This text is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
mainly in English
SL245, described in the Sotheby catalogue as c. 300,000 words on 975 pp., was bought at the Sotheby sale by Gabriel Wells for £48 and sold to Yahuda on 1 Aug. 1936 for the sale price plus 15%. On 24 May 1949, Yahuda wrote to the London dealer Heinrich Eisemann, 'As to lot 245 the new arrangement and replacement of the pages resulted in 1,530 pages instead of 975 pages as many pages had to be taken out from other lots. But for this manuscript I have a customer who wants to pay a much higher price than $3,800 suggested by you.' If this was true, the prospective buyer's desire to part with his or her cash presumably waned. There must subsequently have been further reordering of the manuscript as the present Yahuda Ms. 7 amounts to nowhere near 1,530 pp.
The Roman Empire was divided into Provinces, and in
the reign of Constantine the great, the larger Provinces of
the Empire (composed of several small Provinces) began to
be called Diocesses, & the whole Roman Empire was distinguish
ed into 13 or 14 such Diocesses under four Prefects; the
Prætorio Orientis
Prætorio Italiæ
of the East governed by the
Diocess of Egypt governed by the
the Diocess of Asia governed by a Vicar, the Diocess of
Pontus governed by a Vicar, & the Diocess of Thrace governed
by a Vicar. The
him two Diocesses each governed by a Vicar, the Diocess of Mace
don & the Diocess of Dacia. The
had under him the four Diocesses of Rome, Italy, Afric, &
Illyricum governed by four Vicars. And the
torio
Gaule & Britain governed by three Vicars.
The Diocess of Egypt comprehended Egypt, Thebais,
Libya, Arcadia, &
Diocess resided. The Diocess of the East comprehended Pa
lestine, Phenicia, Syria, Cilicia, Cyprus, Osrhoena, Meso
potamia, Isauria, & Arabia, under the Metropolis of Antioch.
The Diocess of Asia comprehended Asia proconsularis,
Hellespont, Pamphilia, Lydia, Pisidia, Lycaonia, Phrygia
Pacatiana, Phrygia Salutaris, Lycia & Caria, & the Islands
adjacent, under the Metropolis of Ephesus. The Diocess of
Pontus conteined Galatia, Bithynia, Honorias, Cappadocia
gonia, under the Metropolis of Cæsaria. The Diocess of
Thrace conteined Europa, Thrace, Hæmi-mons, Rhodopes,
Mœsia
mouths of the Danube;
before Constantinople rose up. The Diocess of Macedon
conteined Achaia, Macedon, Crete, Thessaly, & both Epires,
whereof Achaia was under a Proconsul; & these were
under the Metropolis of Thessalonica. And the Diocess of
Dacia conteined Dacia beyond the Danube conquered by Trajan,
Dacia ripensis, Dacia mediterranea, Mœsia prima, Dardania
& Prævalis. But Dacia beyond the Danube was lost from the
Empire in the reign of Gallienus.
In the first ages of the Christian religion, the Christians of
every city with its villages were governed by a Board or Council
of Elders or Presbyters with a President. And where the people
met to worship there the President & Presbyters met in Council
after the manner of the Iewish Synagogues. And the place
where they met (now called a Cathedral Church) was by the
are by the Apostle called Bishops. Titus. 1.5, 7: but the name
of Bishop in a little time became appropriated to the President.
And when the Christians grew too numerous in any city to meet
in one Church & the Christian religion began to spread into the
villages: the Council distinguished her government into Parishes.
And such a Council
of the Apostles; the first President thereof being Iames the bro
ther of our Lord, & the first Deacons being the seven mentioned
in the Acts of the Apostles. But Councils of Bishops did not be
gin to meet till towards the end of the second Century. For they
could not begin to meet in Provincial Councils without the leave
of the s of P the Province.
The first Council of this kind was a Council of 27 Bishops who
met at Hieropolis in the Diocess of Asia about the beginning of the reign
of the Emperor Commodus, wherein Apollinaris Bishop of that city presided.
They met in opposition to the Cataphrygians a specious Sect which was then
newly risen up, & spread very fast. And from thence forward the Bishops
began to meet in Councills Provincial Councills upon emergent occasions by
the leave of the Roman Governours. And by this custome the Christian
Church became divided into Provinces of the same extent with the Provin
ces of the Roman Empire: & the Bishops of the head cities of the Provin
ces became who presided in the Councils, became exalted in dignity &
power over the rest of the Bishops of the Province over whome they
presided in Council & gained the names of
And the Bishop of Rome in the middle of the third Century or
before began to call himself the Bishop of Bishops, meaning the
President of the Council of the Suburbicarian Bishops, or Bishops
within the Diocess of Rome. And in this state the Church continued
till the Emperor Constantine the great having authority to give
leave to the Bishops of all the Empire to meet in Council, called
the Council of Nice ch
Council established the authority of Patriarchs
Provincial Councils half yearly for governing the Provinces.
And at length the Council of Constantinople called the second
general Council, set the Bishop of Constantinople above all
the Bishops within the Greek Empire because Constantinople
was the Metropolis of that Empire as Rome was of the Em
pire of the Latines.
The Apostle Paul distinguishes between the first Principles
of the doctrine of Christ & the things to be learned after the Prin
ciples by comparing the former to milk for babes & the latter
to strong meats for men of full age & describes the former to
be repentance from dead works [or to forsake the devil & all his
works, the pomps & vanities of the world & the sinfull lusts of the flesh] faith towards God [conteined in the Creed,] the doctrine of Baptisms & of laying on of hands, the resurrection from the dead & eternal judgment. These things were taught from the beginning in
catechising, & were thought sufficient for baptism into the remission
of sins, & by consequence for salvation. And nothing more was re
quisite for admission into Communion by the laying on of hands. But
after admission into communion there were other doctrines to be
learnt ch
These men were to study
munion or falling out about them. In these things the strong were
not to despise the weak nor the weak to judge the strong. And in
this state of charity the primitive Church continued for a time,
especially among the Greeks. But before the end of the se
cond Century the Latines began to forget the distinction
between fundamentals & customes or doctrines not fundamen
The Idolatry of the heathens consisted in giving honour
& worship to dead men & to such things as were dedicated to them
& named from them & as their souls or ghosts were feigned to
reside in: as to the Sun, Moon, Starrs, Elements, Birds, Beasts,
Fishes, Vegetables, Grave-stones or Altars, & at length to pictures
& Statues with ch
& Kingdoms out of love or flattery built monuments & altars
to their dead ancestors & kings (at first more rudely at length
more sumptuously) & appointed yearly monthly or daily solem
nities with incense & sacrifices & various ceremonies & myste
ries & initiations & Priests to perform them, & built Temples
over the sepulchres of kings & great men for people to meet
in. Whence it came to pass
sprang from the Gods & that every kingdom & every city
had its proper Gods & every family their
the Romans deified their Emperors. All the heathens agreed
in religion in general & differed only in their particular
Gods, & in some ceremonies of their worship: & therefore
upon being conquered by one another, the conquered people
easily received the Gods of their conquerors. And thence it
came to pass that when the heathens were conquered by the
Christians
As God is called the Rock of his people & false Gods are called
the rock of the nations
In scripture we are told of
God is our refuge, our strength, our defense. And in this sence God
is called the rock of his people & false Gods are called e
those that trust in them Deut. 32.4, 15, 18, 30, 31, 37. And in the same
sense the Gods of the king who doth according to his will are called
Mahuzzim strengths strong protectors. In his estate shall he honour Mahuzzims [strong potent defenderseven w [or Temples] thth& he shall make them to rule over many & divide the land [among them] for a possession
by steps
Gregory Nyssen tells us – were soon followed by
the rest of the world.
In propagating these superstitions the ringleaders were the Moncks
& Antony was at the head of them. For in the end of the life of Antony
Athanasius relates that these were his dying words to his disciples who
then attended him. Do you take care, saith Antony, to adhere to Christ in the first place & then to y. eThis was in the year 356. And before this This
time I hear nothing of the miracles done at the shrines of Saints.
being delivered in charge to the Monks by Antony at his death could
A.C. 356, could not but inflame the whole body of the Monks in devotion
cles after death. And hence came that noise about the miracles done by the reliques
of the saints in the end of the reign of Constantine – – – – – – may joyn with them in assisting us.
And Whilst Ægypt abounded with Moncks above another country – – – – –
umbras vino placatis & dapibus.
Basil a Monck who died in the year 378 – – – – – generally corrupted t
Gregory Naz. a Monke
Gregory Nyssen another
Ephræm Syrus another – – – – – are inflamed with the love of them
So then the Moncks after the death of Antony set on foot a great noise of
Miracles done by the dead reliques of the dead.
The practise of sending to till the Emperor Theo
dosius prohibited it by the following Edict.
Constantinopoli, Honorio nob. puero & Euodia Coss. A.C. 386.
After this they filled – – –
of erecting altars to the dead in all places, the invocation of Saints overspread the
Empire before the death of Theodosius the great.
