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B20810
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A demonstration of the first principles of the Protestant applications of the apocalypse together with the consent of the ancients concerning the fourth beast in the 7th of Daniel and the beast in the Revelations / by Drue Cressener.
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Cressener, Drue, 1638?-1718.
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1690
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Wing C6886
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379,582
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by the dissention of two Popes we ought to summon the one and the other and to determine the difference by the Advice of the Orthodox at the day of meeting declares that the right of assembling them did belong unto him For so says he did Constantine Theodosius Justinian Charlemaigne Radevicus l. 2. Ã cap. 52. ad c. 65. Grotius Respons de Antichristo Gregory the Great acknowledges the Emperor to be His Lord and obeys his Edicts And the Imperial Power was very magnificently exercised upon the Popes themselves by the Otho's And Rome had its Magistrates set over it that were sworn to the Emperor Onuph Panvin l. de Fastis pag. 61. From the time of Justinian the Power of the Consuls ceased at Rome And it was governed by the Emperor's Exarchs and by a particular Duke over the City of Rome Hieron Rubeus Histo Ravennat Anno 590. Alberic de Rofat a Famous Lawyer shows in verbo Roma that Rome was under the Emperor's disposal to the time of Innocent the Second and that the Popes acknowledged the Emperors their Lords by the Bishops of Rome Their ordinary Style was Our Lords the Emperors and themselves their meanest Servants They got indeed not long after the Title of Vniversal Bishop over all the whole Church but it was then known to be got hh See Note m on Chap. 4. and the Note g ibidem Ludovic Bebenburg de jurib Reg. Imp. Rom. Edit Heidelbergi pag. 46. The Greeks a long while before the Translation of the Empire to Charlemaigne were departed from the obedience of the Roman Church setting up the Church of Constantinople for their Head And because that Church did write it self the first of all Churches Phocas the Emperor at the request of Boniface the Third decreed that the Church of Rome should be the Head of all Churches by the Emperor's Allowance and Protection in it And the very opening the Pantheon for the worship of the Saints was wholly ii Anastas Bibliothec. in Bonifacio Quarto At the same time he begg'd of the Emperor Phocas the Temple called Pantheon which he made the Church of the Blessed Virgin and all the Martyrs by the Emperor's Grant and Favour But notwithstanding this Grant we see kk See Note b c e x on this Chapter the Imperial Jurisdiction over the Councils still continuing ll See the Sixth General Council in Note b on this Chapter The Sixth General Synod is acknowledged in the Acts of it to be called by the Emperor Constantine to be wholly managed either by himself or such as he deputed in his absence to be confirmed by him and to be made an Imperial Law by his Edict for the observance of it Concil Univers 6. Action 18. Therein also do we find Pope Honorius anathematized for an Heretick But Justinian's Fifth Council with all the Extravagancies of it though called managed and enforced by the Emperor 's sole Power against the will of Pope Vigilius is there made a perpetual Concil 6. in Trullo Action 18. Edit Constantin Rule for the Church and of equal Authority with the first four famous Councils which Gregory the Great did reverence like the four Gospels and Justinian's Faith there celebrated by Pope Agatho as a great Pattern Thus did things continue till that famous Breach betwixt the East and the West about the Point of Image-worship and yet at that time did Gregory the Second who rebelled against the Emperor Leo Isaurus call him the King and Head of the Christians And long after that did the mm See Notes i l xx on this Chapter Platina in Pelag. 2. Pelagius having been elected by the Clergy and People without staying for the Emperor's leave because the Lombards did then besiege the City sent Gregory his Deacon to excuse it to the Emperor at Constantinople Because says Platina the Election of the Clergy signified nothing in those days without the approbation of the Emperor Blondus Decad. 1. l. 9. de Severino 1. Honorio Then was that Custom observed that he that was chosen Bishop of Rome was not crowned till the Exarch came from Ravenna to confirm him D. 63. c. Hadrianus 22. Sigonius de Reg. Ital. l. 4. By the Consent of all the Great Men of Rome there assembled it was agreed that Charlemaigne should have the power of electing the Pope and of ordering the Roman Church D. 63. c. in Synodo 23. Pope Leo the Eighth Anno 963. in a Synod at Rome consents to that Canon That none shall be elected Pope but by the Emperor's leave The Title of the Canon in Gratian is The Election of the Bishop of Rome belongs of right to the Emperor And also two years before at his reception at Rome Ann. 961. the Romans swear Fealty to him and that they would never elect a Pope without his leave nor ordain him without the Consent and Election of the Emperor Otho and the King his Son Luitprand l. 6. c. 6. Aventin l. 5. Annal. Boiar Till his time Gregory the 7th the Popes used to be chosen by the Clergy Nobility People and Senate and above all came in the Emperor's Authority to confirm it The Council of Worms says the same of Gregory Sigonius de Reg. Ital. lib. 9. The Diet of Ratisbonne 1322. published a long Decree against Pope John XXII and amongst other things declare against the Pope's Election without the Emperor Aventin l. 7. Popes not only continue to be confirmed by the Emperors but also to be chosen by them But since it was necessary for this universal conformity to the Roman Worship to be managed by a Church-Head after the division of the Empire into so many absolute Civil Sovereigns there can be no dispute in this case about the Imperial share in the worship of the Beast though the Papal Power should afterwards appear to be the almost only active thing in this Affair For it must necessarily be so to fulfil that which is said of the False-prophet that he did exercise all the power of the first Beast and caused the World to worship that Beast and made men make an Image to it which they must worship under pain of death For the power of the Roman Church under the Pope does exactly answer these things and this being all done in honour of the Imperial Command of the City of Rome makes it still the worship of the Imperial Power CHAP. VIII Rev. XIII The first date of the Idolatry of the Roman Church very early The worshipping of Images or Saints in honour of the True God Idolatry shown from Hosea 4. 15. and chap. 8. 13. compar'd with chap. 13. 2. So also chap. 8. 5. Idolatry begun in Justinian 's days proved from the Second Council of Nice The 82 d Canon of the Synod in Trullo From the Zeal of Serenus From the 26. c. Episc Clero Saint-worship in use before St. Augustin 's days and unquestionably in his time shown from the Accusation of
