daniel 7.

These ten horns, or kingdoms, have a wonderful significance in prophecy. They first appear in the ten toes of Daniel’s image, proceeding from the Roman legs of the image. Then they are verified and enlarged, Daniel 7:7, as the ten horns growing from the head of the Roman beast, defined (ver. 33) as ten kings—kingdoms to be developed out of the Roman empire. Next we have the ten horns (with the seven heads) of the pagan-Roman dragon. This is repeated in the papal-Roman beast, Revelation 13:1, reiterated Revelation 17:1, and here, ver. 12, the ten horns are expressly defined as ten kings=kingdoms not yet organized, but which will come up from the Roman empire, and, first uniting with the Roman harlot, ultimately destroy her.

Looking into secular history for these ten nations, as emerging from the downfall of the old Rome, we are startled to find the constant tendency of the European nations to a decimal number. This is shown by earlier and later writers, Romish and Protestant. Elliott gives such lists by Jerome, Machiavelli, Bossuet, Mede, Sir Isaac Newton, and Bishop Newton. Elliott himself furnishes a list which seems preferable to any by his predecessors. It stays within the Western Empire; it is posterior to the disappearance of the imperial power; it is made up of Teutonic governments; it contains a three which (in accordance with Daniel’s prophecy) impeded for awhile the growth of the power of the pope, but were finally abolished and made part of his patrimony. Elliott selects the year A.D. 531, and finds the following ten kingdoms on the platform of the Western Roman Empire: “the Anglo-Saxons; the Franks of Central, Allman Franks of Eastern, and Burgundian Franks of South-eastern France; the Visigoths, the Suevi, the Vandals, the Ostrogoths, in Italy; the Bavarians, and the Lombards—still ten in all.” Of these three were nigh and obstructive neighbours to the pope at Rome; namely, the Vandals in Corsica and Sardinia, the Ostrogoths in Central Italy, and the Lombards in Northern Italy. The Vandals and the Ostrogoths were conquered by the Eastern Emperor Justinian, erected into the Greek exarchate of Ravenna, and afterward given to the pope. Lombardy held out until the eighth century, an impediment to the papal power, when it was conquered by Charlemagne and given to the Roman See. These three kingdoms became “the patrimony of Peter.” Elliott well notes that, in spite of frequent variations of number, ten has been the ever-recurring number of Europe ever since. To this effect he quotes Gibbon, Whiston, and Cunninghame. To these we may add that Schlegel, a convert to Romanism, in his “Philosophy of History,” (re-published by Appleton,) about forty years ago reckoned ten kingdoms as constituting the modern system of Europe.

But apocalyptic thought makes provisions for world-wide extensions as time advances. The local Jerusalem, symbolized as the true Church, becomes universal, and so Babylon, as the anti-Church. The Roman-papal beast expressly includes all the preceding anti-christianities in her descent to perdition. Note verse 11. As the apocalypse draws toward its close its geographical area seems to enlarge from the limits of the Roman empire to the entire surface of our globe. The “nations” of Revelation 19:15, and Revelation 20:3, 8, and “the kings of the earth” of Revelation 19:19, must be taken in their widest extension; and it is the whole human race of all ages that finally appears before the throne, Revelation 20:11. And we seem easily bridged over this enlarging process by the double meaning (specified in our Introduction) of the word “ten.” From its literal count of the nations of the Roman empire it may emerge into its symbolical universality, and become truly world-wide. In this full sense the people of America are of the ten nations. And all the peoples of both hemispheres are clearly included in “the nations” after the ten is dropped.

V. 17. For God hath put it into their heart-Which indeed no less than almighty power could have effected.

To execute his sentence-till the words of God-Touching the overthrow of all his enemies, should be fulfilled.

Verse 17. 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.] Let no one imagine that these ten Latin kingdoms, because they support an idolatrous worship, have been raised up merely by the power of man or the chances of war. No kingdom or state can exist without the will of God; therefore let the inhabitants of the world tremble when they see a wicked monarchy rise to power, and let them consider that it is raised up by the Lord to execute his vengeance upon the idolatries and profligacies of the times. It is said of the kings in communion with the Church of Rome, that God hath put in their hearts to fulfil his will. How is this Divine will accomplished? In the most awful and afflictive manner! In causing ten Latin kings to unite their dominions into one mighty empire for the defence of the Latin Church. Here is a dreadful dispensation of Jehovah; but it is such as the nations have most righteously deserved, because when they had the truth they lived not according to its most holy requisitions, but loved darkness rather than light, because their deeds were evil. Therefore hath “the Lord sent them strong delusion that they should believe a lie, that they might all be damned who believe not the truth, but have pleasure in unrighteousness.” But this deplorable state of the world is not perpetual, it can only continue till every word of God is fulfilled upon his enemies; and when this time arrives, (which will be that of Christ’s second advent,) then shall the Son of God slay that wicked “with the spirit of his mouth, and shall consume him with the brightness of HIS COMING.”