The king who honours these Mahuzzims, agrees in many things with St Pauls
man of Sin. Both them
presently after the Roman heathen Empire was taken away: the other after that ch
letted was taken out of the way, & that ch
for the Roman Empire. The one came with a great cry of miracles pretended to be done
by the reliques of saints: the other with all power & signes & lying wonders & after
the working of Satan, & with all deceivableness of unrighteousness. The one continued
til the time of the end but at length [when they that slept in the &c: the other till t
destroyed him with the brightness of his coming. [And if the Apostle in his 1st Epist
to Timothy chap. 4 speaks of the man of sin:
speaks lies in hypocrasy, forbids to marry & commands to abstein from meats
& therein agrees th
were for invoking the saints or martyrs buried under them. First they filled
the Churches there in all places with the reliques of or pretended reliques of
martyrs for invoking them in the Churches & then they filled the fields & high
ways for with altars for invoking them every where.
The same religion of worshipping Mahuzzims
also: but Daniel in the by the in this Prophesy describes only the things
nations comprehended in the body of
Gregory Nyssen – rest of the world.
Athasius died in the year 37
The reliques of the 40 martyrs were sent distributed among into from Antioch &
the Churches before the year 379. For Athanasius who died in that year wrote
an
saw it in the library of Cardinal Ascanius in Italy – – – – – approved & encouraged example to other cities. And therefore this practise began in
by him –
Egypt some years before the death of Athanasius. O It began when the bones
miracle working bones of Iohn the Baptist were carried into Egypt & hid in the wall of a
Church that they might be profitable to a future generation, & only during
the reign of Iulian the Apostate. And then spread
world
In propagating these superstitions – – – – – may joyn th
And whilst Egypt abounded with Monks – – – –
All the fundamental points of the Christian religion
necessary to remission of sins, to communion, & to salvation,
are of divine authority & were taught in plain words in the
beginning of the Gospel in catechising before baptism & admis imposition of hands. For baptism was
sion into Communion by
into the remission of sins, by imposition of hands men were ad
mitted into communion, & by remission of sins they were in a
state of salvation.
These fundamentals were not to be altered. We were to
hold fast even the form of sound words in ch
taught from the beginning.
By admission into communion
of enjoying communion so long as they keep to the conditions
upon which they were admitted into it: & therefore to de
prive them of communion without their breaking any
of those Articles conditions
While they sincerely keep to all those conditions they con
tinue in a state of salvation, & such men are not to be
excommunicate
for any thing ch
chizing is to make a new fundamental Article of the Christian
religion,
before baptism into the remission of sins & admission into com
munion.
The Law of Moses was good if a man could keep it, but
it was not necessary to salvation, & therefore the Apostle would
not suffer it to be imposed on the Gentiles as a fundamental
Article of religion necessary to salvation; but said that
such an imposition would be a making void the faith in
Christ & a preaching of another Gospel. It is not enough And the case is the same with every new
that an Article
Article of communion not imposed in a catechising before
baptism from the beginning of the Gospel.
or good; it must be also necessary to salvation.
& 6.1, 2.
the Apostle calls milk for babes & the first Principles of
the Doctrine of Christ, & particularly the foundation of repentance from dead works & of faith towards God, of the doctrine of Baptisms & of laying on of hands, & of resurrection of the dead & of eternal judgment. And all this was taught in cate
chising. For by faith in God he means the faith conteined
in the primitive Creed; & by repentance from dead works
he means
the of thecovetousness & ambition of the world, the unchastity of the
flesh & the worship of Idols. On this milk we feed till admission into
communion, & then we are to feed on strong meats & grow in
grace & the knowledge of our Lord Iesus Christ; we are to study
the scriptures & learn higher truths & teach them to one another,
but not to fall out about them. The strong must not despise
the weak
thematise & excommunicate one another.
The primitive Christian religion was preserved entire in the
Greek Church (especially among the till the middle of the third Century
or beginning of the fourth, but began to be violated by the Latines
before the end of the second. For Pope Victor excommunicated the
Churches of Asia for keeping Easter on the 14th day of the Moon
& thereby made it a fundamental Article of the Christian religion neces
sary to salvation to keep Easter on the Sunday following
Century, Pope Stephen excommunicated those who disallowed the Baptism
schismatick airacundus
exaggerat peccata. Lites enim et dissentiones
quantas [Stephane] parasti per ecclesias totius
mundi? Peccatum vero quam magnum tibi
exaggerasti quando te a tot gregibus scidisti?
Excidisti enim teipsum: noli te fallere
siquidem ille est vere schismaticus qui se
a communione ecclesiasticæ unitatis
apostatam fecit. Dum enim putas omnes
a te abstinere putas posse; solum te ab
omnibus abstinuisti. Hæc Firmilianes in Epistola
sua ad Cyprianum, inter opera Cypriani impressa
Epist O LXXV pag. 163. Edit. Rigaltij.S. t Cyprian
Firmilian bishop of Cæsaria in
Cappadocia.
daysb
rum & vitam æternam per sanctam Ecclesiam
mentiuntur in interrogatione quando non habeant
ecclesiam. Tunc deinde voce sua ipsi confitentur
remissionem peccatorum non dari nisi per
ecclesiam posse quam non habentes ostendunt
remitti illic peccata non posse.
legem tenere, quam Catholica Ecclesia teneat, eodem symbolo
quo et nos, baptizare;
baptizandi posse quod videatur in interrogatione baptismi a nobis non
discrepare: sciat quisquis hoc opponendum putat, primum non esse unam
nobis et schismaticis leg symboli legem, ne
Nam cum dicunt: Credis remissionem peccatorum & vitam æternam
per sanctam ecclesiam, mentiuntur in interrogatione, quando
non habeant Ecclesiam. Tunc deinde voce sua ipsi confitentur
remissionem peccatorum non dari nisi per san
quam non habentes ostendunt remitti illic peccata non posse. Hæ
Cyprianus in Epistola
to gather that in opposition to the baptism performed
the Churches of Afric I beleive in the remission of sins & life everlasting through the holy Church.
& that this Article was afterwards divided I beleive in the holy catholick Church, the remission of sins, & life everlasting.did not beleive in the remission of sins & life everlasting through the holy Church. And in
the beginning of the fourth Century the Council of Elibe
ris in Spain excommunicated those who in the day time lighted
wax candles in the Cæmeteries or burying places of the dead
because the spirits of the dead Saints were not to be disquieted.
Thus Councils of Bishops ch
rity, assumed by degrees a power of making Canons or laws in
matters of religion under pain of anathemas & excommuni
cations; & at length by this power the seventh General
Council established the worship of Images contrary to the
second Commandment. And the Greek Emperor who had it
in his power to call such Councils together & prescribe to
them what points they should consider & by his interest was
able to influence them: by means of these Councils or
Parliaments of Bishops, became the King who (in matters of
religion) did according to his will, & exalted himself & magnified himself (in legislative authority) above every God.
Neither did he regard the desire of weomen, but over
spread the Empire with the religion of those who place ho
liness in abstinence from marriage. Eusebius in his Ecclesiastical
history tells us that Musanus wrote a Tract against those who
fell away to the heresy of the Encratites –
In the latter time of the kingdom of the four horns of the
Goat when the transgressors were come to the full, a king of
fierce countenance was to stand up. This king was the last
horn of the Goat, & the transgressors came to the full in the
reign of Antiochus Epiphanes. For then the High-priesthood
was exposed to sail, & the vessels of the Temple were sold to
pay for the purchase, & the High-Priest with some of the
Iews procured a licence from the King to do after the ordi
nances of the heathen, & set up a school at Ierusalem for teach
ing those ordinances. Then Antiochus took Ierusalem with an
armed force, slew 4000 Iews, took as many prisoners & sold them,
spoiled the Temple, interdicted the worship, commanded the Law
of Moses to be burnt, & set up the worship of all the heathen Gods
in all Iudea. And then the Romans conquered Macedonia the chief
of the four horns. Hitherto the nations ch
the Goat, continued under the dominion of the Greeks, but now
they began to be conquered by the Romans, & therefore this was
the latter time of their kingdom & the little horn was now to stand
up. Daniel distinguishes the times by describing very parti
cularly the actions of those two of the four horns which bordered
upon Iudea untill the Romans began to conquer the Greeks &
thenceforward only touching upon the main revolutions ch
happened within the compass of the nations represented by the
Goat. And in this latter period of time the little horn was to stand
up & grow mighty, but not by his own power.
The three first of Daniels Beasts had their dominions
taken away, each of them at the rise of the next Beast, but
their lives were prolonged & they are all of them still alive.
The third Beast or Leopard reigned in his four heads till the rise
of the fourth Beast or Empire of the Latines & his life was pro
longed under their power. This Leopard reigning in his four
heads signifies the same thing with the He-Goat reigning in his
four horns: & therefore the He-Goat reigned in his four heads
till the rise of Daniels fourth Beast, or Empire of the Latines.
And then its dominion was taken away by the Latines, but its
life was prolonged under their power. The Latines are not
comprehended among the nations represented by the He-Goat. Their
power over the Greeks is only named to distinguish the times
in chbut not by his own power from
the times in ch
was mighty by his own power till his dominion was taken away
by the Latines, & after that his life was prolonged under their
dominion, & this prolonging of his life was in the days of his
last horn. For in the days of this horn the Goat became mighty but
not by its own power.
Now because this horn was a horn of the Goat, we are to
look for him among the nations ch
Among these nations he was to rise up & grow mighty. He grew
mighty towards the south & towards the east & towards the pleasant land; & therefore he rose up in the north-west quarter of thosenations,nations & extended his dominions towards Egypt Syria & Iudea.
