dragon, though his aspect is like that of the
(4.) The second beast exerciseth all the power of the
first beast before him. p. 255.
(5.) The second beast causeth the earth and all that
dwell therein to worship the first beast. p. 256.
(6.) The second beast performs pretended miracles.
p. 257.
(7.) The second beast deceives the inhabitants of the
earth, so as to induce them to set up an
image for the adoration of the first beast.
p. 258.
(8.) The second beast gives life to the image, so that
it speaks. p. 263.
(9.) The second beast causes those to be slain, who
refuse to worship the image. p. 265.
(10.) The second beast causes all persons to be mark-
ed with the name of the first beast: and pro-
hibits, from buying and selling, all, who refuse
to be thus apostatically branded, p. 267.
II. The parallel prophecy relative to the harlot. p. 272.
1. The harlot is universally allowed to be Rome: hence
the only question is, whether she represents Rome
Pagan or Rome Papal. p. 276.
(1.) The theory of the Romanists, as drawn out by
Bp. Walmesley, is contradicted by history.
p. 277.
(2.) The same theory is equally contradicted by
Scripture. p. 279.
2. The whole character of the harlot forbids us to iden-
tify her with Rome Pagan. p. 281.
3. She must, therefore, be Rome Papal; as, indeed,
circumstance in her character tends to demon-