Verses 15-18. And he saith unto me, The waters which thou sawest where the whore sitteth are peoples, &c. — In the former part of this description, (verse 1,) the whore is represented like ancient Babylon, sitting upon many waters; and these waters are here, verse 15, said expressly to signify peoples, and multitudes, and nations, and tongues. So many words in the plural number fitly denote the great extensiveness of her power and jurisdiction; and it is a remarkable peculiarity of Rome, different from all other governments in the world, that her authority is not limited to her own immediate subjects, and confined within the bounds of her own dominions, but extends over all kingdoms and countries professing the same religion. She herself glories in the title of the catholic church, and exults in the number of her votaries, as a certain proof of the true religion. But notwithstanding the general current in her favour, the tide shall turn against her; and the hands which helped to raise her shall also pull her down; the ten horns shall hate the whore, verse 16 — That is, by a common figure of the whole for a part, some of the ten kings; for others (Revelation 18:9) shall bewail her and lament for her; and (Revelation 19:19) shall fight and perish in the cause of the beast. Some of the kings, who formerly loved her, grown sensible of her exorbitant exactions and oppressions, shall hate her, shall strip, and expose, and plunder her, and utterly consume her with fire. Rome, therefore, will finally be destroyed by some of the princes who are reformed, or shall be reformed, from Popery; and as the kings of France have contributed greatly to her advancement, it is not impossible nor improbable that some time or other they may also be the principal authors of her destruction. And such a revolution may more reasonably be expected, because (verse 17) this infatuation of Popish princes is permitted by Divine Providence only for a certain period, until the words of God shall be fulfilled — And particularly the words of the Prophet Daniel, 7:25, 26, They shall be given into his hand until a time, and times, and the dividing of time; but then, as it immediately follows, the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end.

Little doubt can remain after this, what idolatrous church was meant by the whore of Babylon; but for the greater assuredness it is added by the angel, verse 18, the woman which thou sawest is that great city, &c. — He hath explained the mystery of the beast, and of his seven heads and ten horns; and his explanation of the mystery of the woman is, that great city, which reigneth over the kings of the earth — And what city, at the time of the vision, reigned over the kings of the earth, but Rome? She hath, too, ever since reigned over the kings of the earth, if not with temporal, yet at least with spiritual authority. Rome, therefore, is evidently and undeniably this great city; and that Christian, and not heathen, Papal, and not imperial Rome was meant, hath appeared in several instances, and will appear in several more.

16, 17. When the hour of one mind has passed, and the victories of the Lamb have multiplied, a new turn shall come. The ten horns shall begin to hate the whore. Her capital having been destroyed, her power diminished, her deceptions refuted, and her character exposed, she will be made desolate and naked. Eat her flesh—The great body of her wealth and substance, of which the people have been robbed by false pretences, shall be appropriated to feed the poor. Burn her with fire—The penalty of incest, Leviticus 20:14, and of unchastity in a priest’s daughter, Leviticus 21:9. In this woman the harlot shall be burnt away and the bride of Christ shall appear in her place. His will—That she should be permitted to fill the measure of her iniquities. The words of God—The prophetic predictions, especially of Daniel 7.

These ten horns, or kingdoms, have a wonderful significance in prophecy. They first appear in the ten toes of Daniel’s image, proceeding from the Roman legs of the image. Then they are verified and enlarged, Daniel 7:7, as the ten horns growing from the head of the Roman beast, defined (ver. 33) as ten kings—kingdoms to be developed out of the Roman empire. Next we have the ten horns (with the seven heads) of the pagan-Roman dragon. This is repeated in the papal-Roman beast, Revelation 13:1, reiterated Revelation 17:1, and here, ver. 12, the ten horns are expressly defined as ten kings=kingdoms not yet organized, but which will come up from the Roman empire, and, first uniting with the Roman harlot, ultimately destroy her.