In the latter time of the kingdom of the four horns, it rose
up out of one of them (the north west horn) & subdued the rest
but not by his own power. It was assisted by a foreign power, a
power superior to it self, the power which took away the dominion
of the third Beast, the power of the fourth Beast. And such a
little horn was the kingdom of Pergamus. This kingdom by the
revolt of Philetærus from Lysimachus king of Thrace Phrygia
Lydia & Lycaonia, came out of one of the four horns. It arose
in the northwest, & was very little at its first rise. But at
length by the assistance of the Romans in conjunction it took
from Antiochus the great
mountain Taurus. Afterwards it assisted the Romans in
conquering the kingdom of Macedon. Then it came under the
power of the Romans by the Legacy of Attalus its last king
& thereby the Senate of Rome succeeded Attalus & became
its king by right of inheritance: & under their government
it grew mighty conquering Pontus, Armenia, Syria, Iudæa,
& Egypt; & continued mighty under them till the reign of
Constantine the great & his sons. And then by the division
of the Roman Empire into the Greek & Latin Empires it separated
from the Latines & became the Greek Empire alone, but yet
under the dominion of a Roman family, & continued still
mighty, being the King who did according to his will, untill
the king of the south (or Empire of the Saracens) pushed
at him, & the king of the north (or Empire of the Turks)
overflowed him & conquered him; A
remains under the power of the Turks. For all the four
Beasts are still alive, tho the dominion of the three first be
taken away; & the Goat still remains powerfull in his last
horn, tho not by his own power.
The last horn of the Goat is by some taken for An
tiochus Epiphanes, but not very judiciously. A horn of a Beast
is never taken for a single person. It always signifies a king
dome, & a new horn signifies a new kingdom; & the kingdom of
Antiochus Epiphanes was an old one. Antiochus reigned over
one of the four horns, & the little horn was a fift under its
proper kings. This horn was at first a little one & waxed
exceeding great, & so did not Antiochus. It is described
great above all the former horns & so was not Antio
chus. His kingdom on the contrary was weak & tributary to
the Romans, & he did not enlarge it. The horn was a
king of fierce countenance, & destroyed wonderfully, &
prospered in his practises against the holy people: but Anti
chus was frighted out of Egypt by a mere message of the
Romans, & afterwards routed & baffled by the Iews. The
horn was mighty by anothers power, Antiochus acted by
his own. The horn stood up against the Prince of the
Host of heaven, the Prince of Princes, & this is the character
not of Antiochus but of Antichrist. The horn cast down
the sanctuary to the grownd & so did not Antiochus. The
Sanctuary & Host were trampled under foot 2300 days
& in Daniels prophesies days are put for years: but the
profanation of the Temple in the reign of Antiochus did
not last so many natural days. These things were to
last till the time of the end, till the last end of the In
dignation against the Iews, & this Indignation is not yet
at an end. The Goat in the days of his last horn is represented
in the Apocalyps by the great red Dragon, & this Dragon is
there called Satan, & Satan is there said to have his throne in
Pergamus to denote that he is the kingdom of Pergamus representedby the
When the Empire became Christian, the many
Christians m Saints
ligion, but retaining their heathen principles in their hearts. And by this
means the saints were holpen th
verts were brought in their own principles &
of the two religions under the name of the Christian religion bringing into in among the Christians the doctrine of worship of Ghosts Chr this
those saints them them
the dissemblers & to make them white to the time of the end. And these
saints are in the Apocalyps called the remnant of the Womans seed
who kept the commandments of God & had the testimony of Iesus. And at the time of the end &c the great red Dragon called the Devil &
Satan
inhabitants of the earth & sea with great wrath And & made the Woman fly into & the Woman fled into the wilderness, the Dragon now got in
the wilderness
among the inhabitants of the earth & sea made war upon the remnant of
her seed
It was cust the custome of the Montanists to signe themselves with the signe of
the cross upon all occasions. So a
ad omnem aditum et exitum, ad vestitum, ad calceatum, ad lavacra, ad mensas, ad
lumina, ad cubilia, ad sedilia, quacun
signaculo terimus.
They a Purgatory fo that the souls of men
& were there punished according to their punished according to their merits
before the resurrection; as Tertullian affirms in the end of his book
ma
But a
till the fourth century; & then by
great multitudes of heathens coming over to the Christian religion in
outward profession, these & finding the Cataphrygian Christianity more suita
ble to their old Principles of placing religion in outward forms & ceremonies
trines of Ghosts, then sided more that of the sincere Christians they readily
sided with the Cataphrygians & set up that sort of
fourth Century. And fell after they had been
persecuted by the heathen Emperors, &
sion of the Roman Empire to the Emperors to the Christian religion fell into new
persecutions to the time of the end purge Hypocritestill the time
to the time of the end. / And thenceforward the remnant of here seed
are illuminated represented by one & illumina
remainingthose two As each of the seven lamps illumich
nated the whole first Temple so each of the seven Candlesticks represented the
whole primitive Church each
Candlesticks represents the whole remnant of the Womans seed in the times of
the second Temple.
[In the first ages of the Christian religion, the Christians
of every city were governed by a Council of Presbyters,
& the President of the Council was the Bishop of the city.
And the Bishop & Presbyters of one city medled not with the
affairs of another city except by admonitory Letters or Mes
sages. Nor did the Bishops of several cities meet together in
Councils before the reign of Emperor Commodus. For
they could not meet without the leave of the Roman Gover
nours of the Provinces. But in the reign of that Emperor
they began to meet in Provincial Councils by the leave of
the Governours, first in Asia in opposition to the Cataphrygian
heresy, & soon after in other places & upon other occasions.
And the Bishop of the head city or Metropolis of the Roman
Province was usually made President of the Council. And
hence came the authority of Metropolitan Bishops above
that of the other bishops within the Province. Hence also
it was that the Bishop of Rome in Cyprians days called himself
the Bishop of Bishops. And as soon as the Empire became Christian,
the Roman Emperors began to call General Councills out of
all the Provinces of the Empire; & by prescribing to them
what points they should consider & influencing them by their
interest & power; they set up what party they pleased, &
thereby the Greek Empire, upon the division of the Roman
Empire into the Greek & Latin Empires, became the king who
[in matters of religion] did according to his will, & [in legislature] exalted & magnified himself above every God; & at length
by the seventh General Council established the worship
of the Images & souls of dead men, here called Mahuzzims.
The same king also placed holiness in abstinence from
marriage. Eusebius in his ✝
sanus wrote a Tract against those who fell away to the heresy
of the Encratites ch
pernicious error; & that Tatian the disciple of Iustin was
the author thereof; & that Irenæus in his first book against
heresies teaches this, writing of Tatian & his heresy in these
words: A Saturnino, inquit, et Marcione profecti qui vocantur Continentes, docuerunt non contrahendum esse matrimonium, reprobantes scilicet primitivum illud opificium Dei, et tacite accusantes Deum qui masculum et feminam condidit ad procreationem generis humani. Induxerunt etiam abstinentiam ab esu eorum quæ animalia appellant, ingratos se exhibentes erga eum qui universa creavit Deum. Negant etiam primi hominis salutem. At qꝫ.
sebius. But altho the followers of Tatian were at first con
demned as hereticks by the name of Encratites or Continents:
yet their principles could not be quite exploded. Montanus
refined upon them & made only second marriages unlawfull,
& introduced frequent fasting & annual fasting days & Lent
& feeding upon dried meats. The Apostolici about the middle
of the third Century, condemned marriage, & were a branch
of the disciples of Tatian. The Hierocitæ in Egypt in the
eremite fled into the wilderness from the persecution of Decius, &
lived there a solitary life till the reign of Constantine the great, but
made no disciples. Antony did the like in the persecution of Dioclesian,
or a little before, & many others soon followed his example.
Hitherto the Principles of the Encratites had been rejected by
the Churches, but now being refined by the Monks & imposed not upon
all men but only upon those who would voluntarily undertake a mo
nastic life, began to be admired
in fashion. And by their numbers it overflown these superstitions overflowed
the Greek Church like a torrent.
a torrent.
stantini, l. 4,
c. 28.
the greatest admi
Philosophy, & that he almost venerated the most holy company of Virgins
perpetually devoted to God, being certain that the God to whom he had
consecrated himself did dwell in their minds. In his reign & that of
his sons, this profession of a single life was propagated in Egypt
by Antony & in Syria by Hilarion, & spread so fast, that soon after
the reign of Iulian the apostate, a third part of the Egyptians were
got into the deserts of Egypt. They lived first singly in cells, then
associated into cœnobia or convents, & at length came into towns,
& filled the Churches with Presbyters Bishops & Deacons. Athanasius
in his younger days poured water upon the hands of his master
Antony, & finding the Monks faithfull to him, made many of
them Bishops & Presbyters in Egypt; & these Bishops erected mo
nasteries in their cities, out of ch
own cities, & sent Bishops to other cities. And the like was done
in Syria. Spiridion & Epiphanius of Cyprus, Iames of Nisibis,
Cyril of Ierusalem, Eustathius of Sebastia in Armenia, Eusebius
of Emisa, Titus of Bostra, Basilius of Ancyra, Acasius of
Cæsarea in Palestine, Elpidius of Laodicea, Melitius & Flavian
of Antioch, Theodorus of Tyre, Protogenes of Carrhæ, Acacius
of Berrhæa, Theodotus of Hierapolis, Eusebius of Chalcedon,
Amphilochius of Iconium, Gregory Nazianzen, Gregory Nyssen,
& Iohn Chrysostom of Constantinople were both Bishops & Monks
in the fourth century. Eustathius, Basil, Gregory Nazianzen,
Gregory Nyssen &c had Monasteries of Clergymen in their
cities out of which Bishops were sent to other cities who in
like manner erected Monasteries in their cities till the
Churches were supplied with Bishops out of the monasteries.