particular state of one of its Heads by Rule 2. And to shew the use of the term of The Beast with or without the mention of his Head to signify the same particular state of it under that Head That which is called The Beast with v. 3. the Head wounded to death and healed in one place is in the other place of this Chapter called The Beast whose deadly wound was v. 12. healed and The Beast who had a wound by a Sword and did live without any mention of his Head to which nevertheless that v. 14. Circumstance does unquestionably refer so that by the bare term of The Beast wounded and healed is signified The Beast with that particular Head If any one would pretend after this that the healed Head might signify one of the seven Hills said to be the Heads Chap. 17. 9. He must bring greater evidence for it by Rule the 2 d than the Prophetical use of an Head of a Beast for the Ruling Power of it is which is not pretended by any All that appears for it is that the seven Heads which were crowned in the Dragon chap. 12. have no Crowns upon the Beast in the 13th Chapter immediately after which may seem to shew that the Heads in the 13th Chapter without Crowns are Hills But that would be a reason for making the seven Heads no Kings in the 17th Chapter also where they are shown without Chap. 17. 10. Crowns and yet are certainly so many Kings But from the 17th Chapter it is plain that the time of their Crowns would be past before The Beast would come to be in that state which he appears in in the 17th Chapter and the 13th For even according to Grotius himself the seven Reigns would be past before the time of those two Shows in each Chapter And then was it not proper to represent those seven Heads without Crowns that is as Kings seven of whose Reigns were past for that in being was an 8th that was after the 7th Besides Since the 17th Chapter which is the only ground for making those seven Heads in the 13th Chapter to signify the seven Hills does also make them to be seven Kings The only way to know whether of these two any Character of an Head does mean is to consider the nature of the Character and whether it be the propriety of an Hill or of a King Now of which of these two is it most proper to say whether of an Hill or of a King that it was deadly wounded and healed again And with which of them by reason of that wound might the Beast himself who is described with a very Royal Dominion be most properly said to be wounded and to have his deadly wound healed or to have a wound by a sword and yet to live The very terms of the question does shew that this is properly said of a King who is the life of all the power of the Beast but most improper to be said of the Hill of a City to which a Beast may belong But whatsoever becomes of this wounded and healed Head we are assured by the mouth of the Beast that The Beast in the 13th Chapter for the whole time of its continuance does signify The Beast in a particular state of one of its Heads or Horns And from thence it is plain That the Affairs of the Second Beast the Image Mark Name and Corollar 1 Number of the Name of the Beast do every-where in the 13th Chapter belong to that particular state of the First Beast For the term of the Beast signifies all over that Chapter the First Beast only by Proposit 8. And that Beast does there signify The Beast in one particular state of an Head or Horn for the whole time of his continuance by Proposit 9. Wherefore every thing that is there joined with the term of the Beast the Image Mark c. and the Second Beast acting with him do all belong to that particular state of the Beast And that does also further assure us That the Beast with the False Prophet or Second Beast and Image Corollar 2 and Mark and Name c. in all the other Chapters do signify the same particular state of the Beast with those Attendants in which it is in the 13th Chapter For by Coroll 2. Prop. 8. The Beast with all those same Attendants is the same with that in the 13th Chapter And by Coroll 1. Prop. 9. The Beast with those Attendants in the 13th Chapter is in a particular state of its Heads or Horns Therefore must they all signify the Beast in the same particular state every where else CHAP. VIII Rev. XIII XVII The Tenth Proposition and its Corollaries conclude The Beast of the 13th and 17th Chapters to be one and the same particular state of the Beast WE have now sufficient grounds to conclude That The seven Heads and ten Horns of the Beast in the 13th and Proposit 10. 17th Chapters must signify the same things For since they are in both Chapters the same very peculiar and proper mystical Expressions and since they are explained in the 17th Chapter by Rule the third they must signify the same things But still further to confirm the force of that Rule in the present Case and to make the thing unquestionable it is to be considered That The Beast of the 13th Chapter is one and the same particular state of it both before and after the 17th Chapter by Coroll 1 and 2. Prop. 9. and so the 17th Chapter does stand in the body of the History of that Beast of the 13th Chapter We may also very plainly see that the 17th Chapter is interpreted in that place only to explain the mystical Significations of the same number of Heads and Horns upon a Beast to all appearance every way the same with this and of that Babylon that is the common sharer in the Fortunes of the Beast of the 13th Chapter throughout all the account of him For at the very v. 1. entrance into that Explication it is said by the Angel that he would shew the Apostle the judgment of that Great Whore called Babylon which was but just before it threatened with the Wrath of God in the Story of the other Beast at the conclusion of the 16th Chapter And then the Explication of this same kind and number of things of just so many Heads and Horns as had been mentioned of the other Beast is made by one of those Angels with the seven Vials who had been just before employed about the judgments of the former Beasts all over the Chapter immediatly preceding this Explication Who would not upon this consideration conclude with himself That the Angel's Explication of the same number of Heads and Horns in a new show of a Beast to all appearance the same with this other whose History is on purpose there interrupted to make room for that new show did most certainly refer to the same number of