Looking into secular history for these ten nations, as emerging from the downfall of the old Rome, we are startled to find the constant tendency of the European nations to a decimal number. This is shown by earlier and later writers, Romish and Protestant. Elliott gives such lists by Jerome, Machiavelli, Bossuet, Mede, Sir Isaac Newton, and Bishop Newton. Elliott himself furnishes a list which seems preferable to any by his predecessors. It stays within the Western Empire; it is posterior to the disappearance of the imperial power; it is made up of Teutonic governments; it contains a three which (in accordance with Daniel’s prophecy) impeded for awhile the growth of the power of the pope, but were finally abolished and made part of his patrimony. Elliott selects the year A.D. 531, and finds the following ten kingdoms on the platform of the Western Roman Empire: “the Anglo-Saxons; the Franks of Central, Allman Franks of Eastern, and Burgundian Franks of South-eastern France; the Visigoths, the Suevi, the Vandals, the Ostrogoths, in Italy; the Bavarians, and the Lombards—still ten in all.” Of these three were nigh and obstructive neighbours to the pope at Rome; namely, the Vandals in Corsica and Sardinia, the Ostrogoths in Central Italy, and the Lombards in Northern Italy. The Vandals and the Ostrogoths were conquered by the Eastern Emperor Justinian, erected into the Greek exarchate of Ravenna, and afterward given to the pope. Lombardy held out until the eighth century, an impediment to the papal power, when it was conquered by Charlemagne and given to the Roman See. These three kingdoms became “the patrimony of Peter.” Elliott well notes that, in spite of frequent variations of number, ten has been the ever-recurring number of Europe ever since. To this effect he quotes Gibbon, Whiston, and Cunninghame. To these we may add that Schlegel, a convert to Romanism, in his “Philosophy of History,” (re-published by Appleton,) about forty years ago reckoned ten kingdoms as constituting the modern system of Europe.

But apocalyptic thought makes provisions for world-wide extensions as time advances. The local Jerusalem, symbolized as the true Church, becomes universal, and so Babylon, as the anti-Church. The Roman-papal beast expressly includes all the preceding anti-christianities in her descent to perdition. Note verse 11. As the apocalypse draws toward its close its geographical area seems to enlarge from the limits of the Roman empire to the entire surface of our globe. The “nations” of Revelation 19:15, and Revelation 20:3, 8, and “the kings of the earth” of Revelation 19:19, must be taken in their widest extension; and it is the whole human race of all ages that finally appears before the throne, Revelation 20:11. And we seem easily bridged over this enlarging process by the double meaning (specified in our Introduction) of the word “ten.” From its literal count of the nations of the Roman empire it may emerge into its symbolical universality, and become truly world-wide. In this full sense the people of America are of the ten nations. And all the peoples of both hemispheres are clearly included in “the nations” after the ten is dropped.