Whence Ierome in a letter written about the year 385
saith of the Clergy, Quasi et ipsi aliud sint quam Monachi, & non quicquid in Monachos dicitur redundet in Clericos qui patres sunt Monachorum. Detrimentum pecoris pastoris ignominia est.Quid facient Orientis Ecclesiæ? Quid Ægypti et sedis Apostolicæ? Quæ aut Virgines Clericos accipiunt, aut Continentes; aut si uxores habuerint, mariti esse desistunt.
the Emperors commanded the Churches to chuse Clergy
men out of the Monasteries by this law
Siquos forte Episcopi deesse sibi Clericos arbitrantur, ex Monachorum numero rectius ordinabunt: non obnoxios publicis privatis qꝫ. A.C. 398.
And the Greek Empire being now in the hands of these
Encratites, & having them in great admiration, Daniel makes
it a characteristic of the king who doth according to his will,
that he should not denregard the desire of weomen.
These superstitions soon spread into the western Empire, but
not with so much vigour, & Daniel in this Prophesy describes the
affairs of the last horn of the He-Goat, who was the Eastern.
The Apostle Paul in writing to Timothy bishop of Ephesus
speaks to the same purpose concerning the defection of the eastern
nations. Now the spirit speaketh expresly, saith he, that in the latter times some shall depart from the faith, giving heed to seducing spirits
The same King
men. Eusebius in his Ecclesiastic history
c. 28, 29.
wrote a Tract against those who fell away to the heresy of the
Encratites, ch
error, & that Tatian the disciple of
thereof, & that Irenæus in his first book against heresies,
teaches this, writing of Tatian & his Heresy in these words A Saturnino, inquit, et Marcione profecti qui vocantur continentes, docuerunt non contrahendum esse Matrimonium: reprobantes scilicet primitivu carne esu carnium esu eorum quæ animalia appellant, ingratos'se exhibentes erga eum qui universa creavit Deum. Negant etiam primi hominis salutem. Atque hoc nuper apud illos excogitatum est, Tatiano quodam omnium primo hujus impietatis auctore. Qui Iustini auditor, quamdiu quidem cum illo versatus est, nihil ejusmodi protulit. Post martyrium autem illius ab Ecclesia se abrumpens, doctoris arrogantia elatus ac tumidus tanquam præstantior reliquis cæteris, novam quandam formam doctrinæ conflavit: Æonas invisibiles commentus perinde ac Valentinus: asserrens quo qꝫ.
Eusebius. The Apostoli But altho the followers of Tatian were
at first condemned as hereticks by the name of Encratites or
Continents: yet their principles could not be quite exploded.
Montanus refined upon them & made only second marriages
unlawfull, & introduced frequent fasting & annual fasting days
& Lent & feeding upon dried meats. The Apostolici about the
middle of the third Century condemned marriage &
a branch of the disciples of Tatian. The Hierocitæ in Egypt
in the latter end of the third Century also condemned
marriage. Paul the Eremite fled into the wilderness from
the persecution of Decius & lived there a solitary life till
the reign of Constantine the great, but made no disciples. Antony
did the like in the persecution of Dioclesian or a little
before & many others soon followed his example.
Hitherto the Principles of the Encratites had been rejected
by the Churches, but now being refined by the Moncks and
imposed not upon all men but only upon those who would volun
tarily undertake a Monastic life, began to be admired &
to overflow the Greek Church like a torrent. Eusebius
tini, l. 4. c. 28.
us that Constantine himself had those men in the greatest veneration who dedicated themselves wholy to the divine Philosophy, & that he almost venerated the most holy company of virgins perpetually devoted to God, being certain that the God to whom he had consecrated himself did dwell in their minds. In his reign & that of his sons, this profession of a
single life was propagated in Egypt by Antony & in Syria by Hilarion
Iulian the apostate, a third part of the Egyptians were got into
the deserts of Egypt. They lived first si
ated into cœnobia or convents & at length came into towns &
filled the Churches with Bishops Presbyters & Deacons. Athanasius
in his younger days poured water upon the hands of his master Antony, He was first a Monck & finding the Moncks faithfull to him, made
many of them Bishops & Presbyters in Egypt; & these Bishops
erected Monasteries in their cities, out of which they chose Presby
ters of their own cities & sent Bishops to other cities. And the like
was done in Syria. Spiridion & Epiphanius of Cyprus, Iames of
Nisibis, Cyril of Ierusalem, Eustathius of Sebastia in Armenia,
Eusebius of Emisa, Titus of Bostra, Basilius of Ancyra, Acacius
of Cæsarea in Palæstine, Elpidius of Laodicea, Melitius & Flavian
of Antioch, Theodorus of Tyre, Protogenes of Carrhæ, Acacius
of Berrhœa, Theodotus of Hierapolis, Eusebius of Chalcedon,
Amphilochius of Iconium, Gregory Nazianzen, Gregory Nyssen &
Iohn Crysostom of Constantinople were both Bishops & Moncks in
the fourth century. Eustathius, Basil, Gregory Nazianzen,
Gregor
out of which Bishops were sent to other cities who in like
manner erected monasteries in their cities till the Churches
were supplied with bishops out of the Monasteries. Whence
Ierome in a letter w
Clergy, Quasi et ipsi aliud sint quam Monachi, & non quicquid in Monachos dicitur redundet in Clericos qui patres sunt Monachorum. Detrimentum pecoris pastoris est ignominia est.
And in his book against Vigilantius: Quid facient Orientis Ecclesiæ? Quid Ægypti & sedis Apostolicæ? Quæ aut virgines Clericos accipiunt, aut continentes; aut si uxores habuerint, mariti esse desistunt.
manded the Churches to chuse Clergimen out of the Monas
teries by this law.
Siquos forte Episcopi deesse sibi Clericos arbitrantur, ex Monachorum numero rectius ordinabunt: non obnoxios publicis privatis qꝫ.
And the Greek Empire being now in the hands of these
Encratites & having them in great admiration, Daniel
makes it a characteristic of the king ch
his will, that he should not regard the desire of weomen.
These superstitions soon spread into the western Empire, but
not with so much vigour; & Daniel in this Prophesy is describing the
affairs of the third Beast.
And the Apostle
to the same purpose concerning this defection of the eastern nati
ons. Now the spirit speaketh expressly, saith he, that in the latter times some shall depart from the faith, giving heed to seducing spirits & doctrines of Ghosts, [the Devils worshipped by the heathens] speaking lies in hypocrisy [about their apparitions & the miracles done by them
& by their reliques,] having consciences seared with a hot iron: forbidding to marry & teaching to abstein from meats. I Tim. IV.1, 2, 3.
The first Gnosticks gave too much liberty to the desires of the flesh, the
first hereticks who refrained ran into the other extreme were Tatian & Montanus with their chMontanists Cataphrygians
They condemned second Marriages as adulterous.
Eusebius in his Ecclesiastical history (lib. 4. c. 28, 29) tells us that Musanus wrote
a Tract against those who fell away to the Heresy of the Encratites which was
then newly risen & introduced a pernicious error, & that Tatian the
[after the death of his master,] was the author thereof, & that Iranæus in his first
Book against
docuerent non contrahendum esse Matrimonium: reprobantes scilicet primitivum
illud opificium Dei et tacite accusantes Deum qui masculum et fæminam condi
dit ad
eorum quæ
creavit Deum. Negant etiam primi hominis salutem. Atque hoc nuper apud
illos excogitatum est, Tatiano quodam omnium primo hujus impietatis
auctore. Qui Iustini auditor, quamdiu quidem cum illo versatus est
nihil ejusmodi protulit. Post martyrium autem illius ab Ecclesia se abrum
pens, doctoris arrogantia elatus ac tumidus tanquam præ
quandam formam doctrinæ conflavit: Æonas invisibiles commentus perinde ac
Valentinus: asserens quo
aliud esse quam corruptionem ac stuprum. Nova præterea argumenta ex
congitansexcogitans
Hæresi quæ tunc viguit Encr
Montanus refined upon this Heresy & made only second marriages
unlawful. He introduced also ebut as heretical but
length crept silently& ended by filling
So Eusebius tells us that Constantine the great had those
who dedicated themselves wholy to the divine Philosophy & that he almost
venerated the most holy company of Virgins perpetually devoted to God
being certain that the God to whom he
their minds.
practises into Egypt.
[but
Nunns who abs vowed abstinence from marriage, & absteined
absteined from flesh, So Eusebius tells us that & used the signe of the cross upon & used the sign of the cross upon all occasions as a charm.
all occasions
This superstition made no noise before the reign of Constantine the great but
then began to be in
tells us that Constantine himself had those men in the greatest veneration
who dedicated themselves wholy to the divine Philosophy & that he almost
venerated the most holy company of Virgins
that the God to whom he had consecrated himself did dwell in their minds. It was propagated in Egypt by In his reign
& that of his sons it was propagated in Egypt by Antony & in Syria by
Hilarion, & spread so fast that soon after the reign of Iulian the apostate
a third part of the Egyptians were got into the deserts of Egypt. They
lived first singly in cells, then associated into Cœnobia or convents, &
at length came into towns & filled the Churches with Bishops Presbyters &
Deacons – & Eutychiano Coss. A.C. 398. And the Greek
Empire being now in the hands of these Encratites tells us that
makes it his a
that he should not regard the desire of weomen. These quickly
spread into the western Empire but regards only the things done thinthis third Beastd B
Montanus refined upon this heresy & made only second marriages
unlawfull. He introduced also frequent fasting, & annual fasting days &
Lent & feeding upon dried meats & using the sign of the cross upon all
occasions.
Thus far Eusebius. But the
demned as hereticks by the names of Encratites or Continents, yet they
could not be quite exploded. Montanus refined upon them & made only
second marriages unlawfull & introduced much
fasting days & Lent & feeding upon dried meats. Paul the Eremite The Apostolici
fled into the wildwere aga in the third were a condemned marriage. Paul the Eremite fled into e
ness from the persecution of Decius & lived there a solitary life till the
reign of Constantine the great. Antony did the like in the persecution of
Dioclesian or three a little before & many others soon followed his exam
ple. // Hitherto the principles of the Encratites had been rejected by the
churches but now began to come into unde being refined by the Monks
& imposed not upon all men but only upon those who would volunta
rily to abstein from a Monastick life, began not o to be
admired by & to overflow the Christian world
tells us that Constantine himself –
Now Daniel considered the horns & behold there came up among them horns another little horn before whom three of the first horns were pluckt up by the roots, & behold in this horn were eyes & a mouth like the eyes of a man & a mouth speaking great things, & its look was more stout then its fellows, & it made war with the saints & prevailed against them. And one that stood by & made Daniel know
the interpretation of these things, told him that the ten horns were ten kings that should arise & another [king] should arise after them & be divers from the first [ten kings] & subdue three kings & speak great words against the most High, & wear out the saints, & think to change times & laws, & that they should be given into his hands for a time times & half a time. Kings are put for kingdoms as above, &
therefore the little horn is a little kingdom.
The Apostolici about the middle of the 3d Cent. were a branch of the condemned marriage & were a branch of the disciples of Tatian.
The Hierocitæ in Egypt in the latter end of the 3d century also condemned marriage.
The Roman Empire was divided into Provinces, & in the
reign of Constantine the great, the larger Provinces of the Empire
(composed of several smaller Provinces) began to be called Diocesses
& the whole Empire was distinguished into 13 or 14 such
Diocesses under four Prefects; the
fectus Prætorio Galliarum
the east were five Diocesses; the Diocess of the East governed
by the Comes ssseos Orientisthe East
Egypt governed by the
of Asia governed by a Vicar, the Diocess of Pontus governed
by a Vicar, & the Diocess of Thrace governed by a Vicar.
The
Diocesses each governed by a Vicar, the Diocess of Macedon
& the Diocess of Dacia. The
under him the four Diocesses of Rome Italy Afric & Illyricum,
governed by four Vicars. And the
had under him the three Diocesses of Spain Gallia & Britain,
governed by three Vicars.
The Diocess of Egypt comprehended Egypt, Thebais, Libya,
Arcadia & Augustanica under the Metropolis of Alexandria
where the Præfect of the Diocess resided. The Diocess of the
East comprehended Palestine, Phenicia, Syria, Cilicia, Cyprus,
Osrhoena, Mesopotamia, Isauria, & Arabia under the
Metropolis of Antioch. The Diocess of Asia comprehended
Lycaonia, Phrygia Pacatiana, Phrygia Salutaris, Lycia & Caria,
& the Islands adjacent under the Metropolis of Ephesus.
The Diocess of Pontus conteined Galatia Bithynia, Honorius,
Cappadocia
Cæsaria. The Diocess of Thrace conteined Europa, Thrace,
Hæmi-mons Rhodopes, Mœsia
Hæmi-mons & the Danube mouths of the Danube:
of Macedon conteined Achaia, Macedon, Crete, Thessaly & both
Epires, whereof Achaia was under a Proconsul: & these were
under the Metropolis of Thessalonica. And the Diocess of Dacia
conteined Dacia beyond the Danube conquered by Trajan,
Dacia mediterranea, Mœsia prima
Dacia beyond the Danube was lost from the Empire in the reign
of Gallienus.
In the two first ages of the Christian religion The Bishops of
the had each of them a bychthey were Presidents & by ch
city with the Villages thereof. And such a Council was that
at Ierusalem mentioned in the Acts of the Apostles. And this
form of Government lasted without any Councils of Bishops
towards the end of the second Century. For the Bishops of several
cities could not meet together in any Council without the leave of But at leng the Province or Diocess. Councils The first Council of this kind
of Bishops began first
opposition to the Cataphrigian heresy.
was a Council of 27 Bishops
of the reign of Emperor Commodus wherein Apollinaris Bishop of that Hierapolis city presided. They met in opposition to the Cataphri
gians a specious sect ch
fast. And from thence forward the Bishops began to meet in Provinci
all Councils upon emergent occasions by the leave of the Roman
governours. And by this custome the Churches became divided into
Provinces & Diocesses the names being taken from the Roman
ces & Diocesses of the Roman Empire. And the Bishops of the head
cities of the Provinces who presided in the Councils, became exalted
in dignity & power over the rest of the Bishops of the Diocess or
Province over whom they presided in Council & gained the names
of Archbishops & Patriarchs, & the Bishop of Rome in the
middle of the third century began to call himself the Bishop
of Bishops, meaning the President of the Council of the subur
bicarian Bishops, or Bishops within the Diocess of Rome. And at
length the Emperor Constantine having authority to give the
Bishops leave to meet out of all the Empire, called the Council
of Nice, ch
the meet authority of Patriarchs & the meeting of Provincial Councils
half yearly for governing the Provinces. And at length the
Council of Constantinople called the second general Council, set up
the Bishop of Constantinople
Empire, because Constantinople was the Metropolis of that Empire,
as Rome was of the Latine Empire of the Latines.
Now while Bishops could not meet in Councills without the
leave of the civil government, &
call them together & at pleasure & to consider of they pleased to they should consider, & the councills
took upon them a legislative authority the lastlegislative authoritych
had been taught in Catechising & imposed before
baptism & imposition of hands, & ch
the last horn – –horn of the He Goat to impowered the last horn of the He Goat be a do according to his will & to exalt himself & & magnify
himself above every God & to speak
of Gods, that is] impowered the last horn of the Hee Goat
against the laws of God & set & that is
the language of Daniel,) to do according to his will & to exalt & magnify himself against the God of Gods above every God & speak marvellous things against the God of Gods. By fundamentals I mean Articles
chizing before admission into communion. By admission men enter into a
covenant with God, & after admission
without breaking the conditions upon ch
fore nothing is to be imposed thch
in catechising from the beginning of the Gospel, & that in the same form
of sound words least other words introduce other or admit other senses
the last horn of the He Goat became the king who did
of religion) did was was able to dobe exalted & magnified himself above every God,& at length (by the seventh general Council) set up the wor
ship of Mahuzzims]
came able (in matters of religion) to do according to his will & to exalt
& magnify himself above every God; & at length (by
Council,) set up the worship of Mahuzzims & thereby forsook
the God above. Iob. 31.28. Deut. 32.15, 16, 17, 18. This power was exercised
only in the Greek Empire. For the Latines became divided into many
small kingdoms as above.
In the beginning of the Christian religion every the Christians of every city
with its villages were governed by a board or Council of Elders or Presbyters th
a President after the manner of the were at first gov are by
the Apostle called Bishops, Titus 1.5, 7. But the name of Bishop in a little time became
appropriated to the President. Such a Council was that in the Acts of the Apostles at
Ierusalem mentioned in the Acts of the Apostles but the Bishops of several cities
did not begin to meet together in Council
second Century. For they could not meet together in Council without the leave of the
Roman Governor of the Province or Diocess. The first Council of this kind
And where the people met to worship, there the Cl Presbyters met
in Council after the manner of the Iewish Synagogues. And the place where
they met (now called a Ch
circumcisionCathedral Church synagogue. So the Apostle (the first names it, saying: If any p
of Ierusalem)
such as were the
tation of Prophesy, the
the signes of the coming of Christ & Antichrist, the character of Antichrist &c
And in this state & especially among the Greeks
Fore a b before the end of the second century the Latine began to forget the distincti
on between fundamentals & customes or doctrines not fundamental.
– And the Council of Eliberis in Spain A.C. 305 excommunicated those who in the
day time lighted wax candles in the Cæmeteries or burying places because the spirits
of the dead saints were not to be disturbed.