V. 18. The woman is the great city, which reigneth-Namely, while the beast "is not," and the woman "sitteth upon him."

Verse 18. And the woman which thou sawest is that great city, which reigneth over the kings of the earth.] It has already been shown that the woman sitting upon the seven-headed beast is a representation of the Latin Church; here we have the greatest assurance that it is so, because the woman is called a city, which is a much plainer emblem of a Church, as the word is used unequivocally in this sense in so many parts of Scripture that we cannot well mistake its meaning. See Revelation 3:12; 11:2; 21:10; 22:19; and also Psalms 46:4Psalm 46:4; 87:3; Hebrews 12:22, &c. The woman therefore must be the Latin Church; and as the apostle saw her sitting upon the beast, this must signify that h ecousa basileian, she hath A KINGDOM over the kings of the earth, i.e., over the kings of the Latin world, for that this is the meaning of earth has been shown before in numerous instances. That KINGDOM which the woman has over the kings of the Latin world, or secular Latin empire, or in other words THE KINGDOM of the Latin Church, is the numbered Latin kingdom or Romish hierarchy. See Clarke on “Revelation 13:18”. The woman is also called a GREAT city, to denote the very great extent of her jurisdiction; for she has comprehended within her walls the subjects of the mighty dominations of France, Spain, England, Scotland, The Empire, Sweden, Denmark, Poland, Hungary, and Portugal. What an extensive city was this! Surely such as to justify the prophetic denomination, that GREAT city. HAVING now gone through the whole of the angel’s interpretation of St. John’s vision of a whore sitting upon the seven-headed and ten-horned beast, it will be essentially necessary to examine a little more attentively the eighth verse of this chapter. {Revelation 17:8} It has already been shown that the phrases, was, is not, shall ascend out of the bottomless pit, and yet is, refer to the Latin kingdom which existed before the building of Rome, to the Roman empire in the time of St. John, and to the Latin empire which was in futurity in the apostolic age. But as the words was, is not, &c., are spoken of the beast upon which the apostle saw the woman, or Latin Church, sit; how can it be said of this beast that it had an existence before the date of the Apocalypse, when the woman whom it carried was not in being till long after this period? And what connection has the Latin empire of the middle ages with that which derived its name from Latinus, king of the Aborigines, and was subjugated by the ancient Romans; or even with that which existed in the time of the apostle? The answer is as follows: St. John saw the beast upon which the woman sat with all his seven heads and ten horns. Consequently, as the angel expressly says that five of these seven heads had already fallen in the time of the vision, it therefore necessarily follows that the apostle must have seen that part of the Latin empire represented by the seven-headed beast which had already been under the emblem of five heads. Therefore the woman sat upon the beast that WAS. But it is plain from the angel’s interpretation that the whole of the seven heads fell, before the beast upon which the woman sat arose; and yet the woman is represented as sitting upon the seven-headed beast to denote, as we have before observed, that it is the Latin kingdom in its last estate, or under one of its heads restored, which is the secular kingdom of antichrist. The beast is also said not to have any existence in the time of the vision; from which it is evident that the monarchy of the Latins, and not that of the Romans, is here intended; because the latter was in the time of the vision. Again, the beast which St. John saw had not ascended out of the bottomless pit in his time; consequently the whole seven heads and ten horns were in futurity, for all these heads and horns rose up out of the abyss at the same time with the beast. How is this apparent contradiction reconciled? In the most plain and satisfactory manner, by means of the angel’s double interpretation of the heads; for if the seven heads be taken in the sense of seven mountains, (head in the Scripture style being a symbol of precedency as well as supremacy,) then the beast with all its heads and horns was altogether in futurity in the apostle’s time, for the seven heads are the seven electorates of the German empire, and the ten horns the ten monarchies in the interest of the Latin Church. Finally, the beast is said to exist in the time of the vision; therefore the Roman empire, which governed the world, must be here alluded to; and consequently the phrase and yet is is a proof that, as the beast is the Latin kingdom, and this beast is said to have an existence in the time of the apostle, the empire of the Cæsars, though generally known by the name of the Roman, is in a very proper sense the Latin kingdom, as the Latin was the language which prevailed in it. Hence the seven-headed and ten-horned beast is at once the representation of the ancient Latin power, of the Roman empire which succeeded it, and of the Latin empire which supports the Latin Church. Here is then the connection of the ancient Latin and Roman powers with that upon which the woman sits. She sits upon the beast that was and is not, because three of his heads represent the three forms of government which the ancient Latins had before they were subjugated by the Romans, viz., the regal power, the dictatorship, and the power of the prætors. She sits upon the beast which SHALL ASCEND out of the bottomless pit, because all his seven heads, taken in the sense of mountains were in futurity in the apostolic age. She sits upon the beast that yet is, because four of his heads represent four forms of government of the Roman or Latin empire now in existence, viz., the consulate, the triumvirate, the imperial power, and the patriciate. It is hence evident that the beast, in the largest acceptation of this term, is a symbol of the Latin power in general, from its commencement in Latinus to the end of time; his seven heads denoting seven kings or supreme forms of Latin government, during this period, king or kingdom, as we have already observed, being a general term in the prophetical writings for any kind of supreme governor or government, no matter by what particular name such may have been designated among men. Thus the Latin power from the time of Latinus to the death of Numitor was the beast under the dominion of his first head; from the death of Numitor to the destruction of Alba it was the beast under the dominion of his second head; from the destruction of Alba to the final subjugation of the Latins by the Romans the beast under the dominion of his third head. And as the four Roman forms of government which were subsequent to the final conquest of the Latins, were also Latin dominations, the Latin power under these forms of government was the beast under the dominion of his fourth, fifth, sixth and seventh heads. The beast of the bottomless pit, which followed the fall of all the heads of the sea beast or general Latin empire, is, according to the angel’s interpretation, ogdoov, (basileuv,) an EIGHTH king, i.e., an eighth species of Latin power, or, in other words, a supreme form of Latin government essentially differing from all the foregoing; yet, as it is nominally the same with one of the preceding seven, it is not accounted an eighth head of the beast. The first beast of Revelation 13:1 is a description of the eighth or last condition of the GENERAL Latin empire, and is said to arise ek thv qalasshv, out of the sea, because the heads are there taken in a double sense, sea being a general term to express the origin of every great empire which is raised up by the sword; but when (as in Revelation 17:11) one of the heads of the sea beast (viz., that secular power which is still in being, and has supported the Latin Church for more than a thousand years) is peculiarly styled The Beast, the Holy Ghost, speaking of this secular Latin empire exclusively, declares it to be ek thv abussou, FROM the bottomless pit.