And in this state things cont the Church continued till these Councils began to
& thereby declared that the a the authority of Patriarchs & Archbishops ps
humano
The Apostle Paul distinguishes between the first Principles of the doctrine of Christ
& the truths to be learnt afterwards. those the first Principles by
babes & the last to strong meats for them
to be repentance from dead works, the from the works of the world the flesh & the Devil conteined in the Creed)
of laying on of hands, the resurrection from the dead & eternal [And these are And these were taught in
the Principles ch
& laying on of hands. viz All this was taught t Repentance from dead Repentance from the works
of the world the flesh & the Devil, the Baptismal Creed,
in Catechising, & nothing more was originally in the Apostles days
mental Articles of the Christian religion were therefore taught in Catechizing in the
Apostles days, & those things ch
nion the Apostle compares to strong meats for men of riper years full age
These first
also for salvation & for admission into communion.]
catechising & are sufficient for baptism into the remission of sins & by consequence
for salvation & for admission into Communion. And was required for then
these principles was required in the two first ages of Christianity for admission into
communion by baptism & laying on of hands. The higher doctrines compared to
strong meats for men of full age men were to study & teach one another
without breaking communion or falling out about them. In these things the
strong were not to despise the weak nor the weak to judge the strong. In this
state the Churches continued till the middle of the third Century, but towards the end
of the second Century but then the western Churches began to forget the distinction between
fundamentals & [& to excommunicate one & to excommunicate one another for the latter as if they were
another for the latter
keeping Easter on the 14th day of the Moon.
tism to them who did not beleive in the remission of sins
the Holy Church.]
fundamental. So Pope Victor excommunicated the Churches of Asia for keeping
easter on the 14th day of the Moon. And Pope Stephen excommunicated those who
disallowed baptism performed by hereticks. And the African Churches in Cyprians
days, denyed baptism to those who did not beleive in the remission of Sins
the holy Church. And the Council of Eliberis in Spain A.C. 305 excommunicated those
who in the day time lighted wax candles in the Cæmeteries or burying places, because the
spirits of the dead saints were not to be disturbed.
The Roman Empire was divided into Provinces & every Province had its governour
& the Bishops of the Province could not meet in a s without the leave of the Governour
In the latter time of the kingdom of the four horns of the
Goat when the transgressors were come to the full, a king of
fierce countenance was to stand up. This king was the last
horn of e
of Antiochus Epiphanes. For then the High-priesthood was
exposed to sail, & the vessels of the Temple were sold to pay
for the purchase, & the High-Priest with some of the Iews pro
cured a license from the king to do after the ordinances of
the heathen & set up a school at Ierusalem for teaching
those ordinances. Then Antiochus took Ierusalem with an armed
force, slew 4000 Iews, took as many prisoners & sold them,
spoiled the Temple, interdicted the worship, commanded the Law
of Moses to be burnt, & set up the worship of the heathen Gods
in all Iudea. And then the Romans conquered Macedonia
the chief of the four kingd horns. Hitherto the nations which
composed the body of the Goat continued under the dominion
of the Greeks, but now they began to be conquered by the
Romans, & therefore this of & the little horn was now to stand up. Daniel distinguishes
the times by describing very particularly the actions of those two
of the four horns which bordered upon Iudea, untill the Romans
began to conquer the Greeks & thenceforward only touching
upon the main revolutions ch
the nations represented by the Goat. And in this latter period of
time the little horn was to stand up & grow mighty but not by his own power.
The three first of Daniels four Beats had their domini
ons taken away, each of them at the rise of the next Beast, but
their lives were prolonged & they are all of them still alive.
The third Beast or Leopard reigned in his four heads till the
rise of the fourth Beast or Epire Empire of the Latines & his life
was prolonged under their power. This Leopard reigning in his
four heads signifies the same thing with the He-Goat reign
ing in his four horns: & therefore the He-Goat reigned in
his four heads till the rise of Daniels fourth Beast or Empire
of the Latines. And then its dominion was taken away
its life was prolonged by the under their power. The Latines
are not comprehended among the nations represented by the He-Goat.
Their power over the Greeks is only named to distinguish the times
in which the He Goat was mighty but not by his own power from the
times in which he was mighty but not
mighty by his own power till his dominion was taken away
by the Latines, & after that his life was prolonged under their
dominion & this was in the days of his last horn. For in the
days of this horn the Goat became mighty but not by its own
power.
Now because this horn was a horn of the Goat, we
are to look for him among the nations which composed the
body of the Goat. Among those nations he was to rise up &
grow mighty. He grew mighty towards the south & towards
the east & towards the pleasant land; & therefore he rose
up in the north west quarter of those nations, & extend
dominions towards Egypt, Syria & Iudea. In the latter time
of the kingdom of the four horns, it rose up out of one of
1. In the latter time of the kingdome of the four horns of the Goat
when the transgressors were come to the full, a king of fierce
countenance was to stand up. This king was the last horn of the
Goat. And the transgressors
tiochus Epiphanes. For then the High-Priesthood was exposed to sale
& the vessels of the Temple were sold to pay for the purchase,
& the High-Priest with some of the Iews procured a licence from
the King to do after the ordinances of the heathen & set up a school
at Ierusalem for teaching those ordinances. Then Antiochus took
Ierusalem with an armed force, slew 40000 Iews, took as many
prisoners & sold them, spoiled the Temple, interdicted the worship
commanded the law of Moses to be burnt, & set up the worship
of the heathen Gods in all Iudea ch
composed the body of the Goat, continued under the dominion
of the Greeks, but now they began to be conquered by the
Romans, & therefore this is the latter time of their kingdom, &
the little horn was now to stand up. Daniel distinguishes the
times by describing very particularly the actions of those two of
the four horns ch
to conquer the Greeks, & thenceforward only touching upon the
main revolutions chth
represented by the Goat. And in this latter period of time the little
horn was to
2 Now because he was a horn of the Goat, we are to look
for him among the nations ch
because he was
are to look for him after the dominion of the Goat should
be taken away. And this points at the power of the Romans which
took away the dominion of the Greeks the nations represented by
the Goat
power of the Romans. And such a little horn was the king
dom of Pergamus. It became a horn of the Goat by the conquest
of Asia minor. It became a
of Asia minor before the Romans began to conquer the Greeks.
It assisted the Romans in conquering Macedon. It came
under the power of the Romans by the Legacy of Attalus
its last king
of inheritance. By their power it
Syria Phœnicia & Egypt, & under them it continued mighty
till the reign of Constantine the great & his sons. And then
by the division of the Roman Empire into the Greek & Latin
Empires, it separated form the Latines, & continued
Empire alone but yet under the dominion of Princes
& continued still mighty, being the king ch
his will untill the king of the south pushed at him, & the
Turks overflowed & conquered him. And at present he remains
under the power of the Turks. For all the four Beasts
are still alive tho the dominion of the three first be taken
away. And the Goat still remains powerful in his last horn,
tho not by his own power.
2 The three first of Daniels four Beasts had their dominions
taken away each of them at the rise of the next Beast, but their
lives were prolonged & they are all of them still alive. The third
beast or Leopard reigned in his four heads
beast or empire of the Latines, & then his dominion was taken away
by the Latines & his life was prolongued under their power. This
Leopard reigning in his four heads
He-Goat reigning in his four horns: and therefore the He Goat reigned
in his four horns till the rise of Daniels fourth Beast or Empire of
the Latines. And then its dominion was taken away by the Latines
but its life was prolonged under their power. The Latines are
not comprehended among the nations represented by the He Goat.
Their power over the Greeks is only named to distinguish the times
in ch
in which he was mighty but not by his own power. He was mighty
by his own power till his dominion was taken away by the Latines
& after that his life was prolonged under their dominion & this
was in the days of his last horn. For in the days of this horn the Goat
became mit
3 Now because this horn was a horn of the Goat, we are to look for him
the nations ch
was to rise up & grow great mighty. He grew mighty towards the south &
towards the east & towards the pleasant land & therefore he rose up in the
north west quarter of those nations & extended his dominion n
&
of one of them
by a forreign power, a power superior to it self, the power ch
the dominion of the third beast, the power of the fourth Beast. And such
a little horn was the kingdom of Pergamus. This kingdom by the revolt of
Philetærus from Lysimachus king of Thrace
horns. the It arose in the north west & was very little at its first rise
But at length by the assistance of the Romans it took from Antiochus
the great all Asia minor on this side the mountain Taurus. After
wards it assisted the Romans in conquering the kingdom of Macedon t
it came under the power of the Romans by the Legacy of Attalus its last
king & thereby the Senate of Rome succeeded Attalus & became its king
by right of inheritance; & under their government it grew mighty
conquering
under them till the reign of Constantine the great & his sons.
And then by the division of the Roman Empire into the Greek &
tin
alone but yet under the dominion of a Roman family, & continued still
mighty being the king ch
south pushed at him (or Empire of the Saracens) pushed at him, & the king
of the north (or Empire of the Turks) came overflowed & conquered him
And at present he remains under the power of the Turks. For all
the four Beasts are still alive, tho the dominion of the three first
be taken away. And the Goat still remains powerfull in his last
horn tho not by his own power.
4, The last horn of the Goat is by some taken for Antio
chus Epiphanes, but not very judiciously. A horn of a Beast
is never taken for a single person. A always
signifies a new kingdom, & the kingdom of Antiochus was
an old one. Antiochus reigned over one of the four horns
horn was at first a little one & waxed exceeding great,
& so did not Antiochus. It is described great above all
the former horns, & so was not Antiochus. His kingdom on
the contrary was weak & tributary to the Romans, & he did
not enlarge it. The horn was a king of fierce countenance
& destroyed wonderfully & prospered in his practises against
the holy people: but Antiochus was frighted out of Egypt
by a mere message of the Romans, & afterwards routed &
baffled by the Iews. The horn was mighty by anothers
power Antiochus was mighty
down the Sanctuary to the ground & so did not Antiochus.
The Sanctuary & host were trampled under foot 2300 days
& in Daniels Prophesies days are put for years.
things were to last till the last end of the Indignation
against the Iews, & this Indignation is not yet at an
end. The Goat in the days of his last horn is repre
sented by in the Apocalyps by the great red Dragon.
This Dragon is there called Satan, & Satan is there said
to have his throne in Pergamus to denote that he is
the kingdom of Pergamus represented by the last horn
of the Goat.
them from among the heathen and] cleave to them with dissimulation. But of those of understanding there shall [still]
fall to try Gods people] by them & to purge [them from the
dissemblers] & to make them white to the time of the end: because it is yet for a time appointed.
The Roman Empire continued entire till the death of
Constantine the great. He built Constantinople & gave it a Senate
& like priveleges with Rome, & thereby laid the foundation of the
division of this Empire into the Greek & Latine Empires headed
by those two cities. After this division the king ch
to his will is the Greek Empire: for all this Prophesy relates
to the nations ch
things done among them. The King of the south which pushes
at him is the kingdom of the Saracens. The king of the north
who overflows him & conquers also Palestine Egypt Libya &
Ethiopia is the kingdom of the Turks. And the Empire of the
Latines is the fourth Beast th
them (the north west horn) & subdued the rest but not by his own
power. It was assisted by a forreign power, a power superior
to it self, the power which took away the dominion of the third
Beast, the power of the fourth Beast. And such a little horn
was the kingdom of Pergamus. This kingdom by the revolt of
Philetærus from Lysimachus king of Thrace & Phrygia came out
of one of the four horns. It arose in the northwest, & was very
little at its first rise. But at length by the assistance of the Romans
it took from Antiochus the great all Asia minor on this side the
mountain Taurus. Afterwards it assisted the Romans in con
quering the kingdom of Macedon. Then it came under the power
of the Romans by the Legacy of Attalus its last king, & thereby
the Senate of Rome became its king succeeded Attalus & became
its king by right of inheritance; & under their government it
grew mighty conquering Pontus Armenia, Syria, Iudæa & Egypt, &
continued mighty under them till the reign of Constantine the great
& his sons. And then by the division of the Roman Empire into the Greek
& Latin Empires, it separated from the Latines & became the Greek –
Empire alone, but yet under the dominion of a Roman family, &
continued still mighty, being the king who did according to his
will untill the king of the south (or Empire of the Saracens)
pushed at him, & the king of the North (or Empire of the
Turks) overflowed & conquered him. And at present he remains
under the power of the Turks: for all the four Beasts are
sill alive, tho the dominion of three first be taken away: And
the Goat still remains powerfull in his last horn, tho not by
his own power.
The last horn of the Goat is by some taken for Antiochus
Epiphanes, but not very judiciously. A horn of a Beast is
never taken for a single person. It always signifies a
kingdom & a new horn signifies a new kingdom; & the king
dom of Antiochus Epiphanes was an old one. Antiochus reigned
over one of the four horns & the
under its proper kings. This horn was at first a little one
& waxed exceeding great, & so did not Antiochus. It is
described great above all the former horns & so was not
Antiochus. His kingdom, on the contrary, was weak & tribu
tary to the Romans, & he did not enlarge it. The horn was
a king of fierce countenance & destroyed wonderfully, &
prospered in his practises against the holy people: but Anti
ochus was frighted out of Egypt by a mere message of the
Romans & afterwards routed & baffled by the Iews. ✝ The
horn was mighty by anothers power, Antiochus acted by his own.
& this is not the Character of Antiochus, but agrees to Antichrist.
& so did not Antiochus. The Sanctuary & host were trampled
under foot 2300 days, & in Daniels prophesies days are put
for years: but the profanation of the Temple in the reign
of Antiochus did not last so many natural days. These
things were to last till the time of the end, till the last end
of the Indignation against the Iews, & this Indignation is
not yet at an end. The Goat in the days of his last horn
is represented in the Apocalyps by the great red Dragon, & this
Dragon is there called Satan, & Satan is there said to have his
throne in Pergamus to denote that he is the kingdom of Pergamus represented by the last horn of the Goat.
and reigned 33 years according to Paulus Warnefridus, & was slain
in the Consulship of Marinianus & Asclepiodorus (A.C. 423) according Lamisso – – – – – into Lombardy where they reigned till the year
to Prosper
774 // According to Paulus Diaconus the Lombards came into the
Empirefrom beyond the Danube came into the Empire from beyond the Danube
& Arcadius, that is, between the years 395 & 408.
before. For
Ayon beat the Vandals in battel & Prosper places this victory in the
Consulship of Ausonius & Olybrius A.C. 379.
in Pannonia (for Constantine e
The Vandals
years in their seats granted them in Pannonia by Constantine
the Great & therefore was
oned by the coming of the Lombards over the Danube into Panno
nia a year or two before the battel, & put an end to that
Vandals ch
the Empire, the Hunn Empire barbarians, they might for a time or
the Romans till after the death of Theodosius; & then throw off all & then either invade the Empire anew, or throw off all
subjection
subjection. By their warrs first with the Vandals & then with
the Bulgars a Scythian nation so called from the river Volga from
whence they came: it appears that even even
ple not contemptible.
These Alans had also Gepides among them, & therefore the Gepides
came into Pannonia before the Alans left it &
who who staidBut The Gepides in Pannonia, ch
the Alans left&
in subjection
quered by the Ostrogoths.
The invocation of the dead & veneration of their images
being gradually introduced by in the 4th 5t 6t & 7th centuries, the
Greek Emperor Philippicus A.C. 711 or 712 declared against the latter
And the Emperor Leo Isaurus to put a stop to it called a meeting
of Councellours & Bishops in his Palace A.C. 726, & by their advice
The invocation of the Holy Ghost came into the Greek church
at the same time with the invocation of saints. It could not come
in later: for I find nothing of it before no man that invoked the saints
would refuse to invoke the Holy Ghost. And I find no instance or mention
of invoking him before. B In the reign of Constantine the great &
his sons all the disputes were about the consubstantiality of the
son: & I meet with nothing
of the Holyghost before the death of the son
reign of his son Iulian the Apostate. In his reign (A.C. 362) Atha
nasius & about 15 other Bishops returning from the banishment met in
Council at Alexandria
tial to the father & the son & henceforward this notion was in Italy soon after in Italy. [But Macedonius Bishop of But it was opposed for a time
Constantinople
father. And thence his followers were called Macedonians &
rial Edicts & by the Council of Constantinople. Gregory Nazian
zen in the life of
by those who had subscribed the Councils of Ariminum & Seleucia &
by the Macedonius palone to be
homousios to the father
Bishop of Rome favoured it & at length established it in a Council
at Rome A.C. 373. And the Emperor Theodosius A.C. 380
At the same time that the Monks introduc
As a woman that forsakes her husband that goes a whoring after
other men is said to forsake her husband, so all Idolaters
a whoring after fo other Gods are said in scripture to forsake their
God. God said unto Moses: Behold Thou shalt sleep with thy fathers, & this people will rise up & go a whoring after the Gods of the strangers of the land whether they go to be among them, & will forsake me & break my covenant. Deut 31.16. Then he forsook God who made him & lightly esteemed the rock of his salvation: they provoked him to jealousy with strange Gods, with abominations provoked they him to anger. They sacrificed unto Devils [or Ghosts] not to God, to Gods whom they knew not, to new Gods that come newly up, whom their fathers feared not. Of the rock that begat thee thou art unmindful & hast forgotten the God that formed thee. Deut. 32.15, 16, 17, 18. Cho ose ye this day wh eomther ye will serve, whether the Gods w. Ios. 24.15, 16. chIf I beheld the Sun when it shined or the Moon walking in brightness & my heart hath been secretly enticed, or my mouth hath kissed my hand: this also were an iniquity to be punished by the Iudge for I should have denied the God that is above. Iob. 31.26, 27, 28.
In this sence it may be said that the king ch
will f forsook regarded not the God of his fathers because
he honoured fals Gods here called Mahuzzims.But its further forsook forgot & denied the God above when he
said that together with a fo a God whom his fathers knew not he
honoured these Mahuzzims; &And who may that God may be, Gregory Nazianzen hath but
began to honour regarded not the God of his fathers.