JOHN EDWARD CLARKE.

REVELATION

Verses 15-18. And he saith unto me, The waters which thou sawest where the whore sitteth are peoples, &c. — In the former part of this description, (verse 1,) the whore is represented like ancient Babylon, sitting upon many waters; and these waters are here, verse 15, said expressly to signify peoples, and multitudes, and nations, and tongues. So many words in the plural number fitly denote the great extensiveness of her power and jurisdiction; and it is a remarkable peculiarity of Rome, different from all other governments in the world, that her authority is not limited to her own immediate subjects, and confined within the bounds of her own dominions, but extends over all kingdoms and countries professing the same religion. She herself glories in the title of the catholic church, and exults in the number of her votaries, as a certain proof of the true religion. But notwithstanding the general current in her favour, the tide shall turn against her; and the hands which helped to raise her shall also pull her down; the ten horns shall hate the whore, verse 16 — That is, by a common figure of the whole for a part, some of the ten kings; for others (Revelation 18:9) shall bewail her and lament for her; and (Revelation 19:19) shall fight and perish in the cause of the beast. Some of the kings, who formerly loved her, grown sensible of her exorbitant exactions and oppressions, shall hate her, shall strip, and expose, and plunder her, and utterly consume her with fire. Rome, therefore, will finally be destroyed by some of the princes who are reformed, or shall be reformed, from Popery; and as the kings of France have contributed greatly to her advancement, it is not impossible nor improbable that some time or other they may also be the principal authors of her destruction. And such a revolution may more reasonably be expected, because (verse 17) this infatuation of Popish princes is permitted by Divine Providence only for a certain period, until the words of God shall be fulfilled — And particularly the words of the Prophet Daniel, 7:25, 26, They shall be given into his hand until a time, and times, and the dividing of time; but then, as it immediately follows, the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end.

Little doubt can remain after this, what idolatrous church was meant by the whore of Babylon; but for the greater assuredness it is added by the angel, verse 18, the woman which thou sawest is that great city, &c. — He hath explained the mystery of the beast, and of his seven heads and ten horns; and his explanation of the mystery of the woman is, that great city, which reigneth over the kings of the earth — And what city, at the time of the vision, reigned over the kings of the earth, but Rome? She hath, too, ever since reigned over the kings of the earth, if not with temporal, yet at least with spiritual authority. Rome, therefore, is evidently and undeniably this great city; and that Christian, and not heathen, Papal, and not imperial Rome was meant, hath appeared in several instances, and will appear in several more.

18. The woman… is that great city—The harlot is Babylon, and Babylon is the beast, for all three are different aspects of the same one antichrist. Yet the woman survives the city and the beast survives both, Revelation 19:20.

We refer the Babylon-symbol to the politico-ecclesiastical organism of this ever-enlarging antichristic system—a system which finds its immediate symbol in Rome as the seventh head, but its inherited totality symbolized in the eighth. Note verse 11. It is secular and ecclesiastical CESARISM; which, essentially pagan and atheistic, usurps the place of the true King, and tyrannizes over the consciences and rights of mankind and subjects them to the despotism of antichrist.

The harlot symbol is that unity of corrupt doctrine with corrupt character and conduct once eminently belonging to the ancient Baal system, (see note on 2:20,) by which whoredom, united with dogma, became a common name for a false and corrupt religionism. This harlotry is a compound of false theology with a debauchery and depravation of mind and manners. The organic combination falls first, has fallen, and is falling. Men are gaining freedom of conscience; and religious despotism, with its religious wars and inquisitions, is going down by force of right asserting itself. But the purification of thought and life, the banishment of false theology and of all practical depravities and vices, social and individual, is a later reformation. Its fullest earthly completion will not be attained till Satan himself is bound and banished, and the millennial reign is inaugurated.