At the same time that the honouring of the Mahuzzims was introdu
ced into the Greek Churches the invocation of the Holy Ghost was also intro
duced, as Gregory Nazianzen thus informs us
nis] circa filium prius concessum fuerat, idem ipse [Athanasius] postea in asserenda Spiritus sancti divinitate superno afflatu consecutus est.
runt anno 1691 ut Ralphsonus publice testatum reliquit
testatur. Propositionem primam exemplis illustratam D D. Wallisius in secundo
operum suorum Volumine sub initio anni 1693 in lucem emisit. Et hæc fuit Re
gula omnium prima & fluxionibus [et momentis seu differentijs] secundis
Eandem Propositionem pos ijsdem verbis tanquam fundamen
tum methodi fluxionum
gum data et ad a Wallisio edita. In eadem Epistola posui Ordinatas Curvar
quas per Methodum fluxionum quadraveram quadraveram et in catalogum tunc
annos quin
Epistola posui locutus suum de pos q hujus libri pro quadraturis
Curvilinearum quarum Ordinatæ sunt dignitates binomiarum, eandem
aliquot illustravi, dixi
se extendere & has Regulas Quadraturam accuratam dare quoties fieri potest
ad Collinium missa, descripsi methodum momentorum et quomodo Problemata
per eandem Proble eta ad series convergentes deducantur, et quod hujus
beneficio Curvarum area et longitudines & (id modo fiat) exacte et Geo
metrice determinantur. Ideo
mihi innotuit. Et propterea etiam methodum fluxionum et momentorum
quatenus in Propositionibus quin
intellexeram. Nam Propositio quinta a quatuor primis dependet. Sed et
testimonio Collinij et Barrovij hæc methodus mihi innotuit annis aliquot
antea. Nam Collinius in Epistola sua ad D. Thomam Strode, 26 Iulij
A.C. 1672 data, sic scripsit. Mense Septembri 1668, Mercator Logarithmotechniam edidit suam, auæ specimen – obtineri queant. Incidi igitur
in Methodum fluxionum ante annum 1667. Excogitavi igitur
Methodum fluxionum et modo universali eandem applicui ante annum
1667 1660 satis
quod dixerunt qui quasdam Newtoni chartas extemplo remisit: E quibus et alijs quæ OLIM ab authore cum Barrovio communicata fuerant, potet illam methodum
[sc. serierum] a dicto Newtono aliquot annis antea excogitatam et modo universali [sc. per methodum momentorum] applicatam fuisse: ita ut ejus ope in quavis figura – – – se ulla ACCVRATA si possibile sit, sin minus infinite vero propinqua – – – obtineri queant.
words [s described in the
fift & sixt Propositions of the Book of Quadraturs & therefore
this testimony r Barrow & Mr Collins it appears that some years before Iuly 1669some years after Iuly 1669 & by & by consequence
consequence before Iuly 1667some years before so far as it is described
of this Book of Quadratures, some years before Iuly 1669. &
I had it therefore before Iuly 1667. And this may suffice to justify
my saying that in this Introduction that I
1665 & 1666 in methodum paulatim qua hic usus sum in Quadratura
Curvarum.
And in the 16th year of Adrian A.C. 132 they by building a Temple
to Iupiter where the Temple of So the Iews had stood they placed the Abomina
tion of desolation. For thereupon the
of Barchochab against the Romans & in the end of the war (in ch&they thenceforward
its old inhabitants
In the 16th year of they the Emperor
building a temple to Iupiter where the Temple of Ierusalem had stood. And
chab against the Romans, & in the war lost 580000 men & in the end
of the war thereby the
thence forward the land remained desolate of its old inhabitants.
A people that provoketh me to anger continually to my face that
sacrificeth in gardens & burneth incense upon altars of brick ch
eth among the graves & lodgeth in monuments – – – ch
near to me for I am holier then thou – – ch
the mountains & blasphemed me upon the hills. Isa 65.3, 4; 7.
I will utter my judgments against them touching all their wickedness
who have forsaken me & burnt incense unto other Gods & worshipped the
works of their
When for all these causes whereby backsliding Israel had committed adultery
I had put her away & given her a bill of divorce; yet her treacherous sister
Iudah feared not but went & played the harlot also – – & committed adultery thstocks & thth
They went after other Gods to serve them: the house of Israel &
the house of Iudah have broken my covenant ch
fathers. Ier. 11.10.
My people hath forgotten me they
Because they have forsaken me & have estranged this place & burnt incens
in it unto other Gods. Ier. 19.4.
Because they have forsaken the covenant of the Lord their God & worshipped
other Gods Ier. 22.9.
As their fathers have forgotten my name for Baal. Ier 23.27.
Can any hide himself in secret places that I shall not see him, saith the Lord?
Do not I fill heaven & earth, saith the Lord? Ier 23.24.
tal, & to excommunicate one another for the latter
as if they were fundamental. So Pope Victor excommu
nicated the Churches of Asia for keeping Easter on the 14th
day of the Moon. And Pope Stephen excommunicated those
who disallowed baptism performed by hereticks.
day time lighted wax candles in the cæmeteries or burying
places, because the spirits of the dead saints were not to be disturbed.
Now while Bishops could not meet in Provincial Councils
without the leave of the Governour of the Province, nor
in general Councils without the leave of the Roman Empe
rour; & the Emperors took upon them not only to give them
leave to meet but even to call them together at pleasure
& to dictate to them what points they should consider & influ
ence them by their interest; & the Councils took upon them
a legislative authority enjoyning their Canons under pain of
anathemas & excommunications & thereby making them
fundamental: the last horn of the He-Goat by thi
lative power to do according to his will & to exalt & magnify himself [in
legislature] above every God; & at length (by the seventh
General Council) set up the worship of Images
the second Commandment, & thereby forsook & denyed the God
above, Deut. 32.15, 16, 17, 18. This power of acting by
General Councils was exercised by
pires: for the Latines became divided by into many
small kingdoms, as above.
Eusebius in his Ecclesiastical History
28, 29.
Musanus wrote a Tract
Eumetus Corinthius. Archilochus. Tyrtæus. Terpander.
Cadmus Miletius. Pherecides Syrus. Hecatæus Milesius. Hellanicus.
Ctesias Hecatæus. Ephorus Cumanus. Heraclides Ponticus
Megasthenes Persa. Dicæarchus. Berosus. Euhemerus. Manetho.
Polybius. Castor. Alexander Polyhistor. Posidonius.
Diodorus Sic. Dionysius Halicarn. Nic. Damascenus.
Hyginus. Strabo. Livy. Phlegon. Philo Byblius. Plutarch. Amianus.
Annales Tyrij. Hegesippus. Sanchoniatho
spirits & doctrines of Ghosts [the Devils worshipped by the hea
thens,] speaking lyes in hypocrisy [about their apparitions & the
miracles done by them & by their reliques having consciences seared with a hot iron: forbidding to marry & teaching to abstein from meats. 1 Tim. IV.1, 2, 3. For the Cataphrygians held
also the doctrines of Ghosts, & that the souls of went into Purgatory
men after deatht after deathbetween death & the resurrec, as Tertullian affirms in
tionhis b the end of his book
And they used also the signe of the cross as a charm. So Tertullian: Ad omnem progressum at qꝫ.
ces were propagated down to posterity. The mystery of iniquity workt strongly
days,
gly in the Cata
phrygians till the
& was to work till
the man of sin
should be reveal
ed.
And though some stop was put to the Cataphrygian Principles
the Roman Emperors then turning Christians, & great
multitudes of heathens coming over to the Christian
religion in outward profession, & finding the Cataphrigian
Christianity more suitable to their old Principles of placing
religion in outward forms & ceremonies & holy-days & doctrines
of ghosts then that of the sincere Christians: they readily
sided with the Cataphrygians & by
the Cataphrygian Christianity before the end of the fourth
century. And by this meanes, those of understanding, after
they had been persecuted by the heathen Emperors in the
three first centuries, & were holpen with a little help
by the conversion of Constantine the great to the Christian
religion, fell to purge them from
the dissemblers & to make them white to the time of the end.// And these 144000
by the remnant of the Womans seed who kept the com
mandments of God & had the testimony of Iesus, & by the &
They are represent
by theor two of the seven
Churches of Asia. // The first Temple orrepresented also by the Woman worshipingwas
was
man fled from this Temple of heaven into the Wilderness: & thence
forward the remnant of her seed are represented by the
remnant of the seven Candlesticks placed in the second
Temple & called the two Candlesticks. And
lamps d the whole first Temple: so each of
the seven Candlesticks or Churches of Asia
the whole Church catholick in the times of the first Tem
ple represents the in
the second Temple, without distinguishing that remnant into
two different Churches. Five of the seven Candlesticks ch
represented the Church Catholick were spewed removed out of
their places when the Woman fled into the Wilderness & the other two
remained on Mount Sion
The Cataphrygians brought in also several other superstitions
as were the doctrine of Ghosts & tt& prayers for them in
books &And tp used of also
tillianagainst Praxeas
these things Now the spirit speaks expresly that in the latter times some shall depart from the faith F giving heed to seducing spirits & doctrines of Ghosts [the devils worshipped by the heathens] speaking lyes in hypocrisy [about their apparitions & the miracles done by them
& by their reliques & the signe of the cross] having consciences seared with a hot iron: forbidding to marry & teaching to abstein from meats 1 Tim IV.1, 2, 3 , .
And from the Cataphrygians these Principles & Practices were propagated
down to posterity.
days
till the man of sin should be revealed whose coming is after the working
of Satan with all power & signes & lying wonders & all deceivableness of
unrighteousness having denying
thereof [in the fear of
Thus the sect of the Encratites, set on foot by Tatian & Montanus is
end of the second century & condemned by that & that third century,
the fourth Latine western; & henceforward the Christian Churches came into the hands of the En
cratites, the heathens who in the fourth century came over to the Christians in great
numbers religion, then that sincere sincere Christians who by the seven Lamps of thewho by their Lamps hitherto